Thursday of the 4th Sunday of Pascha

He is called Simon, son of John, John being his natural father. But mystically, Simon is obedience, John grace, a name well befitting him who was so obedient to God's grace, that he loved our Lord more ardently than any of the others. Such virtue arising from divine gift, not mere human will.

It is Peter, chosen by the Lord himself to feed his flock, who merits three times to hear the words "Feed my little lambs; feed my lambs; feed my sheep." And so, by feeding well the flock of Christ with the food of faith, he effaced the sin of his former fall. For this reason he is admonished three times to feed the flock. He is asked three times whether he loves the Lord in order that he may confess him three times whom he had denied three times before his crucifixion.

O pastors! Imitate that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought near those who were far away. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded those who were well fed. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands and gave them authority over all his flock. For he said to Simon Cephas, "Feed my sheep and my lambs and my ewes." So Simon fed his sheep and fulfilled his calling and handed over the flock to you and departed. And so you also must feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, or plant gardens, or fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things, he thereby hands over his flock to the wolves.

Christ rose again in the flesh, and Peter rose in the spirit because, when Christ died in his passion, Peter died by his denial. Christ the Lord was raised from the dead, and out of his love he raised Peter. He questioned him about the love he was confessing and entrusted him with his sheep. After all, what benefit could Peter confer on Christ by the mere fact of his loving Christ? If Christ loves you, it is to your advantage, not Christ's. And if you love Christ, it is to your advantage, not Christ's. And yet Christ the Lord wanted to indicate how people ought to show that they love Christ. And he made it plain enough by entrusting him with his sheep. "Do you love me?" "I do." "Feed my sheep." All this once, all this a second time, all this a third time. Peter made no other reply than that he loved him. The Lord asked no other question but whether he loved him. When Peter answered, our Lord did nothing else but entrust his sheep to him.

He is being armed for weightier and greater matters. He is told "Feed my sheep," a task that was certainly going to mean danger for the flesh but glory for the spirit. Just think how much he was going to suffer for the name of Christ by feeding the sheep of Christ! "Feed my sheep, feed my lambs." I mean, if you love me, what present are you going to give me? The prince of pastors made him a pastor so that Peter would feed Christ's sheep, not his own.…"Feed my sheep." Why? Because you love me, because you are devoted to me, I am committing my sheep to you. Feed them, but remember they are mine. Heretical leaders, though, wish to make their own the sheep that are really Christ's. All the same, they are forced … to set the stamp of Christ on them. They may make them their own private flock, but they still have to register them in the Lord's name.

Feed "my" sheep; he did not say "yours," did he? Feed, good servant, the Lord's sheep that bear the Lord's brand. After all, was Paul crucified for you, or were you baptized in the name of Peter and Paul? So feed his sheep, washed in his baptism, sealed in his name, redeemed with his blood. "Feed," he says, "my sheep."

"So when they had dined, He saith to Simon Peter, Simon, [son] of John, lovest thou me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed my lambs." To the threefold denial there is now appended a threefold confession, that his tongue may not yield a feebler service to love than to fear, and imminent death may not appear to have elicited more from the lips than present life. Let it be the office of love to feed the Lord's flock, if it was the signal of fear to deny the Shepherd. Those who have this purpose in feeding the flock of Christ, that they may have them as their own, and not as Christ's, are convicted of loving themselves, and not Christ, from the desire either of boasting, or wielding power, or acquiring gain, and not from the love of obeying, serving, and pleasing God. Against such, therefore, there stands as a wakeful sentinel this thrice inculcated utterance of Christ, of whom the apostle complains that they seek their own, not the things that are Jesus Christ's. For what else mean the words, "Lovest thou me? Feed my sheep," than if it were said, If thou lovest me, think not of feeding thyself, but feed my sheep as mine, and not as thine own; seek my glory in them, and not thine own; my dominion, and not thine; my gain, and not thine; lest thou be found in the fellowship of those who belong to the perilous times, lovers of their own selves, and all else that is joined on to this beginning of evils?

We have it also demonstrated here that love and liking are one and the same thing; for the Lord also in the last question said not Diligis me? but, Amas me? Let us, then, love not ourselves, but Him; and in feeding His sheep, let us be seeking the things which are His, not the things which are our own. For in some inexplicable way, I know not what, every one that loveth himself, and not God, loveth not himself; and whoever loveth God, and not himself, he it is that loveth himself. For he that cannot live by himself will certainly die by loving himself; he therefore loveth not himself who loves himself to his own loss of life. But when He is loved by whom life is preserved, a man by not loving himself only loveth the more, when it is for this reason that he loveth not himself [namely] that he may love Him by whom he lives.

Our Lord asked this, knowing it: He knew that Peter not only loved Him, but loved Him more than all the rest.

While our Lord was being condemned to death, he feared, and denied Him. But by His resurrection Christ implanted love in his heart, and drove away fear. Peter denied, because he feared to die: but when our Lord was risen from the dead, and by His death destroyed death, what should he fear? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. On this confession of his love, our Lord commends His sheep to him: He saith unto him, Feed My lambs: as if there were no way of Peter's showing his love for Him, but by being a faithful shepherd, under the chief Shepherd.

(Tract. cxxii) Well doth He say to Peter, Lovest thou Me (ἀγαπᾶς diligis), and Peter answer, Amo Te (φελῶ amo), and our Lord replies again, Feed My lambs. Whereby, it appears that amor and dilectio are the same thing: especially as our Lord the third time He speaks does not say, Diligis Me, but Amas Me. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? A third time our Lord asks Peter whether he loves Him. Three confessions are made to answer to the three denials; that the tongue might show as much love as it had fear, and life gained draw out the voice as much as death threatened.

(Tract. cxxiii) They who feed Christ's sheep, as if they were their own, not Christ's, show plainly that they love themselves, not Christ; that they are moved by lust of glory, power, gain, not by the love of obeying, ministering, pleasing God. Let us love therefore, not ourselves, but Him, and in feeding His sheep, seek not our own, but the things which are His. For whoso loveth himself, not God, loveth not himself: man that cannot live of himself, must die by loving himself; and he cannot love himself, who loves himself to his own destruction. Whereas when He by Whom we live is loved, we love ourselves the more, because we do not love ourselves; because we do not love ourselves in order that we may love Him by Whom we live.

(Serm. Pass.) But unfaithful servants arose, who divided Christ's flock, and handed down the division to their successors: and you hear them say, Those sheep are mine, what seekest thou with my sheep, I will not let thee come to my sheep. If we call our sheep ours, as they call them theirs, Christ hath lost His sheep.

When therefore they had dined. It should be noted that during the meal he did not ask about love, because, as is said in Sirach chapter six, "there is a friend who is a companion at table, and he will not remain in the day of necessity." But afterward he asks: Jesus says to Simon Peter: Simon, son of John, do you love me more than these? Therefore he asks about love, because he does not wish to entrust his flock except to one who loves; therefore about greater love, because he wishes to entrust it to one who loves more. Hence Gregory: "He who does not have charity ought by no means to undertake the office of preaching"; certainly much less the office of prelacy, because, as is said in John chapter ten, "the good shepherd lays down his life for his sheep."

He says to him: Yes, Lord. Here is set forth Peter's response, in which he responds that he loves, but not that he loves more, because he did not know the love of the others. Hence Augustine: "That Peter responds, I love you, and did not add more than these: he responded what he knew about himself; for he could not know how much he was loved by another, because he could not see the heart of another." You know that I love you: in this response Peter shows that he does not respond in flattery, but truly. Hence Chrysostom: "He calls as witness him who knows hidden things." So Jeremiah invoked him, in the seventeenth chapter: "I have not desired the day of man, you know."

He says to him. Here is noted after the response the exhortation to action: because "the proof of love is the display of works"; therefore he says: Feed my lambs: in which the wondrous love of Christ for his sheep is expressed, because he showed this above all other things as a sign of his love: and this indeed Peter fulfilled and urged to be fulfilled, 1 Peter 5: "Elders, feed the flock of God which is among you," etc.

It is asked: since the other Apostles stood around, who loved the Lord, why was only Peter questioned about love? There is one response: because the care of the flock was to be specially entrusted to him among the others, therefore he is specially asked about his love. Hence Chrysostom: "Peter was the foremost of the Apostles and the mouth of the disciples and the head of the college"; therefore, passing over and bypassing the others, he speaks to him about such things. — Another reason can also be assigned: because Peter had notably denied him, and therefore seemed not to be worthy to be placed before the other Apostles; therefore the Lord asks, so that he might show his charity excelling above the rest, and might confirm the pastoral office which he had given.

It is asked: since Peter could not answer this question: Do you love me more than these? because he did not know about the others, why does the Lord ask? I respond: It must be said that the Lord asks this in order to show his excellence in the asking and his correction in the answering; hence Augustine: "That Peter loved the Lord more than the others is evidently apparent where, questioning him, he says: Do you love me more than these? Which indeed he knew, and yet he was asking, so that we too might know his love toward the Lord." And Peter's correction is shown in this, that he does not dare to place himself before the others, as above before the passion, when he said: "Even if all shall be scandalized in you, yet not I."

If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." And again to the same He says, after His resurrection, "Feed nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?"

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Peter started to reach Jesus before the rest, disdaining, as it appears, to go by boat, because of the incomparable fervour and admirable zeal of his love towards Christ. Therefore He comes first to land, and draws up the net; for he was always an impressionable man, easily excited to enthusiasm both in speech and action. Therefore, also, he first made confession of faith when the Saviour put to them the inquiry in the parts of Caesarea Philippi, saying: Who do men say that I the Son of Man am? And of the other disciples some said Elijah, and others Jeremiah, or one of the prophets. But when Christ put the further question to them: But Who say ye that I am? Peter took the lead, and becoming spokesman for the rest, hastened to reply: Thou art the Christ, the Son of the living God. Moreover, when the band of soldiers came, together with the officers of the Jews, to take Jesus away to the rulers, the rest all left Him and fled, but Peter struck off Malchus' ear with a sword. For he thought it right by every means in his power to defend his Master, though the attack that he made was in fact altogether displeasing to Him. As, therefore, he came more impetuously than the rest, Christ puts to him the question whether he loved Him more than they, and repeated it three times; and Peter answers in the affirmative, and confesses his love for Him, saying that Christ Himself was a witness to his state of mind. And, after each confession, he heard Christ telling him in different words to take thought of His sheep, as He calls mankind in the parable.

And I think (for I say that we ought to search out the hidden meaning that is here implied) that these words were not written without a purpose, but the saying is pregnant with meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask, Why is it that Christ only asks Simon, though the other disciples were present? And what is the meaning of the words, Feed My lambs, and the like? We reply, that the inspired Peter had indeed already been elected, together with the other disciples, to be an Apostle of God (for our Lord Jesus Christ Himself named them Apostles, according to the Scripture), but, when the events connected with the plot of the Jews against Him came to pass, his fall came betwixt; for the inspired Peter was seized with uncontrollable fear, and thrice denied the Lord. Christ succours His erring disciple, and elicits by divers questions his thrice-repeated confession, counterbalancing, as it were, his error thereby, and making his recovery as signal as his fall. For a transgression which was verbal, and only in mere words supplied ground of accusation against him, could surely be wiped out in the same fashion as it was committed. He requires him to say whether he loved Him more than the rest. For in truth, as he had enjoyed a greater measure of forgiveness, and received from a more bountiful Hand the remission of his transgression, surely he would be likely to feel greater love than the rest, and requite his Benefactor with the extremity of affection. For although all the holy disciples alike betook themselves to flight, the inhumanity of the Jews inspiring them with a terror that they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus, still Peter's transgression by his thrice-repeated denial was special and peculiar to him.

Therefore, as he had received a greater measure of forgiveness than the rest, he is asked to tell Christ whether he loved Him more; for, as the Saviour Himself said, he to whom most is forgiven will also love much. Herein, also, is a type given to the. Churches, that they ought thrice to ask for a confession of Christ from those who have chosen to love Him by coming to Him in Holy Baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the Chief Shepherd, that is Christ, unless they take thought for the health of the sheep of His fold, and their continuance in well-being. Such was the inspired Paul, who shared the infirmities of his weak brethren, and called those who through him believed, and chose to gain repute by the glory of their deeds, the boast, and joy, and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. And this, if he reason well and justly, any one may perceive. For if He died for us, surely He must esteem the salvation and life of us all as deserving of all care. And if they who sin against the brethren, and wound their conscience when it is weak, in truth sin against Christ; surely it is true to say, that they are doing the Lord Himself service who take, as it were, by the hand the mind of those who have been admitted to the faith, and who are expected to be called to perfection therein, and are eager to stablish them firmly in the faith, by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away, and by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship, already given unto him, washing away the disgrace of his fall that came betwixt, and obliterating his faint-heartedness, that arose from human infirmity.

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus putteth into his hands the chief authority among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, "If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep."

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter.

(Hom. lxxxviii. 1) That which most of all attracts the Divine love is care and love for our neighbour. Our Lord passing by the rest, addresses this command to Peter: he being the chief of the Apostles, the mouth of the disciples, and head of the college. Our Lord remembers no more his sin in denying Him, or brings that as a charge against him, but commits to him at once the superintendence over his brethren. If thou lovest Me, have rule over thy brethren, show forth that love which thou hast evidenced throughout, and that life which thou saidst thou wouldest lay down for Me, lay down for the sheep. He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

Look to me, Peter, on how you offer instruction. Remembering your own fall, sympathize with all. Mindful of that maiden who caused your own downfall, do not be harsh. If conceit attacks you, listen again to the sound of the rooster's crow, And remember the tears with whose streams I washed you, I who alone know what is in your heart. Peter, do you love me? Do what I say, feed my flock, and love those whom I love, Sympathizing with sinners and remembering the compassion I had for you, since I received you after you denied me three times. You have a thief as gatekeeper of paradise to give you courage. Send him those whom you wish. Because of you, Adam turned to me, Crying, "O Creator offer me The robber as gatekeeper, and Cephas as keeper of the keys. You who alone know what is in the heart."

Jesus promoted Peter and placed him as the head of the lambs of his herd and said, "Feed my lambs," that is, all those who believe in me and who, because they were instructed only recently, are weaker. And for this reason, it is necessary that you carry their burden, and protect them, and comfort them in their weakness and nourish them with the grace that was given to you.

Since the dinner had a purpose for Him, He entrusts to Peter the care of the sheep of the whole world, entrusting the care not to anyone else but to him, first, because he was the chosen one from among all and was the mouthpiece of the entire company of the apostles; then in order to show that he must have boldness, since his denial has been atoned for. He does not bring up the denial, does not reproach him for it, but says: "If you love Me, take care of the brethren and prove now that ardent love for Me of which you spoke, saying that you were ready even to die for Me."

The dinner being ended, He commits to Peter the superintendence over the sheep of the world, not to the others: So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?

Thence is taken the custom of threefold confession in baptism.

There is a difference perhaps between lambs and sheep. The lambs are those just initiated, the sheep are the perfected.

The Evangelist just showed what the Lord did for the disciples in general; here he shows him dealing with his two especially loved disciples: first, what he did for Peter; and how he dealt with John (v 20). He does two things with the first: first, he lays on Peter the pastoral office; secondly, he predicts that he will be martyred (v 18).

He imposes the pastoral office on Peter only after an examination. Thus, those who are to be raised to this office are first examined, "Do not be hasty in the laying on of hands" (1 Tim 5:22). Christ examined him three times, and so this part is divided into three parts. In the first part we see our Lord's question (v 15); Peter's answer; and the imposition of the office (v 15). Looking at the first, we can consider three things: the time of the examination; the tenor of the conversation; and on what Peter was examined.

The order of this event is given as When they had finished the meal. This signifies the spiritual meal by which the soul is refreshed with spiritual gifts, even when it is united to the body: "I will come in to him and eat with him" (Rev 3:20). Therefore it is appropriate that one who is raised to this office be already refreshed with this joyous meal. Otherwise, how could he refresh the hungry ones that come to him: "I will feast the soul of the priests with abundance" (Jer 31:14), with that abundance mentioned in Psalm 63 (v 5): "My soul is feasted as with marrow and fat."

The tenor of the conversation is seen when he says, Jesus said to Simon Peter. Three things are given here which are necessary for a prelate. First, obedience, when he says, Simon, which means obedient. A prelate needs to be obedient because one who does not know how to obey superiors does not know how to govern inferiors: "An obedient man will speak of victory" (Prv 21:28). Secondly, a prelate needs knowledge, indicated by Peter, which means understanding. A prelate needs understanding for he is the appointed watchman, and one who is blind is a poor watchman: "His watchmen are blind" (Is 56:10); "Because you have rejected knowledge, I reject you from being a priest to me" (Hos 4:6). Thirdly, a prelate needs grace, for he says son of John. Prelates need grace because if they do not have grace they do not have anything: "By the grace of God I am what I am" (1 Cor 15:10); "And when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship" (Gal 2:9).

The questions are about love; and Jesus asks, Do you love me more than these? This was a suitable question, for Peter had previously fallen, as we saw before, and it was not appropriate that he be preferred to the others until his sin was forgiven ‑ which is only brought about by charity: "Love covers a multitude of sins" (1 Pet 4:8); "Love covers all offenses" (Prv 10:12). So it was fitting that his charity be made known by this questioning, not indeed to him who looks into the depths of our hearts, but to others. So Christ said, but not as one who did not already know, Do you love me more than these? Now we read that "perfect love casts out fear" (1 Jn 4:18). Thus it was that when our Lord was about to die, Peter was afraid and denied him; but the risen Lord restored love and banished his fear. So Peter, who before had denied Christ because he was afraid to die, now, after our Lord has arisen, feared nothing. Why should he be afraid, since he now realized that death had died?

This questioning was also appropriate for the office, since many who assume a pastoral office use it as self‑lovers: "In the last days there will come times of stress. For men will be lovers of self" (1 Tim 3:1). One who does not love the Lord is not a fit prelate. A fit prelate is one who does not seek his own advantage, but that of Christ's; and he does this through love: "The love of Christ controls us" (2 Cor 5:14). Love also becomes this office because it benefits others: for it is due to the abundance of love that those who love Jesus will at times give up the quiet of their own contemplation to help their neighbor. Although the Apostle said, "I am sure that neither death nor life... will be able to separate us from the love of God" (Rom 8:39), he added, "For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren" (Rom 9:3). Thus a prelate should be questioned about his love.

He adds, more than these, for even as the Philosopher says in his Politics, it is the natural order of things that the one who cares for and governs others should be better. Thus he says that just as the soul is to the body that it rules, and reason is to our lower powers, so man is related to the irrational animals. And there ought to be a similar relation between prelates and their subjects. Thus, according to Gregory, the life of a pastor should be such that he is related to his subjects as a shepherd to his sheep. So Christ says, more than these, because the more Peter loves the better he is: "Do you see him whom the Lord has chosen? There is none like him among all the people" (1 Sam 10:24).

But in selecting someone to rule is it always necessary to choose the one who is unconditionally better, even if the laws say that it is enough to choose one who is merely good? To answer this two distinctions must be made. Some things are sufficient according to human judgment which are still not sufficient according to the divine judgment. According to human judgment, if a person cannot be reproached for something, this is sufficient for his election to stand. For it is obvious that it would be difficult to have elections if they could be nullified because someone was found who was better than the one actually chosen. So, according to our human judgment, it is sufficient if an election is honest and a suitable person is chosen.

But, so far as concerns the divine judgment, and our own conscience, it is necessary to choose that person who is better. Now a person can be unconditionally better; and this is the way a holier person is said to be better, for holiness makes one good. Yet such a person might not be better for the Church. For this purpose, that person would be better who is better educated, more competent, more discerning, and chosen more unanimously. But if other things are equal, such as the benefit and welfare of the Church, one would sin if he were to choose a person who was less unconditionally good than another. There has to be a reason for such a choice. This is either the honor of God and the benefit of the Church, or some private motive. If the motive is the honor of God and the benefit to the Church, these goods will be regarded as linked to the one chosen, and will make him the better person, in these respects. If there is some private motive for the choice, such as some carnal love, the expectation of ecclesiastical advancement, or temporal advantage, the election is a fraud and there has been partiality.

Now we see Peter's answer, Yes, Lord; you know that I love you. This is a clear sign that he had retracted his previous denial. And it shows that if the predestined fall, they are always better after they are corrected. Before his denial, Peter thought that he was better than the other apostles, saying, "Though they all fall away because of you, I will never fall away" (Mt 26:33). And when Jesus said to him, "You will deny me three times," Peter went against this and even boasted that "Even if I must die with you, I will not deny you" (Mt 26:35). But now, Peter, having been conquered by his own weakness, does not presume to state his love unless it is attested to and confirmed by the Lord. He humbles himself before Christ, saying, You know that I love you: "My witness is in heaven, and he that vouches for me is on high" (Job 16:19). He also humbles himself in respect to the apostles, for he does not say that he loves Jesus more than they do, but simply, I love you. This teaches us not to rank ourselves before others, but others before ourselves: "In humility count others better than yourselves" (Phil 2:3).

We can also notice, as Augustine points out, that when our Lord asks, Do you love (diligis) me, Peter does not answer with the same word, but says I love (amo) you, as if they were the same. And they are the same in reality, but there is some difference in meaning: Love (amor) is a movement of our appetitive power, and if this is regulated by our reason it is the will's act of love, which is called "direction" (dilectio) ‑ because it presupposes an act of election, choice (electio). This is why the brute animals are not said to love (diligere). For if the appetitive movement is not regulated by reason, it is called amor.

After this examination, Christ assigns Peter his office, saying, Feed my lambs, that is, my faithful, which I, the Lamb, call lambs: "Behold, the Lamb of God" (1:29). Thus, one should not be called a Christian who says he is not under the care of that shepherd, that is, Peter: "They shall all have one shepherd" (Ez 37:24); "They shall appoint for themselves one head" (Hos 1:11). It was appropriate that this office be assigned to Peter, the others being passed over, because, according to Chrysostom, he was the extraordinary apostle, the voice of the disciples, and the head of the group.

Peter also restrained himself in this inquiry of our Lord's by answering cautiously, for he remembered earlier on, when Christ's passion was drawing near, he had attributed greater constancy to himself than he possessed.

He says to him again. Here is set forth the second inquiry, in which the procedure is similar, as before. The Lord therefore inquires, as before, about love: Simon, son of John, do you love me? Simon, son of John he is called, because he was the son of John. — And Peter responds: He said to him: Yes, Lord, you know that I love you. Bede: "O how faithful and pure a soul! which does not fear to say to its Creator, before whose eyes all things are naked and open: Lord, you know that I love you." He says to him. Here is set forth the exhortation, as before: Feed my lambs. He repeats the aforesaid exhortation: whence Bede: "This is the sole and true proof of complete love toward God: if you have striven to exercise the care of solicitous labor toward your brothers." Feed, namely by example, as he of whom it is said in the Psalm: "He fed them in the innocence of his heart."

If the faith of the apostle Peter is shaken by his Lord's passion, it is so that with bitter weeping he may hear the soothing words "Feed my sheep."

When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart, and then was asked even a third time, he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying, "Thou knowest all things," meaneth, "things present, and things to come." Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, "lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last." But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care of His own sheep, and that this especially is a sign of love towards Him.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

A second time he said to him, "Tend my Sheep," that is, Simon, tend the men who are mature in faith and possessing proven wisdom, who obey you in the prescribed degrees of the church, in the apostolate, in the priesthood, and in the pastoral office.

Now we have the second examination. In order to avoid a lot of repetition, note that Christ says three times, Feed my lambs, because Peter ought to feed them three ways. First, they are to be fed by being taught: "And I will give you shepherds after my own heart, who will feed you with knowledge and understanding" (Jer 3:15). Secondly, they are to be fed by example: "Set the believers an example in speech and conduct, in love, in faith, in purity" (1 Tim 4:12); "Upon the mountain heights of Israel," that is, in the excellence of great men, "shall be their pasture" (Ez 34:14). Thirdly, they are to be fed by being offered temporal help: "Woe, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?" (Ez 34:2).

To feed the sheep is to support the believers in Christ from falling from the faith, to provide earthly sustenance for those under us, to preach and exemplify withal our preaching by our lives, to resist adversaries, to correct wanderers.

(de Verb. Dom. serm. 50) He was grieved because he was asked so often by Him Who knew what He asked, and gave the answer. He replies therefore from his inmost heart; Thou knowest that I love Thee.

(Tract. cxxiv) He says no more, He only replies what he knew himself; he knew he loved Him; whether any else loved Him he could not tell, as he could not see into another's heart: (non occ.). Jesus saith unto him, Feed My sheep; as if to say, Be it the office of love to feed the Lord's flock, as it was the resolution of fear to deny the Shepherd.

What [Christ] said to [Peter] at this point, "Feed my sheep," was surely the same thing that he had said to him more clearly before his passion, "But I have asked on your behalf that your faith may not fail you, and once you have recovered, strengthen your brothers." To feed Christ's sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly [to seeing to it] that they may make greater and greater progress in their faith. However, we must look carefully at the fact that his feeding of the Lord's flock is not to be carried out with one single approach but should rather be multifaceted. A director must diligently see to it that earthly necessities are not lacking to his subjects and also be careful in providing them with examples of virtues along with words of preaching.… When those who are under his care may perhaps themselves have fallen into error, he as a righteous person should, according to the word of the psalmist, "accuse them mercifully and rebuke them," but he should not soothe their hearts with the oil of harmful approval. This too is one of the obligations of a pious shepherd.

He says to him a third time. Here is set forth the third inquiry in the same order as before, namely question, response, exhortation. The Lord therefore asks about the same thing: Simon, son of John, do you love me? From this text it is clear that to love is taken in a good sense, as to love. — And Peter was saddened. Here is noted Peter's response: but nevertheless he responded with sadness, because, as Chrysostom says, he feared lest it should happen to him as it happened when he said: "I will lay down my life for you"; and therefore he was saddened, because he said to him a third time: Do you love me? But nevertheless he did not despair; rather, he responded confidently and said to him: whence he adds to his response: Lord, you know all things, as God; you know that I love you, you know even better than I. For he knew that he was the one who said in Jeremiah 17: "I am the Lord who searches hearts and reins," that is, thoughts and affections. He says to him: Feed my sheep. Here is noted the exhortation: and by sheep are understood the more perfect subjects. It should be noted that the Lord commands to feed the sheep, not to shear them, not to devour them, because the pastor is not commanded by the love of Christ to feed himself, but the sheep; Ezekiel 34: "Woe to the shepherds of Israel who fed themselves! Are not the sheep fed by the shepherds? You ate the milk and covered yourselves with the wool."

It is asked: why does the Lord ask so many times: Peter, do you love me? Augustine responds: "He asks three times for this reason, so that a threefold confession might be rendered for the threefold denial, lest the tongue serve love less than it served fear." Another reason is given: because he was asking for the purpose of commending his flock; and because he wished to commend the flock three times, therefore he asks three times about love.

It is asked: why does he say to him three times: Feed? And it is answered that the sheep of Christ ought to be fed in three ways, namely by word, by example, and by temporal support; hence Bede: "The solicitude of the pastoral office requires that the ruler of the Church diligently provide lest temporal supports be lacking to the people, and show them examples of virtue, and zealously bestow upon them the word of preaching."

It is asked: why does he say twice that lambs are to be fed and once sheep? I respond that by lambs are understood those who are imperfect and tender in faith, and these need more ample pasture, that is, more solicitous care; but by sheep, the more mature, who are able to govern themselves, and these do not need such great care.

In the last chapter of John: Feed my sheep, was said to Peter: but the sheep of Christ are all who walk by the way of salvation: therefore Peter was set as prelate over all such: therefore one was the shepherd of all the sheep of Christ according to the foundation of the Church: therefore also according to its progress and consummation, one must be obeyed by all.

Bernard, treating the aforementioned words, in the second book to Eugene says thus: "You are the one to whom the keys have been handed over, to whom the sheep have been entrusted. There are indeed other doorkeepers of heaven and shepherds of flocks: but you so much more gloriously, inasmuch as you have more distinctly than the rest inherited both names. They have flocks assigned to them, each one his own; to you alone all have been entrusted, one flock to one shepherd. Not only of sheep, but also of shepherds, you alone are the pastor of all. How shall I prove this, you ask? From the word of the Lord: If you love me, Peter, feed my sheep. Which sheep? The peoples of this or that city, or region, or kingdom? My sheep, he says. To whom is it not plain that he did not designate some, but assigned all? Nothing is excepted where nothing is distinguished." And afterwards: "Your privilege stands unshaken, both in the keys and in the sheep entrusted to you, namely the sign of the singular pontificate of Peter, through which he undertook to govern not one ship, as each of the others his own, but the world itself."

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Here is a type given to the churches in that they ought to ask for a threefold confession of Christ from those who have chosen to love him by coming to him in holy baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the chief shepherd, that is, Christ, unless they take thought for the health of the sheep of his fold and their continual well-being.… Surely it is true to say that they are doing the Lord himself service who take, as it were, by the hand the mind of those who have been admitted to the faith and who are expected to be called to maturity in this faith. They are, in fact, eager to establish them firmly in the faith by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away with. And, by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship already given to him, washing away the disgrace of his fall that came in the intervening period and obliterating his faintheartedness that arose from human infirmity.

It appears from these words that, if one who is able refuses to feed the sheep of almighty God, he shows that he does not love the chief Shepherd. For if, in order to accomplish the good of all, the Only Begotten of the Father came forth from the concealment of the Father into our midst, what shall we say if we prefer our privacy over the good of our neighbors? And so, rest is to be desired by us with all our heart. And yet for the advantage of many it should sometimes be laid aside. For, as we ought with full desire to fly from occupation, so, if there should be a lack of anyone available to preach, we need to put a willing shoulder under the burden of occupation. And this we are taught by the conduct of two prophets [Jeremiah and Isaiah], one of whom attempted to shun the office of preaching, while the other desired it.

I myself am convinced by the Petrine claims, nor looking around the world does there seem much doubt which (if Christianity is true) is the True Church, the temple of the Spirit* dying but living, corrupt but holy, self-reforming and rearising. But for me that Church of which the Pope is the acknowledged head on earth has as chief claim that it is the one that has (and still does) ever defended the Blessed Sacrament, and given it most honour, and put it (as Christ plainly intended) in the prime place. 'Feed my sheep' was His last charge to St Peter; and since His words are always first to be understood literally, I suppose them to refer primarily to the Bread of Life. It was against this that the W. European revolt (or Reformation) was really launched – 'the blasphemous fable of the Mass' – and faith/works a mere red herring. I suppose the greatest reform of our time was that carried out by St Pius X surpassing anything, however needed, that the Council will achieve. I wonder what state the Church would now be but for it.

* Not that one should forget the wise words of Charles Williams, that it is our duty to tend the accredited and established altar, though the Holy Spirit may send the fire down somewhere else. God cannot be limited (even by his own Foundations) – of which St Paul is the first & prime example – and may use any channel for His grace. Even to love Our Lord, and certainly to call him Lord, and God, is a grace, and may bring more grace. Nonetheless, speaking institutionally and not of individual souls the channel must eventually run back into the ordained course, or run into the sands and perish. Besides the Sun there may be moonlight (even bright enough to read by); but if the Sun were removed there would be no Moon to see. What would Christianity now be if the Roman Church has in fact been destroyed?

(Hom. lxxxviii) A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him.

(Hom. lxxxviii) The question asked for the third time disturbed him: Peter was grieved because He said unto him the third time, Lovest thou Me? He was afraid perhaps of receiving a reproof again for professing to love more than he did. So he appeals to Christ Himself: And he said unto Him, Lord, Thou knowest all things, i. e. the secrets of the heart, present and to come.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

The Savior does not say to him, fast, or keep watch for me. But, since the pastoral care of souls is more worthy and more useful to the community, he entrusts him with this. I, he says, need nothing: feed my sheep, and return to me the love with which I loved you, because I will take your care for them as care devoted to me.

He asks him three times, partly to show that He cares so much for the faithful and loves His own sheep so much that the care of His sheep serves as a sign of love for Him Himself; and partly by the threefold questioning and confession He heals the threefold denial, and corrects with words the fall that occurred in words. From this arose the custom of requiring a threefold confession from those desiring to be baptized. After the first and second question, Peter calls as witness Him who knows hearts; he no longer trusts in himself, does not answer hastily, but each time adds: "You know." When Peter was asked a third time, he became troubled, wondering whether he was mistaken in thinking that he loved, when perhaps in reality he did not love, because before he too had thought highly of himself and his own strength, yet the outcome proved him wrong. And now he feared the same thing. Therefore he answers with reverence: "Lord! You know all things, both the present and the future; You know that now I love You, as it seems to me, but whether my love will endure for the time to come, this You know, and I do not vouch for myself." Another person, perhaps, will find a distinction between the terms "lambs" and "sheep," between the words "feed" and "tend." By "lambs," perhaps, are meant beginners, and by "sheep" – those more perfect. Therefore, whoever loves Christ must have care for both the lambs and the sheep, must "feed" the lambs, that is, exercise over them a simpler oversight, and "tend" the sheep, which points to a higher guidance. Sometimes, however, even the most perfect are in need of tender care, and the overseers of the sheep must nourish them. "To tend" expresses a stricter oversight, while "to feed" – a more tender one. What then shall we render to the Lord, who so loved us that He made the care of His sheep the sign of love for Himself?

The third time Christ says to him, Feed my sheep. This is because there are three types of people in the Church: beginners, those who have made some progress, and the perfect. The first two types are the lambs, since they are still imperfect. The others, since they are perfect, are called sheep: "The mountains," that is, the perfect, "skipped like rams," and "the hills," the others, "like lambs" (Ps 114:4). And so all prelates ought to guard their charges as Christ's sheep and not their own. But alas! As Augustine says in his Easter Sermon: "We witness the appearance of certain unfaithful servants who have abandoned Christ's flock and by their thefts have made gold their flock. You hear them say, 'These are my sheep. What do you want with my sheep? I will not let you come to my sheep.' But if we say 'my sheep,' and others talk about their sheep, then Christ has lost his own sheep."

Note also that just as Peter was assigned his office three times, so he was examined three times. This was because he had denied Christ three times. As Augustine says: "A threefold profession was required so that Peter's tongue might show as much love as it had shown of fear, and that life gained would wrest more words than the threat of death." Another reason for this was because Peter was obligated to love Christ for three things. First, because his sin was forgiven, for the one who is forgiven more loves the more (cf. Lk 7:43). Secondly, because he was promised a great honor: "On this rock I will build my Church" (Mt 16:18). Thirdly, because of the office entrusted to him, as right here, when Christ entrusts the care of the Church to him, Feed. "You shall love the Lord your God with all your heart," so that you will direct your entire intention to God, "and with all your soul," so that your entire will might rest in God through love, "and with all your might," so that the performance of all your actions will serve God.

Peter became sad because asked three times. As was seen, he was rebuked by our Lord before the passion when he so quickly asserted that he loved him. Now, seeing that he is questioned so many times about his love, he is afraid he will be rebuked again and becomes sad. Thus he says, Lord, you know everything; you know that I love you. He is saying in effect: I do love you; at least I think I do. But you know all things, and perhaps you know of something else that will happen. And so the final commitment of the Church is given to the humbled Peter. According to one of the Greek doctors, this is also the reason why catechumens are questioned three times during their baptism.

And as he [Peter] went forth of the city, he saw the Lord entering into Rome. And when he saw him, he said: Lord, whither goest thou thus (or here)? And the Lord said unto him: I go into Rome to be crucified. And Peter said unto him: Lord, art thou (being) crucified again? He said unto him: Yea, Peter, I am (being) crucified again. And Peter came to himself: and having beheld the Lord ascending up into heaven, he returned to Rome, rejoicing, and glorifying the Lord, for that he said: I am being crucified: the which was about to befall Peter.

He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad.

And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness.

The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all.

And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?

And having approached and standing by the cross he began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love (friendship) unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ. And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from every thing that is of the senses, from every thing that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.

And when they had hanged him up after the manner he desired, he began again to say: Ye men unto whom it belongeth to hear, hearken to that which I shall declare unto you at this especial time as I hang here. Learn ye the mystery of all nature, and the beginning of all things, what it was. For the first man, whose race I bear in mine appearance (or, of the race of whom I bear the likeness), fell (was borne) head downwards, and showed forth a manner of birth such as was not heretofore: for it was dead, having no motion. He, then, being pulled down -who also cast his first state down upon the earth- established this whole disposition of all things, being hanged up an image of the creation (Gk. vocation) wherein he made the things of the right hand into left hand and the left hand into right hand, and changed about all the marks of their nature, so that he thought those things that were not fair to be fair, and those that were in truth evil, to be good. Concerning which the Lord saith in a mystery: Unless ye make the things of the right hand as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowedge of the kingdom.

This thought, therefore, have I declared unto you; and the figure wherein ye now see me hanging is the representation of that man that first came unto birth. Ye therefore, my beloved, and ye that hear me and that shall hear, ought to cease from your former error and return back again. For it is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God? So that the word is the upright beam whereon I am crucified. And the sound is that which crosseth it, the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man.

Now whereas thou hast made known and revealed these things unto me, O word of life, called now by me wood (or, word called now by me the tree of life), I give thee thanks, not with these lips that are nailed unto the cross, nor with this tongue by which truth and falsehood issue forth, nor with this word which cometh forth by means of art whose nature is material, but with that voice do I give thee thanks, O King, which is perceived (understood) in silence, which is not heard openly, which proceedeth not forth by organs of the body, which goeth not into ears of flesh, which is not heard of corruptible substance, which existeth not in the world, neither is sent forth upon earth, nor written in books, which is owned by one and not by another: but with this, O Jesu Christ, do I give thee thanks, with the silence of a voice, wherewith the spirit that is in me loveth thee, speaketh unto thee, seeth thee, and beseecheth thee. Thou art perceived of the spirit only, thou art unto me father, thou my mother, thou my brother, thou my friend, thou my bondsman, thou my steward: thou art the All and the All is in thee: and thou Art, and there is nought else that is save thee only.

Unto him therefore do ye also, brethren, flee, and if ye learn that in him alone ye exist, ye shall obtain those things whereof he saith unto you: 'which neither eye hath seen nor ear heard, neither have they entered into the heart of man.' We ask, therefore, for that which thou hast promised to give unto us, O thou undefiled Jesu. We praise thee, we give thee thanks, and confess to thee, glorifying thee, even we men that are yet without strength, for thou art God alone, and none other: to whom be glory now and unto all ages. Amen.

And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord.

Such was the end reached by that denier and lover; elated by his presumption, prostrated by his denial, cleansed by his weeping, approved by his confession, crowned by his suffering, this was the end he reached, to die with a perfected love for the name of Him with whom, by a perverted forwardness, he had promised to die. He would do, when strengthened by His resurrection, what in his weakness he promised prematurely. For the needful order was that Christ should first die for Peter's salvation, and then that Peter should die for the preaching of Christ. The boldness thus begun by human temerity was an utter inversion of the order that had been instituted by the Truth. Peter thought to lay down his life for Christ, the one to be delivered in behalf of the Deliverer, seeing that Christ had come to lay down His life for all His own, including Peter also, which, you see, was now done. Now and henceforth a true, because graciously bestowed, strength of heart may be assumed for incurring death itself for the name of the Lord, and not a false one presumptuously usurped through an erroneous estimate of ourselves. Now there is no need that we should any more fear the passage out of the present life, because in the Lord's resurrection we have a foregoing illustration of the life to come. Now thou hast cause, Peter, to be no longer afraid of death, because He liveth whom thou didst mourn when dead, and whom in thy carnal love thou didst try to hinder from dying in our behalf. Thou didst dare to step in before the Leader, and thou didst tremble before His persecutor: now that the price has been paid for thee, it is thy duty to follow the Buyer, and follow Him even to the death of the cross. Thou hast heard the words of Him whom thou hast already proved to be truthful; He Himself hath foretold thy suffering, who formerly foretold thy denial.

"Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest: but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wilt not. And this spake He, signifying by what death he should glorify God." "Thou shall stretch forth thy hands," He said; in other words, thou shall be crucified. But that thou mayest come to this, "another shall gird thee, and carry thee," not whither thou wouldest, but "whither thou wouldest not." He told him first what would happen, and then how it should come to pass. For it was not after being crucified, but when actually about to be crucified, that he was carried whither he would not; for after being crucified he went his way, not whither he would not, but rather whither he would. And though when set free from the body he wished to be with Christ, yet, were it only possible, he had a desire for eternal life apart from the grievousness of death, to which grievous experience he was unwillingly carried, but from it [when all was over] he was willingly carried away; unwillingly he came to it, but willingly he conquered it, and left this feeling of infirmity behind that makes every one unwilling to die,-a feeling so permanently natural, that even old age itself was unable to set the blessed Peter free from its influence, even as it was said unto him, "When thou shalt be old," thou shall be led "whither thou wouldest not."

For our consolation the Saviour Himself transfigured also the same feeling in His own person when He said, "Father, if it be possible, let this cup pass from me;" and He certainly had come to die without having any necessity, but only the willingness to die, with power to lay down His life, and with power to take it again. But however great be the grievousness of death, it ought to be overcome by the power of that love which is felt to Him who, being our life, was willing to endure even death in our behalf. For if there were no grievousness, even of the smallest kind, in death, the glory of the martyrs would not be so great. But if the good Shepherd, who laid down His own life for His sheep, has raised up so many martyrs for Himself out of the very sheep, how much more ought those to contend to death for the truth, and even to blood against sin, who are entrusted by Him with the feeding, that is, with the teaching and governing of these very sheep? And on this account, along with the preceding example of His own passion, who can fail to see that the shepherds ought all the more to set themselves closely to imitate the Shepherd, if He was so imitated even by many of the sheep under whom, as the one Shepherd and in the one flock, the shepherds themselves are likewise sheep? For He made all those His sheep for [all of] whom He died, because He Himself also became a sheep that He might suffer for all.

(Tract. cxxiii. 5) That is, shalt be crucified. And to come to this end, Another shall gird thee, and carry thee whither thou wouldest not. First He said what would come to pass, secondly, how it would come to pass. For it was not when crucified, but when about to be crucified, that he was led whither he would not. He wished to be released from the body, and be with Christ; but, if it were possible, he wished to attain to eternal life without the pains of death: to which he went against his will, but conquered by the force of his will, and triumphing over the human feeling, so natural a one, that even old age could not deprive Peter of it. But whatever be the pain of death, it ought to be conquered by the strength of love for Him, Who being our life, voluntarily also underwent death for us. For if there is no pain in death, or very little, the glory of martyrdom would not be great.

(Tract. cxxiii) He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter's salvation, and then Peter die for Christ's Gospel.

After Peter's confirmation in love was made, here follows his invitation to the consummation of love. Now the consummation of love is that a man lay down his life for Christ: therefore here follows an invitation to imitate the passion.

Peter is therefore certified by the Lord concerning the manner of his death, namely through passion and the cross: and to make it certain, he says: Amen, amen I say to you: and this is the passion, that in his old age he would be crucified for Christ: whence he says: When you were younger, you girded yourself and walked where you wished, that is, you followed your own will: Sirach 18: "Son, do not go after your concupiscences, and turn away from your own will." But when you have grown old, you will stretch out your hands, namely on the cross; and another will gird you, "namely with bonds," as Nero, and will lead you where you do not wish, "that is, to death"; because, as is said in Second Corinthians 5, "we do not wish to be unclothed, but to be further clothed." And the reason for this is given in Ephesians 5: "Because no one ever hated his own flesh." Peter was bound with chains: Acts 12: "Peter was sleeping between two soldiers, bound with two chains."

It is asked about what he says: Another will gird you and lead you where you do not wish. It seems from this that the passion of Peter was involuntary: therefore it was not meritorious. I respond: The will is twofold: of reason and of nature. He suffered willingly by the will of reason, but unwillingly by the will of nature or of sensuality. Nor is this surprising, because it was so in the Head; whence Matthew twenty-six: Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will. Whence Augustine: "Peter came unwilling to death, willing he conquered death, and he left behind this disposition of weakness, by which no one wishes to die, so deeply natural that not even old age could take it away from blessed Peter."

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him.

With great kindness and tenderness our Lord Jesus Christ testifies to the fervour of the love which His disciple bore unto Him, and the high honour of his piety and endurance, tried to the uttermost. For He tells him clearly what would be the issue of his apostleship, and what would be the end of his life. For He foretold unto him, that one would take him to a place whither he would not go; that is, in which his persecutors, or those who condemned him to the penalty of death, had fixed the cross. He says, that the place of his crucifixion would be a place whither Peter would not go. For no one of the Saints suffers death of his own free choice. But though death be bitter, and though it come upon them sorely against their will, yet do they who yearn for the glory that God gives disdain earthly life. Therefore Christ foretold, that the blessed Peter would be taken to a place to die in, sore displeasing and hateful unto him. But he would never have attained to so glorious a death, nor have been crucified for Christ, had he not followed His injunction to take charge of the sheep of His fold, and, having the power of the love of Christ firmly rooted in his heart, called to obedience those who have been ensnared into error by the wiles of the devil. For they who ventured on this crime, and slew the blessed Peter, had no other accusation to charge him withal, save only his zeal in Christ's service. We may see then hereby, that our Lord Jesus Christ well, and of necessity, foretold Peter's end, that by the doom that he was destined to suffer he might in a manner put the seal of truth upon the words he spake unto Him: Yea, Lord; Thou knowest that I love Thee. For that he met his death at all on account of preaching the Gospel was surely a plain and incontrovertible proof of affection, and showed that he was in no way lacking in perfect love towards Christ. Christ, then, adds to what He had said, the words "Follow Me," which bear the signification they so commonly have of following Him as a disciple, and also hinting darkly, as I think, at something else; or meaning, Tread in the track of the perils through which I have passed, and walk in the same path, by deed and word succouring the souls of those who are called, and hesitate not to encounter death itself upon the cross, which, Christ says, will be your lot when you reach old age; not suffering Peter to be alarmed before the time, but deferring for a long season the approach of the king of terrors.

Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.

St. Peter was crucified upside down as a huge inhuman joke; but his human seriousness survived the inhuman joke, because, in whatever posture, he had died for his faith. The modern martyr of the Pankhurst type courts the absurdity without making the suffering strong enough to eclipse the absurdity. She is like a St. Peter who should deliberately stand on his head for ten seconds and then expect to be canonised for it.

Simon Peter the son of John, from the village of Bethsaida in the province of Galilee, brother of Andrew the apostle, and himself chief of the apostles, after having been bishop of the church of Antioch and having preached to the Dispersion — the believers in circumcision, in Pontus, Galatia, Cappadocia, Asia and Bithynia — pushed on to Rome in the second year of Claudius to overthrow Simon Magus, and held the sacerdotal chair there for twenty-five years until the last, that is the fourteenth, year of Nero. At his hands he received the crown of martyrdom being nailed to the cross with his head towards the ground and his feet raised on high, asserting that he was unworthy to be crucified in the same manner as his Lord.

And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him.

And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had continually said, "I will lay down my life for Thee", and, "Though I should die with Thee, yet will I not deny Thee": He hath given him back his desire. What then is the, "Whither thou willest not"? He speaketh of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, "whither thou willest not," is then the expression of one signifying natural feeling.

But how after having said, "When thou wast young," doth He again say, "When thou art old"? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age.) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongeth to Him. In things of this life the young man is useful, the old useless; "but in Mine," He saith, "not so; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life." This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, "Be of good cheer," He saith, "I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old."

Then the Evangelist, to rouse the hearer, has added, "This spake He, signifying by what death he should glorify God." He said not, "Should die," but, "Should glorify God," that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.

"And when He had spoken this, He saith, Follow Me." Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, "How then did James receive the chair at Jerusalem?" I would make this reply, that He appointed Peter teacher, not of the chair, but of the world.

For 'most excellent Theophilus' Luke compiled the individual events that took place in his presence - as he plainly shows by omitting the martyrdom of Peter

(super. Matt.) It is not easy to find any ready to pass at once from this life; and so he says to Peter, When thou art old, thou shalt stretch forth thy hand.

Thus Peter, the first of the apostles, having been often apprehended, and thrown into prison, and treated with igominy, was last of all crucified at Rome.

We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, when he is made fast to the cross.

Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord's!

And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Cæsars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, [John 21:18] when he is made fast to the cross.

The Lord, having spoken to Peter about love for Himself, also foretells to him the martyrdom that he will endure. He says this in order to show that if He asks him about love, He asks not out of distrust toward him, but out of confidence that he loves, for how can he not love who will even be martyred for Him? He asked in order to more fully reveal the love of Peter himself and to teach all others that if we desire to love Him, we must prove our love for Him through care for the brethren. How then does He foretell his martyrdom? Listen. "When you were young, you girded yourself," and so forth. "Since," He says, "you love Me and have more than once promised to lay down your life for Me in times of danger, be at peace; I will fulfill your desire, so that what you did not suffer in your youth, you will suffer in your old age." He reminds him of his former life in order to show that the spiritual and the carnal stand in inverse relation. In worldly affairs the young man is useful, while the one who has grown old is useless; in spiritual affairs, on the contrary, the struggle is more glorious when old age has come. He says this with the aim of stirring up his love and inflaming him for martyrdom. He also hints to him that he too will be crucified. For the words "you will stretch out your hands, and another will gird you" indicate nothing other than being stretched out on the cross and being bound. By the words "when you were young" and again "but when you grow old," he shows that Peter at that time was neither young nor old, but a man in his prime. Why did the Lord tell him that "another will gird you and lead you where you do not wish"? Although Peter desired martyrdom, and desired it ardently, the Lord's words point to the sympathy of our nature for life and to the fact that the soul is reluctant to part from the body. For God so arranged it, and arranged it for our benefit, so that we would not kill ourselves. Therefore no one, even if he be a saint, puts off the body without feeling.

Above, our Lord entrusted the office of shepherd to Peter. Now he foretells his martyrdom. This was pertinent because a good shepherd should lay down his life for his sheep (10:11). It was not granted to the young Peter to lay down his life for Christ; but rather to the old Peter to lay down his life for his sheep. This is what Christ foretold to him. Christ first tells of Peter's past life; then he predicts the end of his future life (v 18). Thirdly, the Evangelist explains our Lord's words (v 19).

Peter's past life showed certain shortcomings, for as a young man he was too presumptuous and self‑willed. But this is characteristic of the young, as the Philosopher says in his Rhetoric. Thus we read in Ecclesiastes (11:9) a kind of reproach: "Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth; walk in the ways of your heart and the sight of your eyes." Our Lord refers to this trait of Peter and says, When you were young, you girded yourself and walked where you would. He says, you girded yourself, that is, you restrained yourself from certain unlawful and superfluous things, but walked where you would, not allowing yourself to be kept in check by anyone. That is why you always wanted to be in danger for my sake. But it was not granted to you that you suffer for me when young, but when you are old I will fulfill your desire because you will stretch out your hands, and another will gird you. What a wondrous prediction! It gives both the time and the suffering. From the time these words were spoken until Peter's death, about thirty‑seven years went by. We can see from this that Peter was quite old.

According to Chrysostom, he says, when you are old, because human affairs are different than divine affairs: in human affairs the young are useful, and the old are not of much use; but in divine matters virtue is not taken away by old age, rather it sometimes becomes even stronger: "My old age is exalted in abundant mercy" (Ps 92:10); "As the days of your youth, so shall your old age be" (Deut 33:25). But this is to be understood only of those who have practiced virtue in their youth, as Cicero says. For those who have passed their youth in idleness will become of little or no value when old. This also teaches us that we rarely find rulers and teachers who are useful to the Church dying young, as Origen remarks in his explanation of Matthew (25:19): "Now after a long time the master of those servants came." He gives Paul as an example. In Acts (7:58) Paul is seen as "a young man," but in Philemon (1:9) he is "an old man." The reason for this is that people of this caliber are so rare, that when they are found, the Lord preserves them to a ripe old age.

He mentions the way he will suffer when he says, you will stretch out your hands, for Peter was crucified. Yet he was crucified using ropes, not nails, so he would not die so quickly. This is the girding spoken of by Christ.

Three things can be considered in the sufferings of the saints. First, there is a natural affection: there is such a natural love between the soul and the body that the soul never desires to be separated from the body, nor the body from the soul: "For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed" (2 Cor 5:4); "My soul is very sorrowful, even to death" (Mt 26:38). This is why Christ says, where you do not wish to go, that is, by the impulse of nature, which is so rooted in nature that even old age could not destroy it in Peter. Yet, the desire due to grace weakens this: "My desire is to depart and be with Christ" (Phil 1:23); "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor 5:8). Secondly, the intentions of the persecutors and the saints are different, and carry you where you do not wish to go. Thirdly, we see that we should be prepared to suffer, but not to kill ourselves. Thus Christ says, you will stretch out your hands. This clearly was the case with Peter: for when the people wanted to rebel against Nero and deliver Peter, he forbade it: "Christ also suffered for you, leaving you an example" (1 Pet 2:21).

The words another will gird you rightly come before and carry you, the thought being that another will gird you because he will carry you where you do not wish to go. Lest one think this statement was lightly written, it was written after the death of Peter. Peter was killed during Nero's lifetime; and John wrote this Gospel after he returned from the exile to which he had been banished during the reign of Domitian, there being several other emperors between Nero and Domitian.

Peter accomplished later on by the grace of God what he had previously been unable to do by self-reliance. You see, after the Lord had entrusted him with his, not Peter's sheep, to feed them, not for himself but for the Lord, he told him about his future martyrdom, which he had forfeited the first time because he had been in much too much of a hurry. "When you are older," he said, "someone else will gird you and carry you where you do not wish to go. He said this, though, to signify by what death he was going to glorify the Lord." It came about that Peter arrived at his martyrdom, having washed away his denial with his tears. What had been promised him by the Savior could not be taken away from him by the tempter.

He said, "Follow me," but not in the same way as when he had previously called the disciples. Then too, certainly, he said, "Follow me." But then it was to school he was summoning them; now it is to the prize giving.

Why is it said to Peter, "Follow me," and not to the others who were likewise present? Surely the disciples followed Him also as their Master. But if it is to be understood only in reference to his suffering, was Peter the only one that suffered for the truth of Christianity? Was there not present there amongst those seven, another son of Zebedee, the brother of John, who, after His ascension, is plainly recorded to have been slain by Herod? But some one may say that, as James was not crucified, it was properly enough said to Peter, "Follow me," inasmuch as he underwent not only death, but, like Christ, even the death of the cross.

It is no unimportant question why the Lord, when He manifested Himself for the third time to the disciples, said unto the Apostle Peter, "Follow me;" but of the Apostle John, "Thus I wish him to remain till I come, what is that to thee?" When the Lord, then, had announced beforehand to Peter by what death he was to glorify God, "He saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper, and said, Lord, which is he that shall betray Thee? Peter, therefore, seeing him, saith to Jesus, Lord, and what [of] this man? Jesus saith unto him, Thus do I wish him to remain till I come, what is that to thee? Follow thou me."

There are two states of life, therefore, preached and commended to herself from heaven, that are known to the Church, whereof the one is in faith, the other in sight; one in the temporal sojourn in a foreign land, the other in the eternity of the [heavenly] abode; one in labor, the other in repose; one on the way, the other in the fatherland; one in active work, the other in the wages of contemplation; one declines from evil and makes for good, the other has no evil to decline from, and has great good to enjoy; the one fights with a foe, the other reigns without a foe; the one is brave in the midst of adversities, the other has no experience of adversity; the one is bridling its carnal lusts, the other has full scope for spiritual delights; the one is anxious with the care of conquering, the other secure in the peace of victory; the one is helped in temptations, the other, free from all temptations, rejoices in the Helper Himself; the one is occupied in relieving the indigent, the other is there, where no indigence is found; the one pardons the sins of others, that its own may be pardoned to itself, the other neither has anything to pardon nor does aught for which pardon has to be asked; the one is scourged with evils that it may not be elated with good things, the other is free from all evil by such a fullness of grace that, without any temptation to pride, it may cleave to that which is supremely good; the one discerneth both good and evil, the other has only that which is good presented to view: therefore the one is good, but miserable as yet; the other, better and blessed. This one was signified by the Apostle Peter, that other by John.

The whole of the one is passed here to the end of this world, and there finds its termination, the other is deferred for its completion till after the end of this world, but has no end in the world to come. Hence it is said to the latter, "Follow me;" but of the former, "Thus I will that he tarry till I come, what is that to thee? follow thou me." For what means this last? So far as my wisdom goes, so far as I comprehend, what is it but this, Follow thou me by imitating me in the endurance of temporal evils; let him remain till I come to restore everlasting good? And this may be expressed more clearly in this way: Let perfected action, informed by the example of my passion, follow me; but let contemplation only begun remain [so] till I come, to be perfected when I come. For the godly plenitude of patience, reaching forward even unto death, followeth Christ; but the fullness of knowledge tarrieth till Christ come, to be manifested then.

Let no one, however, separate these distinguished apostles. In that which was signified by Peter, they were both alike; and in that which was signified by John, they will both be alike hereafter. In their representative character, the one was following, the other tarrying; but in their personal faith they were both of them enduring the present evils of the misery here, both of them expecting the future good things of the blessedness to come. And such is the case, not with them alone, but with the holy universal Church, the spouse of Christ, who has still to be rescued from the present trials, and to be preserved in the future happiness. And these two states of life were symbolized by Peter and John, the one by the one, the other by the other; but in this life they both of them walked for a time by faith, and the other they shall both of them enjoy eternally by sight. For the whole body of the saints, therefore, inseparably belonging to the body of Christ, and for their safe pilotage through the present tempestuous life, did Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ.

(Tract. cxxiii) He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter's salvation, and then Peter die for Christ's Gospel.

(Tract. cxxiv) Our Lord having foretold to Peter by what death he should glorify God, bids him follow Him. And when He had spoken this, He saith unto him, Follow Me. Why does He say, Follow Me, to Peter, and not to the others who were present, who as disciples were following their Master? Or if we understand it of his martyrdom, was Peter the only one who died for the Christian truth? Was not James put to death by Herod? Some one will say that James was not crucified, and that this was fitly addressed to Peter, because he not only died, but suffered the death of the cross, as Christ did.

Now this, namely that you will stretch out your hands, he said, signifying by what death he would glorify God: because by the death of the cross, which, although before Christ it was to be held in contempt, afterwards became glorious: and by this Peter was made glorious. Whence Augustine says: "That denier, both lifted up by presumption, cast down by denying, afterwards purged by weeping, proved by confessing, was crowned by suffering." By this Peter glorified the Lord, just as Paul said in Philippians 1: "Christ will be magnified in my body, whether by life or by death." And because the passion is not good unless it is voluntary: therefore he exhorts Peter to suffer voluntarily: and for this reason he says: And when he had said this, he says to him, that is, to Peter: Follow me, come voluntarily to the passion of the cross, according to what Peter himself says in First Peter 2: "Christ suffered for us, leaving you an example, that you might follow his steps." Concerning this following or imitation, the Lord said to Peter above in chapter thirteen: "Where I go, you cannot come now; but you shall follow afterwards."

It is asked about what he says: Signifying by what death he would glorify God, because above in chapter five: I do not receive glory from men; therefore, since Peter was a man, he did not glorify God. I respond: It must be said that although God is not glorified in himself, he is nevertheless glorified to us in his Saints who suffer for his glory, because through this it becomes known to us how much must be suffered for the love of God by the example of the Saints.

It is asked about the fact that the Lord specially says to Peter: You, follow me; because if it is understood by way of perfection, many others followed; if by way of passion, likewise; if by the kind of death, Andrew also followed. And it is answered here according to some that you does not indicate distinction absolutely there, but only in respect to John, about whom the discourse was. Or it must be said that you indicates there more significance than distinction: for since Peter was the head of the Church and the chief prelate, just as he excelled in prelacy, so also he ought to excel in imitation.

The Lord did not hand over his little flock to its pastor until he had received genuine pledges. He received the threefold [confession] that [Simon] had professed as trustworthy pledges for the three [denials]. Therefore, when his Master said [to him], "Do you love me?" our Lord was wanting to receive from him his true love so that, after having given the pledge of his love, [Simon] might receive [Jesus'] sheep as a flock. When [the Lord] saw that his mouth was confessing and that his tears were a seal, he gave him the reward reserved for pastors, namely, death, since this is the crown of victory of the pastors and their shepherds. [The Lord] was not able to give Simon the allotted portion of death until he had received from him [the pledge of] his love. For in the same way our Lord would not have given his life for his little flock if it had not been on account of his love for it.

[Nero] publicly announced himself as the first among God's chief enemies and so was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: "But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church." And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in the same way in Italy and suffered martyrdom at the same time." I have quoted these things in order that the truth of the history might be still more confirmed.

If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion.

The Evangelist, according to his custom, adds in explanation of the words: "This he said, signifying by what death Peter would glorify God." Jesus said to Peter "you will stretch out your hands" and so forth, signifying that he would suffer martyrdom for Him. He calls Peter's death the glory of God, because suffering for Him unto death is truly the glory of God. For if the soul is not fully convinced that He is the true God, then a man will not die for Him. And therefore the death of the saints is a confirmation of the glory of God. The Lord entrusted to Peter the care of all believers. For if James received the throne in Jerusalem, Peter received it in the whole world. After this the Lord says to him: "Follow Me," showing His care for him and His great affection toward him. By "following," understand here both diligence in all deeds and words. For those follow Him who walk in the footsteps of His life and imitate His uprightness in all things. Perhaps He commands Peter to follow Him physically as well, showing, as I said, His special affection for him. For we make those who are close to us our followers.

Peter hearing that he was to suffer death for Christ, asks whether John was to die: Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on His breast at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith to Jesus, Lord, and what shall this man do?

i. e. Shall he not die?

Or let him say, Christ did not deny that John was to die, for whatever is born dies; but said, I will that he tarry till I come, i. e. to live to the end of the world, and then he shall suffer martyrdom for Me. And therefore they confess that he still lives, but will be killed by Antichrist, and will preach Christ's name with Elias. But if his sepulchre be objected, then they say that he entered in alive, and went out of it afterwards.

When our Lord says to Peter, Follow Me, He confers upon him the superintendence over all the faithful, and at the same time bids him imitate Him in every thing, word and work. He shows too His affection for Peter; for those who are most dear to us, we bid follow us.

Some have understood, Till I come, to mean, Till I come to punish the Jews who have crucified Me, and strike them with the Roman rod. For they say that this Apostle lived up to the time of Vespasian, who took Jerusalem, and dwelt near when it was taken. Or, Till I come, i. e. till I give him the commission to preach, for to you I commit now the pontificate of the world: and in this follow Me, but let him remain till I come and call him, as I do thee now.

John mentions this as something in the future, saying, This he said to show by what death he was to glorify God, for the death of the saints gives glory to Christ: "Christ will be honored in my body, whether by life or by death" (Phil 1:20); "But let none of you suffer as a murderer, or a thief... yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God" (1 Pet 4:15). Indeed, the greatness of the Lord is shown by the fact that the saints brave death for his truth and faith.

After the Evangelist showed what our Lord had in mind for Peter, he now tells about John. First, we see the commendation of the disciple, John; secondly, his gospel is commended (v 25). In regard to the first, we see the occasion for John's commendation; and then the commendation itself, the disciple whom Jesus loved.

The occasion for John's commendation was Christ's invitation to Peter to follow him. And after he said this to him, that is, after Christ told Peter about his office and martyrdom, he said to him, Jesus said to Peter, Follow me. For Augustine, this means follow me in martyrdom, by suffering for me; for it is not enough just to suffer in some way, but this must be done by following Christ, that is, by suffering for his sake: "Blessed are you when men hate you... on account of the Son of man" (Lk 6:22); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21).

Many others who were present would also suffer for Christ, especially James, who was the first to be killed: "He killed James the brother of John with the sword" (Acts 12:2). Why then does Christ say to Peter in particular, Follow me? The reason, according to Augustine, was that Peter not only suffered death for Christ, but also followed Christ even in the kind of death, that is, death by the cross: "If any man would come after me, let him deny himself and take up his cross and follow me" (Mt 16:24). Or, according to Chrysostom, in saying Follow me, Christ means in your office as prelate, leader. He was saying in effect: As I have the care of the Church, received from my Father ‑ "Ask of me, and I will make the nations your heritage" (Ps 2:8) ‑ so will you be, in my place, over the whole Church.

But after Christ's ascension, why did James hold first place in Jerusalem? We can say that James had a special jurisdiction over that place, but Peter had the universal authority over the whole Church of believers.

The Lord either said what he said to Peter about his martyrdom, or he said it about the gospel of John. As regards the martyrdom and this "Follow me," [he means] suffer for me, suffer what I did. Because Christ was crucified, Peter too was crucified … while John experienced none of this. That is what is meant by, "It is thus that I wish him to remain." Let him fall asleep without wounds, without torment, and wait for me. You, Peter, "Follow me," suffer what I did. That's one way these words can be explained.…As regards the Gospel of John, though, this is what I think is meant: that Peter wrote about the Lord, others too wrote; but their writing was more concerned with the Lord's humanity.… But while there is something about the divinity of Christ in Peter's letters, in John's gospel it is very much to the fore.… He soared above the clouds and soared above the stars, soared above the angels, soared above every creature and arrived at the Word through which all things were made.

"Then went this saying abroad among the brethren, that that disciple dieth not: yet Jesus said not unto him, He dieth not; but, Thus do I wish him to remain till I come, what is that to thee?" You see the great extent in this Gospel of a question which, by its depth, must exercise in no ordinary way the mind of the inquirer. For why is it said to Peter, "Follow me," and not to the others who were likewise present? Who can readily believe that anything else was meant than what the brethren who lived at the time believed, namely, that that disciple was not to die, but to abide in this life till Jesus came? But John himself removed such an idea, by giving a flat contradiction to the report that the Lord had said so. For why should he add, "Jesus saith not, He dieth not," save to prevent what was false from taking hold of the hearts of men?

(Tract. cxxiv.) Or perhaps he will allow that John still lies in his sepulchre at Ephesus, but asleep, not dead; and will give us a proof, that the soil over his grave is moist and watery, owing to his respiration. But why should our Lord grant it as a great privilege to the disciple whom He loved, that he should sleep this long time in the body, when he released Peter rent the burden of the flesh by a glorious martyrdom, and gave him what Paul had longed for, when he said, I have a desire to depart and be with Christ? If there really takes place at John's grave that which report says, it is either done to commend his precious death, since that had not martyrdom to commend it, or for some other cause not known to us. Yet the question remains, Why did our Lord say of one who was about to die, I will that he tarry till I come? It may be asked too why our Lord loved John the most, when Peter loved our Lord the most? I might easily reply, that the one who loved Christ the more, was the better man, and the one whom Christ loved the more, the more blessed; only this would not be a defence of our Lord's justice. This important question then I will endeavour to answer. The Church acknowledges two modes of life, as divinely revealed, that by faith, and that by sight. The one is represented by the Apostle Peter, in respect of the primacy of his Apostleship; the other by John: wherefore to the one it is said, Follow Me, i. e. imitate Me in enduring temporal sufferings; of the other it is said, I will that he tarry till I come: as if to say, Do thou follow Me, by the endurance of temporal sufferings, let him remain till I come to give everlasting bliss; or to open out the meaning more, Let action be perfected by following the example of My Passion, but let contemplation wait inchoate till at My coming it be completed: wait, not simply remain, continue, but wait for its completion at Christ's coming. Now in this life of action it is true, the more we love Christ, the more we are freed from sin; but He does not love us as we are, He frees us from sin, that we may not always remain as we are, but He loves us heretofore rather, because hereafter we shall not have that which displeases Him, and which He frees us from. So then let Peter love Him, that we may be freed from this mortality; let John be loved by Him, that we may be preserved in that immortality. John loved less than Peter, because, as he represented that life in which we are much more loved, our Lord said, I will that he remain (i. e. wait) till I come; seeing that that greater love we have not yet, but wait till we have it at His coming. And this intermediate state is represented by Peter who loves, but is loved less, for Christ loves us in our misery less than in our blessedness: and we again love the contemplation of truth such as it will be then, less in our present state, because as yet we neither know nor have it. But let none separate those illustrious Apostles; that which Peter represented, and that which John represented, both were sometime to be.

(Tract. cxxiv) Jesus saith unto him, What is that to thee? and He then repeats, Follow thou Me, as if John would not follow Him, because he wished to remain till He came; Then went this saying abroad among the disciples, that that disciple should not die. Was it not a natural inference of the disciple's? But John himself does away with such a notion: Yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? But if any so will, let him contradict, and say that what John says is true, viz. that our Lord did not say that that disciple should not die, but that nevertheless this was signified by using such words as John records.

Jesus says to him. Here thirdly Peter is assured that John would not suffer, through the Lord's response, in which he reveals the truth, to satisfy the question, and rebukes curiosity, to correct the one asking. He reveals the truth when he says: Jesus says to him: Thus I wish him to remain until I come: Bede: "Thus, that is, to await the last day without the violence of persecution": he responds to the one asking. When he says: What is it to you? Follow me, he rebukes him for the curiosity of the question: whence Chrysostom: "What is it to you, if I wish him to remain thus? Attend to the things that are your own, and be solicitous about these": Sirach 3: "Do not be curious about his many works, but think always on those things which he has commanded you"; and therefore he repeats: Follow me, as if to say: think about this and be solicitous about this.

It is asked about what he says: Thus I will him to remain until I come. Therefore it seems that at least until the Lord's coming his soul has not been separated from his body: for after that, nothing is established from the text: therefore it seems that John has not yet died: and as evidence for this is the fact that his body is not found. I respond: It must be said that besides the first interpretation of the disciples, which they made, which the Evangelist himself refutes — namely that he would not die — there are three other interpretations. One is that he has not died, but will die at the coming of the Lord: but for now he is in slumber beneath the earth, and therefore his body is not to be found. — But this position is improbable: because it is not to be believed that the Lord would defer for so long showing his glory to the disciple whom he loved, which glory the Apostle desired, in Philippians 1: I desire to be dissolved and to be with Christ. Another opinion is that the Lord assumed him in body and soul, and in that assumption he died and rose again. — Even if this opinion cannot be so easily disproved, nevertheless, because it lacks authority, it is dismissed with the same ease with which it is proved. The third opinion says that John died, and asserts nothing about his body, because nothing certain is found. But what was said: Thus I will him to remain until I come, that is, "to await the last day not of the age, but of his own death, when I myself coming shall receive him into the dwelling of eternal blessedness."

The inspired Evangelist points to himself obscurely, but still sufficiently to indicate who is meant. For he it was who was the beloved disciple, and who leaned upon Christ's Breast at the last Supper, and asked who it was that should betray Him. Peter, then, observing him, longed for information, and sought to know in what perils he would be involved in the time to come, and in what way his life would end. But the question seemed unseemly, and it appeared to savour rather of a meddlesome and inquisitive spirit, that, after having learnt what was to happen unto himself, he should seek to know the future fate of others. For this cause, then, I think the Lord makes no direct reply to his question or inquiry, but, diverting the aim of the questioner, does not say that John will not die, but, If I will that he tarry till I come, what is that to thee? That is to say, Thou hast heard, O Peter, the things concerning thyself, what need is there for thee to ask questions about others, and to seek to fathom out of season the knowledge of the Divine decrees. For if he never die at all, He says, what consolation will this be to thy heart? The man who is wise and prudent, then, if he is doomed to die, will not trouble himself as to whether another will be saved alive or not; for it will be enough for him to suffer his own doom, and he will receive no comfort at all from the misfortune or good cheer of another. The passage is fraught with some such meaning as this. Peter's speech here seems to imply that the blessed Peter anxiously desired to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were surely fated to, die by torture, either of the same or of some other kind. And do not be amazed at this, but rather take the following thought into consideration. It is common to us, however profitless it be, to like at times not to be seen to be the only ones who are suffering, or who are destined to undergo some dreadful fate, but to prefer to hear that others have either suffered it already or are expected to suffer it in the future.

Antony was confused as he meditated upon the depths of God's judgements, and he asked God, 'Lord, how is it that some die young and others grow old and sick? Why are there some poor and some rich? Why are there those who are bad and rich and oppress the good poor?' He heard a voice saying to him, 'Antony, worry about yourself; these other matters are up to God, and it will not do you any good to know them.'

I will that he tarry, i. e. I will not that he suffer martyrdom, but wait for the quiet dissolution of the flesh, when I shall come and receive him into eternal blessedness.

Since he spake from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, saith, "If I will that he tarry - what is that to thee?" By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

However, inasmuch as they were now going to have the care of the world committed to them, and could not remain together without injury to their charge, our Lord says, If I will that he tarry till I come, what is that to thee? as if to say, Attend to the work committed to thee, and do it: if I will that he abide here, what is that to thee?

Knowing that Peter cared about John and did not wish to be separated from him, the Lord, in order to put an end to their untimely union and attachment to one another, says: "You have been entrusted with a task; carry it out and follow Me, as I lead you out to preach and place the whole world in your hands. But if I wish him to remain here, in the vicinity of Galilee, and do not wish to send him together with you, what is that to you?" The words "till I come" some understood thus: until I come upon the Jews who crucified Me, to punish them by means of the Romans and destroy their city. For they say that this apostle (John) remained in the highland regions almost until the reign of Vespasian, preaching and dwelling there, and before the capture of Jerusalem he withdrew from there. So then, since a great task was being entrusted to them — the preaching of the Gospel — they no longer needed to be together with one another, but to go separately, one to some people, and the other to others.

Christ's answer is given, So it is my will that he remain until I come, what is that to you? Notice that the Greek text does not have "So" but If it is my will that he remain until I come, what is that to you? Yet the difference is not too important, for whatever the expression, the meaning understood by the apostles from the beginning was that John was not going to die. So it is my will that he remain until I come, was for them the same as saying, John will not die until I come.

But this interpretation is rejected by what follows: yet Jesus did not say to him that he was not to die, but, So it is my will that he remain until I come, what is that to you?

Those who defend the first interpretation, claim that John added this not to exclude the first interpretation but to show that our Lord did not convey that meaning by these words, but only by the words, So it is my will that he remain. This is the reason they say that John has not yet died.

There are various opinions about John's burial. All say that it is true that he was buried in a tomb which still exists. But some say he entered his tomb while still alive, and then left it by divine power, transported to the region of Enoch and Elias, and he is being kept there until the end of the world. According to this, the meaning is: So it is my will that he remain alive until the end of the world; and then, under the Antichrist, he will be martyred along with those other two. For it is not right that he should not die, for whatever is born dies: "It is appointed for men to die once" (Heb 9:27).

Others say he entered his tomb at Ephesus alive, and he remains there still alive, but sleeping, until the Lord comes. They base their theory on the fact that the soil there moves up and down in rhythm with John's breathing. Augustine rejects this by saying that it is not as good to be alive and sleeping as to be alive and blessed. Why then would Christ reward the disciple he loved above the others with a long sleep and deprive him of that great good for the sake of which the apostle wanted to be dissolved and to be with Christ (Phil 1:23). Thus, we should not believe this. Rather, we should say that he died and arose with his body indicated by the fact that his body cannot be found ‑ and remains happy with Christ, as Christ invited him: "He who testifies to these things says, Surely I am coming soon" (Rev 22:20).

Augustine explains this passage mystically. Then the word remain means "continue on," or "persist," as in "Remain in the city, until you are clothed with power from on high" (Lk 24:49). Consequently, our Lord is saying about John, that is, about the contemplative life, So it is my will that he remain, that is, continue on, until I come, either at the end of the world, or at the death of any contemplative; for the contemplative life although begun here is not completed here. It remains incomplete and continues on till Christ comes to complete it: "Then they were... told to rest a little longer, until the number of their fellow servants and their brethren should be complete" (Rev 6:11); "Mary has chosen the good portion, which shall not be taken away from her" (Lk 10:42); "Long life is in her right hand; in her left hand are riches and honor" (Prv 3:16). Meanwhile, the active life, completed and vivified by the example of Christ's passion, follows him by suffering for him.

Chrysostom understands it this way: So it is my will that he remain, that is, to remain in Judea, and to preach on this earth; and I want you, Peter, to follow me by having a concern for the entire world, and by suffering for me; and John is to remain until I come, to destroy the Jewish nation. What is that to you? means "These things are for me to decide." For we do see from history that John did not leave Judea until Vespasian came to Judea and took Jerusalem; then John set out for Asia.

Then there is the interpretation of Jerome: Follow me! Peter, by your martyrdom; and so, now speaking about John, it is my will that he remain, without the sufferings of martyrdom and death, until I come, to call him to myself ‑ "I will come again and take you to myself" (14:3) ‑ what is that, this privilege, to you? And so in the stories about blessed John it is said that when he was ninety years old our Lord Jesus Christ appeared to him and invited him to his banquet.

There is, then, nothing for us to fear in death, nothing for us to mourn, whether life, which was received from nature be rendered up to it again, or whether it is sacrificed to some duty that claims it, and this will be either an act of religion or the exercise of some virtue. And no one ever wished to remain as at present. This has been supposed to have been promised to John, but it is not the truth. We hold fast to the words and deduce the meaning from them. He himself in his own writing denies that there was a promise that he should not die, that no one from that instance might yield to an empty hope. But if to wish for this would be an extravagant hope, how much more extravagant would it be to grieve without rule for what has happened according to rule!

This saying therefore went out among the brethren. Here fourthly the understanding of the believers is corrected, that John would simply not die: whence he says: That that disciple does not die, against that verse of the Psalm: "Who is the man that shall live and not see death." And Jesus did not say. Here the correction of that saying is set forth, because Jesus did not say this, namely that he does not die; he did not say: He does not die, because, as is said in Ecclesiastes 9, "there is no one who lives forever": but: Thus I wish him to remain until I come: what is it to you? This is to be read and expounded in a qualified sense, as above.

"Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not that he shall not die; but, If I will that he tarry till I come, what is that to thee?" "Do not thou on any account suppose," He saith, "that I order your matters after a single rule." And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, "Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters."

And observe, I pray thee, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. "Jesus said not," he tells us, "that he shall not die, but, If I will that he tarry."

John underwent death, although concerning him there had prevailed an unfounded expectation that he would remain alive until the coming of the Lord.

Even John underwent death, although concerning him there had prevailed an ungrounded expectation that he would remain alive until the coming of the Lord. Heresies, indeed, for the most pan spring hurriedly into existence, from examples furnished by ourselves: they procure their defensive armour from the very place which they attack.

Peter turned to the secret decision of providence and saw from a distance the disciple John, son of thunder, who followed slowly, admiring the great and sublime promise made by our Lord to Peter.… Since John lived long, that is, seventy-three years after the ascension of the Lord to the time of Trajan, and died after all the other apostles in peace and serenity by natural death, the Lord alludes to this by saying, If I want him to live long enough so that he may remain until my return, you do not need to investigate this. Only pay attention to what is yours, that is, take care of your work and follow me.

Look, please, at the modesty of the evangelist, with what care he corrects the mistaken understanding of many who did not comprehend what the Lord said about him, but thought that he would not die. This was not the case; the Lord did not say that he would not die, but that he would not preach at the same time as Peter, but would remain after him. "Until I come," that is, until I wish to bring him out to preach as well. I am now sending you out to care for the whole world, and you follow Me, but let him remain here until I come again and bring him out too, just as I did you. Some understand it this way: Peter, having heard that he would die for Christ, said, "What about John? Will he not also die?" Christ did not deny this, for everyone who is born will also die, but said, "If I want him to remain, that is, to live until the end of the world and then become a martyr for Me." Hence they also say that he is alive and will be put to death by the Antichrist, when together with Elijah he will preach Christ. If they point to his tomb, what of it? He entered it alive and was then translated, like Enoch and Elijah. So, the Evangelist refutes the false opinion of those who thought that this disciple would not die, but would be immortal: for it is an outright lie that a man could be immortal. Although Enoch and Elijah did not die, nevertheless they are mortal. So too he, although he has not died, will die. Therefore the understanding of the words "will not die" in the sense that he would be immortal, is false. Others assert that he died, and they understand the words "if I want him to remain" in the way we explained above. We have presented all opinions so that none would be unknown to the curious. In our opinion, the words "that he remain until I come" are better understood not as referring to life, but to separation from Peter, as the illustrious and golden-mouthed John understood it.

Then the Evangelist shows how the disciples understood these words of our Lord. They thought that John would not die. The saying spread abroad among the brethren, the disciples ‑ "Behold, how good and pleasant it is when brothers dwell in unity!" (Ps 133:1) ‑ that this disciple, John, was not to die. But he corrects this error, saying, Yet Jesus did not say to him that he was not to die: "Are you also still without understanding?" (Mt 15:16). The rest has been explained.

Having absolved the woman from her sin, lest some should doubt, seeing that He was really man, His power to forgive sins, He deigns to give further disclosure of His divine nature; Then spake Jesus again unto them, saying, I am the Light of the world.

He called himself "the light," not because "the light is in me"—lest someone split the one Christ into a duality of Sons. Christ, the Son, is one, both before the flesh and after the flesh. He is in truth the one and only Son of God the Father even when he became man since he did not partially embrace the human nature. For his body is his own, and it is blasphemy to divide Christ after his incarnation into two sons or into two beings.

What we have just heard and attentively received, as the holy Gospel was being read, I doubt not that all of us have also endeavored to understand, and that each of us according to his measure apprehended what he could of so great a matter as that which has been read; and while the bread of the word is laid out, no one can complain that he has tasted nothing. But again I doubt not that there is scarcely any who has understood the whole. Nevertheless, even should there be any who may sufficiently understand the words of our Lord Jesus Christ now read out of the Gospel, let him bear with our ministry, whilst, if possible, with His assistance, we may, by treating thereof, cause that either all or many may understand that which a few are joyful of having understood for themselves.

I think that what the Lord says, "I am the light of the world," is clear to those that have eyes, by which they are made partakers of this light: but they who have not eyes except in the flesh alone, wonder at what is said by the Lord Jesus Christ, "I am the light of the world." And perhaps there may not be wanting some one too who says with himself: Whether perhaps the Lord Christ is that sun which by its rising and setting causes the day? For there have not been wanting heretics who thought this. The Manichaeans have supposed that the Lord Christ is that sun which is visible to carnal eyes, exposed and public to be seen, not only by men, but by the beasts. But the right faith of the Catholic Church rejects such a fiction, and perceives it to be a devilish doctrine: not only by believing acknowledges it to be such, but in the case of whom it can, proves it even by reasoning. Let us therefore reject this kind of error, which the Holy Church has anathematized from the beginning. Let us not suppose that the Lord Jesus Christ is this sun which we see rising from the east, setting in the west; to whose course succeeds night, whose rays are obscured by a cloud, which removes from place to place by a set motion: the Lord Christ is not such a thing as this. The Lord Christ is not the sun that was made, but He by whom the sun was made. For "all things were made by Him, and without Him was nothing made."

There is therefore a Light which made this light of the sun: let us love this Light, let us long to understand it, let us thirst for the same; that, with itself for our guide, we may at length come to it, and that we may so live in it that we may never die. This is indeed that Light of which prophecy long ago going before thus sang in the psalm: "O Lord, Thou shalt save men and beasts; even as Thy mercy is multiplied, O God." These are the words of the holy psalm: mark ye what the ancient discourse of holy men of God did premise concerning such a light. "Men," saith it, "and beasts Thou shalt save, O Lord; even as Thy mercy is multiplied, O God." For since Thou art God, and hast manifold mercy, the same multiplicity of Thy mercy reaches not only to men whom Thou hast created in Thine own image, but even to the beasts which Thou hast made subservient to men. For He who gives salvation to man, the same gives salvation also to the beast. Do not blush to think this of the Lord thy God: nay, rather believe this and trust it, and see thou think not otherwise. He that saves thee, the same saves thy horse and thy sheep; to come to the very least, also thy hen: "Salvation is of the Lord," and God saves these. Thou art uneasy, thou questionest. I wonder why thou doubtest. Shall He disdain to save who deigned to create? Of the Lord is the saving of angels, of men, and of beasts: "Salvation is of the Lord." Just as no man is from himself, so no man is saved by himself. Therefore most truly and right well doth the psalm say, "O Lord, Thou shall save men and beasts." Why? "Even as thy mercy is multiplied, O God." For Thou art God, Thou hast created, Thou savest: Thou gavest being, Thou givest to be in health.

Since, therefore, as the mercy of God is multiplied, men and beasts are saved by Him, have not men something else which God as Creator bestows on them, which He bestows not on the beasts? Is there no distinction between the living creature made after the image of God, and the living creature made subject to the image of God? Clearly there is: beyond that salvation common to us with the dumb animals, there is what God bestows on us, but not on them. What is this? Follow on in the same psalm: "But the sons of men shall hope under the covert of Thy wings." Having now a salvation in common with their cattle, "the sons of men shall hope under the covert of Thy wings." They have one salvation in fact, another in hope. This salvation which is at present is common to men and cattle; but there is another which men hope for; and which they who hope for receive, they who despair of receive not. For it saith, "The sons of men shall hope under covert of Thy wings." And they that perseveringly hope are protected by Thee, lest they be cast down from their hope by the devil: "Under covert of Thy wings they shall hope." If they shall hope, what shall they hope for, but for what the cattle shall not have? "They shall be fully drunk with the fatness of Thy house; and from the torrent of Thy pleasure Thou shalt give them drink." What sort of wine is that with which it is laudable to be drunk? What sort of wine is that which disturbs not the mind, but directs it? What sort of wine is that which makes perpetually sane, and makes not insane by drinking? "They shall be fully drunk." How? "With the fatness of Thy house; and from the torrent of Thy pleasure Thou shalt give them drink." How so? "Because with Thee is the fountain of life." The very fountain of life walked on the earth, the same who said, "Whoso thirsts, let him come unto me." Behold the fountain! But we begin to speak about the light, and to handle the question laid down from the Gospel concerning the light. For we read how the Lord said, "I am the light of the world." Thence arose a question, lest any one, carnally understanding this, should fancy this light to mean the sun: we came thence to the psalm, which having considered, we found meanwhile that the Lord is the fountain of life. Drink and live. "With Thee," it saith, "is the fountain of life;" therefore, "under the shadow of Thy wings the sons of men hope," seeking to be full drunk with this fountain. But we were speaking of the Light. Follow on, then; for the prophet, having said, "With Thee is the fountain of life," went on to add, "In Thy light shall we see light,"-God of God, Light of Light. By this Light the sun's light was made; and the Light which made the sun, under which He also made us, was made under the sun for our sake. That Light which made the sun, was made, I say, under the sun for our sake. Do not despise the cloud of the flesh; with that cloud it is covered, not to be obscured, but to be moderated.

That unfailing Light, the Light of wisdom, speaking through the cloud of the flesh, says to men, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." How He has withdrawn thee from the eyes of the flesh, and recalled thee to the eyes of the heart! For it is not enough to say, "Whoso followeth me shall not walk in darkness, but shall have light;" He added too, "of life;" even as it was there said, "For with Thee is the fountain of life." See thus, my brethren, how the words of the Lord agree with the truth of that psalm: both there, the light is put with the fountain of life, and by the Lord it is said, "light of life." But for bodily use, light and fountain are different things: our mouths seek a fountain, our eyes light; when we thirst we seek a fountain, when we are in darkness we seek light; and if we chance to thirst in the night, we kindle a light to come to a fountain. Not so with God: light and fountain are the same thing: He who shines for thee that thou mayest see, the same flows for thee that thou mayest drink.

You see, then, my brethren, you see, if you see inwardly, what kind of light this is, of which the Lord says, "He that followeth me shall not walk in darkness." Follow the sun, and let us see if thou wilt not walk in darkness. Behold, by rising it comes forth to thee; it goes by its course towards the west. Perhaps thy journey is towards the east: unless thou goest in a contrary direction to that in which it travels, thou wilt certainly err by following it, and instead of east wilt get to the west. If thou follow it by land, thou wilt go wrong; if the mariner follow it by sea, he will go wrong. Finally, it seems to thee, suppose, that thou must follow the sun, and thou also travellest thyself towards the west, whither it also travels; let us see after it has set if thou wilt not walk in darkness. See how, although thou art not willing to desert it, yet it will desert thee, to finish the day by necessity of its service. But our Lord Jesus Christ, even when He was not manifest to all through the cloud of His flesh, was yet at the same time holding all things by the power of His wisdom. Thy God is whole everywhere: if thou fall not off from Him, He will never fall away from thee.

Accordingly, "He that followeth me," saith He," shall not walk in darkness, but shall have the light of life." What He has promised, He put in a word of the future tense; for He says not has, but "shall have the light of life." Yet He does not say, He that shall follow me; but, he that does follow me. What it is our duty to do, He put in the present tense; but what He has promised to them that do it, He has indicated by a word of the future tense. "He that followeth, shall have." That followeth now, shall have hereafter: followeth now by faith, shall have hereafter by sight. For, "whilst we are in the body," saith the apostle, "we are absent from the Lord: for we walk by faith, not by sight." When shall we walk by sight? When we shall have the light of life, when we shall have come to that vision, when this night shall have passed away. Of that day, indeed, which is to arise, it is said. "In the morning I will stand near thee, and contemplate thee." What means "in the morning"? When the night of this world is over, when the terrors of temptations are over, when that lion which goeth about roaring in the night, seeking whom it may devour, is vanquished. "In the morning I will stand near thee, and contemplate." Now what do we think, brethren, to be our duty for the present time, but what is again said in the psalm, "Every night through will I wash my couch; I will moisten my bed with my tears"? Every night through, saith he, I will weep; I will burn with desire for the light. The Lord sees my desire: for another psalm says to Him, "All my desire is before Thee; and my groaning is not hid from Thee." Dost thou desire gold? Thou canst be seen; for, while seeking gold, thou wilt be manifest to men. Dost thou desire corn? Thou askest one that has it; whom also thou informest, while seeking to get at that which thou desirest. Dost thou desire God? Who sees, but God? From whom, then, dost thou seek God, as thou seekest bread, water, gold, silver, corn? From whom dost thou seek God, except from God? He is sought from Himself who has promised Himself. Let the soul extend her desire, and with more capacious bosom seek to comprehend that which "eye hath not seen, nor ear heard, nor hath entered into the heart of man." Desire it we can, long for it we can, pant after it we can; but worthily conceive it, worthily unfold it in words, we cannot.

Wherefore, my brethren, since the Lord says briefly, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life;" in these words He has commanded one thing, promised another; let us do what He has commanded, that we may not with shameless face demand what He has promised; that He may not say to us in His judgment, Hast thou done what I commanded, that thou shouldest expect what I promised? What hast Thou commanded, then, O Lord our God? He says to thee, That thou shouldest follow me. Thou hast sought counsel of life? Of what life, but of that of which it is said, "With Thee is the fountain of life"? A certain man heard it said to him, "Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." He followed not, but went away sorrowful; he sought the "good Master," went to Him as a teacher, and despised His teaching; he went away sorrowful, tied and bound by his lusts; he went away sorrowful, having a great load of avarice on his shoulders. He toiled and fretted; and yet he thought that He, who was willing to rid him of his load, was not to be followed but forsaken. But after the Lord has, by the gospel, cried aloud, "Come unto me, all ye that labor, and are heavy laden, and I will give you rest; take my yoke upon you, and learn of me, for I am meek and lowly in heart," how many, on hearing the gospel, have done what that rich man, on hearing from His own mouth, did not do? Therefore, let us do it now, let us follow the Lord; let us loose the fetters by which we are hindered from following Him. And who is sufficient to loose such bonds, unless He help, to whom it is said, "Thou hast burst asunder my bonds"? Of whom another psalm says, "The Lord looseth them that are in bonds; the Lord raiseth up them that are crushed and oppressed."

And what do they follow, who have been loosed and raised up, but the Light from which they hear, "I am the light of the world: he that followeth me shall not walk in darkness"? For the Lord gives light to the blind. Therefore we, brethren, having the eye-salve of faith, are now enlightened. For His spittle did before mingle with the earth, by which the eyes of him who was born blind were anointed. We, too, have been born blind of Adam, and have need of Him to enlighten us. He mixed spittle with clay: "The Word was made flesh, and dwelt among us." He mixed spittle with earth; hence it was predicted, "Truth has sprung from the earth;" and He said Himself, "I am the way, the truth, and the life." When we shall see face to face, we shall have the full fruition of the truth; for this also is promised to us. For who would dare hope for what God had not deigned either to promise or to give? We shall see face to face. The apostle says, "Now I know in part, now through a glass darkly; but then, face to face." And the Apostle John says in his epistle, "Beloved, now are we the sons of God; and it has not yet appeared what we shall be: we know that, when He shall appear, we shall be like Him; for we shall see Him even as He is." This is a great promise; if thou lovest, follow. I do love, sayest thou, but by what way am I to follow? If the Lord thy God had said to thee, "I am the truth and the life," in desiring truth and longing for life, thou mightest truly ask the way by which thou mightest come to these, and mightest say to thyself: A great thing is the truth, a great thing is the life, were there only the means whereby my soul might come thereto! Dost thou ask by what way? Hear Him say at the first, "I am the way." Before He said whither, He premised by what way: "I am," saith He, "the way." The way whither? "And the truth and the life." First, He told thee the way to come; then, whither to come. I am the way, I am the truth, I am the life. Remaining with the Father, the truth and life; putting on flesh, He became the way. It is not said to thee, Labor in finding a way to come to the truth and life; this is not said to thee. Sluggard, arise: the way itself has come to thee, and roused thee from thy sleep; if, however, it has roused thee, up and walk. Perhaps thou art trying to walk, and art not able, because thy feet ache. How come thy feet to ache? Have they been running over rough places at the bidding of avarice? But the word of God has healed even the lame. Behold, thou sayest, I have my feet sound, but the way itself I see not. He has also enlightened the blind.

All this by faith, so long as we are absent from the Lord, dwelling in the body; but when we shall have traversed the way, and have reached the home itself, what shall be more joyful than we? What shall be more blessed than we? Because nothing more at peace than we; for there will be no rebelling against a man. But now, brethren, it is difficult for us to be without strife. We have indeed been called to concord, we are commanded to have peace among ourselves; to this we must give our endeavor, and strain with all our might, that we may come at last to the most perfect peace; but at present we are at strife, very often with those whose good we are seeking. There is one who goes astray, thou wishest to lead him to the way; he resists, thou strivest with him: the pagan resists thee, thou disputest against the errors of idols and devils; a heretic resists, thou disputest against other doctrines of devils; a bad catholic is not willing to live aright, thou rebukest even thy brother within; he dwells with thee in the house, and seeks the paths of ruin; thou art inflamed with eager passion to put him right, that thou mayest render to the Lord a good account of both concerning him. How many necessities of strife there are on every side! Very often one is overcome with weariness, and says to himself, "What have I to do with bearing with gainsayers, bearing with those who render evil for good? I wish to benefit them, they are willing to perish; I wear out my life in strife; I have no peace; besides, I make enemies of those whom I ought to have as friends, if they regarded the good will of him that seeks their good: what business is it of mine to endure this? Let me return to myself, I will be kept to myself, I will call upon my God. Do return to thyself, thou findest strife there. If thou hast begun to follow God, thou findest strife there. What strife, sayest thou, do I find? "The flesh lusteth against the Spirit, and the Spirit against the flesh." Behold thou art thyself, thou art alone, thou art with thyself; behold, thou art bearing with no other person, but yet thou seest another law in thy members warring against the law of thy mind, and taking thee captive in the law of sin, which is in thy members. Cry aloud, then, and cry to God, that He may give thee peace from the inner strife: "O wretched man that I am, who shall deliver me from the body of this death? The grace of God through our Lord Jesus Christ." Because, "He that followeth me," saith He, "shall not walk in darkness, but shall have the light of life." All strife ended, immortality shall follow; for "the last enemy, death, shall be destroyed." And what peace will this be? "This corruptible must put on incorruption, and this mortal must put on immortality." To which that we may come (for it will then be in reality), let us now follow in hope Him who said, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."

(Tract. xxxiii. 5, 6) There were left however two, the pitiable and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with the word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said unto her, Woman, where are these thine accusers? hath no man condemned thee? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said unto her, Neither do I condemn thee; I, who thou fearedst would condemn thee, because thou foundest no fault in me. What then, Lord? Dost Thou favour sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favour sin, He would have said, Go, and live as thou wilt: depend on my deliverance: howsoever great thy sins be, it matters not: I will deliver thee from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord's mercy, and fear His truth. Truly, Gracious and righteous is the Lord. (Ps. 35:7)

(Tract. xxxiv. 2) The Manichæans suppose the sun of the natural world to be our Lord Christ; but the Catholic Church reprobates such a notion; for our Lord Christ was not made the sun, but the sun was made by Him: inasmuch as all things were made by Him. (c. 1:3) And for our sake did He come to be under the sun, being the light which made the sun: He hid Himself under the cloud of the flesh, not to obscure, but to temper His light. Speaking then through the cloud of the flesh, the Light unfailing, the Light of wisdom says to men, I am the Light of the world.

(Tract. xxxiv. s. 5) He withdraws you however from the eyes of the flesh, to those of the heart, in that He adds, He that followeth Me shall not walk in darkness, but shall have the light of life. He thinks it not enough to say, shall have light, but adds, of life. These words of our Lord agree with those of the Psalm, In Thy light shall we see light; for with Thee is the well of life. (Ps. 35) For bodily uses, light is one thing, and a well another; and a well ministers to the mouth, light to the eyes. With God the light and the well are the same. He who shines upon thee, that thou mayest see Him, the Same flows unto thee, that thou mayest drink Him. What He promises is put in the future tense; what we ought to do in the present. He that followeth Me, He says, shall have; i. e. by faith now, in sight hereafter. The visible sun accompanieth thee, only if thou goest westward, whither it goeth also; and even if thou follow it, it will forsake thee, at its setting. Thy God is every where wholly; He will not fall from thee, if thou fall not from Him. Darkness is to be feared, not that of the eyes, but that of the mind; and if of the eyes, of the inner not the outer eyes; not those by which white and black, but those by which just and unjust, are discerned.

Where it is to be observed, He does not say, I am the light of Angels, or of heaven, but the Light of the world, i. e. of mankind who live in darkness, as we read, To give light to them that sit in darkness, and in the shadow of death. (Luke 1:79)

"Again therefore Jesus spoke to them: I am the light of the world." Having confuted the perversity of the Jews, in this second part the Lord manifests the dignity and nobility of his doctrine. Now the nobility of his doctrine consists in this, that it liberates from the blindness of error, from the servitude of sin, from the condemnation of death. First therefore it is shown how it liberates from the blindness of error and of unbelief. Second, how it liberates from the servitude of sin, at: "Therefore Jesus said to them again," etc. Third, how it liberates from the condemnation of death, at: "Amen, amen I say to you: If anyone keeps my word, he shall not taste death forever."

First, therefore, he commends his doctrine in this, that it liberates from the darkness of error, and this indeed he does in the following manner: first is introduced the commendation of the doctrine; second, on account of the Jews' reproach, the approbation of the commendation; third, the manifestation of Jewish ignorance; fourth, the evasion of perfidy.

First, therefore, is introduced the commendation of the doctrine in this, that the Lord says those who accompany him and adhere to his doctrine are freed from darkness; on account of which he says: "Again therefore Jesus spoke to them," because he had confuted their perversity, he again resumed his discourse, that he might show the nobility of his doctrine.

He commends therefore his doctrine, saying: "I am the light of the world," that is, of men existing in the world: above in chapter one: "He enlightens every man," etc. "I am the light of the world," through instruction: Sirach twenty-four: "I illuminate doctrine like the dawn for all." "He who follows me," through the captivity of the intellect; Second Corinthians ten: "Bringing every intellect into captivity to the obedience of Christ"; such a one follows: below in chapter twelve: "He who serves me, let him follow me." "Does not walk in darkness," through the blinding of error: Ephesians four: "Do not walk as the Gentiles walk in the vanity of their mind"; below in chapter twelve: "Walk while you have the light, lest the darkness overtake you." "But shall have the light of life," through the vision of divine brightness: "but shall have," because in the future there will be the light of life, which cannot be extinguished; but now it can be; whence in the Psalm: "With you is the fountain of life, and in your light we shall see light." Or he says "shall have" for this reason, because now we walk by faith, but then we shall have it through the comprehension of sight; in the present, however, it is not comprehended unless it is overshadowed by flesh. Whence Bernard: "No gaze could bear the splendor of that eternal light, unless it were overshadowed by the light cloud of flesh"; therefore, he says, it was said in Luke one: "The power of the Most High shall overshadow you."

To neglect these things any further, and to persevere in the former error, what is it else than to fall under the Lord's rebuke, who in the l psalm reproveth, and says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth, seeing thou hatest instruction and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers." For to declare the righteousness and the covenant of the Lord, and not to do the same that the Lord did, what else is it than to cast away His words and to despise the Lord's instruction, to commit not earthly, but spiritual thefts and adulteries? While any one is stealing from evangelical truth the words and doings of our Lord, he is corrupting and adulterating the divine precepts, as it is written in Jeremiah. He says, "What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one from his neighbour, and cause my people to err by their lies and by their lightness." Also in the same prophet, in another place, He says, "She committed adultery with stocks and stones, and yet for all this she turned not unto me." That this theft and adultery may not fall unto us also, we ought to be anxiously careful, and fearfully and religiously to watch. For if we are priests of God and of Christ, I do not know any one whom we ought rather to follow than God and Christ, since He Himself emphatically says in the Gospel, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." Lest therefore we should walk in darkness, we ought to follow Christ, and to observe his precepts, because He Himself told His apostles in another place, as He sent them forth, "All power is given unto me in heaven and earth. Go, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." Wherefore, if we wish to walk in the light of Christ, let us not depart from His precepts and monitions, giving thanks that, while He instructs for the future what we ought to do, He pardons for the past wherein we in our simplicity have erred. And because already His second coming draws near to us, His benign and liberal condescension is more and more illuminating our hearts with the light of truth.

Why do you rush into the darkness of jealousy? why do you enfold yourself in the cloud of malice? why do you quench all the light of peace and charity in the blindness of envy? why do you return to the devil, whom you had renounced? why do you stand like Cain? For that he who is jealous of his brother, and has him in hatred, is bound by the guilt of homicide, the Apostle John declares in his epistle, saying, "Whosoever hateth his brother is a murderer; and ye know that no murderer hath life abiding in him." And again: "He that saith he is in the light, and hateth his brother, is in darkness even until now, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." Whosoever hates, says he, his brother, walketh in darkness, and knoweth not whither he goeth. For he goeth unconsciously to Gehenna, in ignorance and blindness; he is hurrying into punishment, departing, that is, from the light of Christ, who warns and says, "I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life." But he follows Christ who stands in His precepts, who walks in the way of His teaching, who follows His footsteps and His ways, who imitates that which Christ both did and taught; in accordance with what Peter also exhorts and warns, saying, "Christ suffered for us, leaving you an example that ye should follow His steps."

That Christ our God should come, the En-lightener and Saviour of the human race. In Isaiah: "Be comforted, ye weakened hands; and ye weak knees, be strengthened. Ye who are of a timorous heart, fear not. Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eves of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land." Also in that place: "Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them. Also in the same place: "I the Lord God have called Thee in righteousness, that I may hold Thine hand, and I will comfort Thee; and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not: give any glory to another, nor my powers to given images." Also in the twenty-fourth Psalm: "Show me Thy ways, Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation." Whence, in the Gospel according to John, the Lord says: "I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life." Moreover, in that according to Matthew, the angel Gabriel says to Joseph: "Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins." Also in that according to Luke: "And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David." Also in the same. place, the angel said to the shepherds: "Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus."

Again therefore spake Jesus unto them, saying, I am the Light of the world.

As we said that Jesus had made His Discourse in accordance with what was written of the feast, when at its last day He was standing crying, If any man thirst, let him come unto Me and drink, because the oracle of Moses had made mention of the brook: so now too does He make His explanation most seasonable, and due to the nature of things. For since He saw that the teachers were partners in folly with the multitudes and that the laughers were sick of the like with them they laughed at, drenched (so to speak) all of them in one night of unlearning and seeking to get hold of His Mystery yet finding nought at all, He brings forward the reason of tho want of understanding that is in them, crying, I am the Light of the world. Ye (He says) going through the whole holy Scripture and thinking to test the things spoken of Me through the Prophets, are far astray of the way of Life. And no marvel: for He is not in you Who revealeth mysteries and illumineth the whole world, and like a sun shineth into the hearts of them that receive Him. And needs must he who has not within him the Divine and spiritual Light surely walk in darkness and stumble on many absurdities therefrom.

But that the Only-Begotten is by Nature Light, as beaming forth from God the Father Who is by Nature Light, we have shown at great length in the first book, on the words, He was the Very Light.

But we must note again that He says that He is the Light not specially or solely of them of Israel, but of all the world. And herein He tells a thing most true: for He says that He it is Who infused into all the nature the light of understanding, and like some deposit of seed sowed the understanding befitting man in every one who is called into being, according to what is said of Him, He was the Very Light Which lighteth every man that cometh into the world. But I think, that there is something keen deep buried in the words. For if what He had said were not replete with something of this kind, He would have merely said, I am the Light. But since He hath added, Of the world, I think that now too He wills something of this sort to be hinted. God was known in Judaea alone, in Israel alone was His Name great; and all the rest of the earth a deep darkness filled, not one of those that were in the world possessing the Divine and heavenly Light, save only Israel.

But as then while all the nations in this world were together banished from the knowledge of God, and lay as it were in some rank of their own, the Lord's portion was His people, Israel the cord of His inheritance: so again when the spiritual sun was transferred unto the whole world, and the light taken away from them of Israel and removed unto the Gentiles, Israel was found to be external to all: for while they waited for light darkness came to them, as it is written, awaiting brightness, they walked in gloom. Not in vain then saith the Saviour when communing with the Pharisees, I am the Light of the world, for He threatens well that He will remove from Israel and will transfer the grace unto the whole world, and will spread forth the ray of Divine knowledge at last upon others.

But we must observe that although by His hearers He was seen as Man and with flesh, He does not say, In Me is the Light, but, I am the Light, that none divide Christ after the Economy of the Incarnation into a pair of sons: for One Lord Jesus Christ, as Paul saith, both before Flesh and with Flesh, and One and Alone in Verity Son is the Word of God the Father, even when He was made Man, not counted apart from the Temple that was taken of a woman: for His Own is the Body, and to wholly sever after the Incarnation, |564 as regards Sonship, is not free from blasphemy. But we must know that though we say that the Word of God was made Flesh, we do not say that He was clad in flesh alone, but in the word flesh we signify the whole man.

He that followeth Me shall not walk in darkness, but shall have the light of life.

He is again persuading them on all sides to aim at hunting after what is profitable, and to desire rather to be led by His appointments, than to choose to follow their own unlearning and bereave themselves of everlasting life. He shows how great shall be the profit to those who are obedient to Him, seeing He is by Nature Good and willeth all men to be saved and to come unto the knowledge of the truth. But since He knew as God that they would gainsay, He fashions His speech after an elder image of things and from what had befallen their ancestors He declares plainly that the desire to follow Him will be to their great profit. It was written then of them of Israel, that in the daytime also He led them with a cloud and all the night with a light of fire. For when they were crossing the wide desert, hasting unto the Land of promise, a cloud was suspended over them like a roof in the day driving off the sun's flame, by Divine Counsel that is: by night a pillar of fire contending with the darkness and marking out to the travellers their un-erring road did lead them. For just as they who at that time followed the guiding and conducting fire, escaped straying, and were borne straight forward along their right and holy ground, recking nought of night or darkness: so he that followeth Me, i. e., who goeth in the track of My teachings, shall in no wise be in the dark, but shall gain the light of life, that is, the revelation of My mysteries able to lead him by the hand unto everlasting life. The Lord being a skillful workman in His speech, in no wise provokes the Pharisees, who rage and rave not a little, by telling them more openly that they shall both abide in the dark and shall die in their unbelief: but in other guise does He tell them this, transferring unto the better the force of His speech. For whereby He here promises that he who has chosen to follow Him shall have the light of life, by this same does He show covertly, that by refusing to follow they shall have dearth of that light which availeth to recover them unto life. For is it not clear to all and unhesitatingly to be received, that to those who flee what cheers, the reverse: must needs befall? True then was the word of our Saviour and undoubted that which was contrived through His skill.

Jesus reveals the ignorance of the scribes and Pharisees when he cries out, "I am the light of the world." He is saying, "You who go through the whole of holy Scripture and think that you will assess what is spoken about me through the prophets have strayed far from the way of life. And it is no wonder, for he who reveals mysteries and illumines the whole world, he who shines like a sun into the hearts of those who would receive him—he is not in you. He who does not have the divine and spiritual light within himself must surely walk in darkness and stumble in great foolishness." The Only Begotten is light by nature, beaming forth from God the Father who is light by nature.… But we must note again that he says that he is the light not especially or solely for the people of Israel but for "all the world."

Since he knew they would challenge him, he fashions his speech after a more ancient image of things that also draws on the experience of their ancestors.… For when Israel was crossing the wide desert, hurrying to the promised land, a cloud was suspended over them like a canopy during the day, driving off the sun's flame. By night a pillar of fire contended with the darkness and marked out for the travelers their unerring road. For just as they escaped from straying who at that time followed the fire that guided and led them—being led straight to their right and holy ground without having to deal with the night or darkness—so "the one who follows me," that is, "who follows in the tracks of my teachings," will not be left in the dark but will gain "the light of life," that is, "the revelation of my mysteries that are able to lead him by the hand to everlasting life."

Listen to the voice of God, which sounds so exceedingly clear to me—I who am both disciple and master of these mysteries. This is how I hope to God it may sound to you: "I am the Light of the world." Therefore approach him and be enlightened, and do not let your faces be ashamed, being signed with the true Light. It is a season of new birth; let us be born again. It is a time of reformation; let us receive again the first Adam. Let us not remain what we are, but let us become what we once were. The Light shines in darkness in this life and in the flesh. It is chased by the darkness but is not overtaken by it. I am referring to the power of the enemy that leaps up in its shamelessness against the visible Adam. But it encounters God and is defeated. Let us put away the darkness so that we may draw near to the Light and may then become perfect Light, the children of perfect Light.

For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when "the Word was made flesh;" that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, "who did no sin, neither was there found guile in His mouth;" and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead;" and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light.

What then did Christ? Since they were continually dwelling upon Galilee and "The Prophet," to free all men from this erroneous suspicion, and to show that He was not one of the prophets, but the Master of the world, He said, "I am the light of the world." Not "of Galilee," not of Palestine, nor of Judaea.

A great thing to say, great of a truth, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a while calleth Himself "a light." They indeed desired to disprove this also, and yet this was a much greater thing than to say, "He that followeth Me, shall not walk in darkness." Using the words "light" and "darkness" in a spiritual sense, and meaning thereby "abideth not in error."

In this place He draweth on Nicodemus, and bringeth him in as having spoken very boldly, and praiseth the servants who had also done so. For to "cry aloud," is the act of one desirous to cause that they also should hear. At the same time He hinteth at these who were secretly contriving treacheries, being both in darkness and error, but that they should not prevail over the light. And He remindeth Nicodemus of the words which He had uttered before, "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." (c. iii. 20.) For since they had asserted that none of the rulers had believed on Him, therefore He saith, that "he that doeth evil cometh not to the light," to show that their not having come proceedeth not from the weakness of the light, but from their own perverse will.

[Christ] is the brightness of souls, the one who drives away the darkness of ignorance, and the one who reveals mysteries that can be perceived only by the pure.

Do you not recognize the words of the prophet, in the fact that the Galileans enjoy a great light? Therefore, [Jesus says], "I am that light." And I not only provide [this light] for them but for all people. Whoever keeps close to me will not suffer; I have sufficient [light] for all people.

Since they constantly reproached Christ with Galilee and took Him to be one of the prophets, He shows them that He is not one of the prophets. "I," He says, "am the Light of the world, light in the proper sense, not a prophetic light, that is, incomplete and feeble, but the true light, not confined to the boundaries of Galilee or Palestine, but the Light of the world and the Master of all people. I am the One of whom the prophet said: 'I have set Thee for a light of the Gentiles' (Isa. 42:6). This saying you can also use against Nestorius. For the Lord did not say 'in Me is the light of the world,' but 'I am the light of the world.' He who was seen as Man was Himself also the Son of God and the Light of the world, and not as Nestorius idly babbled, that the Son of God dwelt in a mere man. No! The Son of Mary and of God, as has been said, was one. "Whoever follows Me," He says, "will not walk in darkness," that is, will not remain in error, but will be freed from error and darkness. By this He at once commends Nicodemus and the officers, as acting uprightly and therefore being in the light, and hints to the Pharisees that they are in error and darkness, and are secretly plotting schemes.

You may bring these words against Nestorius: for our Lord does not say, In Me is the light of the world, but, I am the Light of the world: He who appeared man, was both the Son of God, and the Light of the world; not, as Nestorius fondly holds, the Son of God dwelling in a mere man.

The Evangelist has presented Christ as teaching; now he shows, first, the power which this teaching has to give light, and secondly, what Christ himself said about it (v 13). With respect to the first he does three things: first, he states Christ's prerogative concerning spiritual light; secondly, the effect of this prerogative, Whoever follows me will not walk in darkness; and thirdly, its fruit, but he will have the light of life.

He says, concerning the prerogative of Christ, who is the light, to the spiritual light, Again Jesus spoke to them saying: I am the light of the world. We can relate this statement with what went before in this way. Christ had said, when forgiving the woman's sin, "Nor will I condemn you." And so they would have no doubt that he could forgive and pardon sins, he saw fit to show the power of his divinity more openly by saying that he is the light which drives away the darkness of sin. Or, we could connect this statement with what the Pharisees said before (7:52): "Look at the Scriptures and see that the Prophet will not come from Galilee." For they thought of him as a Galilean and linked to a definite place, and so they rejected his teaching. So our Lord shows them that he is in the universal light of the entire world, saying, I am the light of the world, not just of Galilee, or of Palestine, or of Judea.

The Manicheans, as Augustine relates, misunderstood this: for since they judged by their imagination, which does not rise to intellectual and spiritual realities, they believed that nothing but bodies existed. Thus they said that God was a body; and a certain infinite light. Further, they thought that the sun that we see with our physical eyes was Christ the Lord. And that is why, according to them, Christ said, I am the light of the world. But this cannot hold up, and the Catholic Church rejects such a fiction. For this physical sun is a light which can be perceived by sense. Consequently, it is not the highest light, which intellect alone grasps, and which is the intelligible light characteristic of the rational creature. Christ says about this light here: I am the light of the world. And above we read: "He was the true light, which enlightens every man coming into this world" (1:9). Sense perceptible light, however, is a certain image of spiritual light, for every sensible thing is something particular, whereas intellectual things are a kind of whole. Just as particular light has an effect on the thing seen, inasmuch as it makes colors actually visible, as well as on the one seeing, because through it the eye is conditioned for seeing, so intellectual light makes the intellect to know because whatever light is in the rational creature is all derived from that supreme light "which enlightens every man coming into the world." Furthermore, it makes all things to be actually intelligible inasmuch as all forms are derived from it, forms which give things the capability of being known, just as all the forms of artifacts are derived from the art and reason on the artisan: "How magnificent are your works, O Lord! You have made all things in wisdom" (Ps 103:24). Thus Christ truly says here: I am the light of the world; not the sun which was made, but the one who made the sun. Yet as Augustine says, the Light which made the sun was himself made under the sun and covered with a cloud of flesh, not in order to hide but to be moderated.

This also eliminates the heresy of Nestorius, who said that the Son of God was united to human nature by a mere indwelling. For it is obvious that the one who said, I am the light of the world, was a human being. Therefore, unless the one who spoke and appeared as a human being was also the person of the Son of God, he could not have said, I am the light of the world, but "The light of the world dwells in me."

The effect of this light is to expel darkness; and so he says, Whoever follows me will not walk in darkness. Because this light is universal, it universally expels all darkness. Now there are three kinds of darkness. There is the darkness of ignorance: "They have neither known nor understood; they walk in darkness" (Ps 81:5); and this is the darkness reason has of itself, insofar as it is darkened of itself. There is the darkness of sin: "You were at one time darkness, but now you are light in the Lord" (Eph 5:8). This darkness belongs to human reason not of itself, but from the affections which, by being badly disposed by passion or habit, seek something as good that is not really good. Further, there is the darkness of eternal damnation: "Cast the unprofitable servant into the exterior darkness" (Mt 25:30). The first two kinds of darkness are found in this life; but the third is at the end of life. Thus, Whoever follows me will not walk in darkness: the darkness of ignorance, because I am the truth; nor the darkness of sin, because I am the way; nor the darkness of eternal damnation, because I am the life.

He next adds the fruit of his teaching, but he will have the light of life, for one who has the light is outside the darkness of damnation. He says, Whoever follows me, because just as one who does not want to stumble in the dark has to follow the one who is carrying the light, so one who wants to be saved must, by believing and loving, follow Christ, who is the light. This is the way the apostles followed him (Mt 4). Because physical light can fail because it sets, it happens that one who follows it meets with darkness. But the light we are talking about here does not set and never fails; consequently, one who follows it has an unfailing light, that is, an unfailing light of life. For the light that is visible does not give life, but gives us an external aid because we live insofar as we have understanding, and this is a certain participation in this light. And when this light completely shines upon us we will then have perfect life: "With you is the fountain of life, and in your light we will see the light" (Ps 35:10). This is the same as saying: We will have perfectly or completely when we see this light as it is. Thus we read further on: "This is eternal life: that they know you, the only true God and Jesus Christ, whom you have sent" (17:3).

Note that the phrase, whoever follows me, pertains to our merits; while the statement, he will have the light of life, pertains to our reward.

As if our Lord Himself were the only (one that bore) witness to Himself; whereas the truth was that He had, before His incarnation, sent many witnesses to prophesy of His Sacraments.

You who were present yesterday, bear in mind that we were a long while discoursing of the words of our Lord Jesus Christ, where He says, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life;" and if we wished to go on discoursing of that light, we might still speak a long time; for it would be impossible for us to expound the matter in brief. Therefore, my brethren, let us follow Christ, the light of the world, that we may not be walking in darkness. We must fear the darkness,-not the darkness of the eyes, but that of the moral character; and even if it be the darkness of the eyes, it is not of the outer, but of the inner eyes, of those by which we discern, not between white and black, but between right and wrong.

When our Lord Jesus Christ had spoken these things, the Jews answered, "Thou bearest record of thyself; thy record is not true." Before our Lord Jesus Christ came, He lighted and sent many prophetic lamps before Him. Of these was also John Baptist, to whom the great Light itself, which is the Lord Christ, gave a testimony such as was given to no other man; for He said, "Among them that are born of women, there hath not risen a greater than John the Baptist." Yet this man, than whom none was greater among those born of women, said of the Lord Jesus Christ, "I indeed baptize you in water; but He that is coming is mightier than I, whose shoe I am not worthy to loose." See how the lamp submits itself to the Day. The Lord Himself bears witness that the same John was indeed a lamp: "He was," saith He, "a burning and a shining lamp; and ye were willing for a season to rejoice in his light." But when the Jews said to the Lord, "Tell us by what authority thou doest these things," He, knowing that they regarded John the Baptist as a great one, and that the same whom they regarded as a great one had borne witness to them concerning the Lord, answered them, "I also will ask you one thing; tell me, the baptism of John, whence is it from heaven, or from men?" Thrown into confusion, they considered among themselves that, if they said, "From men," they might be stoned by the people, who believed John to be a prophet; if they said, "From heaven," He might answer them, "He whom ye confess to have been a prophet from heaven bore testimony to me, and ye have heard from him by what authority I do these things." They saw, then, that whichever of these two answers they made, they would fall into the snare, and they said, "We do not know." And the Lord answered them, "Neither tell I you by what authority I do these things." "I tell you not what I know, because you will not confess what you know." Most justly, certainly, were they repulsed, and they departed in confusion; and that was fulfilled which God the Father says by the prophet in the psalm, "I have prepared a lamp for my Christ" (the lamp was John); "His enemies I will clothe with confusion."

The Lord Jesus Christ, then, had the witness of prophets sent before Him, of the heralds that preceded the judge: He had witness from John; but He was Himself the greater witness which He bore to Himself. But those men with their feeble eyes sought lamps, because they were not able to bear the day; for that same Apostle John, whose Gospel we have in our hands, says in the beginning of his Gospel, concerning John the Baptist: "There was a man sent from God, whose name was John. He came for a witness, to bear witness of the light, that all men might believe through him. He was not the light, but was sent to bear witness of the light. That was the true light, that lighteth every man coming into the world." If "every man," therefore also lighteth John. Whence also the same John says, "We all have received out of His fullness." Wherefore discern ye these things, that your minds may profit in the faith of Christ, that ye be not always babes seeking the breasts and shrinking from solid food. You ought to be nourished and to be weaned by our holy mother the Church of Christ, and to come to more solid food by the mind, not by the belly. This discern ye then, that the light which enlighteneth is one thing, another that which is enlightened. For also our eyes are called lights; and every man thus swears, touching his eyes, by these lights of his: "So may my lights live." This is a customary oath. Let these lights, if lights they are, be opened, and shine for thee in thy closed chamber, when the light is not there; they certainly cannot. Therefore, as these which we have in our face, and call lights, when they are both healthy and open, need the help of light from without,-which being removed or not brought in, though they are sound and are open, yet they do not see,-so our mind, which is the eye of the soul, unless it be irradiated by the light of truth, and wondrously shone upon by Him who enlightens and is not enlightened, will not be able to come to wisdom nor to righteousness. For to live righteously is for us the way itself. But how can he on whom the light does not shine but stumble in the way? And hence, in such a way, we have need of seeing, in such a way it is a great thing to see. Now Tobias had the eyes in his face closed, and the son gave his hand to the father; and yet the father, by his instruction, pointed out the way to the son.

(Tract. xxxv. 6) The witness of light is true, whether the light show itself, or other things. The Prophet spake the truth, but whence had he it, but by drawing from the fount of truth? Jesus then is a competent witness to Himself. (s. 5). For I know whence I come, and whither I go: this has reference to the Father; for the Son gave glory to the Father who sent Him. How greatly then should man glorify the Creator, who made Him. He did not separate from His Father, however, when He came, or desert us when He returned: unlike that sun which in going to the west, leaves the east. And as that sun throws its light on the faces both of him who sees, and him who sees not; only the one sees with the light, the other sees not: so the Wisdom of God, the Word, is every where present, even to the minds of unbelievers; but they have not the eyes of the understanding, wherewith to see. To distinguish then between believers and enemies among the Jews, as between light and darkness, He adds, But ye cannot tell whence I come, and whither I go. (Tract. xxxvi. 3). These Jews saw the man, and did not believe in the God, and therefore our Lord says, Ye judge after the flesh, i. e. in saying, Thou bearest record of Thyself, Thy record is not true.

(Tract. xxxvi. 3. in Joan.) Understanding Me not as God, and seeing Me as man, ye think Me arrogant in bearing witness of Myself. For any man who bears high testimony to himself, is thought proud and arrogant. But men are frail, and may either speak the truth, or lie: the Light cannot lie.

"The Pharisees therefore said to him." Here is touched upon the second point, namely the approbation of the commendation on account of the Jews' reproach. For they reproached him because he commended himself. Therefore they say: "You bear witness concerning yourself; your testimony is not true," that is, it is not to be accepted as true, because it is said in Proverbs twenty-seven: "Let another praise you, and not your own mouth; a stranger, and not your own lips." To this reproach the Lord adds his response.

Dull and slow is the Pharisee, and most hardly led unto the power of seeing the Godhead of the Lord: he errs again by reason of the flesh, and imagines nought beyond what he sees. For while seeing that He uses utterances beyond man and hearing words most God-befitting, he yet conceives of bare man, not looking to the illustriousness of the Godhead nor opening the eye of his understanding to look at Emmanuel. For to whom will it belong to say, I am the light of the world, save to One and Alone God That is by Nature? who of the holy Prophets dared to say such a word? what angel ever burst forth such a word? let them traverse the whole God-inspired Scripture and search into the sacred and Divine Word, and show us this. But they making no account of what necessarily follows, deem that they ought to contradict, and advance hotly to what alone they know accurately, accusal out of love of fault-finding, For they depreciate Him as not being the Light of the world, accusing the things spoken by Him, affirming that not true is His record. For they are wise to do evil, but to do good they have no knowledge, and suppose that they can overturn and that by chicanery His record, attempting to invalidate it from just merely our own customary ways, not by the commands of the Law.

For where does the Law (let them tell us) say that a man's testimony of himself is invalid? For wearisome I suppose and unendurable at times is a person's witnessing excellences to himself: and verily the most wise compiler of Proverbs saith, Let thy neighbour praise thee and not thine own mouth, a stranger and not thine own lips. Yet not altogether false is that which is said by any of himself. For let any of the Pharisees come forward, and let him tell us what we shall do when the blessed Samuel testifies most excellent things to his own self. For he is somewhere found to be making his defence to those of Israel and saying, The Lord is witness against you and His anointed is witness this day that ye have not found ought in my hands. But if the Law forbad any one to witness to himself, how (tell me) came Samuel to set it at nought, albeit the Divine Scripture saith of him, Holy was Moses and Aaron among His priests, and Samuel among them that call upon His name, they called upon the Lord and He answered them, in the pillar of the cloud did He speak unto them, they kept His testimonies and the ordinances that He gave them. Seest thou how he was conjoined with Moses as having virtue commensurate with him, and is witnessed to by the Spirit as an accurate keeper of the Law? How then did he trangress the Law by witnessing to himself, will one say? But he did not trangress it; for he is witnessed to as keeping it, and he hath witnessed to himself. The Law then forbids to none to witness to himself. And moreover what shall we say, when we see the blessed David saying, O Lord my God, if I did this, if I recompensed those that recompensed me evil? yea moreover the blessed Jeremy saith, O Lord God of hosts, I sat not in the assembly of the mockers, but was circumspect because of Thy Hand: and the most wise Paul again, though taught according to the perfect manner of the law of the fathers, as himself too testified, openly cries out, For I am conscious of nought of myself.

Let the Pharisee therefore say again of each of these, Thou bearest record of thyself, thy record is not true, even though to those who refuse not to chide the very Lord of all, the behaving most ill to the rest is a matter of course. But this we say, resuming again what we were saying, that the contradiction of the Pharisees is no necessary one taken out of the ordinances of the Law, but made only out of what prevails in common custom, and from the habit not seeming to be one befitting good people. And their contradiction out of the Law is rather railing, to steal away those who are already marvelling at Him and are persuaded that they ought to believe. For they revile Him as not true, and damaging the credit of what He just now said, the wretched ones draw forth the destruction of blasphemy upon their own heads.

Who can rightly say, "I am the light of the world," except one who is truly God by nature? Let the Pharisees go through the entire divinely inspired Scripture and search into the sacred and divine Word and show us who of the holy prophets ever dared to say such a thing or when an angel ever made such a claim.… The crowd of Pharisees thought that he spoke falsely. In their exceeding foolishness, they had no idea that there are those who set forth their own nature and tell what is essentially inherent in them, not out of boasting or because they are bent on making a name for themselves. Rather, they are simply declaring what they really are.… And so, even when our Savior Christ says that he is the light, he is speaking the truth and will not be found boasting.… But they attack him as though he is one of us. Without hesitation they say "Your record is not true" of the one who cannot lie. And yet, he decided to lead by the hand those who had gone astray … telling them what they had missed about him when they committed sacrilege by ascribing love of lying to him who is from above and begotten of God the Father.

What He had before said, these men bring forward as if it had been specially asserted. What then doth Christ? To refute this, and to show that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man, He saith, "Though I bear record of Myself, My record is true, for I know whence I come." What is this? "I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but ye know Him not; ye willingly err, knowing ye pretend not to know, but say all that ye say according to mere human imagination, choosing to understand nothing beyond what is seen."

When He said "I am the light of the world," they accuse Him of bearing witness about Himself. O madness! He constantly brings forth testimonies about Himself from Scripture, yet they accuse Him of bearing witness about Himself.

The Evangelist mentions three things that Jesus says about himself. First, I am the light of the world; secondly, I am going away (v 21); and thirdly, if any one keeps my word, he will not see death forever (v 51).

The first thing he said was, I am the light of the world; and this troubled the Jews. So first, he shows their opposition; secondly, how Jesus proved that they were wrong by showing what he said was true (v 14).

With respect to the first, it is obvious that what Jesus said in the temple, he said in the presence of the people. But now he is speaking before the Pharisees, and so they said to him: You are bearing witness to yourself; your testimony is not true. They were saying in effect: Because you are bearing witness to yourself, your testimony is not true.

Now in human affairs it is neither acceptable nor fitting that a person praise himself: "Let another praise you, and not your own mouth" (Prv 27:2), because self-praise does not make a person commendable, but being commended by God does: "It is not he who commends himself who is approved, but he whom God commends" (2 Cor 10:18), because only God perfectly knows a person. But no one can really sufficiently commend God except God himself; and so it is fitting that he bear witness to himself, and also to men: "My witness is in heaven" (Jb 16:20). Thus the opinion of the Jews was mistaken.

The Jews then answered, "Thou bearest witness of thyself; thy witness is not true." Let us see what they hear; let us also hear, yet not as they did: they despising, we believing; they wishing to slay Christ, we desiring to live through Christ. Let this difference distinguish our ears and minds from theirs, and let us hear what the Lord answers to the Jews. "Jesus answered and said to them, Though I bear witness of myself, my witness is true; because I know whence I came and whither I go." The light shows both other things and also itself. Thou lightest a lamp, for instance, to look for thy coat, and the burning lamp affords thee light to find thy coat; dost thou light the lamp to see itself when it burns? A burning lamp is indeed capable at the same time of exposing to view other things which the darkness covered, and also of showing itself to thine eyes. So also the Lord Christ distinguished between His faithful ones and His Jewish enemies, as between light and darkness: as between those whom He illuminated with the ray of faith, and those on whose closed eyes He shed His light. So, too, the sun shines on the face of the sighted and of the blind; both alike standing and facing the sun are shone upon in the flesh, but both are not enlightened in the eyesight. The one sees, the other sees not: the sun is present to both, but one is absent from the present sun. So likewise the Wisdom of God, the Word of God, the Lord Jesus Christ, is everywhere present, because the truth is everywhere, wisdom is everywhere. One man in the east understands justice, another man in the west understands justice; is justice which the one understands a different thing from that which the other understands? In body they are far apart, and yet they have the eyes of their minds on one object. The justice which I, placed here, see, if justice it is, is the same which the just man, separated from me in the flesh by ever so many days' journey, also sees, and is united to me in the light of that justice. Therefore the light bears witness to itself; it opens the sound eyes and is its own witness, that it may be known as the light. But how about the unbelievers? Is it not present to them? It is present also to them, but they have not eyes of the heart with which to see it. Hear the sentence fetched from the Gospel itself concerning them: "And the light shineth in darkness, and the darkness comprehended it not." Hence the Lord saith, and saith truly, "Though I bear witness of myself, my witness is true; because I know whence I came and whither I go." He meant us to understand the Father here: the Son gave glory to the Father. Himself the equal glorifies Him by whom He was sent. How ought man to glorify Him by whom he was created!

"I know whence I came and whither I go." He who speaks to you in person has what He has not left, and yet He came; for by coming He departed not thence, nor has He forsaken us by returning thither. Why marvel ye? It is God: this cannot be done by man; it cannot be done even by the sun. When it goes to the west it leaves the east, and until it returns to the east, when about to rise, it is not in the east; but our Lord Jesus Christ both comes and is there, both returns and is here. Hear the evangelist himself speaking in another place, and, if thou canst, understand it; if not, believe it: "God," saith he, "no man hath ever seen, but the only-begotten Son, who is in the bosom of the Father, He hath declared Him." He said not was in the bosom of the Father, as if by coming He had quitted the Father's bosom. Here He was speaking, and yet He declared that He was there; and when about to depart hence, what said He? "Lo, I am with you always, even unto the end of the world."

The witness of the light then is true, whether it be manifesting itself or other things; for without light thou canst not see light, and without light thou canst not see any other thing whatever that is not light. If light is capable of showing other things which are not lights, is it not capable of showing itself? Does not that discover itself, without which other things cannot be made manifest? A prophet spoke a truth; but whence had he it, unless he drew it from the fountain of truth? John spoke a truth; but whence he spoke it, ask himself: "We all," saith he, "have received of His fullness." Therefore our Lord Jesus Christ is worthy to bear witness to Himself. But in any case, my brethren, let us who are in the night of this world hear also prophecy with earnest attention; for now our Lord willed to come in humility to our weakness and the deep night-darkness of our hearts: He came as a man to be despised and to be honored, He came to be denied and to be confessed; to be despised and to be denied by the Jews, to be honored and confessed by us: to be judged and to judge; to be judged unjustly, to judge righteously. Such then He came that He behoved to have a lamp to bear witness to Him. For what need was there that John should, as a lamp, bear witness to the day, if the day itself could be looked upon by our weakness? But we could not look upon it: He became weak for the weak; by infirmity He healed infirmity; by mortal flesh He took away the death of the flesh; of His own body He made a salve for our eyes. Since, therefore, the Lord is come, and since we are still in the night of the world, it behoves us to hear also prophecies.

For it is from prophecy that we convince gainsaying pagans. Who is Christ says the pagan. To whom we reply, He whom the prophets foretold. What prophets asks he. We quote Isaiah, Daniel, Jeremiah, and other holy prophets: we tell him that they came long before Christ, by what length of time they preceded His coming. We make this reply then: Prophets came before Him, and they foretold His coming. One of them answers: What prophets? We quote for him those which are daily read to us. And, said he, Who are these prophets? We answer: Those who also foretold the things which we see come to pass. And he urges: You have forged these for yourselves, you have seen them come to pass, and have written them in what books you pleased, as if their coming had been predicted. Here in opposition to pagan enemies the witness of other enemies offers itself. We produce books written by the Jews, and reply: Doubtless both you and they are enemies of our faith. Hence are they scattered among the nations, that we may convince one class of enemies by another.

Behold, even lamps bear witness to the day, because of our weakness, for we cannot bear and look at the brightness of the day. In comparison, indeed, with unbelievers, we Christians are even now light; as the apostle says, "For ye were once darkness, but now light in the Lord: walk as children of light:" and he says elsewhere, "The night is far spent, the day is at hand: let us therefore cast away the works of darkness, and put on us the armor of light; let us walk honestly as in the day." Yet that even the day in which we now are is still night, in comparison with the light of that to which we are to come, listen to the Apostle Peter: he says that a voice came to the Lord Christ from the excellent glory, "Thou art my beloved Son, in whom I am well pleased. This voice," said he, "which came from heaven, we heard, when we were with Him in the holy mount." But because we were not there, and have not then heard this voice from heaven, the same Peter says to us, "And we have a more sure word of prophecy." You have not heard the voice come from heaven, but you have a more sure word of prophecy. For the Lord Jesus Christ, foreseeing that there would be certain wicked men who would calumniate His miracles, by attributing them to magical arts, sent prophets before Him. For, supposing He was a magician, and by magical arts caused that He should be worshipped after His death, was He then a magician before He was born? Hear the prophets, O man dead, and breeding the worms of calumny, hear the prophets: I read, hear them who came before the Lord. "We have," saith the Apostle Peter, "a more sure word of prophecy, to which ye do well to give heed, as to a lamp in a dark place, until the day dawn, and the day-star arise in your hearts."

When, therefore, our Lord Jesus Christ shall come, and, as the Apostle Paul also says, will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, that every man may have praise from God; then, in presence of such a day, lamps will not be needed: no prophet shall then be read to us, no book of an apostle shall be opened; we shall not require the witness of John, we shall not need the Gospel itself. Accordingly all Scriptures shall be taken out of the way,-which, in the night of this world, were as lamps kindled for us that we might not remain in darkness,-when all these are taken away, that they may not shine as if we needed them, and the men of God, by whom these were ministered to us, shall themselves, together with us, behold that true and clear light. Well, what shall we see after these aids have been removed? Wherewith shall our mind be fed? Wherewith shall our gaze be delighted? Whence shall arise that joy which neither eye hath seen, nor ear heard, nor hath gone up into the heart of man? What shall we see? I beseech you, love with me, by believing run with me: let us long for our home above, let us pant for our home above, let us feel that we are strangers here. What shall we see then? Let the Gospel now tell us: "In the beginning was the Word, and the Word was with God, and the Word was God." Thou shalt come to the fountain from which a little dew has already besprinkled thee: thou shalt see that very light, from which a ray was sent aslant and through many windings into thy dark heart, in its purity, for the seeing and bearing of which thou art being purified. John himself says, and this I cited yesterday: "Beloved, we are the sons of God; and it hath not yet appeared what we shall be: we know that, when He shall appear, we shall be like Him, for we shall see Him even as He is." I feel that your affections are being lifted up with me to the things that are above: but the body, which is corrupt, weighs down the soul; and, the earthly habitation depresses the mind while meditating many things. I am about to lay aside this book, and you too are going to depart, every man to his own house. It has been good for us to have been in the common light, good to have been glad therein, good to have rejoiced therein; but when we part from one another, let us not depart from Him.

"Jesus answered and said to them," and he defends his testimony as true, because it is certain, because it is legitimate: therefore he says: "Even if I bear witness of myself, my testimony is true," because I am God: Numbers twenty-three: "God is not a man, that he should lie." Therefore it is true and acceptable, because certain: whence he says: "Because I know whence I come and whither I go": Proverbs twelve: "He who speaks what he knows is a judge of justice, but he who lies is a fraudulent witness"; below, chapter thirteen: "Knowing that he came forth from God and goes to God." But you argue wrongly: whence he adds: "But you do not know whence I come or whither I go": Psalm: "They knew not, neither did they understand; they walk in darkness."

But it is asked here concerning what the Lord says: "If I bear witness concerning myself, my testimony is true."

On the contrary: Proverbs twenty-seven: "Let another praise you, not your own mouth; a stranger, not your own lips."

Likewise, no one's testimony is accepted on his own behalf, and the Lord said above in the fifth chapter: "If I bear witness of myself, my witness is not true": therefore he contradicts himself.

Likewise, there is a question about the fact that the Lord endeavors to confirm his testimony through the Law: "because the witness of two is true."

But this argument seems to have no force, because in the Law, when someone testifies about himself and another testifies about him, they are not reckoned as more than one testimony: therefore the Son according to this had only a single testimony.

Likewise, his Father was a most closely related person; and such a person according to the laws is not admitted to testimony.

Likewise, below in the tenth chapter: "I and the Father are one," therefore they were one: therefore not two witnesses: or if two witnesses, the Father and the Son are not one.

I respond: It must be said that the Son of God himself is light, but every creature is darkness and can, as far as lies in itself, be obscured. Because therefore it belongs to light to manifest itself and other things, the light itself can bear witness of itself; but a creature, because it is darkness, needs another to manifest it. Likewise, because he is light, he cannot be obscured nor bent aside, and therefore he can simultaneously judge and testify, and simultaneously both praise and be praised. But because a creature can be bent aside, it neither can nor ought to hold these two simultaneously.

That passage from Proverbs, therefore, is spoken to frail men who are prone to vain praise.

That which was said above in the fifth chapter is understood of Christ according to his human nature.

To that objection, however, which is raised about testimony according to the laws, the response is similar: because no one can testify on his own behalf; but if it were the case that someone could testify on his own behalf, then one other testimony would suffice. But Christ was able to bear witness of himself: and given this supposition, his argument is valid.

Similarly concerning a closely related person: because such a person can incline toward falsehood, the testimony is not accepted: but the heavenly Father, who is truthful, cannot incline toward falsehood.

But as to the objection that the Father and the Son are one: it must be said that they are one in essence and are distinguished in persons. Because therefore in true witnesses there is a distinction of persons and an agreement of testimony, and this is found there, the testimony is therefore most authoritative.

On Christ saying that He is what He is by Nature and truly (for He openly declared, I am the Light of the world) the multitude of the Pharisees unrecking of danger deemed that He spake falsely. For in their exceeding folly they knew not that when some set forth their own nature and tell what is essentially inherent in them, we shall not, if we think aright, suppose that they do so out of boasting, nor shall we say that they are bent on hunting vain-glory, but rather that they declare what they really are. As for example we say that when an angel pointing out his own nature says, I am an angel; when a man showing what he is says, I am a man: yea, if one should clothe with voice the sun, and it teaching the property of its nature should say, I hasting around the circuit of the heaven, let forth bright light to those on the earth:----one would not reasonably suppose, that it were witnessing to itself things not its, but what it really was by nature. In the same way (I deem) as to our Saviour Christ too, even though He says that He is the Light, He will say the truth, and will be found boasting not less than they in things external to Him.

The many therefore living in ill-instructedness, not understanding Emmanuel, suppose that He is vain-glorious and attack Him as though one of us, and have not shuddered to say, Thy record is not true, to Him Who cannot lie, for guile was not found in His Mouth, as it is written. But it behoved Him to lead by the hand them who were astray, having fallen away exceedingly from the truth, and gone away from right reasoning, and in all forbearance to tell them that they had missed of what was becoming, unholily ascribing the love of even lying to Him Who is from above and begotten of God the Father. For true (He says) is My record, even though I hear record of Myself. For in men is sometimes seen the desire from self-love of witnessing things most excellent to themselves, even though they have them not (for prone to ill is their nature); but to Me (He says) belongs not the power of being sick of the same ills as those on the earth. For I know whence I am, Light of Light and Very God of Very God the Father, having the Nature that is beyond the reach of infirmity. For even though (He says) I became Man because of My Love for men, yet not on this account shall I be deemed bereft of God-befitting Dignity, but I remain what I am by Nature, God. A clear proof of this, is My knowing whither I go: for I shall ascend unto the heavens to the Father of Whom I am. This I suppose one would say pertained not to a man as we are, but to Him Who is by Nature God even though He became Man. Hence the words I know whence I am, indicates that the Son is by Nature of the Father, and the whither I go, a demonstration of God-befitting Authority (for He will ascend as God, above the heavens, as Paul saith); yet hath it some fit threat, even if not altogether clear, against the impiety of the Jews. For that He shall full soon depart altogether from their race, does He here evidently say; and leaving them in dearth of the Divine Light, will prepare them for being in ignorance and deep darkness, as He shows them elsewhere more clearly: for He says, While ye have the Light, walk in the light lest darkness come upon you.

Therefore He also answers them according to their craftiness. Let it be so, that I Myself bear witness of Myself. Although in reality it is not so, but I have three witnesses – My Father, My works, and the Scripture, as was also said above (John 5:33, 5:36, 5:37, 5:39). Let us suppose that I Myself bear witness of Myself. But even if I Myself bear witness of Myself, My witness is true because I know that I am the Son of God, and not a mere man, but One who comes from above, and God. How then is My witness false, when I am God, and therefore worthy of belief? God is undoubtedly worthy of belief even in witness concerning Himself. Moreover, I am also going to the true God. How then, intending to go to the True One, would I lie?

Next (v 14), our Lord rejects their opposition: first, by the authority of his Father; secondly, by answering their rejection, which arose concerning his Father (v 19). The opposition of the Jews arose from a certain conclusion which they drew: and so the first he shows that their conclusion is not true; secondly, he proves that his own testimony is true (v 14b). He does two things concerning the first: first, he shows that their conclusion is false; secondly, he adds the reason for their error (v 14b).

Their conclusion was that the testimony of Christ was not true, because he bore witness to himself. But our Lord says the opposite, namely, that because of this it is true. Jesus replied: Even though I bear witness concerning myself, my testimony is true; and it is true because I know where I come from and where I am going. It is like saying, according to Chrysostom, my testimony is true because I am from God, and because I am God, and because I am the Son of God: "God is truthful" (Rom 3:4).

He says, I know where I come from, that is, my origin, and where I am going, that is to the Father, whom no one but the Son can know perfectly: "No one knows the Father except the Son, and he to whom Son wishes to reveal him" (Mt 11:27). This does not imply that anyone who knows, by love and understanding, where he comes from and where he is going can speak only the truth, for we all come from God and are going to God. But God is truth: how much more, then, does the Son of God speak the truth, he who knows perfectly where he comes from and where he is going!

Then when he says, But you do not know where I come from or where I am going, he shows the reason for their error, which was their ignorance of the divinity of Christ. For it was because they did not know this that they judged him according to his human nature. Thus, there were two reasons for their error. One, because they did not know his divinity; the other, because they judged him only by his human nature. And so he says, with respect to the first, you do not know where I come from, that is, my eternal procession from the Father, or where I am going, "The one who sent me is truthful. Whatever I have heard from him, this I declare to the world" (8:26); "From where, then, does wisdom come?" (Jb 28:20); "Who will state his origin?" (Is 53:8).

As for the second reason for their error, he says, you judge according to the flesh, that is, you judge me thinking that I am merely flesh and not God. Or, we could say, according to the flesh, that is, wickedly and unjustly. For just as to live according to the flesh is to live wickedly, so to judge according to the flesh is to judge unjustly.

"Ye judge after the flesh." Therefore it is, saith He, that you say to me, "Thou bearest witness of thyself; thy witness is not true," because you judge after the flesh, because you perceive not God; the man you see, and by persecuting the man, you offend God hidden in Him. "Ye," then, "judge after the flesh." Because I bear witness of myself, I therefore appear to you arrogant. For every man, when he wishes to bear commendatory witness of himself, seems arrogant and proud. Hence it is written, "Let not thy own mouth praise thee, but let thy neighbor's mouth praise thee." But this was said to man. For we are weak, and we speak to the weak. We can speak the truth, but we can also lie; although we are bound to speak the truth, still we have it in our power to lie when we will. But far be it from us to think that the darkness of falsehood could be found in the splendor of the divine light. He spoke as the light, spoke as the truth; but the light was shining in the darkness, and the darkness comprehended it not: therefore they judged after the flesh.

(Tract. xxxvi. s. 4) Which may be understood in two ways; I judge no man, i. e. not now: as He says elsewhere, God sent not His Son into the world to condemn the world, but that the world through Him might be saved: not that He abandons, but only defers, His justice. Or having said, Ye judge according to the flesh, He says immediately, I judge no man, to let you know that Christ does not judge according to the flesh, as men judged Him. For that Christ is a judge appears from the next words, And yet if I judge, My judgment is true.

"You judge according to the flesh"; First Corinthians three: "Since there is among you jealousy and contention, are you not carnal and walking according to man?" — that is, you judge, because they believed him to be a mere man and to seek his glory as a man; and therefore they challenged his testimony. "But I judge no one," in the present, that is: above, chapter three: "God did not send his Son into the world to judge the world." "I do not judge," by condemning, as you now condemn me: and this not because I cannot or do not know how — indeed I know and I can.

We shall again find the Lord of all using gentleness most worthy of love; for not with equal wrath does He repay those who blaspheme Him, albeit knowing that they ought to participate in bitter punishment: but imitating the more gentle of physicians, He will (I deem) in this too be rightly marvelled at. For they often make no account of the slights of the sick, but forbearing most patiently make their skill helpful to them, curing what gives them pain, and railed at at times, they explaining what is for the good of health persuade them to be diligent in what is for their good and make known the cause of their sickness. And the Lord Jesus Christ both bears with those who blaspheme Him and reviled He does them good, He binds up the wounds of them who insult Him: yea and most clearly counts up to them the causes of their unbelief in Him, whence their sickness befell them. For YE (He says) judge after the flesh, i. e., ye err, and with great reason, since ye look to this flesh alone, albeit ye ought far rather to give heed to the magnificence of the deeds: believing that I am such an one as you because I am clothed in your flesh, ye have been greatly deceived, and not contemplating the deep mystery of the Economy with Flesh, ye put forth a most ill-advised judgment against Me, saying that the Truth lies. But I shall put off judging you until another time, for God sent not His Son into the world to judge the world, but that the world might be saved.

I think then that the question before us has been solved not amiss: but one may going through other thoughts also make the sense clear as far as we are able. YE (He says) judge after the flesh, I judge no man. Having nought at all (He says) to find fault with and not able to reasonably blame My Wonder-workings, ye depreciate them only on account of the flesh, and because I am seen a Man as you, ye impiously class Me as nothing. But I (He says) do not for this condemn you; for not because ye are men by nature, shall I therefore esteem you as nothing nor for this shall ye render account to the Judge. I find not fault with the nature, I condemn not Mine Own creation, I say not that there is any transgression in man from his being man. Yet ye by reason of the flesh esteem Me as nought, and for this did ye condemn Me: but I have not so reckoned of you, but knowing that a great and honourable thing is man even though he be made of earth, albeit Very God and in the Form of the Father Who begat Me, I humbled Myself taking servant's form and made Man: in respect of which alone am I now condemned by you, albeit Myself condemning no man for this. And if I judge My judgment is just and true because I am not alone but I and the Father that sent Me.

"Ye judge after the flesh." As to live after the flesh is to live badly, so to judge after the flesh is to judge unjustly. "But I judge no man. And yet if I judge, My judgment is true." What He saith, is of this kind; "Ye judge unjustly." "And if," saith some one, "we judge unjustly, why dost Thou not rebuke us? why dost Thou not punish us? why dost Thou not condemn us?" "Because," He saith, "I came not for this." This is the meaning of, "I judge no man; yet if I judge, My judgment is true." "For had I been willing to judge, ye would have been among the condemned. And this I say, not judging you. Yet neither do I tell you that I say it, not judging you, as though I were not confident that had I judged you, I should have convicted you; since if I had judged you, I must justly have condemned you. But now the time of judgment is not yet."

He alluded also to the judgment to come, saying, "I am not alone, but I and the Father that sent Me." Here He hinted, that not He alone condemneth them, but the Father also. Then He concealed this, by leading them to His own testimony. "It is written in your Law, that the testimony of two men is true."

"I," He says, "as God and the One who has come from above, bear witness concerning Myself the truth; but you look only at what is visible, and, since I am in the flesh, you take Me for mere flesh, and not for God and the One who has come from God." "You judge according to the flesh," that is, erroneously. Just as one who lives according to the flesh is said to live viciously, so too of one who judges according to the flesh it must be said that he is an unrighteous judge.

As if to say: Ye judge untruly, according to the flesh, thinking, because I am in the flesh, that I am flesh only, and not God.

Then (v 15b), he shows that his testimony is true, and that it is false to say that he alone is bearing witness to himself. Because mention was now made about judging, he shows, first, that he is not alone in judging; and secondly, that he is not alone in bearing witness (v 17). He does three things about the first: first, he says that his judgment is deferred; secondly, that his judgment is true; and thirdly, he gives the reason why his judgment is true.

He mentions that his judgment is deferred when he says, I do not judge anyone. He is saying in effect: You judge wickedly, but I do not judge anyone: "God did not send his Son into the world to judge the world, but that the world might be saved through him" (3:17). Or, we could say, I do not judge anyone, according to the flesh, as you judge: "He will not judge by the sight of his eyes, or reprove by what his ears hear" (Is 11:3).

"I judge not any man." Does not the Lord Jesus Christ, then, judge any man? Is He not the same of whom we confess that He rose again on the third day, ascended into heaven, there sits at the right hand of the Father, and thence shall come to judge the quick and the dead? Is not this our faith of which the apostle says, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation?" When, therefore, we confess these things, do we contradict the Lord? We say that He shall come a judge of the quick and the dead, whilst He says Himself, "I judge not any man." This question may be solved in two ways: Either that we may understand this expression, "I judge not any man," to mean, I judge not any man now; in accordance with what He says in another place, "I am not come to judge the world, but to save the world;" not denying His judgment here, but deferring it. Or, otherwise, surely that when He said, "Ye judge after the flesh," He subjoined, "I judge not any man," in such manner that thou shouldst understand "after the flesh" to complete the sense.

Therefore let no scruple of doubt remain in our heart against the faith which we hold and declare concerning Christ as judge. Christ is come, but first to save, then to judge: to adjudge to punishment those who would not be saved; to bring them to life who, by believing, did not reject salvation. Accordingly, the first dispensation of our Lord Jesus Christ is medicinal, not judicial; for if He had come to judge first, He would have found none on whom He might bestow the rewards of righteousness. Because, therefore, He saw that all were sinners, and that none was exempt from the death of sin, His mercy had first to be craved, and afterwards His judgment must be executed; for of Him the psalm had sung, "Mercy and judgment will I sing to Thee, O Lord." Now, He says not "judgment and mercy," for if judgment had been first, there would be no mercy; but it is mercy first, then judgment.

What is the mercy first? The Creator of man deigned to become man; was made what He had made, that the creature He had made might not perish. What can be added to this mercy? And yet He has added thereto. It was not enough for Him to be made man, He added to this that He was rejected of men; it was not enough to be rejected, He was dishonored; it was not enough to be dishonored, He was put to death; but even this was not enough, it was by the death of the cross. For when the apostle was commending to us His obedience even unto death, it was not enough for him to say, "He became obedient unto death;" for it was not unto death of any kind whatever: but he added, "even the death of the cross." Among all kinds of death, there was nothing worse than that death. In short, that wherein one is racked by the most intense pains is called cruciatus, which takes its name from crux, a cross. For the crucified, hanging on the tree, nailed to the wood, were killed by a slow lingering death. To be crucified was not merely to be put to death; for the victim lived long on the cross, not because longer life was chosen, but because death itself was stretched out that the pain might not be too quickly ended.

He willed to die for us, yet it is not enough to say this; He deigned to be crucified, became obedient even to the death of the cross. He who was about to take away all death, chose the lowest and worst kind of death: He slew death by the worst of deaths. To the Jews who understood not, it was indeed the worst of deaths, but it was chosen by the Lord. For He was to have that very cross as His sign; that very cross, a trophy, as it were, over the vanquished devil, He was to put on the brow of believers, so that the apostle said, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world." Nothing was then more intolerable in the flesh, nothing is now more glorious on the brow. What does He reserve for His faithful one, when He has put such honor on the instrument of His own torture? Now is the cross no longer used among the Romans in the punishment of criminals, for where the cross of the Lord came to be honored, it was thought that even a guilty man would be honored if he should be crucified. Hence, He who came for this cause judged no man: He suffered also the wicked. He suffered unjust judgment, that He might execute righteous judgment. But it was of His mercy that He endured unjust judgment. In short, He became so low as to come to the cross; yea, laid aside His power, but published His mercy. Wherein did He lay aside His power? In that He would not come down from the cross, though He had the power to rise again from the sepulchre. Wherein did He publish His mercy? In that, when hanging on the cross, He said, "Father, forgive them; for they know not what they do." Whether, then, it be that He said, "I judge not any man," because He had come not to judge the world, but to save the world; or, that, as I have mentioned, when He had said, "Ye judge after the flesh," He added, "I judge not any man," for us to understand that Christ judgeth not after the flesh, like as He was judged by men.

I will accordingly speak; let him who can, understand; and let him who cannot understand, believe: yet will I speak what the Lord saith, "Ye judge after the flesh; I judge not any man," either now, or after the flesh. "But even, if I judge, my judgment is true." Why is Thy judgment true? "Because I am not alone," saith He, "but I and the Father that sent me." What then, O Lord Jesus? If Thou wert alone would Thy judgment be false: and is it because Thou art not alone, but Thou and the Father that sent Thee, that Thou judgest truly? How shall I answer? Let Himself answer: He saith, "My judgment is true." Why? "Because I am not alone, but I and the Father that sent me." If He is with Thee, how has He sent Thee? And has He sent Thee, and yet is He also with Thee? Is it so that having been sent, Thou hast not departed from Him? And didst Thou come to us, and yet abode there? How is this to be believed, how apprehended? To these two questions I answer: Thou sayest rightly, how is it to be apprehended; how believed, thou sayest not rightly. Rather, for that reason is it right to believe it, because it is not immediately to be apprehended; for if it were a thing to be immediately apprehended, there would be no need to believe it, because it would be seen. It is because thou dost not apprehend that thou believest; but by believing thou art made capable of apprehending. For if thou dost not believe, thou wilt never apprehend, since thou wilt remain less capable. Let faith then purify thee, that understanding may fill thee. "My judgment is true," saith He, "because I am not alone, but I and the Father that sent me." Therefore, O Lord our God, Jesus Christ, Thy sending is Thy incarnation. So I see, so I understand: in short, so I believe, in case it may smack of arrogance to say, so I understand. Doubtless the Lord Jesus Christ is even here; rather, was here as to His flesh, is here now as to His Godhead: He was both with the Father and had not left the Father. Hence, in that, He is said to have been sent and to have come to us, His incarnation is set forth to us, for the Father did not take flesh.

For there are certain heretics called Sabellians, who are also called Patripassians, who affirm that it was the Father Himself that had suffered. Do not thou so affirm, O catholic; for if thou wilt be a Patripassian, thou wilt not be sane. Understand, then, that the incarnation of the Son is termed the sending of the Son; and do not believe that the Father was incarnate, but do not yet believe that He departed from the incarnate Son. The Son carried flesh, the Father was with the Son. If the Father was in heaven, the Son on earth, how was the Father with the Son? Because both Father and Son were everywhere: for God is not in such manner in heaven as not to be on earth. Hear him who would flee from the judgment of God, and found not a way to flee by: "Whither shall I go," saith he, "from Thy Spirit; and whither shall I flee from Thy face? If I ascend up into heaven, Thou art there." The question was about the earth; hear what follows: "If I descend unto hell, Thou art there." If, then, He is said to be present even in hell, what in the universe remains where He is not present? For the voice of God with the prophet is, "I fill heaven and earth." Hence He is everywhere, who is confined by no place. Turn not thou away from Him, and He is with thee. If thou wouldst come to Him, be not slow to love; for it is not with feet but with affections thou runnest. Thou comest while remaining in one place, if thou believest and lovest. Wherefore He is everywhere; and if everywhere, how not also with the Son? Is it so that He is not with the Son, while, if thou believest, He is even with thee?

How, then, is His judgment true, but because the Son is true? For this He said: "And if I judge, my judgment is true; because I am not alone, but I and the Father that sent me." Just as if He had said, "My judgment is true," because I am the Son of God. How dost Thou prove that Thou art the Son of God? "Because I am not alone, but I and the Father that sent me." Blush, Sabellian; thou hearest the Son, thou hearest the Father. Father is Father, Son is Son. He said not, I am the Father, and I the same am the Son; but He saith, "I am not alone." Why art Thou not alone? Because the Father is with me. "I am, and the Father that sent me;" thou hearest, "I am, and He that sent me." Lest thou lose sight of the person, distinguish the persons. Distinguish by understanding, do not separate by faithlessness; lest again, fleeing as it were Charybdis, thou rush upon Scylla. For the whirlpool of the impiety of the Sabellians was swallowing thee, to say that the Father is the same who is Son: just now thou hast learned, "I am not alone, but I and the Father that sent me." Thou dost acknowledge that the Father is Father, and that the Son is Son thou dost rightly acknowledge: but do not say the Father is greater, the Son is less; do not say, the Father is gold, the Son is silver. There is one substance, one Godhead, one co-eternity, perfect equality, no unlikeness. For if thou only believe that Christ is another, not the same person that the Father is, but yet imagine that in respect of His nature He is somewhat different from the Father, thou hast indeed escaped Charybdis, but thou hast been wrecked on the rocks of Scylla. Steer the middle course, avoid each of the two perilous sides. Father is Father, Son is Son. Thou sayest now, Father is Father, Son is Son: thou hast fortunately escaped the danger of the absorbing whirl; why wouldst thou go unto the other side to say, the Father is this, the Son that? The Son is another person than the Father is, this thou sayest rightly; but that He is different in nature, thou sayest not rightly. Certainly the Son is another person, because He is not the same who is Father; and the Father is another person, because He is not the same who is Son: nevertheless, they are not different in nature, but the selfsame is both Father and Son. What means the self-same? God is one. Thou hast heard, "Because I am not alone, but I and the Father that sent me:" hear how thou mayest believe Father and Son; hear the Son Himself, "I and the Father are one." He said not, I am the Father; or, I and the Father is one person; but when He says, "I and the Father are one," hear both, both the one, unum, and the are, sumus, and thou shalt be delivered both from Charybdis and from Scylla. In these two words, in that He said one, He delivers thee from Arius; in that He said are, He delivers thee from Sabellius. If one, therefore not diverse; if are, therefore both Father and Son. For He would not say are of one person; but, on the other hand, He would not say one of diverse. Hence the reason why He says, "my judgment is true," is, that thou mayest hear it briefly, because I am the Son of God. But I would have thee in such wise believe that I am the Son of God, that thou mayest understand that the Father is with me: I am not Son in such manner as to have left Him; I am not in such manner here that I should not be with Him; nor is He in such manner there as not to be with me: I have taken to me the form of a servant, yet have I not lost the form of God; therefore He saith, "I am not alone, but I and the Father that sent me."

(Tract. xxxvi. 7) But if the Father is with Thee, how did He send Thee? O Lord, Thy mission is Thy incarnation. Christ was here according to the flesh without withdrawing from the Father, because the Father and the Son are every where. Blush, thou Sabellian; our Lord doth not say, I am the Father, and I the self-same person am the Son; but, I am not alone, because the Father is with Me. Make a distinction then of persons, and distinction of intelligences: acknowledge that the Father is the Father, the Son the Son: but beware of saying, that the Father is greater, the Son less. Theirs is one substance, one coeternity, perfect equality. Therefore, He says, My judgment is true, because I am the Son of God.

"And if I judge, my judgment is true," not carnal, not uncertain, nor according to appearance; Isaiah eleven: "He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears"; and therefore I cannot err in judgment: "Because I am not alone, but I and the Father who sent me." Whence, because in judging I do not depart from him, therefore I do not err: above, chapter five: "I can do nothing of myself, but as I hear, I judge, and my judgment is just."

Not only is my testimony certain, but also legitimate, because according to the Law it was sufficient.

But we must know that by his saying again that he was sent, he does not show that he is second in dignity to the Father. For we must not imagine a mission befitting a servant, even though, because he was clothed in a servant's form, he might rightly say even this of himself. But he was sent as Word from Mind, as the Sun's radiance from itself. For these I suppose are processions from those things in which they are, from their appearing to issue forth, yet they exist naturally and immovably in those things from which they come. For we should not suppose that the things that mind and sun have produced, that is, Word or radiance, are devoid of Word or radiance once they have gone forth from them.… For mind will never be wordless, nor will words ever exist without the mind that fashioned them.

"Doth then," will haply one say of those who think contrary to the doctrines of the Church, "the Son know how to judge aright, only for this reason, that the Father is with Him when He does so? This being so (and that in truth) what yet hinders from saying that the Son is in a way directed unto uprightness through the Will of the Father, not possessing this in perfectness, nor able of Himself to act irreproachably?"

What then shall WE too respond to their words? Impious, sirs, is your idea and most befitting Jewish folly alone, for not as though not possessing the power of judging rightly of Himself, does the Son so speak; for the Psalmist will testify to Him saying in the Spirit, God is a Righteous Judge. And that none other save He is Judge, Himself will be our witness, saying in the Gospels, For neither doth the Father judge any man, but hath given all judgment unto the Son. Hath then God the Father given the judgment to one who knoweth not to judge rightly? But any one (I suppose) would attribute to the uttermost folly so to deem of the Righteousness of the Father, i. e. the Son. For the Father knoweth His own Offspring and gave Him judgment, and by giving it, clearly testifies His Power to judge aright. It is therefore most manifest, that not as being impotent to judge justly does He say that the Father co-judges with Him, but the words are replete with some thoughts akin to those above and in sequence.

What then He wishes to make known, we will clearly say. YE (He says) O leaders and teachers of the Jews, made an evil and most unjust judgment against Me: for by reason of only the flesh, ye deem ye ought to esteem Me as nothing, although I am by Nature God. But I when I begin to judge of you, shall not put forth such a judgment against you, for not because ye are men by nature, shall I therefore deem it fit to condemn you: but having the Father in all things Co-willer and Co-judge, I condemn you justly. And why? Ye did not receive Him Who cometh from Heaven, ye have not ceased to insult Him That was sent to you from the Father, ye depreciated Me Who came for the salvation of all, for merely the flesh's sake, spurning far the Law which was ever dear to you. For where (tell me) doth Moses bid you condemn any because he was a man by nature? YE therefore judge and reckon unjustly: for ye have not the Law as your Co-willer herein, but by yourselves are bold to every daring deed, having not the inspiration of the Divine will: but I not so, for having in Myself the Father as My Assessor and Co-approver in all things that concern you, I judge most justly in giving up to desolation your whole country, and burying it in the misfortunes of war, yea in expelling from the very kingdom of Heaven those who have so raged against Him who willeth to save them, and who for this cause came in man's form.

When … [Jesus] declares that he is not alone and uses these words, "but I and the Father who sent me," does he not show that there are two—two and yet inseparable? Indeed, this was the sum and substance of what he was teaching them, that they [i.e., Father and Son] were inseparably two. [This must be the case] since, after citing the law when it affirms the truth of two men's testimony, he adds at once: "I testify on my own behalf, and the Father who sent me testifies on my behalf." Now, if he were one—being at once both the Son and the Father—he certainly would not have quoted the sanction of the law, which requires not the testimony of one but of two.

When, however, He declares that He is not alone, and uses these words, "but I and the Father that sent me," does He not show that there are Two-Two, and yet inseparable? Indeed, this was the sum: and substance of what He was teaching them, that they were inseparably Two; since, after citing the law when it affirms the truth of two men's testimony, He adds at once: "I am one who am bearing witness of myself; and the Father (is another, ) who hath sent me, and beareth witness of me.

Then, as if someone were to say: "If we Jews judge unjustly, then why do You not punish, why do You not condemn?" He says: "I did not come for the purpose of judging. I now judge no one; and if I do judge, My judgment is true, and if I wished to judge, you would be condemned. But now you remain without condemnation not because I supposedly cannot condemn you, but because now is not the time, since the condemnation upon you I am reserving until the Second Coming." So also in another place He says: "I came not to judge the world, but to save it" (Jn. 12:47). And that He is the Judge of all, hear the truthful lips: "The Father has given all judgment to the Son" (Jn. 5:22). Therefore, when you hear: "I judge no one," understand these words not of the future Coming, but of the first. Having said "I am not alone, but My Father is with Me," He declared: not I alone condemn you, but the Father also. For I do not judge one way and the Father another, but as I judge, so does He, and as He judges, so do I.

Yet, I will judge at some time, because "The Father has given all judgment to the Son" (5:22). And then, my judgment is true, that is, just: "He will judge the people with justice" (Ps 95:10); "We know that the judgment of God is according to the truth" (Rom 2:2). This shows that his judgment is true.

He gives the reason for its truth when he says, because I am not alone. What Christ said before, "The Father himself judges no one" (5:22), should be understood to refer to the Father in isolation from the Son. Or, again, he said this because the Father will not appear visibly to all at the judgment. Thus he says, I am not alone, because he is not left alone by the Father, but is with him: "I am in the Father, and the Father is in me" (14:10).

This statement rejects the error of Sabellius, who said that the Father and the Son were the same person, the only difference between them being in their names. But if this were true, Christ would not have said: I am not alone; but there is me and the Father who sent me. He would rather have said: "I am the Father, and I am the Son." We should, therefore, distinguish between the persons, and realize that the Son is not the Father.

Or it is as if He said, If your law admits the testimony of two men who may be deceived, and testify to more than is true; on what grounds can you reject Mine and My Father's testimony, the highest and most sure of all?

He had spoken of judgment; He means to speak of testimony. "In your law," saith He, "it is written that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me." He expounded the law to them also, if they were not unthankful. For it is a great question, my brethren, and to me it certainly appears to have been ordained in a mystery, where God said, "In the mouth of two or three witnesses every word shall stand." Is truth sought by two witnesses? Clearly it is; so is the custom of mankind: but yet it may be that even two witnesses lie. The chaste Susanna was pressed by two false witnesses: were they not therefore false because they were two? Do we speak of two or of three? A whole people lied against Christ. If, then, a people, consisting of a great multitude of men, was found a false witness, how is it to be understood that "in the mouth of two or three witnesses every word shall stand," unless it be that in this manner the Trinity is mysteriously set forth to us, in which is perpetual stability of truth? Dost thou wish to have a good cause? Have two or three witnesses,-the Father, Son, and Holy Ghost. In short, when Susanna, the chaste woman and faithful wife, was pressed by two false witnesses, the Trinity supported her in her conscience and in secret: that Trinity raised up from secrecy one witness, Daniel, and convicted the two. Therefore, because it is written in your law that the witness of two men is true, receive our witness, lest ye feel our judgment. "For I," saith He, "judge not any man; but I bear witness of myself:" I defer judgment, I defer not the witness.

Let us, brethren, choose for ourselves God as our judge, God as our witness, against the tongues of men, against the weak suspicions of mankind. For He who is the judge disdains not to be witness, nor is He advanced in honor when He becomes judge; since He who is witness will also Himself be judge. In what way is He witness? Because He asks not another to learn from Him who thou art. In what way is He judge? Because He has the power of killing and making alive, of condemning and acquitting, of casting down into hell and of raising up into heaven, of joining to the devil and of crowning with the angels. Since, therefore, He has this power, He is judge. Now, because He requires not another witness that He may know thee; and that He who will hereafter judge thee is now seeing thee, there is no means whereby thou canst deceive Him when He begins to judge. For there is no furnishing thyself with false witnesses who can circumvent that judge when He shall begin to judge thee. This is what God says to thee: When thou despisedst, I did see it; and when thou believedst not, I did not frustrate my sentence. I delayed it, not removed it. Thou wouldst not hear what I enjoined, thou shalt feel what I foretold. But if thou hearest what I enjoined, thou shalt not feel the evils which I have foretold, but thou shalt enjoy the good things which I have promised.

Likewise, let it not surprise you that He says, "In your law it is written that the testimony of two men is true," that any man should hence suppose that this was not also the law of God, because it is not said, In the law of God: let him know that, when it is said thus, In your law, it is just as if He said, "In the law which was given to you;" given by whom, except by God? Just as we say, "Our daily bread;" and yet we say, "Give us this day."

Is this made a bad use of by the Manichæans, that our Lord does not say, in the law of God, but, in your law? Who does not recognise here a manner of speaking customary in Scripture? In your law, i. e. the law given to you. The Apostle speaks of his Gospel in the same way, though he testifies to having received it not from men, but by the revelation of Jesus Christ.

"And in your Law it is written that the testimony of two men is true," that is, acceptable; Deuteronomy nineteen: "In the mouth of two or three witnesses every word shall stand."

Having said that God the Father will co-judge and co-condemn those who blaspheme against Him, He taketh the pair of Persons unto something else that is profitable. For I (He says) will not refuse to tell you what I am by Nature. For I am the Light of the world. And I would not seem to any to be fond of boasting: for not in external endowments but in those that accrue to Me Essentially do I glory. But if in saying this, I seem to you not competent to receive from you approval for truth, because I am alone and have witnessed to Myself, I will take to Me God the Father co-working and co-witnessing to My Endowments. For He co-works with Me (He says) as ye see, and co-operates. For as far as regards human nature, I should not do any thing at all, if I possessed not the being God by Nature: as far as regards My being of the Father, and having in Myself the Father, I confess that I can accomplish all things, and am witnessed to by the Nature of Him who begat Me: for as having Him in Myself by means of Sameness of Nature, I come to the achieving of all things unhindered. For our Lord Jesus Christ hath of the Divine Nature all-creative Power as God even though He became Man, and He is witnessed to by the Father, having Him Co-worker in all things according as is said by Him, Of Myself I do nothing, but the Father that dwelleth in Me, Himself doeth the works. But we deem that the Father co-works with the Son, not as introducing some other power of His own for the achievement of the things done, to one who was wanting in power (for if we thus conceive, we shall concede that both the Power of the Father and that of the Son are surely imperfect, if ought of miracle be wrought by Them Both, as though One were not sufficient for the need) but conceiving of, and taking the words in more pious wise, we shall say that since there is in Father and Son One Godhead, and the un-differing Authority and Power of the Same Nature, the works of the Son will surely be those of God the Father, those again of God the Father, the works of the Son.

But He saith, I do nothing of Myself, not as though a servant or under-worker, or in position of a learner, and waiting to be commanded by the Father, or instructed in order to accomplish wonders: but rather signifying with all precision, that having sprung of the Essence of God the Father, and like Light produced Ineffably and without beginning from His Innermost Bosom and Eternally co-with Him, and conceived of and being the Image and Impress of His Person, He hath the same Mind so to speak with Him, |573 and the same energy in everything. For that He might clearly teach that He is Co-willer in all things with Him Who begat Him, He says, I do nothing of Myself. Just as though He said, I am not turned out to any private will of My own, which is not in God the Father. Whatever the Nature of the Father wills and judges, this same is surely in Me too, since I beamed forth of His Bosom, and am the Very Fruit of His Essence.

Hard then are these things to explain, and that which is unattainable by the very understanding may not without difficulty be unfolded through the tongue: nevertheless bringing such things as far as in us lays to a pious view, we shall gain to ourselves heavenly reward, and thus preserve our mind unwounded and unmoved by turnings aside unto ought else.

But we must note that the Saviour adding and crying to the Jews, And in your Law is it written, persuades the Pharisees as of necessity to admit the pair of Persons. For I (He says) bear witness of Myself, and the Father will be with Me herein: will therefore the pair of witnesses confirmed by the book of the Law, be accepted by you, or will ye again, looking only to your envy at Me, not keep even the Law that ye admire?

What would the heretics say here? (They would say,) "How is he better than man, if we take what he hath said simply? For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a mode of speaking? How then is the word 'two' used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not betake himself to John, and say, I bear witness of myself, and John beareth witness of me? Wherefore not to the angels? Wherefore not to the prophets? For he might have found ten thousand other testimonies." But he desireth to show not this only that there are Two, but also that they are of the same Substance.

"I am One that bear witness of Myself; and the Father that sent Me beareth witness of Me." Had He been of inferior substance, He would not have put this. But now that thou mayest not deem that the Father is included, to make up the number (of two), observe that His power hath nothing different (from the Father's). A man bears witness when he is trustworthy of himself, not when he himself needs testimony, and that too in a matter pertaining to another; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all contrary. For He though bearing witness in a matter of His own, and saying that He is borne witness to by another, asserteth that He is trustworthy, in every way manifesting His independence.

For why, when He had said, "I am not alone, but I and the Father that sent Me," and, "The testimony of two men is true," did He not hold His peace, instead of adding, "I am One that bear witness of Myself"? It was evidently to show His independence. And He placeth Himself first; "I am One that bear witness of Myself." Here He showeth His equality of honor.

Your law, [he says], states that any case about which there is doubt is settled if two testimonies are given about it. Therefore according to the will of the law, there must be two witnesses besides the one about whom the testimony is given. If the Father and the Son, as divinity, testify in favor of the human nature of our Lord, the rule of law is respected.

The Arians and Eunomians, who do not acknowledge the Son as Consubstantial with the Father, let them say here: "If He were not Consubstantial, how would He have dared to say, 'I have testimony and credibility the same as the Father'?" As two people testify about something and their testimony is true (Deut. 19:15), it is evident that their credibility is also equal. So here too He proves that His own testimony is in no way inferior to the testimony of the Father. For listen with what authority He speaks further:

Then (v 17), He shows that he is not alone in bearing witness. He does not defer bearing witness, as he does his judging. Thus he does not say, "I do not bear witness." First, he mentions the Law; secondly, he gives his conclusion (v 18).

He says, And it is written in your Law, the Law which was given to you - "Moses imposed a law" (Sir 24:33), that the testimony of two men is true; for it is written in Deuteronomy (19:15): "By the mouth of the two or three witnesses the issue will be settled."

According to Augustine the statement that the testimony of two men is true, involves a great difficulty. For it could happen that both of them would be lying. Indeed, the chaste Susanna was harassed by two false witnesses (Dn 13), and all the people lied about Christ. I answer that statement, the testimony of two men is true, means that such testimony should be regarded as true when giving a verdict. The reason for this is that true certitude cannot be obtained when human acts are in question, and so in its place one takes what can be considered the more certain, that is, what is said by a number of witnesses: for it is more probable that one person might lie than many: "A threefold cord is not easily broken" (Eccl 4:12).

When we read, "By the mouth of two or three witnesses the issue will be settled" (Dt 19:15), we are lead, as Augustine says, to a consideration of the Trinity, in which truth is permanently established, from which all truths are derived. It says, "of two or three," because in Sacred Scripture sometimes three Persons are enumerated and at other times two persons, in which is implied the Holy Spirit, who is the bond of the other two.

Or it is as if He said, If your law admits the testimony of two men who may be deceived, and testify to more than is true; on what grounds can you reject Mine and My Father's testimony, the highest and most sure of all?

"I am one that bear witness of myself, and the Father that sent me beareth witness of me." Therefore, because it is written in your law that the witness of two men is true, receive our witness, lest ye feel our judgment. "For I," saith He, "judge not any man; but I bear witness of myself:" I defer judgment, I defer not the witness.

Let us, brethren, choose for ourselves God as our judge, God as our witness, against the tongues of men, against the weak suspicions of mankind. For He who is the judge disdains not to be witness, nor is He advanced in honor when He becomes judge; since He who is witness will also Himself be judge. In what way is He witness? Because He asks not another to learn from Him who thou art. In what way is He judge? Because He has the power of killing and making alive, of condemning and acquitting, of casting down into hell and of raising up into heaven, of joining to the devil and of crowning with the angels. Since, therefore, He has this power, He is judge. Now, because He requires not another witness that He may know thee; and that He who will hereafter judge thee is now seeing thee, there is no means whereby thou canst deceive Him when He begins to judge. For there is no furnishing thyself with false witnesses who can circumvent that judge when He shall begin to judge thee. This is what God says to thee: When thou despisedst, I did see it; and when thou believedst not, I did not frustrate my sentence. I delayed it, not removed it. Thou wouldst not hear what I enjoined, thou shalt feel what I foretold. But if thou hearest what I enjoined, thou shalt not feel the evils which I have foretold, but thou shalt enjoy the good things which I have promised.

Blush, Sabellian; thou hearest the Son, thou hearest the Father. Father is Father, Son is Son. He said not, I am the Father, and I the same am the Son; but He saith, "I am not alone." Why art Thou not alone? Because the Father is with me. "I am, and the Father that sent me;" thou hearest, "I am, and He that sent me." Lest thou lose sight of the person, distinguish the persons. Distinguish by understanding, do not separate by faithlessness; lest again, fleeing as it were Charybdis, thou rush upon Scylla. For the whirlpool of the impiety of the Sabellians was swallowing thee, to say that the Father is the same who is Son: just now thou hast learned, "I am not alone, but I and the Father that sent me." Thou dost acknowledge that the Father is Father, and that the Son is Son thou dost rightly acknowledge: but do not say the Father is greater, the Son is less; do not say, the Father is gold, the Son is silver. There is one substance, one Godhead, one co-eternity, perfect equality, no unlikeness.

For if thou only believe that Christ is another, not the same person that the Father is, but yet imagine that in respect of His nature He is somewhat different from the Father, thou hast indeed escaped Charybdis, but thou hast been wrecked on the rocks of Scylla. Steer the middle course, avoid each of the two perilous sides. Father is Father, Son is Son. Thou sayest now, Father is Father, Son is Son: thou hast fortunately escaped the danger of the absorbing whirl; why wouldst thou go unto the other side to say, the Father is this, the Son that? The Son is another person than the Father is, this thou sayest rightly; but that He is different in nature, thou sayest not rightly. Certainly the Son is another person, because He is not the same who is Father and the Father is another person, because He is not the same who is Son: nevertheless, they are not different in nature, but the selfsame is both Father and Son.

But that thou mayest understand how that the Father is with Me, it is not for the Son ever to leave the Father. I have taken up the form of a servant; but I have not lost the form of God. He had spoken of judgment: now He speaks of witness: It is also written in your law, that the testimony of two men is true.

(Tract. xxxvi. 10) There is much difficulty, and a great mystery seems to be contained, in God's words, In the mouth of two or three witnesses, let every word be established. (Deut. 10) It is possible that two may speak false. The chaste Susannah was arraigned by two false witnesses: the whole people spake against Christ falsely. How then must we understand the word, By the mouth of two or three witnesses shall every word be established: except as an intimation of the mystery of the Trinity, in which is perpetual stability of truth? Receive then our testimony, lest ye feel our judgment. I delay My judgment: I delay not My testimony: I am one that beareth witnes of Myself, and the Father that sent Me beareth witness of Me.

In many places the Father bears witness of the Son; as, This day have I begotten Thee; (Ps. 2) also, This is My beloved Son. (Matt. 3:17)

"I am he who bears witness of myself, and he who sent me, the Father, bears witness of me," therefore my testimony is not to be rejected; First John five: "There are three who give testimony in heaven: the Father, the Word, and the Holy Spirit."

Do you see the equality of authority, and how He presents Himself as equally trustworthy as the Father? He would not have dared to say this if He were lower in dignity than the Father and were not equal to Him and Consubstantial. For if He had wanted to show that He is in any way inferior to the Father and less than Him, He would not have numbered Himself with the Father, nor would He have placed His own testimony alongside the testimony of the Father, but, being a slave, as the heretics blasphemously claim, He would have turned to one of His fellow slaves and made him a co-witness — for example, John or Moses; and in general, if He had desired such testimonies, He would have found a multitude of them. But now He wishes to show His Consubstantiality with the Father, and therefore He numbers Himself with the Father. If in other places He brings forward John, Moses, and the prophets as witnesses concerning Himself, do not be surprised at this. He does this in accommodation to the understanding of His listeners. They regarded John and Moses as greater than Him; therefore He brings forward the testimony of those whom they considered glorious and great. They had a lofty conception of God the Father. For what else did they glorify, if not God? Therefore now He also brings forward as witness Him Himself, the God Who is over all. And since He places Himself alongside such an infallible and truthful Witness, it is quite evident that He possesses the same importance and authority as the Father. And those who call Him a slave and in every respect less than the Father should be put to shame.

If, therefore, the testimony of two or three is true, my testimony is true, because It is I who bear witness to myself and the Father who sent me who bears witness concerning me: "I have testimony that is greater than that of John" (5:36).

But this does not seem to be to the point. First, because the Father of the Son of God is not a man, while Christ says, the testimony of two men is true. Secondly, because there are two witnesses to someone when they are testifying about a third person; but if one testifies to one of the two, there are not two witnesses. Thus, since Christ is testifying about himself, and the Father is also testifying about Christ, it does not seem that there are two witnesses. To answer this we must say that Christ is here arguing from the lesser to the greater. For it is clear that the truth of God is greater than the truth of a man. So, therefore, if they believe in the testimony of men, then they should believe the testimony of God much more. "If you receive the testimony of men, the testimony of God is greater" (1 Jn 5:9). In addition, he says this to show that he is consubstantial with the Father, and does not need outside testimony, as Chrysostom says.

"Where is thy Father?" For we have heard thee say, "I am not alone, but I and the Father that sent me:" we see thee alone, we do not see thy Father with thee; how sayest thou that thou art not alone, but that thou art with thy Father? Else show us that thy Father is with thee. And the Lord answered them: Do ye know me, that I should show you the Father? This is indeed what follows; this is what He answered in His own words. For see what He said, "Ye neither know me nor my Father: if ye knew me, ye would perhaps know my Father also." Ye say then, "Where is thy Father?" As if already ye knew me; as if what you see were all that I am. Therefore because ye know not me, I do not show you my Father. Ye suppose me, in fact, to be a man; hence ye seek a man for my father, because "ye judge after the flesh." But because, according to what you see, I am one thing, and another thing according to what you see not, and that I as hidden from you speak of my Father as hidden, it is requisite that you should first know me, and then ye know my Father also.

"For if ye knew me, ye would perhaps know my Father also." He who knows all things is not in doubt when He says perhaps, but rebuking. Now see how this very word perhaps, which seems to be a word of doubting, may be spoken chidingly. Yea, a word expressive of doubt it is when used by man, for man doubts because he knows not; but when a word of doubting is spoken by God, from whom surely nothing is hid, it is unbelief that is reproved by that doubting, not the Godhead merely expressing an opinion. For men sometimes chidingly express doubt concerning things which they hold certain; that is, use a word of doubting, while in their heart they doubt not.

A little before He said, "My judgment is true; because I am not alone, but I and the Father that sent me:" as if He said, The reason why my judgment is true is, because I am the Son of God, because I speak the truth, because I am truth itself. Those men, understanding Him carnally, said, "Where is thy Father?" Now hear, O Arian: "Ye neither know me, nor my Father;" because, "If ye knew me, ye would know my Father also." What doth this mean, except "I and the Father are one"? When thou seest some person like some other,-give heed, beloved, it is a common remark; let not that appear to you difficult which you see to be customary,-when, I say, thou seest some person like another, and thou knowest the person to whom he is like, thou sayest in wonder, "How like this person is to that!" Thou wouldst not say this unless there were two. Here one who does not know the person to whom thou sayest the other is like remarks, "Is he so like him?" And thou answerest him: What, dost thou not know that person? Saith he, "No, I do not." Immediately thou, in order to make known to him the person whom he does not know by means of the person whom he observes before him, answerest, saying, Having seen this man, thou hast seen the other.

Thou didst not, surely, assert that they are one person in saying this, or that they are not two; but made such answer because of the likeness: "If thou knowest the one, thou knowest the other; for they are very like, and there is no difference whatever between them." Hence also the Lord saith, "If ye knew me, ye would know my Father also;" not that the Son is the Father but like the Father. Let the Arian blush. Thanks be to the Lord that even the Arian is separate from the Sabellian error, and is not a Patripassian: he does not affirm that the Father assumed flesh and came to men, that the Father suffered, rose again, and somehow ascended to Himself; this he does not affirm; he acknowledges with me the Father to be Father, the Son to be Son. But, O brother, thou hast escaped that shipwreck, why go to the other? Father is Father, Son is Son; why dost thou affirm that the Son is unlike, that He is different, another substance? If He were unlike, would He say to His disciples, "He that hath seen me hath seen the Father"? Would He say to the Jews, "If ye knew me, ye would know my Father also"? How would this be true, unless that other was also true, "I and the Father are one"?

(Tract. xxxvii. 1) Those who had heard our Lord say, Ye judge after the flesh, showed that they did so; for they understood what He said of His Father in a carnal sense: Then said they unto Him, Where is Thy Father? meaning, We have heard Thee say, I am not alone, but I and the Father that sent Me. We see Thee alone; prove to us then that Thy Father is with Thee.

(Tract. xxxvii. 2.) As if He said, Ye ask where is Thy Father? As if ye knew Me already, and I were nothing else but what ye see. But ye know Me not, and therefore I tell you nothing of My Father. Ye think Me indeed a mere man, and therefore among men look for My Father. But, forasmuch as I am different altogether, according to My seen and unseen natures, and speak of My Father in the hidden sense according to My hidden nature; it is plain that ye must first know Me, and then ye will know My Father; If ye had known Me, ye would have known My Father also.

(Tract. xxxvii. 7) What does this mean: If ye knew Me, ye would know My Father also, but, I and My Father are one? It is a common expression, when you see one man very like another, If you have seen him, you have seen the other. You say this, because they are so like. And thus our Lord says, If ye had known Me, ye had known My Father also; not that the Father is the Son, but that the Son is like the Father.

(Tract. xxxviii. s. 3) This word perhapsc is used only by way of rebuke, though it seems to express doubt. As used by men indeed it is the expression of doubt, but He who knew all things could only mean by that doubt to rebuke unbelief. Nay, even we sometimes say perhaps, when they are certain of a thing, e. g. when you are angry with your slave, and say, Do not you heed me? Consider, perhaps I am your master. So our Lord's doubt is a reproof to the unbelievers, when He says, Ye should have known perhaps My Father also.

"They said therefore to him." Here is touched upon the manifestation of Jewish ignorance: first in their interrogation. For since they did not understand what he was saying, namely that the Father bore witness concerning Christ himself, therefore they ask: "Where is your Father?" They do not ask who he is, but where he is; and they inquire unfittingly, because he is everywhere: Jeremiah twenty-three: "I fill heaven and earth"; therefore they deserve reproof rather than a satisfactory answer. Their ignorance is made manifest in Christ's response, by which he reproves them and shows that they foolishly inquire about the Father, because, being ignorant of the Son himself, they cannot know the Father. Therefore he says: "You know neither me nor my Father." And the reason for this is that I am the way of knowing the Father; whence he says: "If you knew me, perhaps you would know my Father also": for in Matthew eleven: "No one knows the Son except the Father, nor does anyone know the Father except the Son, and him to whom the Son wills to reveal him"; whence First John two: "Everyone who denies the Son does not have the Father; but he who confesses the Son has the Father also."

There is a question about what he says: "Neither do you know me" etc.: because above in the seventh chapter: "You both know me, and you know whence I am."

And the response is that the former was said according to his humanity: but this was said according to his Divinity: because he who sees the Son sees the Father also.

But concerning this there is a question: "If you knew me, you would perhaps know my Father also"; because if in God no opinion has place, then neither does doubt; what then is the meaning of his saying "perhaps"?

I respond: It must be said that by this adverb "perhaps" unbelief is here reproved, not that the Divinity holds an opinion; there is also intimated to us the freedom of human choice.

Jesus answered, Neither Me do ye know nor My Father, if ye had known Me, ye should have known My Father also.

True is the word and in no respect can it be accused of lying. For they who indeed suppose Christ to be of Joseph, or of fornication, and who know not that the Word beamed forth of God the Father, how will they not with reason hear, Neither Me do ye know nor My Father? For if they had known the Word that beamed forth of God the Father, and was for our sakes made in the flesh, according to the Divine Scripture, they would have known Him too Who begat Him. For most accurate knowledge of the Father is through the Son implanted in the understanding of the more zealous after learning, as He too affirmed, saying unto God the Father, I manifested Thy Name to the men, and again, Thy knowledge was made marvellous by Me. For since we know the Son, we know by Him Him Who begat Him. For through Both is brought in the perception of the Other: and when the Father is mentioned, the memory of His Offspring surely comes in with it, and again with the signification of the Son, the Name of Him Who begat Him comes in too. For therefore is the Son a Door (so to speak) and way leading unto the knowledge of the Father. And so does He say, No man cometh unto the Father but by Me. For we must needs first learn (as is possible) what the Son is by Nature; and so, as from Image and most accurate Impress, understand well the Archetype. For in the Son is the Father seen, and in the Nature of His own Offspring as in a mirror, is He Perfectly seen. But if this be true, as it is true, let the God-opposing Arian blush. For needs must the Impress of His Essence be in every way and manner like to Him, lest ought else than what the Father is, be supposed to be perfectly beaming forth in the Son. And if He love to be known in the Son and to shine forth in Him, He knows (I suppose) of a surety that He is Consubstantial too, and in nothing whatever inferior to His Own inherent Glory: for He would not have chosen to be believed to be in lesser case than He is by Nature. And since He loves and has willed this, how must we not needs now confess that the Son is every way like the Father, in order that through Him we may know Him also That begat Him, as we have already said, ascending aright from the Image to the Archetype, and be able to have an unblameable conception of the Holy Trinity?

Thus then he who knoweth the Son, knoweth the Father too. But consider how the Lord after having said the truth to the Jews, interweaves some other device also in His speech; for having said clearly, Neither Me do ye know nor My Father, He draws gently off the mind of the Jews, that they should not think only humanly of Him, nor suppose that He is in truth the son of Joseph who was taken economically but should rather seek and enquire Who is the Word in Flesh, Who His Father by Nature.

They said therefore unto Him, Where is Thy Father?

In this too most especially may one, I deem, and with good reason cry out against the stolidity of the Jews, uttering that word of the Prophet, Behold O foolish people and without heart. For after much discourse and often with them from our Saviour Christ, Who over and over makes mention of God the Father in Heaven, the wretched ones sink down into so great folly as to dare to say, Where is Thy Father? For they think nought at all of Him Who is His God and Father in the Heavens, but look round at and seek for Joseph, believing him to be Christ's father and no otherwise. Thou seest then how they have been with reason called a people verily foolish and heartless: for able not so much as to raise the eye of their understanding above things of earth, they show that true it is which was said of them, Let their eyes be darkened that they see not, and bow Thou down their back alway. For of irrational creatures is the back bowed, for they have this form from nature, and there is nothing of uprightness in them. And the mind of the Jews has become in some way like the beasts and has declined ever downwards, seeing nothing of heavenly things. For shall we not by the very fact itself, instructed aright in this matter, think and judge truly concerning them? for if they had at all thought of God the Father in Heaven, how would they have sought in place the Unembodied? how (tell me) would they, saying most unadvisedly of God Who filleth all things, Where is He, not fight with the whole Divine Scripture, albeit the Divine-speaking Psalmist, going through (as he was able) his words about God, and attributing to Him the power of filling all things, says, Whither shall I go from Thy Spirit, and from Thy Presence whither shall I flee? if I ascend up into heaven, THOU art there, if I go down to hell, behold Thou, if I take my wings at morning and depart unto the uttermost parts of the sea, even there shall Thy Hand lead me and Thy Right Hand shall hold me. Yea and God Himself Who is over all, showing clearly that He possesseth not nature circumscribed by space, saith to those so unholy Jews, Do not I fill heaven and earth, saith the Lord? what house will ye build Me, or what the place of My rest? Heaven is My Throne and earth My footstool. One may therefore see the Jews in all things without understanding, when they say to the Saviour Christ, Where is Thy Father? except they say this of His reputed father after the flesh, in this too doting.

But it is likely that the words of the Jews had some other deep meaning. For since they thought that the holy Virgin had committed adultery before marriage, therefore they rail most bitterly against Christ as not even knowing from whom He is, saying, Where is Thy father? doting

For they who indeed suppose Christ to be of Joseph, or of fornication, and who know not that the Word beamed forth of God the Father, how will they not with reason hear, Neither Me do ye know nor My Father? For if they had known the Word that beamed forth of God the Father, and was for our sakes made in the flesh, according to the Divine Scripture, they would have known Him too Who begat Him. For most accurate knowledge of the Father is through the Son implanted in the understanding of the more zealous after learning, as He too affirmed, saying unto God the Father, I manifested Thy Name to the men, and again, Thy knowledge was made marvellous by Me. For since we know the Son, we know by Him Him Who begat Him. For through Both is brought in the perception of the Other: and when the Father is mentioned, the memory of His Offspring surely comes in with it, and again with the signification of the Son, the Name of Him Who begat Him comes in too. For therefore is the Son a Door (so to speak) and way leading unto the knowledge of the Father. And so does He say, No man cometh unto the Father but by Me.

"Then said they unto Him, Who is thy father? Jesus answered, Ye neither know Me, nor My Father." Because while they knew they spake as though they knew not, and as if trying Him, He doth not even deem them worthy of an answer. Wherefore henceforth He speaketh all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near.

For, "I know," He saith, "whence I come." This would not greatly affect them, but the adding, "and whither I go," would rather terrify them, since He was not to remain in death. But why said He not, "I know that I am God," instead of, "I know whence I come"? He ever mingleth lowly words with sublime, and even these He veileth. For after saying, "I bear witness of Myself," and proving this, He descendeth to a humbler strain. As though He had said, "I know from whom I am sent, and to whom I depart." For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart to Him.

"I could not have spoken," He saith, "any falsehood, I who am come from thence, and depart thither, to the true God. But ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, 'thy witness is not true,' if ye deem Moses worthy of credit, both as to what he speaketh concerning others and what he speaketh concerning himself, but Christ not so, this is to judge according to the flesh."

"But I judge no man." He saith indeed also that "the Father judgeth no man." (c. v. 22.) How then doth He here declare, that, "If I judge, My judgment is just, for I am not alone"? He again speaketh in reply to their thoughts. "The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should not judge otherwise than as the Father."

Wherefore did He mention the Father? Because they would not have thought that the Son was to be believed unless He received the witness of the Father. Besides, the saying doth not even hold good. For in the case of men when two bear witness in a matter pertaining to another, then their witness is true, (this is for two to witness,) but if one should witness for himself, then they are no longer two. Seest thou that He said this for nothing else but to show that He was of the same Substance, that He needed no other witness, and was in nothing inferior to the Father?

Here He showeth His equality of honor, and that they were profited nothing by saying that they knew God the Father, while they knew not Him. And He saith that the cause of this (ignorance) was that they were not willing to know Him. Therefore He telleth them that it was not possible to know the Father without knowing Him, that even so He might draw them to the knowledge of Him. For since leaving Him they even sought to get the knowledge of the Father, He saith, "Ye cannot know the Father without Me." So that they who blaspheme the Son, blaspheme not the Son only, but Him that begat Him also.

It is necessary, though, to know that heretics consider clearly from this that the God whom the Jews worship does not be the Father of Christ; for if to the Pharisees worshipping the creator, they say, the Savior said, “You neither know me nor my Father,” it is clear that the Father of Jesus, being different from the creator, the Pharisees did not know, nor did those in Jerusalem, to whom he had previously said, “But he who sent me is true, whom you do not know.” They say these things not having read the divine scriptures, nor having kept to the customary language in them. For even if one can understand thoroughly from the scriptures of the fathers concerning God that one must worship only Him, if he does not live well, they say this one does not have the knowledge of God. If, indeed, another knew about the creator and his priestly service, it would be clear that even the sons of Eli the priest, being raised in the worship, but even so, having sinned, it is written about them in the first book of Samuel: “And the sons of Eli were worthless men; they did not know the Lord.” For we will inquire of the heretics whether it is written about the creator, “They did not know the Lord,” and if they answer that these things are about the creator, we will seek to understand why it was said about the sons of Eli, “They did not know the Lord;” whether it was due to the things concerning the creator or due to their wickedness; it is clearly said because of their wickedness that they are said not to have known the Lord. And this can be found not only about the sons of Eli but also about other kings who ruled in Israel and Judah who were sinners. Thus then, the Pharisees did not know the Father; for they did not live according to the will of the creator.

There is also another meaning of knowing God, with there being a difference between knowing God and merely believing in God, as is evident from: "Whatever the law speaks, it speaks to those who are under the law," indicating clearly that it also includes the prophets whose words are called law, as we have demonstrated elsewhere. It is said in the Psalms: “Be still and know that I am God.” Who would not agree [believe] that these words were written to people who believe in the Creator? Whom to know is impossible without being still and purifying the mind of those who contemplate, and seeing God with more divine eyes because they have made their hearts pure, and are deemed worthy of this grace, as the Savior testifies, saying: “Blessed are the pure in heart, for they shall see God.” Similarly, regarding “No one knows the Father except the Son,” we shall say that knowing the Father is not the same thing as believing in Him. Therefore, the statement “No one knows the Father except the Son” does not contradict “And Abraham believed in God, and it was credited to him as righteousness.” If someone thinks we are forcing the issue by saying that believing is not the same as knowing, and that it is possible to believe without having knowledge of the one they believe in, let them hear what Jesus says to those Jews who had believed in Him: “If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” Notice that before it says “If you continue in my word, you will know the truth,” it is written: “So Jesus said to the Jews who had believed in him,” and what He said was: “If you continue in my word, you will know the truth.” It is vastly different to have knowledge alongside believing, compared to merely believing. For one is given by the Spirit, a message of wisdom; to another, a message of knowledge by the same Spirit; to another, faith by the same Spirit.

These things, then, show that knowing God is different from believing in Him. Regarding the exactness, we will assign this meaning to the words said to the Pharisees: “Neither know me, nor my Father,” meaning reasonably: you do not even believe in my Father, for they did not believe in the one sent by the Father, and he who denies the Son does not have the Father either; and in no way do I say that they neither believe nor know. See whether the scripture also teaches that those who have been united to something and are joined with it are said to know that to which they have been united and shared in; but before such union and shared participation, even if they comprehend the words about something, they do not know it. Therefore Adam, speaking about Eve, said, "This now is bone of my bones and flesh of my flesh," but did not yet know the woman; for when he was united with her, it is said, "And Adam knew Eve his wife." And if anyone should stumble because we have received this as an example concerning the knowledge of God from "And Adam knew Eve his wife," let him first reflect on "This mystery is great." Secondly, let him compare what is said about male and female by the apostle; he uses the same expression concerning man and the Lord: "He who is joined to a prostitute is one body with her, but he who is joined to the Lord is one spirit." Therefore, the one joined to the prostitute has known the prostitute, and the one joined to the wife has known the wife; moreover, he who is joined to the Lord surely and holy knows the Lord. If this is the case, the Pharisees did not know the Father nor the Son, and true was the one who said, "Neither know me nor my Father." If we do not understand it in this final acceptation—I mean, taking knowledge as the same as being united and mixed—someone might explain, "But now that you have come to know God, or rather to be known by God," and, "The Lord knows those who are his." For according to us, the Lord knew those who were his by uniting with them and sharing with them his divinity and taking them up, as the gospel word says, into his hand, those who have believed in the Savior being in the hand of the Father; therefore, if they do not fall away by distancing themselves from the hand of God, they will not be seized. For no one seizes from the hand of the Father.

After this, you will inquire into the same point, I mean the statement, "Neither have you known me, nor my Father," whether it is possible for someone to know God without knowing the Father; for if there is a different conception of Him as Father, and a different one as God, then perhaps it is possible to know God without knowing the Father as long as one knows Him as God, but does not know the Father. The Savior, therefore, says after the resurrection to Mary, "Go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.'" It is suitable for heterodox to say, granting them that Moses and the prophets did not know the Father, which perhaps is not true, because anyone who has not known the Father has not known the Son; for the Son knows the Father, but the servant knows the Lord; and just as we would not be impious by saying that the Son did not know the Lord (for being a Son, He has not experienced the Father's dominion), so keeping the same God, we would not admit anything absurd by saying that the Son should know the Father and the servant the Lord, and neither the servant knows the Father nor the Son the Lord. Though there are many prayers written in the Psalms and the prophets and in the law itself, we do not find anyone praying and saying to God, "Father," perhaps because they did not know the Father; but they pray to Him as God and Lord, expecting the Spirit of adoption that He pours out not less upon them than upon those believing in God through Him after His appearing; unless indeed the spiritual advent of Christ has already happened to them and they have once received the Spirit of adoption when perfected; in a veiled manner and not openly known to all they called or wrote about God as Father, lest they anticipate the grace being bestowed upon the whole world through Jesus, calling everyone to adoption, to declare the name of God to His brothers and praise the Father in the midst of the congregation according to what is written: "I will declare Your name to my brothers, in the midst of the congregation I will praise You."

(tom. xix. l. in Joan. in princ.) Ye neither know Me, nor My Father: this seems inconsistent with what was said above, Ye both know Me, and know whence I am. But the latter is spoken in reply to some from Jerusalem, who asked, Do the rulers know indeed that this is the very Christ? Ye neither know Me is addressed to the Pharisees. To the former persons from Jerusalem however He said, He that sent Me, is true, Whom ye know not. You will ask then, How is that true, If ye know Me, ye would know My Father also? when they of Jerusalem, to whom He said, Ye know Me, did not know the Father. To this we must reply, that our Saviour sometimes speaks of Himself as man, and some-times as God. Ye both know Me, He says as man: ye neither know Me, as God.

(tom. xix. l. in Joan. in princ.) It is proper to observe, that the followers of other sects think this text proves clearly, that the God, whom the Jews worshipped, was not the Father of Christ. For if, say they, our Saviour said this to the Pharisees, who worshipped God as the Governor of the world, it is evident that the Father of Jesus, whom the Pharisees knew not, was a different person from the Creator. But they do not observe that this is a usual manner of speaking in Scripture. Though a man may know the existence of God, and have learned from the Father that He only must be worshipped, yet if his life is not good, he is said not to have the knowledge of God. Thus the sons of Eli, on account of their wickedness, are said not to have known God. And thus again the Pharisees did not know the Father; because they did not live according to their Creator's command. And there is another thing meant too by knowing God, different from merely believing in Him. It is said, Be still then, and know that I am God. (Ps. 45:10) And this, it is certain, was written for a people that believed in the Creator. But to know by believing, and believe simply, are different things. To the Pharisees, to whom He says, Ye neither know Me, nor My Father, He could with right have said, Ye do not even believe in My Father; for he who denies the Son, has not the Father, either by faith or knowledge. But Scripture gives us another sense of knowing a thing, viz. being joined to that thing. Adam knew his wife, when he was joined to her. And if he who is joined to a woman knows that woman, he who is joined to the Lord is one spirit, and knows the Lord. And in this sense the Pharisees neither knew the Father, nor the Son. But may not a man know God, and yet not know the Father? Yes; these are two different conceptions. And therefore among an infinite number of prayers offered up in the Law, we do not find any one addressed to God the Father. They only pray to Him as God and Lord; in order not to anticipate the grace shed by Jesus over the whole world, calling all men to the Sonship, according to the Psalm, I will declare Thy name unto my brethren.

Others think that the Jews said to the Lord "where is Your Father" as an insult and reproach. Since His supposed father Joseph was poor, by the words "where is Your Father" the Jews were saying, as it were: "Your Father is obscure and of low birth, so why do You constantly remind us of Him?" Since they were asking Him about the Father by way of temptation, and not with the purpose of learning the truth, He does not deem them worthy of an answer, but says: "You know neither Me nor My Father," that is, you cannot know My Father without Me. Although you think that you honor God, since you do not believe that He is Father to Me, His true Son, there is no benefit for you in this. You do not even know Him as He ought to be known. Otherwise you would have known and honored Me as well. But since now you neither know nor honor Me, you do not know Him either, nor do you render Him honor, although you think the opposite. And that you do not know Me — no one else is to blame for this but yourselves. Do you hear, O impious one who subordinates the Son to the Father? If He were not Consubstantial with the Father, how could He have said that "if you had known Me, you would have known the Father also"? For if, in your opinion, the Son is a creature, how does one who knows a creature also know God? He who knows the nature of an angel does not yet thereby know the Nature of God. But if he who knows the Son also knows the Father, then the Son is truly of one and the same Nature with the Father. Will you maintain that those who know a creature also know God? By no means. For many, and indeed all, see and know the creature, but God no one sees or knows.

Some remark that this is said in contumely and contempt; to insinuate either that He is born of fornication, and knows not who His Father is; or as a slur on the low situation of His father, i. e. Joseph; as if to say, Thy father is an obscure, ignoble person; why dost Thou so often mention him? So because they asked the question, to tempt Him, not to get at the truth, Jesus answered, Ye neither know Me, nor My Father.

Let the Arian blush: for if, as he says, the Son be a creature, how does it follow that he who knows the creature, knows God? For not even by knowing the substance of Angels, does one know the Divine Substance? Forasmuch therefore as he who knows the Son, knows the Father, it is certain that the Son is consubstantial with the Father.

Next (v 19), we see the question arising about Christ's Father. First, the Evangelist mentions the question asked by the Jews; then Christ's answer; and thirdly, he intimates the security of Christ.

The question which the Jews had for Christ was about his Father, where his Father was. They said to him: Where is your Father? for they thought that the Father of Christ was a man, just like their own fathers. Because they heard him say, "I am not alone; but there is me and the Father who sent me," and since they saw that he was now alone, they asked him, Where is your Father?

Or, we could say that they were here speaking with a certain irony and contempt, saying in effect: "Why do you speak to us so often about your Father? Is he so great that his testimony should be believed?" For they were thinking of Joseph, who was an unknown, and a person of low status; and they were ignorant of the Father: "So the Gentiles will not say: 'Where is their God'" (Ps 113:2).

Christ's answer is mysterious: You know neither me nor my Father. Christ does not reveal the truth to them because they were questioning him not because they desired to learn, but in order to belittle him. Rather, he first shows them knowledge of the truth. He shows them their ignorance when he says, you know neither me. He is saying: You should not be asking about my Father, because you do not know me. For since you regard me as a man, you are asking about my Father as though he were a man. But because you do not know me, neither can you know my Father.

This seems to conflict with what he said above: "You do indeed know me, and you know where I come from" (7:27). The answer to this is that they did know him according to his humanity, but not according to his divinity.

We should note, according to Origen, that some have misunderstood this, and they said that the Father of Christ was not the God of the Old Testament: for the Jews knew the God of the Old Testament, according to "God is known in Judea" (Ps 75:1). There are four answers to this. First, our Lord says that the Jews did not know his Father because insofar as they do not keep his commandments they are acting like those who do not know him. This answer refers to their conduct. Secondly, they are said not to know God because they did not cling to him spiritually by love: for one who knows something adheres to it. Thirdly, because although they did know him through faith, they did not have a full knowledge of him: "No one has ever seen God; it is the Only Begotten Son, who is in the bosom of the Father, who has made him known" (1:18). Fourthly, because in the Old Testament the Father was known under the aspect of God Almighty: "I appeared to Abraham, to Isaac and to Jacob as God Almighty, but my name, Lord, I did not show them" (Ex 6:3), that is, under the aspect of Father. Thus, although they knew him as God Almighty, they did not know him as the Father of a consubstantial Son.

Christ says that he is the way to arrive at a knowledge of the Father, If you did know me. He is saying in effect: Because I speak of my Father, who is hidden, it is first necessary that you know me, and then you might also know my Father. For the Son is the way to the knowledge of the Father: "If you had known me, you would have also known my Father" (14:7). As Augustine says, what does If you did know me mean, except, "I and the Father are one" (10:30). It is customary when you see someone who is like someone else to say: "If you have seen one, you have seen the other"; not that the Son is the Father, but he is like the Father.

He says, you might, not to indicate a doubt, but as a rebuke. It would be like being irritated with your servant and saying to him: "Have you no respect for me? Just remember that I might be your master."

The Lord said to them that a prophet is without honor in his own country, because he was to be despised in Judea until the final fate of the cross. And since God's power is only with those who are faithful, he abstained from all works of divine power while he was there, because of their unbelief.

Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judæa that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And he did not there many mighty works because of their unbelief.

(Verse 57.) But Jesus said to them: A prophet is not without honor, except in his own country and in his own house. It is almost natural for citizens to envy each other. For they do not consider a man's present deeds, but they remember his fragile infancy, as if they themselves had not also passed through the same stages of age to mature adulthood.

For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity.

What then saith Christ unto them? "A prophet," saith He, "is not without honor, save in his own country, and in his own house: and He did not," it is said, "many mighty works, because of their unbelief." But Luke saith, "And He did not there many miracles." And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.

And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.

Wherefore then did He yet do a few miracles? That they might not say, "Physician, heal thyself." That they might not say, "He is a foe and an enemy to us, and overlooks His own;" that they might not say, "If miracles had been wrought, we also should have believed." Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.

And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, saying, "In Beelzebub He casteth out the devils;" even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.

But mark thou, I pray thee, the Master's gentleness, how He reviles them not, but with great mildness saith, "A prophet is not without honor, save in his own country." And neither here did He stop, but added, "And in his own house." To me it appears, that with covert reference to His very own brethren, He made this addition.

But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He saith, signifying in every instance their evil disposition, and that in His case nothing new is taking place.

Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house.

We must inquire whether the expression has the same force when applied universally to every prophet. Does it mean that every one of the prophets was dishonored only in his own country? Or does it mean that every one who was dishonored was dishonored in his country? Or does it mean that because of the expression being singular, these things were said about only one? If these words are spoken about only one, then these things that have been said make sense insofar as they refer to what is written about the Savior. But if the point is generalized to indicate all prophets, then it is harder to defend historically. For Elijah did not suffer dishonor in Tishbeth of Gilead, nor Elisha in Abetmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, this saying is absolutely true. For we must think of Judea as their country and that famous Israel as their kindred, and perhaps of the body as the house. All suffered dishonor in Judea from the Israel that is according to the flesh while they were yet in the body. As it is written in the Acts of the Apostles, "Which of the prophets did your fathers not persecute, who declared beforehand the coming of the righteous One?" And Paul says similar things in the first epistle to the Thessalonians: "For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea; for you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all people."

He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens.

See how Christ did not insult them, but said meekly, "A prophet is not without honour." For it is our human habit to despise those who are familiar, and to give a friendly welcome strangers. He added "and in his own house" because even His brothers who were of the same house bore Him ill-will. "He did not many mighty works there" because of their unbelief, sparing them further punishment lest they remain unbelieving even after the miracles which He might have done there. "He did not many mighty works," but He did perform a few, that they might not have excuse to say later, "If He had done something, we would have believed." You, O reader, understand this: to this day Jesus is without honor in His own country, that is, among the Jews. But we who are foreigners give Him honor.

The Nazarenes also took offense at Jesus, perhaps themselves saying that He was casting out demons by Beelzebub.

But it should be noted that wonder sometimes has its proper effect, namely, the glorification of God, as above at 3:5, but sometimes it has the effect of scandal: hence he says, and they were scandalized in him. But what is the reason that wonder sometimes brings forth glory, sometimes scandal? The reason is that some interpret what they hear in a worse sense, and therefore such persons are necessarily scandalized. In the Epistle of Jude, 10: whatever things they do not know, they blaspheme. But some who are well disposed always interpret in a better sense. Of the first kind were these; therefore he rebukes them; and first by word; secondly, by deed, when he says: but Jesus said to them: a prophet is not without honor except in his own country. The Lord calls himself a prophet: and no wonder, because Moses also called him a prophet, Deut 18:15: the Lord your God will raise up for you a prophet of your nation and of your brethren, etc. And it can be said that a prophet is one who says something that is above human understanding through revelation; and thus Jesus is called a prophet, because his mind was illuminated by the angels and by God. Or one can be called a prophet from the word meaning "from afar," and phanos, which means illumination: and thus Jesus cannot be called a prophet: if there be among you a prophet of the Lord, I will appear to him in a vision, etc. So the text has it. But if there be a prophet, let him speak in riddles: thus Christ was not a prophet, because he said what he truly knew; Sir 34:9: he who has learned many things will declare understanding. Among the prophets of the Old Testament we do not find any who was honored by his own people, but rather by strangers, as we read of Jeremiah, who was captured by his own, but when the city was taken, was freed by strangers: so also was it with Christ, who was honored by strangers and despised by his own. And what is the reason why no one is honored in his own country? One reason is that when he is in his own country, many who know his weaknesses always bring his weaknesses to mind: for this comes from the malice of men, that they think more of weaknesses than of perfections. Another can be assigned, because the Philosopher says that the populace is often led astray in reasoning, because they believe that those who are equal in some respect are equal in all respects. Hence when someone is in his own country, since they see him equal to themselves in some respect, whether in family or in other things, they believe that he cannot be greater; therefore he rightly says a prophet is not without honor except in his own country and in his own house.