24 Verily verily I say unto you, he that heareth My Word and believeth on Him That sent Me, hath everlasting Life, and Cometh not into condemnation, but is passed from death unto life.
Having now proved sufficiently by the foregoing, that tho miserable Jews sin not against the Son only, by daring to find fault with the things which He says or does among them in His teaching, but do also ignorantly transgress, against the Father Himself, and having as far as pertains to the force of what has been said, wrapped about their over-confidence ^ with fear, and persuaded them to live ^ ^p^f^o^ more religiously ^ in hope of things to come, He at length ' «''^'*"'^'- snares them to obedience. And not unskilfully again did He frame His speech to this end. For since He knew that the Jews were still diseased, and yet offended concerning Him, He again brings back their faith to the Person of God the Father, not as excluding Himself, but as honoured in the Father too by reason of Identity of Essence. For He affirms that they who believe shall not only be partakers of eternal life, but also shall escape the peril of the condemnation ^, being justified, that is: holding forth fear * Kpiaeus mixed with hope. For thus could He make His discourse more efficacious and more demonstrative^ to the hearers. ^SeiKn-
Book 2. 25 Verily venly I say unto you, the hour is coming and now ^' ^' "**■ /* when the dead shall hear the voice of the So7i of God, and they that hear shall live. Having said that believers shall pass from death to life, He introduces Himself as Performer of the promise^ and^ Accomplisher of the whole thing, partly hinting to the Jews, that marvellous in truth is the Power shewn in the case of the paralytic, but that the Son will be revealed as a Worker of things yet more glorious, driving away from the bodies of men not only sickness and the infirmities of diseases, but also overthrowing death and the heavilypressing corruption (for this was what was said a little Supra before. The Father loveth the Son ayid sheweth Him all things that Himself doeth and greater ivories than these will He shew Him, that ye may marvel; for the greater wonder is shewn in the raising of the dead), partly also preparing the way for that which would probably in no slight degree affright the hearers. For He plainly declares that He will * rh TTol. raise the dead, and will bring the creature "^ to judgment, ^^"' that through the expectation of one day being brought before Him and giving account of everything, they might be found more backward in their daring to persecute Him, and might receive more zealously the word of teaching and guidance.
To these things then the aim of the chapter looks and tends: but we must now explain the words. The common account then is (as it seems) that the time will come, when the dead shall hear the Voice of Him That raiseth ^ Koi vvv them: and they suppose that it is now too ^ no less present, either as when Lazarus for instance is to hear the Voice of the Saviour, or as saying that the dead are those not yet called through faith unto eternal life, who will surely attain unto it, by having received the doctrine of the Saviour. And this method of considering it does indeed preserve a plausible appearance, but accuracy not at 6 avana. all. Whercforc ruminating "^ again the force of the words, o-ayaewi ^^ ^^^ ^^^ ^ moro Suitable sense, and thus open the reading:
Verily verily I say unto yoa, the hour is coming and Chap. 8. noiu is, ivhen the dead shall hear the Voice of the Son of^'"' '' God; the ho%ir again that is, when they that hear shall live. By the words then in the beginning, He means the time of the resurrection, wherein He teaches through the word of the Judge that they that sleep shall rise again to answer for their life in the world, that as I said before, devising the fear thence arising as a bridle. He might Supra p. persuade them to live full excellently and wisely: by the closing words He shews that the due time of believing is now come, but also says that everlasting life will be the reward of obedience: all but declaring, Ye shall all come to judgement, sirs, that is at the time of the Resurrection, but if it seem bitter to you to be punished, and to undergo endless penalties at the hand of the offended Judge, suffer not the time of obedience to pass by, but laying hold of it while yet present, haste ye to attain to everlasting life.
26 For as the Father hath life in Himself, so gave He to the
27 Son too to have life in Himself, and gave Him authority to exemite judgment also because He is the Son of Man.
Observe again the economy in these words, that thou mayest marvel at the form of expression and not, by falling into offence thereat from ignorance, bring upon thyself perdition. For the Only-Begotten, being Man in respect of the nature of His Body, and seen as one of us while yet upon the earth with flesh, manifoldly instructing the Jews in matters pertaining to salvation, clothed Himself with the glory of two God-befitting things. For He clearly afiirmed, that He would both raise the dead, and set them at His Judgement-seat to be judged. But it was extremely likely that the hearers would be vexed at this, accusing Him with reason, because He said that God was Supra His Fatlier, mahing Himself equal tvith God. Having min- ^^^' gled therefore with God-befitting Authority and Splendour language befitting the human nature. He beguiles the weight of their wrath, saying more modestly and lowlily
Book 2. than was necessary. For as the Father hath life in Himself, ^' " ' " 'so hath He given to the Son too to have life in Himself. Marvel not (saith He) if I, Who am now as you, and am seen as a Man, promise to raise the dead, and threaten to bring them to judgement: the Father hath given Me Power to quicken. He hath given Me to judge with authority. But when He had hereby healed the readily-
8 yopy-qv the profit too of what follows, and immediately explaining why He says that He hath received it. He alleges that human nature hath nothing of itself, saying, Because He is the Son of Man.
For that the Only Begotten is also Life by Nature, and not a partaker of life from another, and so quickeneth as doth the Father, I think it superfluous to say now, since no small discourse was expended hereupon in the begiun-
28 Marvel 7iot at this: for the hour is coming, in the which all
29 that are in the graves shall hear His Voice and shall come forth; they that have done good nnto the resurrection of life, and they that have done evil unto the resurrection of doom.
He signifies by these words the time of the resurrection 1 Thess. of all, when, as the Divine Paul wrote to us, TJie Lord Himself shall descend from heaven with a summons, ivith Acts xvii. the voice of the Archangel, tcith the trump of God, to jndge the world in righteousness, and render to every man according to his works. He leads therefore by repetition of the same things the most unlearned understanding of the Jews^ to be able clearly to understand, that He will be a Worker of greater deeds than those in which the paralytic was concerned, and that He will be revealed as a Judge of the world: and by profitably contrasting the healing of one sick person with the resurrection of the dead. He shews that greater and more noteworthy is the operation that SAuTi/cV ^^^tloss^ death and destx'oys the corruption of all, and reasonably and of necessity says, in respect of the lesser mir-
His works, less and great: He will Reivard and Doom. 273 acle, Marvel not at this. And let us not at all suppose Chap. 8.
that by these words He means to find fault with the glory ' ' of His own works, or to enjoin the hearers that they ought not to hold worthy of wonder, those things whereat one may reasonably wonder, but He wishes those who were astonished at that to know and believe that the subject of wonder as yet was small. For He raiseth by a word and God-befitting Operation not only the sick from little diseases, but those also who have been already submerged by death and overcome by invincible corruption. And hence introducing the greater. He says. The hour is coming in which all that are in their graves shall hear His Voice. For He who by a Word brought into being things that were not, how should He not be able to win back into being that which was already created? For thus each will be the effect of the same Operation, and the glorious production of one Authority. And profitably does He subjoin that they shall come forth of their graves, they that were holden of base deeds and that lived in wickedness to undergo endless punishment, the illustrious in virtue to receive the reward of their religiousness ^, eternal life: at ' eirjeionce (as we said above) introducing Himself as the Dispenser of what belongs to each, in these words of His; and persuading them, either from fear of suffering dreadful punishments, to forego evil and to hasten to elect to live more soberly, or pricked with desire after some sort for eternal life, make more zealous and eager haste after good.
That the Son is in notliiiig inferior to God the Father, but is of Equal Might in Operation unto all things as God of God.
oO I can of Mine Own Self do nothing: as I hear, I judge, and My Judgment is just, because J seek not Mine Own Will, but the Will of the Father Which sent Me.
Give more exact lieed again to the things said, and re- ' ToZOew. ceive the force of its thought^ with intelligence. For the pvt^aTos jg^^g jjQ^ knowing the deep Myster}- of the economy of flesh, nor yet acknowledging the Word of God indwelling in the Temple of the Virgin, were often excited by Rom. X. zeal, mistaken and not according to hwivledge, as Paul saith, ^* to savageness of manners and fierce anger: and indeed
Infra x. were attempting to stone Him, for that He, being a Man, Supra was making Himself God, and again because He said that ver. 18. Qq^i ^y^^ j£ig father, making Himself Equal ivith God. But since they were thus hard of understanding and utterly unable to endure God-befitting words, but both thought and spake meanly of Him, the Saviour by an economy acts -<ruw7)7r*- the child with^ them, and made His explanation a mixed one, neither wholly foregoing words befitting God, nor altogether rejecting human language: but having said something worthy of His Divine Avithority, He forthwith represses the untutored mind of the hearers, by bringing in something human also; and again having said something human by reason of the economy. He suffers not what belongs to Him to be seen in mean estate only, shewing often by His Superhuman Might and Words that 3 rex^-qv He is by Nature God. Some such contrivance ^ will you find now too in the passage at present before us. For what Supra did He say before? For as the Father raiseth up the dead and quickeneth tliem, so the Son too quickeneth whom He willj Chap. 9. next again. For the hour is coming in the which all that are in Supra ' their graves shall hear His Voice; and besides, that they ^' '■'*'• ~^' shall also come forth to be judged and to receive their reward according to their works. But He That saith He can quicken whom He will, and in like manner as the Father: how shall' He not be conceived of as clothed with Might befitting God? He Who openly says that He will be Judge of all, how shall He not with justice terrify those who deem that He is yet bare Man? For it was like that they being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God should be Judge of the world, since they too sang often. Arise, 0 God, judge the p-.. earth, and again. For God is the Judge. Ps. Ixxv.
Since then He knew that the ignorant people of the Jews were vexed at these things. He rids them of their accustomed anger by saying in more human language, I can of Mine Own self do nothing: as I hear, I judge. As far then as one can say, taking the words superficially. He derides* the understanding of the Jews. For the form ■• 5io7€Aa of expression gives the idea of a sort of weakness, and of authority not altogether free; but it is not so in truth, since the Son being Equal in all things to the Father, hath by Nature the same Operation and Authority in respect to all things. But He saith that He can do nothing of Himself, but as He heareth, so He judgeth: in another way again shewing Himself Equal in Mind and Power to God the Father.
For neither will the Father be conceived of as doing anything without the Son, Alone and by Himself, seeing He hath Him as His Might and Power (therefore all Supra i. things were made by Him, and without Him was not made any one thing) nor will the Son again do ought of Himself, the Father not co-with Him. Therefore He saith also. Of Myself I do nothing; hut the Father That dwelleth in Me, Infra He doeth the works. And we shall not suppose that the xiv. 10.' Son is strengthened by the Father, as though weak, and again that authority over all things is given Him: for then
Book 2. would He be no longer God by Nature^ as having the glory " iiraKThp of the Godhead bestowed ^; but neither would the Father Himself still exist in unimpaired excellency of good things, if He had the Word, the Impress of His Nature, such as to require Power and Authority from another. For a giver of the things spoken of will be sought for analogously for the Image and Archetype, and thus in short our argument will go forth into boundless controversy, and will run out into the deep sea of blasphemy. But since the Son being of the Essence of the Father takes to Himself by Nature all the Properties of Him who begat Him, and ^ayarpe- Essentially attains^ to one Godhead with Him, by reason ^" of Identity of Nature, He is in the Father, and hath again the Father in Himself: wherefore He frequently, Unblamed and Truly, attributes to the Father the Power of His Own Works, not excluding Himself from the power of doing them but attributing all things to the Operation of the One Godhead: for One is the Godhead in the Father, the Son, and the Holy Ghost.
And that the Son is not inferior to the Father either in Power or Operation unto ought, but is Like in all things and of Equal Might, has been demonstrated by Supra US elsewhere, on the words. The Son can do nothing of ver. 19. Jlimself, hut what He seeth the Father do: for what things soever He doeth, these doeth the Son too likewise. But since I think it just and becoming, to display the most devoted zeal in Divine doctrines; come let us after the custom of sailors on the sea wind back anew (as a cable) the whole argument of the chapter. For in this way one may see, that the Son does not accuse His Own Nature by saying that He can do nothing of Himself, but rather exposes the folly of the Jews, and plainly shews that they trample on the law of Moses. For in that to the words, I can do nothing of Myself, is immediately subjoined. As I hear, I judge, it frees the Son from all reproach of not being able to act of His Own Power: rather it shews clearly that He 7 ^txoird. is in all things Filial and Consentient^ with Him Who begat B^fvute^- Him. For if as though impotent He were borrowing His
Power of the Father, as not having sufficient of Himself: Chap. 9. how ought He not rather to say, I can of Mine Own Self do ^''" ^^' nothing, I receive the power of my Father? But now as He does not say this, but rather adds to the being able to do nothing of Himself, that He so judges as He hears, it is evident that not in respect of weakness of operation as to ought, does He put that He cannot, but by reason of impossibility of transgressing in anything the Will of the Father. For since One Godhead is conceived of in the Father and the Son, the Will too (I suppose) will be surely the Same; and neither in the Father, nor yet in the Son or the Holy Ghost will the Divine Nature be conceived of as at variance with Itself; but whatsoever seemeth good to the Father (for example), this is the Will of the Whole Godhead.
Needs therefore does the Son introduce Himself as co-approving and consenting to the Father in whatever seemeth good to Him, explaining that He cannot do anything which is not altogether according to the Mind of the Father, for this is the meaning of Of Myself. Just as if He should say that He cannot commit sin. He would not rightly seem to any to incur the charge of weakness, but rather to set forth a wondrous and God-befitting Property ^ of His Own Nature (for He gives to understand ° '5''»'Ma that He is Immoveable and Unchangeable): so when He acknowledges that He can do nothing of Himself, we shall rather be awestruck %s seeing Unchangeableness the fruit of the Unchangeable Nature, than unseasonably account the not being able to be a mark of weakness.
Let these things be said by us conformably to our own ability, and let the lover of learning search out for better: but we will not shrink from interpreting the saying in another way too, lowering our manner of speech a little from the bounds of the Godhead and the Excellence of the Only-Begotten: and since the Son truly was and was called Man, translating^ the force of the passage to the economy i^erappi;- with Flesh, and shewing that what follows is akin and con- '"'f""'^*^ nected with what preceded. Therefore He clearly testified
TJio IncarnatG Son Law-giver and Law-heeper. I cannot
Book 2. tliat all that are in the graves shall hear His Voice, and that Supra ' they shall come forth to be judged. When He has once bever. 28. ^^^ ^^ ^-^^ Subject of His judging the worlds He not onlypromises to be a righteous Judge at that time, in which He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly of matters in this life. What was the question and of what the discourse, hear. For our sakes was He born of a
Heb. ii. woman: for as Paul saith. He taheth not hold of anqels, hut ](5, 17 ' _...
E. M. of the seed of Abraham, wherefore it behoved Him in all things to he made Wee unto His brethren. But since He was made Man and in servant's form. He the Law-giver as God and Lord is made under the Law also. He speaks then sometimes as under the Law, sometimes again as above the Law, and hath undisputed authority for both. But He is discoursing now with the Jews as Law-keeper and Man, as not able to transgress the commands ordered from above, nor venturing to do ought of His Own Mind, which does not agree with the Divine Law. Wherefore He says, I can of Mine oiun self do nothing; as I hear, I judge. By testifying to Himself that He can do nothing of Himself, which is not wholly in accordance with the Law, and that He judges and gives sentence in matters, according as He hears, to wit by declaration of the Law, He exposes the unbelief of the Jews, and lays bare their headstrong habit. For this too the words I can of Mine own self do nothing, well hint at, a^contrasting with. Ye recklessly transgress the commandments given you, ye were
^ <'<''■ '"I bold to do all things of yourselves, fearlessly^, and in every matter are ye zealous to give judgments not consonant to
What then is the aim of this way of speaking, or how He introduces Himself as judging justly, and they not, shall be told next. He had healed the paralytic on the Sabbath day. He compassionated a man.who had spent long time in sickness, shewing forth right and good judgment upon him. For it was right to pity the sick man even on the sabbath day, and by no means to shut up Chap. 9. His compassion from reverence for the sabbath day, practising a most vain piety ^. As the Father too works ^ eiAd/Sueven on the sabbath day in regard of His economy towards His creatures, and that surely through the Son, so doth Himself also. For neither did He think that a man who needed compassion on the sabbath day ought to be deprived of it, by reason of the Sabbath, since He knew that the Son of Man was Lord of the sabbath. For S. Mark not man was made /or the sabbath, but the sabbath for man. ib."27. Therefore righteous herein and good is the judgment of the Saviour, not restraining by reason of the sabbath His Loving-Kindness to the prostrate, but that which as God He knows how to perform (for the Divine Na^ ture is the Fountain of Goodness), this He did even on the sabbath day: but the judgment of the Jews upon Him in that they were vexed on account of the sabbath, and therefore desired to kill Him Who had done them no wrong, how is not this exceedingly dissonant to the Divine Laws (for it is written, The innocent and righteous slay thou not) Exod. and the invention rather of their cruelty, and not of the holy ''^"'' '* • Scriptures?
Understand then that Jesus says with a kind of emphasis to those who were angry at His deeds of good and found fault with His holy judgments, following only their own imaginations, and so to speak defining as law that which seemed to them to be right even though it be contrary to the Law: — I can of Mine Own Self do nothing, i. e., I do all things according to the Law set forth by Moses, I endure not to do anything of Myself, as I hear, I judge. For what willeth the Law? Ye shall not respect Deut. i. persons in judgment, for the judgment is Ood's. why then (saith He) are ye angry at Me because I have made a man infra vii. every whit tuhole on the sabbath day, and condemn not "^• Moses who decreed that children should be circumcised even on the sabbath. Jndge not according to the appear- lb, 2;, 23. ance, but judge righteous judgment. If a man on the sabbath day receive ci7'cumcision, that the Law of Moses shoidd
280 He Just, they unjust. Self-praise worthless. Book 2. not he hrolcen, tlius without due cause are ye vexed at
I therefore judged justly, but ye by no means so, for ye do all things of yourselves. But I can of Mine Oiun Self do nothing; as I hear, I judge, and My Judgment is just, because I seeJc not Mine Oion Will, as ye do, hut the Will of the Father Wliich sent Me.
What manner of sending this is, and the mode of the p.^ios. being sent, we having before spoken of at length, will refrain from speaking any more thereof. But we must observe for profit^s sake that He says that the Law is the Will of God the Father.
31 32 If I bear witness of Myself, My witness is not true: there is another that beareth witness of Me, and I know that the witness which He witnesseth of Me is true.
The most wise Solomon, gathering together the things in which a man may very reasonably glory, and shew his manner of life to be enviable, and placing them before those Prov. who are apt to learn, says. The righteous man is his own Lx'x. accuser in the opening of the trial, and again. Let thy neigh- Ib. xxvii. i^Qif^y. praise thee and not thine own mouth, a stranger and not thine own lips. For a thing truly burdensome.and most intolerable to the hearers, is it that some like not to be praised by the voice of others, but attest unrestrainedly their own most noble and excellent deeds. But with reason is such language distrusted; for we are wont to be invited by certain (so to speak) natural and necessary drawings of self-love, readily to ascribe to ourselves nought that is ill, but ever to put about us and not altogether truthfully, the things whereby any may be thought well- * tfJt^M'os behaved "^ and good.
When then our Lord Jesus Christ adjudged to Himself that He judgeth righteous judgments, saying openly that
ver. 19. ^iii Qf ^j^g Father His Eule in all His Actions, and in
although it was true^ yet of necessity considering the so- Chap, 9. phistry ^ of the Pharisees, and what they would say in ^\{,pl(7^.' their folly (for they knew not that He is God by Na- ^'''>'^"' ture): He anticipates them in putting it forward, and says. Ye following the practice of the common people, and not advancing beyond surmise befitting Jews, will surely say. Thou hearest record of Thyself, Thy record is Infra not true; but ye shall hear this in reply (saith He), I^"^' ' endure yet with your blasphemies, I am by no means exceeding angry with you belching forth your words from the ignorance most dear to you, I grant you for argument's sake, that even this hath been well said by you: Be it so, ye reject My Voice, there is Another That heareth witness of Me. He here indicates God the Father Which is in heaven Who hath now in divers manners attested the Verity of the Essence of His Own Son; and He says that He knows that His witness is True shewing* that His Own Judgement too is in fact most trustworthy ^ and o-TOTdrV true. For lest by admitting as it were that He said things untrue of Himself, He should ffive room for malice '', and "^ ^°''''" a loophole against Himself to them who are accustomed to think otherwise, He having ceded of necessity to what is becoming and customary, that one ought not altogether to credit as true him who praises and approves himself, returns again as God to His due position ^ and says that ' a|/a«/ He knows that the witness of the Father is true, all bat teaching this; I being Very God know Myself (says Ho), and the Father will say nothing of favour^ concerning c /cexapi- Me, For I am Such by Nature, as He, being True, will ^^n^Xi to declare Me. In the former^ part then there was an as- -^^^'^''^j r sent ^ so to say of condescension, and the words hypothe- flattery tic" rather than true; in His saying that He knows that
Book 2. the witness of the Father is true, is the demonstration of 1 o^wTTi.' God-befitting credibility^.
JJ,'"^' But it must be observed that in respect of His Own uHtness Person the Father is Other than the Son, and is not, as some uninstructed heretics have imagined, introduced as the Son-Father 2.
As we have just affirmed that it is disgraceful, and not without share of the uttermost folly, that any one should be seen as an admirer of his own excellencies, even though he should by reason of exceeding virtue escape untruth: so it is an absurdity cognate (so to say) and akin to this, that any not called upon to bear witness to any thing, should of their own accord appear before the judges or those who wish to enquire. For such an one would seem (and that justly) not altogether to be anxious to tell the truth, but rather to be over-eager to give his testimony, to make known not what the nature of the t6^ SoKoCf fact is, but rather his own account of it^. Most skilfully then, yea rather as God, doth our Lord Jesus Christ, overturning beforehand the charge of the Pharisees in regard to this, say, Ye have sent unto John: not of his own accord (says He) does the Baptist come to give his testimony to Me, he is clear from any charge of this: he gave free testimony; YE sent to ask John, and, he hath home luitness unto the truth. For when he was asked by them who were sent Sxipra te him, whether he were the Christ, he confessed and denied i'6. ' ' not, hut confessed I am not the Christ, hut am sent before Him. He hath then home ivitness to the Truth, for Christ is the Truth.
34 But I receive not testimony from man, but these things I say, that ye might be saved.
absurdity against Himself, by unreasonably ^ dismissing Chap. 9. from credence him whom He sent to cry^ Prepare ye the 5 ^ap^- * way of the Lord, make straight the 2''ctths of our God) but Y&l'^lx as striving witb the unbounded disobedience of the Jews *^- He proceeds to what is better and of more weight ^, say- e ^^^loXoing that not of necessity is testimony to Himself from voice T'^'^*''" of man admitted, but rather giving them more glorious proof from the Authority befitting Him Who is by Nature God, and from the Excellence of the Divine Miracles. For a person will sometimes reject the voice of man, as not true, even though he be haply enrolled among the saints. Which some not scrupling to do, used to oppose the words of the Prophets, crying out. Speak unto us other It- xxx. things and declare unto us another deceit: and yet besides these, certain of them of Jerusalem, or of the»land of Judah, who had escaped into Egypt: to wit, Azariah the son of Jer. xliii. Hoshaiah, and Johanan the son of KareaJi and all the proud men, as it is written, openly disbelieving the prophecies of Jeremiah, said. Thou speahest falsely, the Lord sent thee not to say to us. Go not into Egypt. But demonstration through miracles, what gainsaying will it admit of; and the being borne witness to by the Excellencies of God the Father, what mode of stubbornness will it yet grant to the faultfinders? And verily Nicodemus (he was one of their rulers, and ranked among those in authority) gave incontrovertible testimony from His miracles, saying, Rahhi, ive Supra know that Thou art a Teacher come from God, for no man can do these miracles that Thou doest, except God he with
Since then to disbelieve even the holy Baptist himself who brought testimony as far as words go, was not too much for the malice '^ of the Jews, He says again, in a ^ kukSsort of irony ^, The blessed Baptist hath home ivitness to supra the truth, even though questioned by you, but since no- ^^^* thing has been left untried by you, and ye have foolhardily accustomed yourselves to launch forth into all
Book 3. manner of reviling, ye have, it is likely, rejected his voice. And since this too seems to you to be right, be it so: I am haply persuaded, I agree with you, I wUl put aside for your sakes the voice of John too, and with you except against his testimony: I have the Father from above bearing testimony. But teaching again that the expression implies assent for argument's sake% He profitably subjoined, But these things I say that ye might be saved, that is, I used this manner of speech to you, not that the
^ iiroBe. truth is SO, but for argument's sake ^, that by every means YE may be saved.
Chapter 1. A critical enquiry, why the blessed Baptist is called by Christ not only a lamp, but burning and shining; on the words, He was the burning lamp.
Chapter 2. That the Son is the Image of God the Father, wherein also is an exposure of the Jews as not understanding the words darkly uttered by Moses; on the words. Ye have neither heard His Voice at any time, &c.
Chapter 3. That Moses was indicating the coming of the Saviour, when he said A Prophet shall the Lord your God raise up unto you like unto me.
Chapter 4. That oftentimes the departures of Christ from Jerusalem signify the transferring of His grace to the Gentiles, wherein is also the discourse of the five barley loaves and the two little fishes; on the words, And after these things Jesus departed across the sea of Tiberias.
Chapter 5. That the Only-Begotten is the Impress of the Person of the Father, and no other impress save He, either is or is conceived of; on the words, Which the Son of Man shall give you, &c.
Chapter 6. On the manna, that it was a type of Christ's Presence and of the spiritual graces by Him; on the words, Jesus therefore said unto them, Verily verily I say unto you, not Moses hath given you the Bread from Heaven.
A critical enquiry wliy the blessed Baptist is called by Christ not only the lamp, but burning and shining.
Having but now with, toil stayed our pen on tlie second book, and swum tlirougli the deep and wide sea of Divine contemplations, thinking so to reach the end, as a harbour, and all but mooring our skiff on the mainland, we see the commencement of another ocean, to wit, our course on the sequel. Which that we should accomplish with all diligence, both the nature of the thing shames us into, and Wisd. iii. that Said by some one persuades us no less unto. For glorious is the fruit of good labours. Come then, let us mounting up unto a courageous purpose of mind, commit 1 oia/co- Q^j. affairs to the guidance ^ of the ffood and loving God: to hold let US, spreading forth like a sail, the expanse of our - 4yKo\- understanding and embracing - the grace of the Spirit as the TToo/xeyoi gQ^j^jj ^f ^ f^[j. ^yind from the stern, run out into deep in- Isa. xliii. Search. For it is Christ Wliich maketh a way in the sea and a path in the water. Our second book then ended Supra with. But I receive not testimony froyii man; hut these things I say, that ye might he saved. Let us begin the third, joining in order what follows concerning the holy Baptist, of whom Christ says;
35 He was the lamp burning- and shining; and ye n^ere willing Chap. 1. for a season to rejoice in his light. ^' ^' ^°"
He likens the boly Baptist to a lamp, in that as far as appertains to the measure of man, he shone forth before His Coming, yet not with his own hght: • for not its own is the light in the lamp, but from without and bestowed and added: thus will you see in the saints also the illumination that is from Christ in the Spirit. Wherefore they both thinking and acting most wisely do themselves confess out of their own mouth, Of His fulness have all we Supra received. For the Only-Begotten is by Nature Lights in ^' ' that from Light too He beamed forth, I mean, from the Essence of the Father: but the creation partakes of it, and whatever is endowed with power of reasoning and thinking, is as a vessel most excellently fashioned by God the Most Excellent Artificer ^ of all things,, with capacity for ^ apta-robeing filled with Divine Light. rexvou
The blessed Baptist then is a lamp according to the above-given explanation. The Saviour saying this economically calls the foolish Pharisees to remembrance of the Voice of God the Father, saying of Him, I prepared Ps.
a lamp for My Christ. Very profitably and of necessity does 17. Christ now subjoin these things to those already aforesaid. For since, cutting off all occasion of unbelief from the Jews, and from all sides compelling them to the duty of believing on Him, He thought good to agree with them in not receiving his testimony, saying, I receive not testi- Supra mony from man, that they might not suppose that the Lord was really and truly so minded respecting His forerunner, as the form of the words gives, — profitably to His present purpose, does He introduce him, not as Himself saying anything of him, but as proclaimed by the Voice of the Father. For He thought that from reverence certainly to God the Father, the gainsayor must either be ashamed, or shew himself now more nakedly fighting against God, as unrestrainedly going against the very words of God the Father.
He then (saith He) was the lamp, and ye were willing for a season to rejoice in his liijlit. For it behoved Him not only to shew that the Pharisees easily went astray from what is right, and had by the great impiety of their ways thrust from them the will to believe, but also to convict them of being fickle, and by no means accustomed to cleave to the desire of good things^ but after having barely tasted, and approved in words only those whom they thought to be holy, they were not ashamed quickly to go over to the contrary habit. For this I think is the meaning of their being willing for a season to rejoice in his light. For at the commencement they admired the holy Baptist, as an ascetic, as a lover of God, as an example of all piety, but they who honour the miracle again insult it, not enduring Isa. xl. 3. to hear. Prepare ye the way of the Lord, riiahe straight the paths of our God. For this they are clearly found doing through unbelief.
And now (as I think) having kept the well-trodden and commonly-used method of interpretation of the passage, we have put forth the meaning of it, according to our power: but since the Word of the Saviour extendeth to deep meanings, and evidently all but necessitateth the ntKpo- taking hold of more subtil * conceptions, not merely signifying that John was a lamp, but also burning and shining, we deem it needful to apply ourselves more keenly to the force of the words and so track out the beauty of the truth. The sentence itself shall again be brought forward. He was the Lamp, He says. It would have been sufficient by this alone to have pointed out the holy Baptist, so that the hearers* should go back to the thought of the props, phecy concerning Him, which runs thus, I prepared a lamp 17. "* /*5^' -^y Christ. But since He adds to the word lamp, the burning and shining, it is thence manifest that He carries the hearer back not merely to the prophet's voice, but also to some pre-figuring of the Law, fore-representing, as in figure and shadow, the torch-bearing of John, which he well performed by his testimony to Christ the Lord. He again convicts the Pharisees wise in their own conceits, who were conversant in the Law of Moses and that con- Chap.i. stantly, of being ignorant, and rather seeming to be wise than really having understanding of the Law. This then is the whole aim of the discourse: but I think we ought, bringing forward the Divine oracle itself, incontrovertibly to shew that the blessed Baptist is not simply a lamp, but one burning and shining.
When then God was ordaining the arrangements of the holy tabernacle, after the completion of the ten curtains, He saith to the hierophant Moses, And do thou command Exod. the children of Israel and let them bring thee olive oil re-!^xxTiii, fined jmre beaten to burn for a light, that the lamp burn al- ^' ways in the tabernacle of the congregation without the vail, which is tipon the testament, Aaron and his sons shall burn it from evening to morning before the Lord: a statute for ever unto your generations on the behalf of the children of Israel: and take thou unto thee Aaron thy brother and his sons ivith him from among the children of Israel to minister tmto Me. Thus far the oracle of God, we must now proceed to the interpretation of it as far as may be ^. The * ^vSexooil without lees and pure, seems to signify the most pure '"*'""' and undefiled Nature of the Holy Ghost, Wliich penetrating us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul, as in a lamp. And thus we believe that the Divine Baptist also shed forth the light of his testimony concerning our Saviour, having received the power of being able to illuminate from no other source than through the spiritual oil, which mightily and effectually availeth to kindle within us the Divine Light, to which also the Saviour Himself darkly alluded, saying, I am come to cast fire on the earth and what s. Luke will I, if it be already kindled? The blessed Baptist ^"" then was again as in type tJte lamp, that was ever burning and shining in the tabernacle of testimony: and its shining in the tabernacle of testimony shews full well that his illumination was received in the churches, and will not be outside the holy and Divine Tabernacle of the Saviour. But the lamp being seen without the vail, seems VOL. I. u
5 Matth iia,tion, saying, Repent, for the Kmgclom of Heaven hath drawn iv, 17. nigh; but of the things hidden within the vail, to wit, the mysteries of our Saviour, he revealeth nothing at all.
For he baptized not unto participation of the Holy Ghost, nor did his illumination introduce within the vail: for
Exod. to the mouth of Paul. But when it says, that Aaron and liis sons shall hum it from evening to morning before the Lord: a statute for ever unto your generations, I think we ought to understand it after this sort. Aaron and his sons signify those who execute the priest's oflBce in the Churches in their time, that is to say, the teachers therein and ministers of the. Divine Altars. These are commanded to keep the spiritual lamp, that is, John, ever bright, for this is the meaning of, They shall hum it from evening to morning. For the whole period during which the light of the lamp was to appear, is the space of night, whereby is signified the term of the present life. For by light we understand the life to come. But the lamp burns or is
6 5^5ot;- ],Qp^ bright, by always making its illumination ^ perceptitorch- |)ie ^o those who believe in Christ, and by testifying through the mouth of the Priests then being that it is true in saying such things of Christ.
1 ■npody- ino^ t/he fore-messenger'^ of the Saviour, He straightway subjoins the election of the Priests. You will attain again to the whole scope of the passage by ruminating on some such idea as this, and not amiss, as seems to me. On the completion of the tabernacle the ordering of the lamp is introduced, and immediately after, the appointment and function of the priests. For at the completion of the law
Isa. xl. 3. and the Prophets, shone forth the voice of the forerunner crying in the ivildcrness (as it is written) Prepare ye the way of the Lord, malie straight the paths of our God; immediately after whom is the ordination and manifestation of s. Luke the holv Apostles by Christ. For the Lord chose out
Our consideration of the lamp being herein completed, Chap.i. let us look again at the Voice of the Saviour. He was ^•^•*'"* (saith He) the hiirning and shining lamp, and ye were willing for a season to rejoice in his light. He blames in the Pharisees their habit of mind unlearned and hard to be brought to obedience and convicts them again of being sick with incomparable ill-instructedness and not able to understand even what they professed to know, and very far indeed from an accurate knowledge of the law, wholly ignorant of what the Lawgiver was pourtraying afore in outline through Moses. For by saying that he was the burning and shining lamp, He shames (it is like) those who did not yet understand that which was long ago too limned out in figures of the Law: by saying, and YE toere willing for a season to rejoice in his light, He introduceth them again as ever preferring their own will to the Divine Decree, and accustomed to follow only whom they would. For whereas the lawgiver (says He) commanded the lamp always to shine and be burning, ye loere willmg for it to shine not always, but /or a season only, that is for the very briefest period. For ye at first marvelling quenched (as far as you are concerned) the light of the lamp, most unreasonably accusing him that was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For ye sent to him, saying. Why haptizest thou then, that is, why dost thou en- Supra lighten to repentance and the knowledge of Christ? The Saviour then brought a charge alike of folly and transgression of the Law upon the senseless Scribes and Pharisees, contending with them in behalf of the words of John. This I think that the blessed Luke also understanding, most excellently declares and cries aloud against their folly, saying. And all the people that heard, that s. Luke is, the words of the Saviour, justified God, being baptized "'' ' ivith the baptism of John: but tlie Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
Book 3. 30 But I have greater witness than that of John; for the tvorks
V. 30, 37. which the Father hath given Me to finish, the very H'orks that I do, bear witness of Me that the Father hath sent
Even tliough lie was the lamp (saith He) botli depicted by tb.e books of the law, and proclaimed afore by tbe voice of the holy Prophets, that he should one day appear, beaming before the true Light, and declaring among you, that ye ought to put in good order the way of your Lord and God: yet since he haply seemeth to you not trustworthy, albeit so great in virtue, by reason of your innate unruly and most absurd folly, I proceed now to what is greater, against which probably ye will say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory by the words and judgements of men, nor shall I deem it needful to collect testimonies to Myself from bare words, but I will commit My affairs to witness more credible and far greater than these, and from the very magnificence of My deeds I make manifest that I am God by Nature, and of God the Father, and I nothing wrong Mine Own laws, transordering them to whatsoever I will, and trans-elementing things which were darkly spoken to those of old, from the grossness of the letter to spiritual contemplation.
But let him that loves learning consider again that the Saviour by saying that He is well witnessed to by His works as to His being by Nature God, teaches clearly, that it was not possible that God-befitting Operation and Power should 8 d-rrapa- })q i^ all exactitude ^ in any one, unless he too were by Nature God. For He is testified of by His worJcs, in no other way (I suppose) save this. For if He is seen a Finisher ^ of the ivories of His Father, and whatever things are more suited to Him Alone, these He too accomplisheth by His Own Power: how shall it not be clear to every one, that He hath obtained the Same Nature with Him, and Radiant witli the Properties of the Father, as being of Him, hath Ciiap.i. Equal Power and Operation with Him? ^" '"^' ' '
Yet He says He hath received the Works from Him, either by reason of the garb of human nature and servant's form speaking more lowlily that was needful, and this economically, or extolling by the title of gift the good Pleasure and Approval of the Father, in regard to all His wondrous Miracles. For thus does He affirm that He was also sent, in that He emptied Himself, as it is written, of Phii. ii. 7 His unalloyed^ God-befitting Dignity by reason of His ' a'cparwj Love for us. For He humbled Himself, and we shall find ib. 8. the lowliness of this His humbling Himself in no other ways than in those whereby He sometimes speaks as Man. To this agreeth that which is said by the Psalmist of Him in human wise for our sakes, I ivas set a King by Him Ps. ii. U2)on Sion His Holy Moimtain declaring the Law of the Lord. lxx. For He That is King for ever with the Father, Co-enthroned and Co-seated, as God with God who begat Him, says that He has been ordained^ King and Lord,' saying iwexfipothat what as God He had. He received when He was '^'^"^'^^^^ made Man to whom reigning is not inherent by nature, but both the title and reality of lordship are wholly from without.
That the Son is the Image of God the Father, wherein also is an exposure of the Jews as not understanding the words darkly uttered by Moses.
Ye have neither heard His Voice at any time nor seen His 38 Form and ye have not His f Ford abiding- in you, for Whom Pe hath sent. Him ye believe not.
One may see that not simple is the arrangement of ideas poured forth upon the passage before under consideration, but that it is a swarm of hidden contemplations, which very easily escapes the mind of uncritical hearers, and haply admits of being seen by those only who investigate • Tt/cpdre- jjjQj,Q keenly^. For what was it (will one perchance say) that induced Jesus, when He was saying that He was borne witness to by His God-befitting Operation, to come to something most exceeding remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will every one else, that not without some cause is this their difficulty. What sense then we shall adapt to the passage before us, and what again we, on all sides holding by the truth, searching shall provide ourselves with, by the Operation and grace of the Spirit I will endeavour to tell forth.
It is the custom of the Saviour Christ, when often making useful discourses with the unskilled Pharisees, to gaze into the depths of their heart, and to consider in Godbefitting manner the reasonings, still dumbly revolved and stirred up in their mind, and to these in particular to direct both His answers and words and exposures, and He does not altogether keep the thread of His own words unpassed.
but to what they are counselling and imagining in them- Chap. 2. selves, to this He keenly replies, and by it shews that He ' ' ' is by Nature God, as knowing what lies in the depth and searching the hearts and reins. If any one will, let him receive the most clear demonstration hereof, from the other Evangelists, I mean Luke and his companions. It is written then in the Gospels, that there were once gathered together from all the region round about Judea, Pharisees g l,,]^^ and doctors of the law. And, behold (he says) men hearing Yj^^'^- on a bed a man which was taJcen with a palsy, and they ivere 18—23. seehing to bring him in and to lay him before hun; and when they found not by ivhat way they might bring him in because of the TnuUittide, they went upon the housetop, and let him down through the tiling ivith his couch into the m^idst before Jesus. And when He saio their faith, He said imto him, Man, thy sins are forgiven thee. And the scribes and the Pharisees began to reason saying, Who is This which speaTveth blasphemies? who can forgive sins but One, God? But when Jesus perceived (it says) their thoughts, He answering said unto them. What are ye reasoning in your hearts? whether is easier to say. Thy sins be forgiven thee, or to say. Pise and walk? Seest thou how He not waiting their answer or murmuring in utterance of words, answers as God their inward thoughts? You will find again another example too, fashioned after this same manner. For thus says the blessed Luke, And it came to pass also 07i another sabbath lb. vi. that He entered into the Synagogue and taught, and there ~ ' was a man there ivhose right hand was withered. And the Scribes and Pharisees watched Him whether He would heal on the sahbath day, that they might find an accusation against Him: hut He knew (it says) their thoughts and said to the man which had the withered hand. Rise up and stand forth in the midst. And he arose and stood forth. And, Jesus said'unto them, I will ask you, Is it lawful on the sahbath day to do good or to do evil? Seest thou again evidently herein, that He framed His words as looking into the very heart of those who were fooHshly trying to accuse Him? Something of this sort again in the passage too before us
Book 3. we will suppose to have been seen by tlie Saviour in the ' ' hearts of the Phai'isees. But you will see that the discourse does not spurn the right line, or order of the subject, if you do not shrink from going over again each of those things which have been already said.
This great long discourse with them took its beginning about the man that was healed on the Sabbath Day, and by manifold devices and arguments was Christ endeavouring to persuade those who were waywardly vexed at the healing on the sabbath, that it is lawful even to have compassion on the sabbath, and to do good to all, and besides, that the Law made the rest of the sabbath a shadow of a most note-worthy reality; moreover having in their judgement broken the honour of the sabbath, and hereby specially transgressed the law. He was affirming and that very strongly, that He had been sent by God the Father, and further was clearly telling them that He was borne witness unto by Him, and was well-pleasing to Him in all that He did. To these things (as far at least as the evidence of the arguments goes) the Pharisees again are reasoning with themselves (as waiting on the writings of the law, and ever holding out as a pretext the commands through Moses, and saying they had read) What does this Man say? how will God the Father be well-pleased with one who breaks the Law? when has He testified, or what judgement did He give concerning Him? For we know from the Mosaic writings that God descended upon Mount Sinai, and His Face was seen by the fathers, and His Voice (say they) was heard: He spake to the whole Synagogue, and commanded them to keep the Sabbath
Exod. XX. Day, clearly commanding thus, Eememher the sahhath day to heep it holy, six days shall thou labour and do all thy tvorJc, but on the seventh day is a holy sabbath to the Lord thy God: in it tliou shalt not do any work. And none other (say they) heard we saying these things: the multitude of the fathers was ear-witness to the Voice from God, and after them the Word of God was in us: But who is This?
When He perceived that they were thus imagining, He Chap. 2. exposes them as keenly ignorant^, saying, Ye have neither 2 ' ' " ' heard His Voice at any time nor seen His Form, and ve "■fj-adaihave not His Word abiding in you, for whom He sent, Him YE believe not. For the things done in a type at that time, and why the descent of God upon Mount Sinai was figured out to them, these things they knowing nothing of, received them not as images of spiritual realities, but were imagining that the Divine Nature could actually be seen with the eyes of the body, and believed that He used a bodily voice. But that the Word of the Saviour to them was true, and that they neither at any time heard the Voice of God the Father, nor had any one with bodily vision seen His Form, that is, the Word in all things like unto Him, I think that we ought again to shew clearly, bringing to spiritual investigation and test the things written in Exodus. It says thus. And Moses brought forth the peo- ib. pie out of the camp to meet ivith God; and they stood at the ^yl^ig nether part of the mount. And mount Sinai was altogether on a smolce, because the Lord descended upon it in fire, and the smolie thereof was going up as the smoke of a furnace, and the whole people quaked greatly. And the voices of the trumpet sounded, going forth exceeding mighty, Moses spalce, and God ansivered him by a voice. Thus far then the oracle of the all-wise Moses: but I think we ought now too to convict the Jews of stumbling into a most absurd idea of God, imagining that they had both seen His Form, and heard the Voice actually inherent in the Divine Nature.
Come then taking courage in the bounty and grace of the Saviour, let us refine the grossness of the letter of the law into spiritual contemplation: for so will that be shewn to be true which was said to the Pharisees of God; Ye have neither heard His Voice at any time nor seen His Form. The people then being brought forth by Moses ib. 17. to meet God, as it is wi'itten, will be a manifest sign and token as in enigma, that none can unled and uninstructed come to God, but by the law are they led to the
Book 3. knowledge of the things which they seek to learn. For ■ '' ■ Moses will be understood to be put for the Law, accord-
S. Luke ijig as is said by a certain one, They have Moses and the Prophets. But the standing by under the mount, when God had now descended and was on it, signifies the readiness of disposition and resolve of those who are called to serve Him, not refusing in any way to apply themselves even to things above their power and superior to their nature, while God is with them. Such in all respects are they who are partakers of the Saviour. Wherefore they
\^i^io practising manliness above men say. Who shall separate us from the Love of Christ? shall tribulation or distress or persecution or famine or nahedness or peril or sword? for all dreadful things are tolerable to the godly for love of Christ, and though tribulation should rise up as a mountain, they
3 KaTave- will riso supcrior ^ against all danger, and will not withavLfvaoy- jjj,^^ their mind from love to God. But God is said to come down, not upon any low ground, but somewhere on high and on a mountain is He seen, that you may think some such thing as this with yourself, that although the Divine Nature condescending to our understandings, brings Itself to our conception, yet is It exceeding far above us, both in words and thoughts. For the height and intensity of the doctrines respecting It, are signified by the mountain, which he tells us was wholly darkened with smoke. For keen indeed and not very clear to us are words respecting the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we
Ps.'xviii. that He, that is, God, made darhiess His secret place, under the name of darkness hinting the Incomprehensibleness around Him, whereof the smoke about the fire on the mount may well be taken as a type. But the Godhead Itself descended in the form of fire, at that particular time, fittingly and of necessity for the nature of the thing. For it behoved, it behoved that He Who called Israel unto bondage and understanding through the law that should be put forth, should appear as an Enlightener and an Avenger.
And both these ends are accomplished by fire. Yea, and the Chap. 2. voices of the trumpet (saith he) sounded, going forivard 1' ^^' ^^' exceeding mighty, that some such effect of ideas again xix. 19. may be wrought for us: for the Law too was proclaimed by God, yet not continuously at first, by reason of the infirmity of the pupils, but stammeringly, so to say, and not with the whole force of the trumpeter. Wherefore Moses too called himself slow of speech. But as time advances, lb. iv. lo. and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet waxed exceeding mighty, the saving and Gospel preaching resounding in a way through the whole earth. For not as the Law, feeble-voiced and petty-herald- ■» AeTrroing *, was this heard in the country of the Jews only, or faf ^o-^,! proclaimed from Dan to Beersheba, but rather, Their voice '^'"^w"^ went forth into all the earth, as it is written. And what 4. besides? Moses spaJce (saith he) and God answered him hy Exod. a lioice. xix. 19.
Keen be again the mind of the more studious, accurately let it observe the stability inherent in the Divine Oracles. For Moses speaks, and God answers him hy a voice, not surely by His Own Voice, for this it does not say, but simply and absolutely by a voice, wrought won- cf. supra drously in more human wise by sound of words. For in ^' ' respect of what work will God be powerless? What that God wills shall He not perform, and that full readily? Therefore Moses sjjake, and God answered him hy a voice. Herein is the type, let us see the truth. You have therefore in the holy Gospels the Lord speaking, Father, glorify Infra xii. Thy Son % and the Father answering by a voice, I hoth glorified, and will glorify again. The Saviour shewed that this is not truly the voice of God the Father, by saying to those who were then present. This voice was made ^ not ib. 30. hecause of Me, hut for your saJces. Thou seest how He '5'*'^'"'*'' clearly afiirmed that the Voice was made ^, since it is not « yeyevrimeet to suppose that the Divine Nature useth a voice
Book 3. with a sound, thousrli It conform Itself to our needs and v.37,38.,,., ^.,, speak like ns, economically.
These considerations were of necessity brought into our present discourse: we deemed it altogether needful that Jesus should be shewn to the readers speaking truths when He is found saying of His Father, Ye have neither heard His Voice at any time nor seen His shape, and ye have not His Word abiding in you, for Whom He hath sent, Him ye believe not. That the Pharisees puffed up unto strange boasting, were wont to pretend that the Divine Word was with them and in them, and therefore foolishly affirmed that they had advanced to marvellous wisdom, the Spirit Itself will testify, since Christ says by
8^9 LXX ^^® Prophet Jeremiah unto them, Hoiu do ye say, We are wise, and the word of the Lord is with us? For nought to the scribes became their lying pen; the wise men were ashamed, were dismayed and tahen; what wisdom is in them? because they rejected the ivord of the Lord. For how are they not
'ff^arov' ^^^eii rejecting the Living and Hypostatic '^ Word of God, receiving not the faith to Him-ward, but dishonouring the Impress of God the Father, and refusing to behold His most true Form (so to say) through His God-befitting Authority and Power? For the Divine and Ineffable Nature is in no other wise apprehended (so far as may be) by us, than through what It effects and works, therefore
Wisdom Paul directs us to go from the greatness and beauty of cf. Rom. the creatures proptortionabhj unto the contemplation of the Creator, the Saviour again leads us to the apprehending
Infra x. of Himself, saying. If I do not the works of My Father, ' ' believe Me not; but if I do, though ye believe not Me, believe My works. And with great reason did He blame His own disciple (this was Philip) who imagined thoughtlessly that he could in any other way attain to the contemplation of God the Father, albeit it was in his power to consider His Uncreated Image, which shews accurately in Himself Him
Infra xiv. Who begat Him, Wherefore He said. So long time am J with you, and hast thou not known Me Philip? he that hath seen Me hath seen the Father.
39 Ye search the Scriptures, for in them ye think ye have eternal ^^-u^'A'
40 life, and they are they which testify of Me, and ye will not come to Me that ye might have life.
The smooth, and passable to the many, and beaten explanation of the passage persuades us to suppose that it was spoken in the imperative mood by our Saviour to the Pharisees, that they ought to search the Divine Scriptures and gather testimonies concerning Him unto life. But since by interposing the conjunction (I mean. And) He joins on the clause. Ye ivill not come to Me, He evidently signifies something else, akin to what has been said, but a little different. For if it were to be taken imperatively, how should we not say it was necessary to say the whole sentence in some such fashion as this. Search the Scriptwres for in them ye thhik ye have eternal life, and they are they which testify of Me; but when ye have searched, come to Me? But He is blaming them for not choosing to come, although led to it by the search, saying, And ye will not come to Me.
We will then, looking to what is more profitable and agreeable to what preceded, read it not imperatively, but rather as in connection ^ and with a comma. Of this kind s eV awagain will be the meaning of the passage before us. For **^*' when He saw that they were ever running to the books of Moses, and ignorantly collecting thence materials for gainsaying, but seeking for nothing else, nor receiving what would avail them for due belief: needs therefore does He shew them that their labour in searching for these things is useless and unprofitable, and clearly convicts them of exercising themselves in a great and most profitable occupation in a way not becoming its use. For what tell me (saith He) is the use of your searching the Divine Scriptures, and supposing that by them ye will attain unto everlasting life, but when ye find that they testify of Me and call Me everlasting life, ye ivill nut come to Me that ye might have life? Whence then ye ought to be saved (He saith) ye perceive not that thence
Book 3. ye get the greatest damage to your own souls, ye wlio ' "" are sharpened from the Mosaic books only unto gainsaying, but the things whereby ye could gain eternal life, ye do not so much as receive into your minds.
For that in the Law and the holy Prophets there is much said concerning Him Who is by Nature Life, that is the Only-Begotten, will I think be plain to all who are lovers of learning.
41 42 / receive not honour from man, hut I know you, that ye have not the Love of God in you.
He perceives again, yea rather He sees in a God-befitting way, that the stubborn and contumacious band of the Pharisees were cut to the heart, and that not altogether at being accused of not searching the Divine Scriptures as Supra they ought, but rather at His saying. Ye will not come to
Me. For what diseases themselves easily fall into, these they think can take hold of the Saviour also. For they imagined (it seems) of their great folly that the Lord was ambitious, and wished to obtain for Himself honour from all, through His calling them to be His disciples. Having got some such surmise as this into their minds, they expected to be deprived forthwith of their authority over the nation: they were cut to the heart in no slight degree at seeing the Heir desirous of demanding the fruit of the vineyard. Wherefore, as far as pertains to their wrath and envy at what is said, they all but say what is in S. Matth. ^Ii6 Gospel parables. Come, let us hill Him and let us XXI. 38. j^fiyQ ^[g inheritance. Taking away then their surmise the « €i/coid- offspring of emptiness^, and plucking up beforehand by the TTiTos pQots the shoots of envy and evil eye. He says downright, I receive not honour from man. For I do not (says He) call My hearers to discipleship under Me, as though hunting for honour from you, or from others, as ye do, nor do I receive this as the reward of My teaching, having most full glory from Myself, and not short of that from you, but I said that ye would not come to Me, because I know well, that ye have not the love of God in you. And being desti- tute of Love to God (says He) how should ye come to Chap. 2. Me, Who am the Only Begotten, God of God? y.i'i,4A.
43 I am come in My Father^s Name, and ye receive Me not: if another shall come in his own name, him ye will receive.
In order that the Pharisees might not think that the Lord was idly railing at them, from His saying. Ye have Supra not the love of God in you, He immediately adds this also to the above, shewing that the saying is true. That I do not lie (says He) in saying that ye are bereft of love towards God, I will set before you by one thing. For I came in My Father's Name (for I am persuading you zealously to perform all things to the glory of God the Father) but ye shook off from you by your unbelief Him That cometh from above and proceedeth ^ from God: but ye will surely 1 6pf^^. receive (for as God, I know things to come) the falsely- '"*'""' called, who does not offer the glory to God the Father, and demands credence from you, yet works in his own name. Whence I suppose the blessed Paul too, having understanding, says something true concerning the Jews and the son of transgression. Because they received not the 2Tl)ess. love of the truth, that they tnight he saved, for this cause God sendeth^ them an operation of error, that they should believe a lie, that they all might be doomed who believed not the truth, hut had pleasure in unrighteousness. This then which is said is a proof that the Pharisees were not slandered by our Saviour Christ with empty words, for it introduces a prophecy of an event which should come to pass in its time.
44 How can ye believe, which receive glory of men, and seek not the glory that is of the only God 9
He accuses the Pharisees of love of rule and of prizing honours from men, covertly hinting that they do exceeding ill, in unadvisedly putting the diseases of their own soul upon God Who can by no means know disease. Next b ireixiTd, sendeth. This, in place of the uncial Mss. A. B. and the codex the future shall send, is the readhig of Sinaiticus.
Book 3. He says that they, fast held by vain glory, thereby lose the fairest prize, meaning faith in Him: whereof Paul too speak-
Gal.i. 10. eth clearly to us: for if (says he) / were yet pleasing men; I should not he Christ's servant. It usually then as of necessity befalls those who hunt for honours from men, to fail of the glory that cometh from above and /row the only God, as saith the Saviour. He says onlij, opposing God to the gods of the Gentiles, and not excluding Himself from the honour
&c." ness of the Holy and Consubstantial Trinity mounteth up ^ at- ^^ Q^^ Nature and glory of Godhead.
45 Do not think that I will accuse you to the Father; there is that accuseth you, Moses, in whom ye have hoped. Havingf said that the Pharisees cared more to live vaingloriously than piously, and having taught that hence they turned aside to unmeasured unbelief. He says that they were accused by Moses himself, of whom it was their custom to boast very vehemently. And indeed when the man who was blind from his birth once said to them of Christ, Infra ix. Will YE also he His disciples? immediately they cry out and lb'. 28. ^^y opsnly, Thou art His disciple, hut we are Moses' disciples. Even Moses himself therefore (says He) shall accuse you, in xvhom ye put all your hope, and he despised with the rest will denounce before God your innate folly. And we do not deem that they who believe not in Him will be without blame from Christ, by reason of His saying to the Jews, Do not think that I ivill accuse you to the Father. For what S. Matth. shall we say when we hear Him saying, Whosoever there- "' '*" fore shall confess Me hefore men, him will I too confess hefore My Father which is in Heaven: hut %vhosoever shall deny Me hefore men, him ivill I also deny hefore My Father tvhich is in Heaven? shall we not reasonably suppose, that they shall be accused to God the Father for their denial, who meet with this from Christ? But I suppose this is clear to every one. The Jews then are not surely free from accusal who have through long unbelief denied Christ, but this applies to them most naturally. For since they shook off His admonitions, and made no ac- about duly keeping the Mosaic law, so as to be seen at length even more nakedly crying out. We hioiv that Ood infra ix. hath sjwken unto Moses, this maji we hnow not from whence ' He is: — most necessarily does He convict them of transgressing against that Moses, in whom they boast, and says that they need no other accuser, but that the law given through him will alone suffice for their with reason being accused for their unbelief in Him, even though the Voice of the Judge, that is, Christ, should be dumb.
46 For had ye believed Moses, ye would have believed Me: for of Me he wrote.
Having said that the Jews would be accused by the all- wise Moses, and would undergo indictment at his hands for their unbelief in Him; He profitably subjoins these things also, teaching that He was not finding fault with them for nothing, or otherwise repudiating the suspicion of being given to railing, for it is evident that He is making no untrue speech. Be it then (saith He) that ye reject My words, I will bear with not being believed: receive your own Moses, give credence to him whom ye admire, and ye shall know of a surety Him whom not knowing ye dishonour. Break oS" your types which travail with the truth. For I am shadowed out in his books. Therefore will Moses himself also accuse you (saith He) when he seeth you disbelieving his writings about Me.
We ought then perhaps having interpreted what is before us, to proceed in order, committing it to sincere lovers '' of learning to investigate the images of Christ through Moses. For his books are full of passages, and there is much said by him, yet full of difficulty to understand and replete with exceeding subtle and hidden meanings. But lest we seem to let indolence have the mastery over us, and unreasonably to shirk so glorious a toil, by simply clothing with difficulty the books of Moses, we will apply ourselves to this too, knowing what is written. The Lord Ps. IxviH, ivill give utterance to them who evangelize with much ^ower.
Book 3. But siuce there are, as we have said, many words on c V 4G these things, and since the all-wise Moses hath through many forms foretypified the Mystery of Christ, we shall not deem it necessary to heap up a great multitude before our readers, but having chosen one out of the whole number, we will essay to make clear proof that the Word of our
If ye had believed Moses, ye would have believed Me, for' of