Tuesday of the 7th Sunday of Pascha

"Go," He said, "and tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and, which is no less important, the poor have the Gospel preached to them." Either the poor in spirit, or certainly the poor in wealth, so that there is no distinction in preaching between the noble and the common, the rich and the needy. These things display the rigor of the Master and attest to the truth of the Teacher, as all are equal in His sight who can be saved. As He said:

And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal.

Second, he responds to the questioner by declaring the wonders seen and heard by the disciples; on account of which he says: And answering he said to them: Go and report to John what you have heard and seen, because, as is said in Tobit twelve, "it is honorable to reveal and confess the works of God." He commands them to declare what they have seen and heard, because these two senses show us very many distinctions, so that in this the more perfect faith of John is shown, who believed by hearing alone, than that of those who saw and believed, according to that word in John twenty concerning Thomas, to whom it is said: "Because you have seen me, Thomas, you have believed. Blessed are they who have not seen and have believed."

Moreover, he commands them to narrate the wonders, which are indeed the principal miracles on account of their impossibility with respect to created power, such as the restoration of sight, the rectification of gait, the cleansing of the whole body, the repair of hearing, the restoration of life, and the relief of poverty. As regards the restoration of sight, he says: The blind see: Isaiah thirty-five: "Then the eyes of the blind shall be opened," namely at the coming of Christ: John nine: "From the beginning of the world it has not been heard that anyone opened the eyes of one born blind." As regards the rectification of gait, it is said: The lame walk: Micah four: "In that day I will gather her that limps, and her whom I had cast out, I will collect"; Isaiah thirty-five: "Then shall the lame leap like a deer, and the tongue of the mute shall be opened." As regards the cleansing of the whole body, it is said: Lepers are cleansed, as below in chapter seventeen ten lepers are read to have been cleansed, and as is said in Job fourteen: "Who can make clean what is conceived of unclean seed? Is it not you alone?" You therefore, who do this, are the one who is to come. As for the opening of hearing, it is added: The deaf hear. Isaiah thirty-five: "The ears of the deaf shall be opened," namely at the coming of Christ, according to that passage of Mark seven: "He has done all things well: he has made both the deaf to hear and the mute to speak." — As for the restoration of life, it is said: The dead rise again, according to that passage of Ezekiel thirty-seven: "You shall know that I am the Lord, when I shall have opened your graves and brought you forth from your tombs and given my spirit in you, and you shall live," and this is at the coming of Christ; John five: "The hour comes, and now is, when the dead shall hear the voice of the Son of God."

Lastly, as for the relief of destitution, it is added: The poor have the Gospel preached to them, that is, they are proclaimed and exalted through the Gospel; which is evident, because the discourse of the Lord began with the commendation of the poor: Matthew five: "Blessed are the poor," and above in chapter six. And this was a certain sign of the coming of Christ, according to that passage of Isaiah twenty-nine: "The poor among men shall exult in the Holy One of Israel"; because, as it is said in the last chapter of Isaiah, "To whom shall I look but to the poor little one, contrite in spirit," etc. And James two: "Has not God chosen the poor in this world," etc.; because of Christ himself it was said: "He shall spare the poor and needy and shall save the souls of the poor"; and afterward: "And their name shall be honorable before him." And it was a great wonder that the name of the poor should become honorable and lovable and worthy of proclamation — which came about only through Jesus, who made himself poor in order to enrich and honor us who are poor; Second Corinthians eight: "You know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich."

And note that he says The poor have the Gospel preached to them rather than virgins or the obedient, because poverty is the foundation of evangelical perfection. For the foundation of the city of Babylon is avarice, according to that passage of First Timothy, the last chapter: "The root of all evils is covetousness"; and "pride is the beginning of all sin," as it is said in Ecclesiasticus ten; so poverty of spirit, which includes the opposite of both, namely poverty and humility, is the foundation of evangelical perfection; it is also the consummation of the same, according to that passage of Second Corinthians eight: "Their most profound poverty abounded unto the riches of their simplicity."

And note that poverty is to be proclaimed in the Gospel and is worthy of preaching on account of ten most excellent dignities. First, on account of the understanding of one's own weakness. Lamentations three: "I am the man who sees my poverty," etc.; against which, concerning the rich man, Revelation three: "You say: I am rich and made wealthy and have need of nothing, and you know not that you are wretched," etc. Second, on account of the excellence of gratuitous virtue: Second Corinthians 8: "The most profound poverty etc."; and Genesis 41: "The Lord has made me to grow in the land of my poverty." Third, on account of the abundance of interior gladness: Isaiah 29: "The poor among men shall exult in the Holy One of Israel"; and in the Psalm: "Let the poor see and be glad; seek God, and your soul shall live." Fourth, on account of the fullness of abounding sufficiency: Tobit 5: "Our poverty was sufficient for us" etc.; and again Proverbs 12: "Better is a poor man who suffices for himself than one who boasts and lacks bread"; on the contrary, Sirach 14: "The eye of the covetous is insatiable." Fifth, on account of the safeguard of heavenly protection: Proverbs 22: "Do not do violence to the poor because he is poor, nor crush the needy at the gate, for the Lord will judge his cause and will pierce those who have pierced him"; Job 5: "He will save the needy from the sword of their mouth and the poor from the hand of the violent"; and the Psalm: "The Lord has become a refuge for the poor, a helper in due times, in tribulation."

Sixth, on account of the good pleasure of divine acceptance: Isaiah, the last chapter: "Upon whom shall I look but upon the poor little one" etc.; and in the Psalm: "His eyes look upon the poor"; and Sirach 11: "There is a man who is feeble"; "and abounding in poverty, and the eye of God has looked upon him for good and has raised him up from his lowliness." Seventh, on account of the condescension of paternal piety: the Psalm: "This poor man cried out, and the Lord heard him"; again: "Because of the misery of the destitute and the groaning of the poor, now I will arise"; and again: "He will spare the poor and the needy." Eighth, on account of the eminence of judicial authority: Job 36: "He does not save the wicked, and he grants judgment to the poor"; Matthew 19: "You who have left all things shall sit upon thrones" etc. Ninth, on account of the evidence of proven perfection: Isaiah 48: "I have chosen you in the furnace of poverty"; and Revelation 2: "I know your tribulation and your poverty, but you are blasphemed by those who say they are Jews and are not, but are the synagogue of Satan" etc. Tenth, on account of the excellence of royal preeminence: James 2: "Has not God chosen the poor of this world as heirs of the kingdom which God has promised to those who love him?" Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." — If therefore the class of the poor is the most despised and the class of the rich the most exalted, it is a most excellent miracle that the poor are evangelized as kings.

Here see I pray the beautiful art of the Saviour's management. For He does not simply say, I am; though had He so spoken, it would have been true: but He rather leads them to the proof given by the works themselves, in order that having accepted faith in Him on good grounds, and being furnished with knowledge from what had been done, they might so return to him who sent them. "For go, He says, tell John the things that ye have seen and heard." For ye have heard indeed, He says, that I have raised the dead by the all-powerful word, and by the touch of the hand: ye have seen also, while ye yourselves stood by, that those things that were spoken of old time by the holy prophets are accomplished: the blind see, the lame walk, the lepers are cleansed, and the dumb hear, and the dead arise, and the poor are preached unto. All these things the blessed prophets had before announced, as about in due time to be wrought by My hands. If then I bring to pass those things that were prophecied long before, and ye are yourselves spectators of them, return and tell those things which ye have seen with your own eyes accomplished by My might and ability, and which at various times the blessed prophets foretold.

He said not positively to them I am he, but rather leads them to the certainty of the fact, in order that receiving their faith in Him, with their reason agreeing thereto, they might return to him who sent them. Hence He made not answer to the words, but to the intention of him who sent them; as it follows, And Jesus answering said unto them, Go your way, and tell John what things you have seen and heard: as if He said, Go and tell John the things which ye have heard indeed through the Prophets, but have seen accomplished by Me. For He was then performing those things which the Prophets prophesied He would do; that is of which it is added, For the blind see, the lame walk.

Or else, He wished by this to show that whatever was passing in their hearts, could not be hid from His sight. For they were those who were offended at Him.

Christ would work miracles and teach as soon as he came to well-known sections of his own country, and this had been foretold.Isaiah went on to tell of other marvels and showed how Christ cured the lame, and how he made the blind to see and the mute to speak. "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped." After that he spoke of the other marvels: "Then shall the lame man leap like a hart, and the tongue of the dumb sing for joy." This did not happen until his coming.

These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart. (Isa. 35:4-6.)

But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offence, even to the elect. But there is no greater testimony than this of a divine person. For there is nothing which seems to be more surpassing the nature of man than that one should offer Himself for the whole world.

"And blessed is he who does not take offense at me." He reprimands John's messengers, who did not believe He was the Christ, for their scandal of unbelief, and He explains to John what he had asked, that God brings salvation, and the Lord delivers from death (Psalm 67). For, when so many signs and mighty deeds have been seen, no one could take offense but rather marvel. Yet the mind of the unfaithful bore a great scandal when they saw Him die even after so many miracles. So what does it mean to say: "Blessed is he who does not take offense at me," except to openly indicate the rejection of His death and humility? As if He were plainly stating: "Indeed, I do wondrous things, but I do not disdain to endure contempt. Therefore, since I follow in death, it is greatly necessary for people to be cautious, lest they despise in me the death they revere in signs."

Finally, however, he responds to every one who contradicts, suppressing rash judgments, which cast men headlong into various scandals. On account of which he adds: And blessed is he who shall not be scandalized in me, that is, who shall not have judged me to be a mere man and not God, in consideration of the weakness assumed: which indeed was very difficult, nay impossible, for one who did not believe: whence First Corinthians 1: "We preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." But some were scandalized on account of weakness, as were the disciples: Matthew 26: "You will all suffer scandal in me this night"; but some from malice, as the scribes and Pharisees, according to that of Matthew 15: "Do you know that the Pharisees, when they heard this word, were scandalized?" Whence this is a general instruction for all who wish to know Christ, that on account of the infirmities which he suffered, they should not fall into scandal, according to that of Isaiah 8: "Sanctify the Lord of hosts himself, and he shall be to you for sanctification; but for a stone of stumbling and for a rock of scandal to the two houses of Israel, and for a ruin to the inhabitants of Jerusalem." And therefore he rightly calls such a one blessed, because he avoids the danger of error and arrives at the light of truth, as Peter, to whom it is said in Matthew 16: "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you," etc.

"And blessed is he who is not offended in me!" The Jews were indeed offended, either as not knowing the depth of the mystery or because they did not seek to know the mystery. Every part of the inspired Scripture announced beforehand that the Word of God would humble himself to emptiness and be seen on earth. This plainly refers to when he was as we are and would justify by faith every thing under heaven. Although Scripture prophesied all this, they stumbled against him, struck against the rock of offense, fell, and were ground to powder. Although they plainly saw him clothed with unspeakable dignity and surpassing glory, by means of the wondrous deeds he performed, they threw stones at him and said, "Why do you, being a man, make yourself God?" In answer to these things Christ rebuked the immeasurable infirmity of their intellect and said, "If I do not the works of my Father, believe me not; but if I do, then though you believe not me, believe my works." Blessed is he who does not stumble against Christ, that is, he who believes him.

But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.

When he had forewarned the disciples of John that they should believe in the Lord's cross, as they were returning, he turned to the crowds and began to provoke the poor to virtue; so that they, exalted in heart, unstable in mind, weak in counsel, might prefer things that are beautiful but fleeting to things that are useful and eternal. But instead they should take up the cross with a humble spirit rather than extol the decorations of this world; and as if they were blessed in their poverty, willingly exchange the life of the body for immortal glory. Therefore, it is not in vain that the persona of Saint John is praised here, who, disregarding idleness, did not change the form of justice for the fear of death, but rather preferred the love of life.

'What,' he said, 'did you go out into the wilderness to see? The world seems to be compared to a desert, still uncultivated, still barren, still infertile, into which the Lord denies that we should go forth, so that we might consider the men inflated in mind and empty in internal virtue, and boasting with fragile worldly glory, as a certain example and image for us to imitate: those who are subject to the storms of this world, stirred by the unstable life, and rightly compared to a reed; in whom there is no fruit of solid righteousness; who, covered with lengthy robes, entangled with knots, resound with empty noise of their mouth, with no benefit to themselves, with frequent stumbling, internally empty, externally appearing beautiful.' We are reeds, rooted in no more stable nature. And if a light breeze of favorable success blows, we beat the nearby ones with a wandering motion: unable to support, eager to harm. Reeds love rivers, and we delight in the flowing and transient world.

However, if someone uproots this reed from the earth and plants it in the garden, and removes any excess, stripping off the old man with his actions, and tempers himself with the handwriting of a fast-writing scribe, it begins not to be a reed, but a pen, which imprints the precepts of celestial Scriptures in the depths of the mind, and inscribes them on the tablets of the heart. Concerning this pen, you have what is said: My tongue is the pen of a fast-writing scribe (Psalm 45:2), which some want to refer to Christ. Therefore, in one place both the word and the pen, and the scribe are read. The word, because it sprang forth from the mysterious birth of the Father: 'My heart hath uttered a good word' (Psalm xlv, 1). The pen, because the flesh of Christ expressed the line of paternal will, and fulfilled the divine commandments by the outpouring of sacred blood. The scribe, because with his pen he revealed to us the mysteries of the paternal disposition through a certain distinctness, either of the Old and New Testament, or of divinity and flesh.

Imitate this pen according to the temperament of your flesh. And dip your pen, that is, your flesh, not in ink, but in the spirit of the living God, so that what you write may be eternal. With such a pen, Paul wrote that letter, of which he said: 'You are our letter . . . written not with ink, but with the spirit of the living God' (2 Corinthians 3:2-3). Dip your flesh in the blood of Christ, as it is written: 'That your foot may be dipped in blood' (Psalm 68:24). And so, let the imprint of your soul and the step of your mind be marked with unwavering confession of the crucifixion of the Lord. Immerse your flesh in the blood of Christ, if you want to wash away vices, erase sins, and bear the death of Christ in your own flesh, as the Apostle says: Carrying about in the body the dying of Jesus Christ (II Cor. IV, 10).

Not unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into which, as yet barren and uncultivated, the Lord says we must not so enter as to regard men puffed up with a fleshly mind, and devoid of inward virtue, and vaunting themselves in the heights of frail worldly glory, as a kind of example and model for our imitation. And such being exposed to the storms of this world, and tossed to and fro by a restless life, are rightly compared to a reed.

(Simeon) Now these things were spoken by our Lord after the departure of John's disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.

And when John's messengers had departed, He began to speak to the crowds about John. Because the surrounding crowd did not understand the mystery of the question and thought that John doubted Christ, whom he had pointed out, to clarify that John had not questioned for his own sake but for his disciples, He added to John's praise.

Why did you go out into the desert? To see a reed shaken by the wind? He indicated this, not by asserting, but by denying. For a reed is, immediately upon being touched by the air, bent to one side. And what is designated by the reed if not a carnal mind, which, as soon as it is touched by favor or reproach, inclines to any direction? For if an aura of favor blows from a human mouth, it is glad, is exalted, and bends itself entirely to the grace. But if the wind of detraction bursts forth from where the breeze of praise was coming, immediately it inclines this as if to the other side to the force of fury. But John was not a reed shaken by the wind, for neither did favor make him gentle, nor did anyone's anger make him harsh; neither did he know how to be elevated by prosperity nor to be inclined by adversity.

But why did you go out to see? A man dressed in soft garments? Behold, those who are in precious clothing and in luxury are in the houses of kings. For John is described as having been clothed in camel's hair. Therefore, he says, not those who endure hardships for God but those who avoid hardships and give themselves only to exterior things, seeking the softness and pleasure of the present life, do not fight for the heavenly kingdom but for the earthly one. Let no one, therefore, think that there is no sin in luxury and pursuit of clothing because if this were not a fault, by no means would the Lord have praised John for the roughness of his clothing. Although this, that John was said not to be dressed in soft garments, can be understood differently through symbolic interpretation. For he was not dressed in soft garments because he did not indulge the life of sinners with gentleness but rebuked them with the vigor of harsh invective, saying: "Brood of vipers, who warned you to flee from the wrath to come?" (Luke III).

But why did you go out to see? A prophet? Yes, I tell you, and more than a prophet. For the role of a prophet is to tell what is to come, not also to reveal it. Therefore John is more than a prophet, because he not only foretold by running before Him but also announced by showing Him.

And when they had departed etc. Above he confirmed the testimony of John through the evidence of truth in himself; here secondly he confirms it through the evidence of virtue in John who testified. Moreover, the prerogative of virtue is shown to have been fourfold in John: first, namely, as regards the merit of life; second, as regards the office of teaching; third, as regards the gift of grace; fourth, as regards the proclamation of renown. As regards the first, it should be noted that the merit of life is commended in John in two ways: first, as regards constancy in the face of difficulties; second, as regards abstinence in respect of pleasurable things.

There is therefore first introduced a commendation of the constancy of John in the absence of the disciples: on account of which he says: And when the messengers of John had departed, having obtained the resolution of the question, returning as good messengers to him by whom they had been sent: concerning whom Job thirty-eight says: "Will you send forth lightnings, and will they go, and returning say to you: We are here?" In their absence John ought to be praised, so that the praise may be shown to be true, not adulatory: therefore it is said: He began to speak about John to the crowds: he began indeed to praise him to the crowds, lest John should seem to have sent his disciples to Christ out of doubt.

Therefore he begins to commend him for constancy: What did you go out into the desert to see? A reed shaken by the wind? As if to say: John is not like a reed, so as to tremble and be shaken by any impulse, but strong and fixed in faith and in all goodness: according to what James one says: "Let him ask in faith, nothing wavering: for he who wavers is like a wave of the sea, which is moved and carried about by the wind." "But a double-minded man is inconstant in all his ways." Such truly is a reed, but John was not such, since he was most holy, since it is said in Ecclesiasticus twenty-seven: "A holy man remains in wisdom like the sun: for a fool is changed like the moon." Such are all the Saints, according to that passage in Ephesians four: "Let us not be little children, tossed about and carried around by every wind of doctrine in the wickedness of men." Therefore Paul entreated in Second Thessalonians two: "We beseech you, brethren, by the coming of our Lord Jesus Christ, that you be not quickly moved from your understanding." But whoever wishes to attain this constancy must leave the world and go out to John in the desert, according to what is said in First Maccabees two: "Mattathias cried out with a loud voice: Everyone who has zeal for the Law, let him go out after me"; and it follows that "many went out into the desert."

(ubi sup.) The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did lie show Him to us, saying, Behold the Lamb of God, which taketh away the sins of the world? To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offence, as it follows, And when the messengers of John were departed, he began to speak unto the people concerning John, what went ye out for to see? A reed shaken in the wind? As if He said, Ye marvelled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it. For such he appeal's to be, who lightly avows his ignorance of the things which he knows.

But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.

John was also greatest among those that are born of women because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.

(Hom. 37. in Matt.) By each of these sayings He shows John to be neither naturally nor easily shaken or diverted from any purpose.

(non occ.) But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man.

And although very many become effeminate by the use of softer garments, yet here other garments seem to be meant, namely, our mortal bodies, by which our souls are clothed. Again, luxurious acts and habits are soft garments, but those whose languid limbs are wasted away in luxuries are shut out of the kingdom of heaven, whom the rulers of this world and of darkness have taken captive. For these are the kings who exercise tyranny over those who are their fellows in their own works.

(ubi sup.) We have also an infallible testimony to John's way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings' houses. By being clothed with soft raiment, he signifies men who live luxuriously.

Secondly, there is added the commendation of John's abstinence with respect to pleasurable things; on account of which he says: But what did you go out to see? that is, to consider: A man clothed in soft garments? as if to say: no. For John, most holy, was a stranger to all softness of carnality, as is said in Matthew 3: "Now John had a garment of camel's hair, and his food was locusts." He was truly of the number of evangelical men, in whose person it is said in 1 Timothy 6: "Having food and wherewith to be covered, let us be content with these"; wherewith to be covered he says, not: wherewith to be adorned. Bernard to Eugenius: "The Apostles were mighty in battle, not soft in silk; and if you are a son of the Apostles and Prophets, do you likewise." But whoever wishes to do this must forsake the world and go out into the desert with John. — On account of which he adds: Behold, those who are in costly apparel and in delicacies are in the houses of kings: as if to say: costly apparel and a luxurious life belong to worldly men, not to spiritual men and Christians. Whence in 1 Peter 3 it is said of women: "Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold and silver, or the putting on of apparel." On which Gregory says: "Let no one think that there is no sin in the wearing of costly garments. Consider what fault it is that even men should desire that from which the pastor of the Church took care to prohibit even women." For costly garments of this kind are carnal and luxurious, but in delicacies the spiritual life is imperiled; whence 1 Timothy 5: "The widow who lives in delicacies is dead while living"; Jeremiah 31: "How long will you be dissolved in delicacies, O wandering daughter"? Moreover, costly and luxurious garments of this kind are customarily an occasion of vainglory; and therefore he adds: They are in the houses of kings: concerning which Sirach 11: "Never glory in clothing, nor exalt yourself in the day of your honor."

Accordingly, deriding those who are clothed in luxurious garments, He says in the Gospel: "Lo, they who live in gorgeous apparel and luxury are in earthly palaces." He says in perishable palaces, where are love of display, love of popularity, and flattery and deceit. But those that wait at the court of heaven around the King of all, are sanctified in the immortal vesture of the Spirit, that is, the flesh, and so put on incorruptibility.

(ubi sup.) How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly delights. If then ye imitate John, as one who cared not for pleasure, award him also the strength of mind, which befits his continence. But if strictness no more tends to this than a life of luxury, why do you, not respecting those who live delicately, admire the inhabitant of the desert, and his wretched garment of camel's hair.

But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.

(Hom. 29. in ep. ad Heb.) But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury; for generally its workings correspond with the conditions of the body.

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.

For whether He speaks of any "least person" by reason of his humble position, or of Himself, as being thought to be less than John-since all were running into the wilderness after John rather than after Christ ("What went ye out into the wilderness to see? " )-the Creator has equal right to claim as His own both John, greater than any born of women, and Christ, or every "least person in the kingdom of heaven," who was destined to be greater than John in that kingdom, although equally pertaining to the Creator, and who would be so much greater than the prophet, because he would not have been offended at Christ, an infirmity which then lessened the greatness of John.

But "what manner of man is this? for He commandeth even the winds and water!" Of course He is the new master and proprietor of the elements, now that the Creator is deposed, and excluded from their possession! Nothing of the kind.

Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized.

But what did you go out to see? After the Savior commended John with respect to the merit of his life, here he commends him with respect to the office of teaching, and in right order, because a good life ought to come before authoritative teaching. Moreover, the office of teaching is commended in John in two ways, namely with respect to clarity in knowing and with respect to authority in teaching, which two things render the office of a teacher perfect.

First, therefore, as regards limpidity in knowing the divine mystery, it is said: But what did you go out to see? A Prophet? to whom, namely, the Lord reveals future things, according to that passage in Amos 3: "For the Lord God does nothing without first revealing His secret to His servants the Prophets." But to this one He not only foretold future things, but also showed Himself in present reality; and therefore He adds: Yes, I say to you, and more than a Prophet. Concerning whom Ambrose says: "Because many desired to see Him whom this one prophesied, whom this one beheld, whom this one baptized"; therefore, by pointing out Christ with his finger and seeing Him with his eye, he was more excellent and more blessed than the other Prophets, according to that passage below in chapter 10: "Blessed are the eyes that see what you see. For I say to you that many Prophets and kings wished to see what you see, and did not see it." And therefore, because his office was more excellent than that of the Prophets, the Baptist, in John 1, when the Pharisees asked: "Are you the Prophet?" answers: "I am not, but the voice of one crying in the wilderness." Nor is there any contradiction, but rather harmony, because a prophet foretells future and absent things, but a voice makes manifest things present.

"What then did you go out to see?" Perhaps you say, "A prophet." Yes, I agree. He is a saint and a prophet. He even surpasses the dignity of a prophet.

(ubi sup.) But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went ye out for to see? A prophet? Verily I say unto you, more than a prophet. For the prophets foretold that Christ would come, but John not only foretold that He would come, but also declared Him to be present, saying, Behold the Lamb of God.

But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him.

(ubi sup.) The voice of the Lord is indeed sufficient to bear testimony to John's pre-eminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the loftiness of his mind. For he dwelt on earth as one who had come down from heaven, casting no care upon his body, his mind raised up to heaven, and united to God alone, taking no thought for worldly things; his conversation grave and gentle, for with the Jewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothing idle or trifling, but all things becomingly.

Far greater still is his perverseness when, not being the Christ of John, he yet bestows on John his testimony, affirming him to be a prophet, nay more, his messenger, applying to him the Scripture, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." He graciously adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt which lurked in his question: "Art thou He that, should come, or look we for another? "Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way.

Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," -him, namely, who has not only preached or personally pointed out, but even baptized Christ.

But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare thy way before thee.

(ubi sup.) But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends.

This is he of whom it is written, "Behold, I send my messenger before your face, who shall prepare your way before you." What is called angel in Greek, is called messenger in Latin. Therefore rightly, he who is sent to announce the divine judge is called an angel, so that he maintains the dignity in name which he fulfills in deed. Indeed it is a high name, but the life does not fall short of the name. But also all who are rated by the name of priesthood are called angels, the prophet attesting, who says: "The lips of a priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts" (Malachi II). And indeed every one of the faithful, as much as he is able, as much as he receives the infusion of supernal grace, if he calls back his neighbor from wickedness, if he takes care to exhort to good works, if he announces the eternal kingdom or punishment to the erring, when he expends the words of holy announcement, he indeed becomes an angel.

Second, as regards authority in teaching through divine mandate, it is said: This is he of whom it is written, namely in Malachi 3, where the Father speaks to the Son: "Behold, I send my angel," that is, my authoritative messenger, John, who is called an angel not by simplicity of nature but by the authority of his teaching, according to that passage in Malachi 2: "The lips of the priest shall guard knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts." John is therefore called a messenger in the manner of an Angel because, just as the Angels "see the face of the Father" in the Godhead, so he himself saw the face of Christ and pointed Him out in the flesh. — On account of which He adds: Before your face, that is, your appearance in the flesh, concerning which it is said in the Psalm: "Show us your face, and we shall be saved." This face Isaiah desired in the person of the Fathers, in chapter 64: "Would that you would rend the heavens and come down; the mountains would melt before your face." — And because they were not prepared to receive that face unless they were forewarned, therefore it is said: Who has prepared your way before you, namely by being born, by living among men, by baptizing, by preaching. For in all these ways he was joined to Christ, as a voice to a word. Therefore it was rightly said of him in Isaiah 40, and taken up above in chapter 3 and in John 1: "I am the voice of one crying in the wilderness: Prepare the way of the Lord"; so that that passage in Isaiah 35 may be fulfilled: "There shall be for you a straight way, so that fools may not err along it."

Not only did he announce before that I am coming but pointed me out close at hand, saying, "Behold the Lamb of God that bears the sin of the world." The prophet's voice testified of him as the one who was sent before my face to prepare the way before me.

(ubi sup.) Having then described his character by the place where he dwelt, by his clothing, and from the crowds who went to see him, He introduces the testimony of the prophet, saying, This is he of whom it is written, Behold, I send my angel. (Mal. 3:1.)

There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.

Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort." Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John.

Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

He calls a man an angel, not because he was by nature an angel, for he was by nature a man, but because he exercised the office of an angel, in heralding the advent of Christ.

But is not even He greater, of whom Moses said: 'The Lord thy God will raise up unto thee a Prophet' (Deut. xviii, 15)? And of whom it is said: 'And every soul which will not hear that Prophet shall be destroyed from the people' (ibid., 19)? If, then, Christ is a prophet, how is He greater than all? Do we deny that Christ is a prophet? Nay, we confess Him to be the Lord of the prophets. But I assert that John is a prophet, and I say that he is greater than all, but only among them that are born of women, not among those that are born of a virgin. For indeed he was greater than those with whom he could be equal by the lot of birth. That nature is different from this, and cannot be compared with human generations. There can be no comparison between man and God; each person is preferred to their own. In fact, to such an extent could there be no comparison between John and the Son of God; that he is even considered inferior to the angels.

But if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows, For I say unto you, of those that are born of woman, there is not a greater prophet than John the Baptist.

Lastly, so impossible is it that there should be any comparison between John and the Son of God, that he is counted even below the angels; as it follows, But he that is least in the kingdom of God, is greater than he.

For He is of another nature, which bears not comparison with human kind. For there can be no comparing of God with men.

For I say to you: Among those born of women there is no greater prophet than John the Baptist. Among those born of women, he says. Therefore he is preferred to those men who are born of women and from the intercourse of a man, and not to the one who is born of a Virgin and the Holy Spirit. Although in judgment he preferred John to all other prophets and patriarchs, and to all men, yet he equated the others to John. For it does not immediately follow that if others are not greater than him, he is greater than others, but rather that he has equality with the other saints.

Whoever is least in the kingdom of God is greater than he. This sentence can be understood in two ways. Either he called the kingdom of God what we have not yet received and in which we are not yet, whence at the end he will say: 'Come, you blessed of my Father, inherit the kingdom' (Matthew XXV); and where there are so many holy angels, any one of whom, being the least, is certainly greater than any holy and just man who bears the body which is corrupt and weighs down the soul (Wisdom IX). Or, if he intends the kingdom of God to mean the Church of this time, whose children are all from the foundation of the human race to the present, as many as could have been just and holy, surely the Lord signified himself, who at the time of birth was lesser than John, but greater in the eternity of divinity and the dominion of power. Therefore, according to the former explanation, it is thus distinguished: Whoever is least in the kingdom of God. And then it is added: is greater than he. According to the latter, thus: Whoever is least, and then it is added, in the kingdom of God, is greater than he.

These words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who bears about a body, which weighs down the soul. Or if by the kingdom of God be meant to be understood the Church of this time, the Lord referred to Himself, who in the time of His birth came after John, but was greater in divine authority, and the power of the Lord. Moreover, according to the first explanation, the distinction is as follows, But he who is least in the kingdom of God, and then it is added, is greater than he. According to the latter, But he who is least, and then added, is greater in the kingdom of God than he.

For I say to you: Greater etc. Here thirdly Christ commends his precursor with regard to the gift of divine grace, by which he was "great before the Lord," according to what is said above in chapter one. And since the gift of grace in John had a prerogative in degree and a measure of limitation in status: therefore he intimates these two things when he commends the gift of grace in John.

First, therefore, he commends John with regard to the prerogative of the gratuitous gift in respect of a mere man, when he says: For I say to you: Among those born of women there is no greater prophet than John the Baptist. He is not, therefore, among men in the degree of grace at the lowest or middle level; it is necessary, therefore, that he be at the highest. Whence from this it is said not only that he is great, but that he is the greatest, so that what is said of Joshua in Ecclesiasticus forty-six can be said of him: "Who was great according to his name, greatest in saving the elect of God." For because he had great grace, therefore he was called John. He was also great through the merit of his life, greater through the mastery of his teaching, greatest through the privilege of grace. However, he is not said to be greater than all, so as to be preferred above all, but that no other was greater than he; nor is this said of all universally past and future, but of those then past. Nor is it said with respect to both sexes, but only the male; whence the Virgin Mary is not included, who "was exalted above the choirs of Angels," having no pure creature superior to her nor even equal, according to that passage of Song of Songs six: "One is my dove, my perfect one, she is the only one of her mother, the chosen one of her who bore her."

Secondly, he intimates the measure of that gift with respect to the man Christ, with regard to whom he says: But he who is lesser in the kingdom of heaven is greater than he. The kingdom of heaven here he calls the Church, according to how Gregory expounds that passage of Matthew thirteen: "He will send his Angels, and they will gather out of his kingdom all scandals." The lesser in this kingdom is called the more humble; but this is Christ, of whom it is said in the Psalm: "You diminished him a little less than the Angels, with glory and honor you crowned him." For because, as is said in Philippians two, "he humbled himself, becoming obedient unto death," "the Lord gave him the name which is above every name." And thus was verified that passage of Isaiah sixty: "The least shall become a thousand, and a little one a most strong nation." And this is the divine law which he himself gave in Matthew eighteen: "Whoever shall humble himself as this little child, he is the greater in the kingdom of heaven." Thus indeed, nay rather in every way Christ humbled himself more: below in chapter twenty-two: "Who is greater, he who reclines at table, or he who serves? But I am in the midst of you as one who serves." Whence Gregory says: "Humble yourself as much as you can; Christ will still be more humble." It could nevertheless be explained concerning the Blessed, that the least of the good Angels would be greater than John for that state: for there is "a fire of charity in Zion, and a furnace in Jerusalem," Isaiah thirty-one.

And how shall not the discipline of this child be perfect, which extends to all, leading as a schoolmaster us as children who are His little ones? He has stretched forth to us those hands of His that are conspicuously worthy of trust. To this child additional testimony is borne by John, "the greatest prophet among those born of women:" "Behold the Lamb of God!" For since Scripture calls the infant children lambs, it has also called Him-God the Word-who became man for our sakes, and who wished in all points to be made like to us-"the Lamb of God"-Him, namely, that is the Son of God, the child of the Father.

There were then certain who prided themselves upon their performance of what was required by the law: the Scribes namely, and Pharisees, and others of their party; who were regarded according to their professions as exact observers of the law, and claimed on this score, that their heads should be adorned with honours. This too is the reason why they neither accepted faith in Christ, nor paid due honour to that mode of life which truly is praiseworthy and blameless: even that which is regulated by the commands of the Gospel. The purpose, therefore, of Christ the Saviour of all, was to shew them that the honours both of the religious and moral service that are by the law, were of small account, and not worthy of being attained to, or oven perhaps absolutely nothing, and unavailing for edification: while the grace that is by faith in Him is the pledge of blessings worthy of admiration, and able to adorn with incomparable honour those that possess it. Many, then, as I said, were observers of the law, and greatly puffed up on this account: they even gave out that they had attained to the perfection of all that is praiseworthy, in the exact performance of the righteousness that consisted in shadows and types. In order, then, that, as I said, He might prove that those who believe in Him are better and superior to them, and that the glories of the followers of the law are evidently but small in comparison with the evangelic mode of life, He takes him who was the best of their whole class, but nevertheless was born of woman, I mean the blessed Baptist: and having affirmed that he is a prophet, or rather above the measure of the prophets, and that among those born of women no one had arisen greater than he in righteousness, that namely, which is by the law, He declares, that he who is small, who falls short, that is, of his measure, and is inferior to him in the righteousness that is by the law, is greater than he:—not greater, in legal righteousness, but in the kingdom of God, even in faith, and the excellencies which result from faith. For faith crowns those that receive it with glories that surpass the law. And this thou learnest, and wilt thyself affirm to be the case, when thou meetest with the words of the blessed Paul: for having declared himself to be free from blame in the righteousness that is by the law, he added forthwith, "But those things that were gain unto me, those I have counted loss for Christ's sake: and do count them but dung, that I may win Christ: not having my own righteousness which is by the law, but the righteousness that is of the faith of Jesus Christ." And the Israelites he even considers deserving of great blame, thus saying: "For being ignorant of God's righteousness, that namely which is by Christ, and seeking to establish their own; even that which is by the law; they have not submitted themselves to the righteousness of God. For Christ is the completion of the law for righteousness unto every one that believeth." And again, when speaking of these things: "We, he says, who by nature are Jews, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified in Him." The being justified, therefore, by Christ, that is to say, by faith in Him, surpasses the glories of the righteousness that is by the law. For this reason the blessed Baptist is brought forward, as one who had attained the foremost place in legal righteousness, and to a praise so far incomparable. And yet even thus he is ranked as less than one who is least: "for the least, He says, is greater than he in the kingdom of God." But the kingdom of God signifies, as we affirm, the grace that is by faith, by means of which we are accounted worthy of every blessing, and of the possession of the rich gifts which come from above from God. For it frees us from all blame; and makes us to be the sons of God, partakers of the Holy Ghost, and heirs of a heavenly inheritance.

And I bear him witness that there hath not arisen among those born of women one greater than he: but he that is least—in the life I mean according to the law—in the kingdom of God is greater than he. How and in what manner? In that the blessed John, together with as many as preceded him, was born of woman: but they who have received the faith, are no more called the sons of women, but as the wise Evangelist said, "are born of God." "For to all, he says, who received Him, that is, Christ, He gave power to become the sons of God, even to them who believe on His Name: who have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been born again to the adoption of the sons, "not of corruptible seed," but, as Scripture saith, "by the living and abiding Word of God." Those then who are not of corruptible seed, but, on the contrary, have been born of God, are superior to any one born of woman.

But in a mystery, when showing the superiority of John among those that are born of women, he places in opposition something greater, namely, Himself who was born by the holy Spirit the Son of God. For the kingdom of the Lord is the Spirit of God. Although then as respects works and holiness, we may be inferior to those who attained unto the mystery of the law, whom John represents, yet through Christ we have greater things, being made partakers of the Divine nature.

(lib. l. Ep. 33.) John was also greatest among those that are born of women, because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.

(ubi sup.) For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John.

And who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift.

That forerunner was indeed "greater than all of women born; " but for all that, He who was least in the kingdom of God was not subject to him; as if the kingdom in which the least person was greater than John belonged to one God, while John, who was greater than all of women born, belonged himself to another God.

And then He expressly declares what they were to suffer: "They shall put you out of the synagogues." But what harm was it for the apostles to be expelled from the Jewish synagogues, as if they were not to separate themselves therefrom, although no one expelled them? Doubtless He meant to announce with reprobation, that the Jews would refuse to receive Christ, from whom they as certainly would refuse to withdraw; and so it would come to pass that the latter, who could not exist without Him, would also be cast out along with Him by those who would not have Him as their place of abode. For certainly, as there was no other people of God than that seed of Abraham, they would, had they only acknowledged and received Christ, have remained as the natural branches in the olive tree; nor would the Churches of Christ have been different from the synagogues of the Jews, for they would have been one and the same, had they also desired to abide in Him. But having refused, what remained but that, continuing themselves out of Christ, they put out of the synagogues those who would not abandon Christ? For having received the Holy Spirit, and so become His witnesses, they would certainly not belong to the class of whom it is said: "Many of the chief rulers of the Jews believed on Him; but for fear of the Jews they dared not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." And so they believed on Him, but not in the way He wished them to believe when He said: "How can ye believe, who expect honor one of another, and seek not the honor that cometh from God only?" It is, therefore, with those disciples who so believe in Him, that, filled with the Holy Spirit, or, in other words, with the gift of divine grace, they no longer belong to those who, "ignorant of the righteousness of God, and going about to establish their own, have not submitted themselves to the righteousness of God;" nor to those of whom it is said, "They loved the praise of men more than the praise of God:" that the prophecy harmonizes, which finds its fulfillment in their own case: "They shall walk, O Lord, in the light of Thy countenance: and in Thy name shall they rejoice all the day; and in Thy righteousness shall they be exalted: for Thou art the glory of their strength." Rightly enough is it said to such, "They shall cast you out of the synagogues;" that is, they who "have a zeal for God, but not according to knowledge;" because, "ignorant of God's righteousness, and going about to establish their own," they expel those who are exalted, not in their own righteousness, but in God's, and have no cause to be ashamed at being expelled by men, since He is the glory of their strength.

Finally, to what He had thus told them, He added the words: "But the hour cometh, that whosoever killeth you will think that he doeth God service: and these things will they do unto you, because they have not known the Father, nor me." That is to say, they have not known the Father, nor His Son, to whom they think they will be doing service in slaying you. Words which the Lord added in the way of consolation to His own, who should be driven out of the Jewish synagogues. For it is in thus announcing beforehand what evils they would have to endure for their testimony in His behalf, that He said, "They will put you out of the synagogues." Nor does He say, And the hour cometh, that whosoever killeth you will think that he doeth God service. What then? "But the hour cometh:" just in the way He would have spoken, were He foretelling them of something good that would follow such evils. What, then, does He mean by the words, "They will put you out of the synagogues: but the hour cometh"? As if He would have gone on to say this: They, indeed, will scatter you, but I will gather you; or, They shall, indeed, scatter you, but the hour of your joy cometh. What, then, has the word which He uses, "but the hour cometh," to do here, as if He were going on to promise them comfort after their tribulation, when apparently He ought rather to have said, in the form of continuous narration, And the hour cometh? But He said not, And it cometh, although predicting the approach of one tribulation after another, instead of comfort after tribulation. Could it have been that such a separation from the synagogues would so discompose them, that they would prefer to die, rather than remain in this life apart from the Jewish assemblies? Far surely would those be from such discomposure, who were seeking, not the praise of men, but of God. What, then, of the words, "They will put you out of the synagogues: but the hour cometh;" when apparently He ought rather to have said, And the hour cometh, "that whosoever killeth you will think that he doeth God service"? For it is not even said, But the hour cometh that they shall kill you, as if implying that their comfort for such a separation would be found in the death that would befall them; but "The hour cometh," He says, "that whosoever killeth you will think that he doeth God service." On the whole, I do not think He wished to convey any further meaning than that they might understand and rejoice that they themselves would gain so many to Christ, by being driven out of the Jewish congregations, that it would be found insufficient to expel them, and they would not suffer them to live for fear of all being converted by their preaching to the name of Christ, and so turned away from the observance of Judaism, as if it were the very truth of God. For so ought we to understand the reference of His words to the Jews, when He said of them, "They will put you out of the synagogues." For the witnesses, in other words, the martyrs of Christ, were likewise slain by the Gentiles: they, however, thought not that it was to the true God, but to their own false deities, that they were doing service when they so acted. But every Jew that slew the preachers of Christ reckoned that he was doing God service; believing as he did that all who were converted to Christ were deserting the God of Israel. For it was also by the same reasoning that they were incited to the murder of Christ Himself: because their own words on this subject have also been put on record. "Ye perceive that the whole world is gone after him:" "If we let him live, the Romans will come, and take away both our place and nation." And those of Caiaphas: "It is expedient for us that one man should die for the people, and not that the whole nation should perish." And accordingly in this address He sought by His own example to stimulate His disciples, to whom He had just been saying, "If they have persecuted me, they will also persecute you;" that as in slaying Him they thought they had done God a service, so also would it be in reference to them.

(Tr. xciii) But what evil was it to the Apostles to be put out of the Jewish synagogues, which they would have gone out of, even if none had put them out? Our Lord wished to make known to them, that the Jews were about not to receive Him, while they on the other hand were not going to desert Him. There was no other people of God beside the seed of Abraham: if they acknowledged Christ, the Churches of Christ would be none other than the synagognes of the Jews. But inasmuch as they refused to acknowledge Him, nothing remained but that they should put out of the synagogue those who would not forsake Christ. He adds: But the time cometh, that whoever killeth you, will think that he doeth God service. Is this intended for a consolation, as if they would so take to heart their expulsion from the synagogues, that death would be a positive relief to them after it? God forbid that they who sought God's glory, not men's, should be so disturbed. The meaning of the words is this: They shall put you out of the synagogue, but do not be afraid of being left alone. Separated from their assemblies, ye shall assemble so many in my name, that they fearing that the temple and rites of the old law will be deserted, will kill you, and think to do God service thereby, having a zeal for God, but not according to knowledge. These who kill, are the same with those who put out of the synagogues, viz. the Jews. For Gentiles would not have thought that they were doing God service, by killing Christ's witnesses, but their own false gods; whereas every one of the Jews, who killed the preacher of Christ, thought he was doing God service, believing that whoever were converted to Christ, deserted the God of Israel.

They will put you out of the synagogues: Acts 8: "There arose a great persecution against the Church which was at Jerusalem, and they were all dispersed through the regions of Judea and Samaria." And the reason for this bitter persecution is added: But the hour comes, that whoever kills you will think that he is offering service to God. That hour was the time of the preaching of the Apostles; then, by killing them, they thought they were doing well; whence there is an example in Paul, Acts 9, who "asked for letters from the chief priests to Damascus, that if he found any" etc. But such thinking has its origin in unbelief; and therefore he says:

There is a question about what He says: The hour comes when everyone who kills you will think he is offering service to God.

Therefore according to this, those who were killing the Apostles were killing with good intention; therefore they were meriting.

If you say that it could not be done with good intention, that is false, because things evil in genus, which are not evil in themselves, can be done well; and such is killing.

I respond: It must be said that certain works can in no way be done well, such as lying, as Augustine says, because "as soon as they are named they are joined to evil," as the Philosopher says. But certain works can immediately be done well when good intention is present, as are those good in genus. Certain works are not made good by intention alone, unless there is present a cause and due order, and such are killing and similar acts. Whence whenever a man kills another for God, unless there is present the order of judgment and a cause, it is in no way done well. In such a manner it was done against the Apostles, because just cause and due inquiry were lacking.

Which things must all now be considered by us, that no one may desire anything from the world that is now dying, but may follow Christ, who both lives for ever, and quickens His servants, who are established in the faith of His name. For there comes the time, beloved brethren, which our Lord long ago foretold and taught us was approaching, saying, "The time cometh, that whosoever killeth you will think that he doeth God service. And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Nor let any one wonder that we are harassed with constant persecutions, and continually tried with increasing afflictions, when the Lord before predicted that these things would happen in the last times, and has instructed us for the warfare by the teaching and exhortation of His words. Peter also, His apostle, has taught that persecutions occur for the sake of our being proved, and that we also should, by the example of righteous men who have gone before us, be joined to the love of God by death and sufferings. For he wrote in his epistle, and said, "Beloved, think it not strange concerning the fiery trial which is thing happened unto you; but as often as ye partake in Christ's sufferings, rejoice in all things, that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached in the name of Christ, happy are ye; for the name of the majesty and power of the Lord resteth on you, which indeed on their part is blasphemed, but on our part is glorified." Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting." And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."

That it was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous. The Lord in the Gospel forewarns and foretells, saying: "If the world hates you, know that it first hated me. If ye were of the world, the world would love what is its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word that I spoke unto you, The servant is not greater than his master. If they have persecuted me, they will persecute you also." And again: "The hour will come, that every one that killeth you will think that he doeth, God service; but they will do this because they have not known the Father nor me. But these things have I told you, that when the hour shall come ye may remember them, because I told you." And again: "Verily, verily, I say unto yon, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy." And again: "These things have I spoken unto you, that in me ye may have peace; but in the world ye shall have tribulation: but be of good confidence, for I have overcome the world."

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me."

He extends His forewarning of danger to that which is the most dreadful of all terrors, but not with the intention of arousing in His disciples an unmanly panic. For this would not harmonise with His anxiety to stimulate them to a fearless proclamation of the heavenly message. His object rather was that, thrusting aside the extremity of fear, as already anticipated and for this reason having lost its edge, they might gain a complete victory over every evil, and consider even the possible approach of intolerable evils as of no account whatsoever. For what loss could the lesser evil inflict on those who do not even dread the greater? And how could those who know how to be superior to the worst objects of fear be dismayed by any of the rest? In order then that they might have their minds bent on enduring everything with a cheerful courage, and to convince them of the necessity of so far withstanding the malice of the Jews as not even to fear an immediate and cruel death, He not only tells them that these things will continually happen, and the devices or opposition of the Jews not be satisfied with merely turning them out of the synagogues, but forewarns them that their impiety will reach such a height of cruelty as to make them consider their extreme inhumanity towards them to be the path of piety towards God. It must be plain that those who held fast to the love of Christ actually were cast out of the synagogues by the Jews, and endured this punishment at the outset of their work----when we are told by the Evangelist that nevertheless even of the rulers many believed on Him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue; and again: For the Scribes and Pharisees had agreed already, that if any man should confess Him to be the Christ, he should be put out of the synagogue. But if, He says, any are indisposed to endure the malice of the Jews, let them then know that their devices against you will not stop here. For be not at all alarmed, He says, even though you must endure this suffering. Their audacity will reach such a pitch of wickedness as to make them suppose your death to be as an actual service towards God. And this we shall find happening in the case of the holy Stephen, the first of the martyrs, and in that of the inspired Paul. For involving Stephen in a charge of blasphemy, and simulating herein the zeal that loves God, they slew him by stoning him. And some of the Jews were so enraged against the holy and wise Paul that they bound themselves under a curse neither to eat nor to drink till they had slain him. For we shall find this recorded in the Acts of the holy Apostles. Excellent then and profitable is His prediction, moderating by anticipation their fear of what was dreadful, and forging His disciples anew (as having as it were already suffered), into a courageous disposition. For the foreknowledge in the minds of the sufferers of the dreadfulness of their danger will give them strength beforehand, while it deprives the approach of evil of its power.

"They shall put you out of the synagogues."

(For "the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues".)

"Yea, the time cometh, that whosoever killeth you will think that he doeth God service."

"They shall so seek after your murder, as of an action pious and pleasing to God." Then again He addeth the consolation.

What the Savior said in prophesying to the disciples … was originally fulfilled in his own case. For those who required that he should die thought they were offering a service to God and had gone up to Jerusalem before the Passover to purify themselves.

"They will put you out of the synagogues," they will excommunicate you from their assemblies and honored places and deprive you of all fellowship. For "they had already agreed that if anyone should confess Him to be the Christ, he would be put out of the synagogue" (John 9:22). Not only will you be expelled from the synagogues, but you will also receive death, and a shameful death, for you will be killed as harmful people, enemies of God. And everyone who kills you will so strive for your murder that "he will think that he is thereby serving God," that is, he will think that he is performing a deed pleasing to God and holy.

2070 The disciples might say: Don't we have reason to fall away? Many troubles will come upon us: first, that of rejection; secondly, we will be killed.

2071 They will be rejected from the society of the Jews; so he says, They will put you out of the synagogues: "The Jews had already agreed that if any one should confess him to be Christ, he was to be put out of the synagogue" (9:22). This was so successful that for this reason some of the Jewish authorities who did believe in Christ were afraid to profess him publicly, as we read above (12:42). Christ foretold this rejection: "Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, on account of the Son of man" (Lk 6:22).

2072 Was it an evil for the apostles to be cast out of the Jewish synagogues, since they were going to leave them in any case? The answer, according to Augustine, is that it was a trial for them, because this was our Lord's way of telling them that the Jews would not accept Christ. For if they had received Christ, the synagogue of the Jews and the Church of Christ would have been the same; and those who would be converted to the Church of Christ would have been converted to the synagogue of the Jews.

2073 The other trial is that of being killed: indeed, the hour is coming when whoever kills you will think he is offering service to God. We can take these words as spoken to console the disciples, so that the indeed signifies a contrary train of thought and the sense would be: indeed, you ought to be consoled by what they will do to you, for the hour is coming when whoever kills you will think he is offering service to God. How is it a consolation for them that whoever kills them thinks he is serving God? The answer, according to Augustine, is that in saying, they will put you out of the synagogues, we are to understand that those converted to Christ would be immediately killed by the Jews. And so to console his disciples our Lord tells them that they would win so many to Christ, who would be expelled from the Jewish synagogues, that they could not all be killed, and so the Jews would try to kill the apostles so they would not convert all the people to the name of Christ by their preaching.

Or, we could say that here Christ is simply telling them beforehand that they will be killed.

2074 He says, whoever kills you will think he is offering service to God, and not to the gods, to show that he is speaking only of persecution from the Jews: "I send you prophets and wise men and scribes, some of whom you will kill and crucify" (Mt 23:34). The martyrs of Christ were killed by the gentiles, and they did not consider that they were serving God but only their own gods. It was the Jews who, when they killed those who were preaching Christ, thought this was a service to God. For they had zeal for God, but without knowledge, since they believed that anyone who converted to Christ was deserting God. We read of this killing: "For your sake we are slain all the day long, and accounted as sheep for the slaughter" (Ps 44:22).

And these things they will do to you, because they have not known the Father nor me, that is, on account of ignorance and unbelief. There is an example in Paul, 1 Timothy 1: "I was a blasphemer and a persecutor and injurious, but I did it ignorantly in unbelief." Against these evils, therefore, he arms the disciples by foretelling them; whence he says:

There is a question concerning what he says: They have not known me; it is asked whether the Pharisees themselves knew Christ.

That they did, it seems:

1. Because it is said in Matthew 21 in the parable of the vineyard: Those husbandmen said: This is the heir: come, let us kill him.

2. Likewise, in the text it is said: But now they have both seen and hated both me and my Father: therefore they knowingly hated him.

But against this: 1. Because Acts 3: And now, brethren, I know that you did it through ignorance, as did also your rulers: therefore the rulers killed Christ through ignorance: therefore they did not know him.

2. Likewise, 1 Corinthians 2: If they had known, they would never have crucified the Lord of glory: therefore they did not know Christ.

I respond: It must be said that Christ was both God and the Messiah, that is, the prince promised in the Law. It must be said, therefore, that the wicked Jews knew that he was the Christ promised to them, and that he was truthful and innocent; but that he was the Son of God, they did not know. For because they attacked the truth they had recognized, wishing to show that he was neither good nor holy, they were therefore blinded, so that they did not recognize the Divinity in him whose humanity they hated.

What is said, therefore, either that they knew or that they did not, the knowledge must be referred to different objects known.

Others refer it to different times, that in the beginning they knew, but afterwards, by attacking through malice, they were blinded.

He showed that the zeal of the Jews was a zeal not according to knowledge, as also Paul says, but that it had gone far astray and wandered out of the straight path, even though according to the purpose that was in them it seemed to be manifested for the sake of God. For these misguided men thought that by arming themselves with the command given by Moses they pleased God, the Giver of the Law, and actually supposed, that by opposing the prophetic utterances of Christ, they gained credit with Him. For it was for this reason that they persecuted so hotly the preachers of the message of the Gospel, but were ignorant that they were falling into every kind of folly, and by their insults against the Son were transgressing against God the Father Himself, and further, were convicted of complete ignorance of the Nature of the Father and that of the Son Who manifested Himself from Him. And, what is marvellous, they were eager to crown Moses, the wisest of men, who was a minister of the Law given by angels, with the highest honours, but did not shrink from loading with the worst insults our Lord Jesus Christ, Who expounded the unspeakable Will of God, and said clearly, I do nothing of Myself: but the Father which sent Me He hath given Me a commandment, what I should say, and what I should speak----even though God the Father worked marvels with Him, and testified by a voice heard from above: This is My beloved Son, in Whom I am well pleased. It is then unquestionable that if any one should choose bitterly to assail those who convey the Divine message, he will be in complete ignorance of the Undivided and Consubstantial Trinity. For such an one, when he excludes from the honour that is His due the Word manifesting Himself from Him, to suit his own conceit, knows not the Father. For would it not be received as an assured truth by those who are able discreetly to deal with the doctrine of the Trinity, that, since He is of the same Substance with the Father, He will speak in absolute conformity with the Will of the Father; and that, as He partakes in His glory, the dignity of the Father will be equally insulted when He is attacked? In these words then the Lord Jesus Christ defends Himself, and also accuses the audacity of the Jews; fastening thereby a bitter and dreadful censure on those who dishonour Him by their cruelty towards the holy Apostles. For the charge of transgression will not merely have reference to the Saints, but will mount up to Him Who laid upon them the service of apostleship; just as God said unto the holy Samuel concerning the children of Israel: They have not rejected thee, but they have rejected Me.

Most dangerous is it then to refuse to bestow on the Saints the honour which is their due; for the charge of transgression against them will mount up to Him Who gave them their mission.

In these words the Lord Jesus Christ defends himself and also accuses the audacity of the Jews … censuring those who dishonor him by their cruelty toward the holy apostles. For the charge of transgression will not merely have reference to their treatment of the saints but also will bear on the one who laid on them the service of apostleship. Just as God said to the holy Samuel concerning the children of Israel, "They have not rejected you, but they have rejected me."

"And these things will they do, because they have not known the Father, nor Me."

"It is sufficient for your comfort that ye endure these things for My sake, and the Father's." Here He remindeth them of the blessedness of which He spake at the beginning, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven." (Matt. v. 11, Matt. v. 12.)

He also adds sufficient consolation. He says: "They will do these things because they have not known either the Father or Me." You will suffer for My sake and for the Father's sake, and therefore endure. For "blessed are you when they revile and persecute you and say all kinds of evil against you falsely for My sake" (Matt. 5:11). Let this blessedness be your consolation when you remember it.

2075 He gives the reason why this will be so (v 3), first stating the reason, and then saying why he foretold this persecution (v 4).

2076 He says, they will persecute you, but they will do this, not out of zeal for the truth, but because they have not known the Father, as Father, nor me, his Son: "If you did know me, perhaps you would have known my Father also" (8:19); "I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief" (1 Tim 1:13).

"These things," therefore, He says, "have I told you, that, when their time shall come, ye may remember that I told you of them." These things, I say, I have told you, not merely because ye shall have to endure such things, but because, when the Comforter is come, He shall bear witness of me, that ye may not keep them back through fear, and by whom ye yourselves shall also be enabled to bear witness. "And these things I said not unto you at the beginning, because I was with you," and I myself was your comfort through my bodily presence exhibited to your human senses, and which, as infants, ye were able to comprehend.

Such, then, is the meaning of these words: "They will put you out of the synagogues;" but have no fear of solitude: inasmuch as, when separated from their assembly, you will assemble so many in my name, that they, in very fear lest the temple, that was with them, and all the sacraments of the old law, should be deserted, will slay you: actually, in thus shedding your blood, full of the notion that they are doing God service. An illustration surely of the apostle's words, "They have a zeal for God, but not according to knowledge;" when they imagine that they are doing God service in slaying His servants. Appalling mistake! Is it thus thou wouldst please God by striking down the God-pleaser; and is the living temple of God by thy blows laid level with the ground, that God's temple of stone may not be deserted? Accursed blindness! But it is in part that it has happened to Israel, that the fullness of the Gentiles might come in: in part, I say, and not totally, has it happened. For not all, but only some of the branches have been broken off, that the wild olive might be ingrafted. For just at the time when the disciples of Christ, filled with the Holy Spirit, were speaking in the tongues of all nations, and performing many divine miracles, and scattering divine utterances on every side, Christ, even though slain, was so beloved, that His disciples, when expelled from the congregations of the Jews, gathered into a congregation of their own a vast multitude of those very Jews, and had no fear of being left to solitude. Thereupon, accordingly, the others, reprobate and blind, being inflamed with wrath, and having a zeal of God, but not according to knowledge, and believing that they were doing God service, put them to death. But He, who was slain for them, gathered those together; just as He had also, before He was slain, instructed them in what was to happen, lest their minds, left ignorant and unprepared, should be cast into trouble by evils, however transient, that were unexpected and unprovided for; but rather by knowing of them beforehand, and sustaining them with patience, might be led onward to everlasting blessing. For that such was the cause of His making these announcements to them beforehand, is shown also by His words that followed: "But these things have I told you, that, when their time shall come, ye may remember that I told you of them." Their hour was an hour of darkness, a midnight hour. But the Lord commanded His loving-kindness in the daytime, and made them sing of it in the night: when the Jewish night threw no confusion of darkness into the day of the Christians, separated as it was from themselves; and when that which could slay the flesh had no power to darken their faith.

(Tr. xciii) And He mentions these things beforehand, because trials, however soon to pass away, when they come upon men unprepared for them, are very overwhelming: But these things have I told you, that when the hour shall come, ye may remember that I told you of them: the hour, the hour of darkness, the hour of night. But the night of the Jews was not allowed to mix with or darken the day of the Christians.

(Tr. xciv. 1) In the other three Evangelists these predictions occur before the supper; John gives them after. Still if they relate them as given very near His Passion, that is enough to explain His saying, These things I said not unto you at the beginning. Matthew however relates these prophecies as given long before His Passion, on the occasion of His choosing the twelve. How do we reconcile this with our Lord's words? By supposing them to apply to the promise of the Holy Spirit, and the testimony He would give amidst their suffering. This was what He had not told them at the beginning, and that because He was with them, and His presence was a sufficient consolation. But as He was about to depart, it was meet that He should tell them of His coming, by whom the love of God would be shed abroad in their hearts, to preach the word of God with boldness.

But these things I have spoken to you, that when the hour of them shall come, in which they will persecute you, you may remember that I told you. Remembrance and memory of the words of God avails greatly for enduring all evils; conversely, forgetfulness is harmful: therefore Deuteronomy 8: "Beware lest you forget the Lord your God and neglect his commandments." The recollection of God's words raises up and directs a person; whence it is said in Matthew 26: "Peter remembered the word of Jesus, and going out, wept bitterly"; the Psalm: "All the ends of the earth shall remember and shall be converted to the Lord."

He contends that mention has been made to them of these things for no other reason except that they might know that, meeting for His sake the assaults of sin, they would at all events gain glory therefrom. For I have not foretold it unto you, He says, from any wish to enfeeble your courage or to inspire in you a premature alarm by the anticipation of suffering, but rather to give you foreknowledge, in order that by this means you may derive a double benefit. For in the first place, remembering that I forewarned you, you will marvel at My foreknowledge, and the time of peril will itself conduce to complete the security of your faith. For He Who knows the future must be by nature God. And bring this, too, to your recollection; He who is prepared and knows beforehand that he will suffer, will have his fear much diminished; for he will readily overcome all that seems to be dreadful, and will have his mind undisturbed, even in the midst of troubles. For I think the sudden and unexpected advent of suffering sharpens its sting; and for this reason the Psalmist says: I was prepared and was not dismayed. He bids His disciples then, for a good and necessary reason, to remember that He has foretold unto them the future. For it was certain that on this account they would believe Him to be the true God (for omniscience is peculiar to the true God), and they will readily believe that He will extricate them from their dangers.

Another necessary and useful consideration entered into the mind of Christ. For it was beyond question, that, called as they had been to discipleship at the beginning by Him, and living ever in continual converse with Him, and having often had experience of His miracles, and having laid to heart His incomparable might and power, they thought they would overcome every trial, and at once triumph over perils of every kind. For how could they any longer entertain doubt and be faint at heart, after they had experienced the support of One Who had such power? And inasmuch as Christ forewarned them that they would fall into unexpected perils, with the intent that they might not be much dismayed thereby, reflecting within themselves and saying, "Have we then been disappointed of the hopes we had at first, and has our purpose failed, inasmuch as we thought that we were called to partake of every blessing, but in the end find ourselves involved in unexpected calamities?" our Lord then is compelled to expound to them the reason why He did not forewarn them at first; and says: These things I said not unto you from the beginning, because I was with you; for while He was with them, He sufficed to preserve their peace of mind, and to rescue them from every trial, and to afford them suitable instruction and assistance in all that might befall them. But since He was going to the Father, He suitably, and at the fitting time, expounds to them the inevitable approach of what awaited them in the future. For if even we ourselves are very anxious not to miss the fitting time, surely this would be God's pleasure. The time then for silence was at the beginning, when the need for their receiving this instruction had not yet arisen. But when He was going to the Father, the time for speech had arrived.

"These things have I told you, that when the time shall come, ye may remember them."

"So, judging from these words, deem the rest also trustworthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you." And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handleth this, saying, "they have not known Me"; and, "for My sake they shall do it"; and, "for My Name's sake, and for the Father's sake"; and, "I suffered first"; and, "from no just cause they dare these things."

"And these things," saith He, "I told you not at the beginning." Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? "I knew these things," He saith, "from the beginning, and spake not of them; not because I did not know them, but because I was with you." And this again was spoken after a human manner, as though He had said, "Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning." "But did He not tell them this? Did He not call the twelve, and say unto them, 'Ye shall be brought before governors and kings for My sake,' and, 'they shall scourge you in the synagogues'? (Matt. x. 18, Matt. x. 17). How then saith He, 'I told you not at the beginning'?" Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this too more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spake of what they should suffer from the Gentiles, but here He hath added in a stronger way the acts of the Jews also, and told them that it was at their doors.

I told you about this so that when you see My sorrowful words fulfilled, you would believe the rest as well. For you will not be able to say that I, wishing to deceive you, foretold only pleasant things; but just as I did not deceive when I foretold sorrowful things, so also in the prediction of joyful things I am worthy of belief. I said this also so that you would not remain unprepared, but would prepare yourselves, remembering that I Myself spoke of this, and therefore would stand against afflictions courageously. The apostles, having heard that such calamities would befall them, were weighed down with great sorrow. Therefore the Lord says: "I did not tell you about such sorrows before, not because I did not know, but because I was with you, and you had in Me a sufficient refuge, and the whole war was waged against Me, while you yourselves were in complete safety. So then, there was no need for such words to prepare and forewarn you; but now, departing to My Father and leaving you, I give you advance notice of this, so that you may safeguard yourselves." How then did the Lord say that He had not spoken of this from the beginning, when it is written that, having called the twelve disciples, He said to them: "They will bring you before governors and kings"? (Matt. 10:18). Although He said that they will bring you before governors, He had not yet said that they will kill you as impious men, as harmful people and enemies of God. And in another way: there He said that they would have to endure suffering from the Gentiles, but here He tells them that the Jews will cause them calamities; for they will cast you out of the synagogue — without a doubt, the Jews.

2077 One could ask: If the Jews are going to persecute you because of their ignorance of the faith, why did Christ foretell this to you? So Christ first gives the reason why he foretold this; and secondly, why he did not tell them before (v 4).

2078 He says, But I have said these things to you, that when their hour comes you may remember that I told you of them. The hour is said to come for people when they are able to accomplish what they desire and do what they want: "Let not the flower of time," that is, the hour ripe for indulging in pleasures, "pass us by" (Wis 2:7). So the hour of the Jews will come when they are able to begin to persecute you. This is the hour of darkness: "But this is your hour, and the power of darkness" (Lk 22:53).

That you may remember that I told you of them. This would help in two ways. In the midst of their persecutions, when they recalled that Christ had predicted them, they would realize his divinity and become more confident of his help. Again, when people foresee that tribulations are soon to come, they are less afflicted by them, for forewarned is forearmed. Cicero gives the reason for this in his Tusculan Questions. The better temporal goods and evils are known, he says, the less they are regarded. Thus, riches are more highly regarded by those who don't have them than by the same people after they acquire them. In the same way, troubles are more feared and considered more oppressive before they are experienced than when they have come and are present. Now when evil is meditated upon before it actually comes, this makes it present in a certain sense, and because of this presence it is less regarded. So Cicero says that one who is wise, by premeditation on evils before they strike, can acquire strength against the sadness they will bring. Accordingly, Christ foretold the apostles about their tribulations for two reasons: to increase their confidence in his help, and to lessen their sadness.

2079 Here he gives the reason why he did not foretell these things to them before, namely, because I was with you. We can relate this to the two points just mentioned. First, to the increasing of their hope. While I was with you, you had confidence in my help. But now that you will see me die, you might doubt my power. Consequently, I must foretell certain things that are to come so that you may realize my divinity and power. Or, we can refer this to the second point, and then the meaning becomes this: I was with you, protecting you, and letting you cast all your troubles on me ‑ "Father... while I was with them, I kept them in your name" (17:12). But since I am about to leave you, the entire weight of your troubles will fall upon yourselves. And so it is necessary that your be forewarned.

2080 Yet it seems that our Lord did predict similar things before, for the other Evangelists tells us that before this the Lord foretold to his disciples that they would be handed over to the authorities and rulers and that they would be scourged in the Jewish synagogues. This is not at odds with what our Lord says here, I did not say these things to you from the beginning, because they said that our Lord said this to them on the Mount of Olives, when his passion was near, that is, three days before the last supper. So the phrase, from the beginning, does not refer to the time of the passion, but to the time when he was first with his disciples, as Augustine says.

2081 But this conflicts with Matthew. For he says that our Lord foretold that tribulations would come to the disciples not only when his passion was fast approaching, but even when he first chose them: "I send you out as sheep in the midst of wolves" (Mt 10:16). One must say then that from the beginning refers to the Holy Spirit, for he did not tell them of the coming of the Holy Spirit from the beginning, as Augustine says.

Or, it could be said, with Chrysostom, that Christ is referring to their tribulations. In this case, he did not tell them from the beginning two things which he now newly foretells. One is that they would suffer persecutions from the Jews, which he had not said previously, but had only mentioned the gentiles, as is clear from Matthew (10). The second regards something he had previously foretold them, which was that they would be scourged. But he now adds an element which was especially troublesome, which was that the Jews would regard their death as a service to God.

"But now I go my way to Him that sent me; and none of you," He says, "asketh me, Whither goest Thou?" He means that His departure would be such that none would ask Him of that which they should see taking place in broad daylight before their eyes: for previously to this they had asked Him whither He was going, and had been answered that He was going whither they themselves could not then come. Now, however, He promises that He will go away in such a manner that none of them shall ask Him whither He goes. For a cloud received Him when He ascended up from their side; and of His going into heaven they made no verbal inquiry, but had ocular evidence.

(Tr. xciv) Or whereas they had asked Him above, whither He was going, and He had replied that He was going whither they would not come; now He promises that He will go in such a way that no one will ask Him whither He goeth: and none of you asketh Me, Whither goest Thou? Going up to heaven, they questioned Him not in words, but followed with their eyes.

It is as if he were clearly saying, "By my ascension I shall return to him who determined that I was to become incarnate. And so great and so evident will be the honor of this ascension that there will be no need for any of you to ask where I am going, since all of you will see that I am on my way to heaven." But it is good that when he had said regarding his ascension, "I am going to him who sent me," he added, "And none of you asks me, 'Where are you going?' " Earlier on, when he was testifying publicly about his passion and saying, "You are not able to come where I am going," Peter questioned him saying, "Lord, where are you going?" He received the answer, "Where I am going you cannot follow me now, but [you will follow me] later on." This was undoubtedly because they were not yet able to understand, not yet able to imitate the mystery of his passion and death. Yet they truly recognized the majesty of his ascension as soon as they saw it, and they wished with the entire capacity of their minds that they might deserve to follow [him].

But these things I told you from the beginning etc. Above, the Lord by the word of instruction confirmed the disciples in faith and in love; in this part he intends to confirm them in the expectation of hope, consoling them in many ways against the disturbance and desolation over his departure. And this third part is divided according to a threefold kind of consolation. The first consolation is from the sending of the Holy Spirit; the second, from the visitation of the Son, and is treated there: A little while, and you shall not see me; the third is from the hearing of the Father, there: Amen, amen I say to you: If you ask the Father anything, etc.; so that the whole Trinity may thus console the soul. The first consolation is for giving understanding; the second, for joy; the third, for peace and confidence. The first regards the rational power; the second, the concupiscible power; the third regards the irascible power.

First, therefore, he consoles them concerning the sending of the Holy Spirit, and this consolation is described in the following manner. First is set forth the desolation of the disciples; second, the promise of the Holy Spirit; third, the office of the one sent; fourth, the source of the sending.

He therefore first sets forth the desolation of the disciples on the occasion of his departure, on account of which he had also given the aforementioned admonitions; therefore he says: These things I did not tell you from the beginning, namely the things foretold about the sending of the Holy Spirit and your persecution: because I was with you, consoling you by my presence, and therefore I was not telling you sorrowful things; whence Matthew 9: "The children of the bridegroom cannot mourn, as long as the bridegroom is with them." And now I go to him who sent me, namely to the Father; therefore I foretell these things to you. And from this departure the disciples had become not diligent, but sorrowful; whence he says: And none of you asks me: Where are you going? They were hearing and not understanding and were neglecting to inquire, and this was because of sorrow.

There is a question concerning what He says: None of you asks me: Where are you going?

To the contrary: Above in chapter thirteen: Peter says to Him: Lord, where are you going?

I respond: It must be said that the Lord was going to the ignominy of the Passion, and He was going to the glory of the Resurrection; and when He previously spoke of going to the Passion, Peter asked: Where are you going? But now He wishes to tell them that He is going to the glory of the Resurrection; whence: I go to Him who sent me. And they were so troubled about the journey to the Passion that they thought nothing of the glory. Therefore they did not ask about this; but the Lord wished that they would ask, so that He might console them.

Did the Saviour then separate from His disciples when He ascended to the Father, and was He still with them, by the working and power and grace of the Spirit? How, or in what way, was He with them? For it is beyond question that He cannot lie when He says, Lo, I am with you alway, even unto the end of the world, except so far as the flesh and His bodily presence were concerned. But the Saviour knew that the ascent into heaven of His own Flesh was most essential to His Human Nature, but, as God, He well knew that the heart of His disciples was overwhelmed by the bitterness of their sorrow. For the departure of Christ was very grievous unto them, because they longed to be ever with Him. But since He had resolved to do this, they do not even ask when or for what reason He will leave them, or what is the motive or inducement of His Ascension. He sympathises then with their suffering, as it proceeded from love; and with their ill-timed preference of silence, which did not allow them to inquire the reason for His departure, although to know it would bring them much profit.

Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raiseth them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, "Whither goest Thou?"; and Thomas, "We know not whither Thou goest, and how can we know the way?"; and Philip, "Show us Thy Father";) these men, I say, now hearing, "they will put you out of the synagogues," and "will hate you," and "whosoever killeth you will think that he doeth God service," were so cast down as to be struck dumb, so that they spake nothing to Him. This then He maketh a reproach to them, and saith, "These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asketh Me, Whither goest Thou? but because I have said these things unto you, sorrow hath filled your heart." For a dreadful thing is immoderate sorrow, dreadful and effective of death.

"But now I go to Him that sent Me, and no man of you saith, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart." It was no slight comfort to them to learn that He knew the excess of their despondency. For they were beside themselves from the anguish caused by their being left by Him, and from their awaiting the terrible things which were to come, since they knew not whether they should be able to bear them manfully. "Why then after this did He not tell them that they had been vouchsafed the Spirit?" That thou mightest learn that they were exceedingly virtuous. For if, when they had not yet been vouchsafed the Spirit, they started not back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having enjoyed the grace. If they had heard this at that time, and so had endured, we should have attributed the whole to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear manifestation of their love for Christ, who applieth a touchstone to their mind as yet defenseless.

"And none of you asks Me: 'Where are You going?'" For from sorrow you were confounded and thrown into a frenzy; your hearts were shaken by the expectation of calamities.

2082 Above, our Lord dealt with what would console his disciples in their coming troubles. Here he deals with what will console them against his leaving. Our Lord consoles them against his leaving with three considerations: first, they will have access to the Father, as promised when he said, "Let not your hearts be troubled... In my Father's house there are many rooms" (14:1); secondly, because he was going to send the Paraclete, and so he said, "And I will pray the Father, and he will give you another Paraclete" (14:16); thirdly, they will see him again, as he said, "I will not leave your orphans; I will come to you" (14:18). He explains these three things here, but not in the above order. First, we see the promise of the Spirit; secondly, the fact that they will see him again (v 16); thirdly, we see their access to the Father. He does two things with the first: first, he mentions that they need some consolation; secondly, he gives it (v 7). He does two things with the first: first, he foretells his leaving them; secondly, he mentions the effect of this prediction (v 6).

2083 He is leaving them, going to the Father. He says, I was with you till now, but now I am going to him who sent me, that is, to the Father. This is a mark of perfection, for a thing reaches its perfection when it returns to its source: "I am ascending to him who sent me" (Tob 12:20); "The rivers return to the place from which they came" (Sir 1:7). He went, in his human nature, to the one with whom he was from all eternity, in his divine nature. This was explained more fully before.

2084 He adds, yet none of you asks me, Where are you going? Why does he says this? For Peter asked, "Lord, where are you going?" (13:36); and Thomas said, "Lord, we do not know where you are going" (14:5). Both Chrysostom and Augustine give an answer to this, but not the same one.

Chrysostom says that when the disciples heard that they would be killed and cast out of the synagogues, they became so sad and stunned that they practically forgot about Christ's leaving them and losing the thread of his thought did not ask him about this. So Christ says, but because I have said these things to you, sorrow has filled your hearts. Thus when our Lord says, But now I am going to him who sent me; yet none of you asks me, Where are you going? he is really reproving them, according to Chrysostom. They did not question him about this: "Ask your Father, and he will show you" (Deut 32:7); "Search out and seek, and she will become known to you" (Sir 6:28).

Augustine, on the other hand, thinks that the statement, But now I am going to him who sent me, does not refer to this very time when he is speaking, but refers to the time when he was to ascend into heaven. It was like saying: You asked me before where I was going; but I will be going now in such a way that you will not have to ask me, Where are you going? because "as they were looking on, he was lifted up" (Acts 1:9).

"But because I have said these things unto you," He adds, "sorrow hath filled your heart." He saw, indeed, what effect these words of His were producing in their hearts; for having not yet within them the spiritual consolation, which they were afterwards to have by the Holy Spirit, what they still saw objectively in Christ they were afraid of losing; and because they could have no doubt they were about to lose Him whose announcements were always true, their human feelings were saddened, because their carnal view of Him was to be left a blank. But He knew what was most expedient for them, because that inward sight, wherewith the Holy Spirit was yet to comfort them, was undoubtedly superior; not by bringing a human body into the bodies of those who saw, but by infusing Himself into the hearts of those who believed.

(Tr. xciv) But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things unto you, sorrow hath filled your heart.

They could not even bear to hear a word of his approaching passion and death, although this was to be their salvation. Even after it had all happened they could not gaze upon the glory of his ascension without deep sorrow. This is why Christ said to them: "Because I have said this to you sadness has filled your hearts." So it was only by his physical presence that their hearts were detached from carnal loves.

But because I have spoken these things to you, sorrow has filled your heart: in which is signified the abundance of sorrow, because they were considering only the absence and not the fruit of the absence. Against this is said in 1 Thessalonians 4: "Do not be sorrowful as others who have no hope." Such are filled with sorrow; 2 Corinthians 2: "Console him, lest perhaps such a one be swallowed up by more abundant sorrow"; Lamentations 3: "He has filled me with bitterness, he has made me drunk with wormwood."

Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. What the Lord was not yet conferring, of course the servant could not furnish.

2085 Now he mentions the sorrow of the disciples. For Chrysostom this sorrow is the effect of Christ's prediction of the future troubles of the disciples ‑ For Augustine, their sorrow is the effect of Christ's leaving, for they were glad to be in his presence, and attracted in a certain carnal way to him in his human nature, like one friend is pleased at the presence of another. So they were sad that he was leaving: "Weeping may tarry for the night," that is, the time of the passion, "but joy comes" to the apostles "with the morning" of the resurrection (Ps 30:5). It is human for sorrow to touch our hearts, but it is bad when it completely takes over our heart because it then destroys our reason. So he says, somewhat like a rebuke, sorrow has filled your hearts; "Do not give yourself over to sorrow" (Sir 30:21); "Let not your hearts be troubled" (14:27).

But this is said, not on account of any inequality of the Word of God and of the Holy Spirit, but as though the presence of the Son of man with them would be a hindrance to the coming of Him, who was not less, because He did not "empty Himself, taking upon Him the form of a servant," as the Son did. It was necessary, then, that the form of a servant should be taken away from their eyes, because, through gazing upon it, they thought that alone which they saw to be Christ. Hence also is that which is said, "If ye loved me, ye would rejoice because I said, 'I go unto the Father; for my Father is greater than I:'" that is, on that account it is necessary for me to go to the Father, because, whilst you see me thus, you hold me to be less than the Father through that which you see; and so, being taken up with the creature and the "fashion" which I have taken upon me, you do not perceive the equality which I have with the Father.

The Holy Spirit as the Paraclete brought this blessedness, so that with the form of a servant, which He received from the womb of the Virgin, removed from the eyes of the flesh, the purified gaze of the mind could be directed to the same form of God, in which He remained equal to the Father even when He deigned to appear in the flesh; so that, filled with the same Spirit, the Apostle could say: Even if we knew Christ according to the flesh, we now no longer know Him thus. For he who knows the flesh of Christ not according to the flesh, but according to the spirit, recognizes the power of His resurrection, not through a curious touching, but through a certain faith...

And then He adds, "Nevertheless I tell you the truth, it is expedient for you that I go away. For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you:" as if He had said, It is expedient for you that this form of a servant be taken away from you; as the Word made indeed flesh I dwell among you; but I would not that ye should continue to love me carnally, and, content with such milk, desire to remain infants always. "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you." If I withdraw not the tender nutriment wherewith I have nourished you, ye will acquire no keen relish of solid food; if ye adhere in a carnal way to the flesh, ye will not have room for the Spirit. For what is this, "If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you"? Was it that He could not send Him while located here Himself? Who would venture to say so? Neither was it, that where He was, thence the Other had withdrawn, or that He had so come from the Father as that He did not still abide with the Father. And still further, how could He, even when having His own abode on earth, be unable to send Him, who we know came and remained upon Him at His baptism; yea, more, from whom we know that He was never separable? What does it mean, then, "If I go not away, the Comforter will not come unto you;" but that ye cannot receive the Spirit so long as ye continue to know Christ after the flesh? Hence one who had already been made a partaker of the Spirit says, "Though we have known Christ after the flesh, yet now henceforth know we Him no more." For now even the very flesh of Christ he did not know in a carnal way, when brought to a spiritual knowledge of the Word that had been made flesh. And such, doubtless, did the good Master wish to intimate, when He said, "If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you."

But with Christ's bodily departure, both the Father and the Son, as well as the Holy Spirit, were spiritually present with them. For had Christ departed from them in such a sense that it would be in His place, and not along with Him, that the Holy Spirit would be present in them, what becomes of His promise when He said, "Lo, I am with you always, even to the end of the world;" and, I and the Father "will come unto him, and will make Our abode with him," seeing that He also promised that He would send the Holy Spirit in such a way that He would be with them for ever? In this way it was, on the other hand, that seeing they were yet out of their present carnal or animal condition to become spiritual, with undoubted certainty also were they yet to have in a more comprehensive way both the Father, and the Son, and the Holy Spirit. But in no one are we to believe that the Father is present without the Son and the Holy Spirit, or the Father and the Son without the Holy Spirit, or the Son without the Father and the Holy Spirit, or the Holy Spirit without the Father and the Son, or the Father and the Holy Spirit without the Son; but wherever any one of Them is, there also is the Trinity, one God. But here the Trinity had to be suggested in such a way that, although there was no diversity of essence, yet the personal distinction of each one separately should be presented to notice; where those who have a right understanding can never imagine a separation of natures.

(Tr. xciv) But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things unto you, sorrow hath filled your heart. But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them, was the better one: Nevertheless I tell you the truth; It is expedient for you that I go away.

(i. de Trin. c. 9.) This He says not on account of any inequality between the Word of God and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him the form of a servant. It was necessary therefore that the form of the servant should he removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto you.

(Tr. xciv) But could He not send Him while here, Him, Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What meaneth then, If I go not away, the Comforter will not come unto you, but, ye cannot receive the Spirit, so long as ye know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually.

(de Verb. Dom. serm. lx) The Holy Ghost the Comforter brought this, that the form of a servant which our Lord had received in the womb of the Virgin, being removed from the fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh.

It is evident, and there is no need of a lengthy explanation why he calls this Spirit "the Paraclete," that is, "the Consoler." [The Spirit's] coming consoled and refreshed the hearts of the disciples when [Christ's] departure had caused them to be sad. But also, when [the Spirit] inspires a hope of pardon and heavenly mercy in any individual believers who are saddened about the commission of sin or are laboring under the ordinary afflictions of this life, he unquestionably relieves them of the anguish of their sorrow by enlightening their minds.

When the disciples were sad at the departure of their Master just before his ascension, after they had heard him talk about this subject, they heard him say: "If you loved me you would rejoice because I am going to the Father." How can he say this? Didn't they love him when his departure made them so sad? In a way they loved him, and in another way they did not. Their love was more tender than prudent, it was sensual but not reasonable; they loved with the whole heart but not with the whole soul. What they loved was not for their own welfare, and so he said to them: "It is good for you that I am going," correcting not their feelings but their foresight.

But I tell you the truth etc. Here the second point is touched upon, namely the promise of the Holy Spirit, which is fulfilled in his departure, from which they ought to be consoled: therefore he says: But I the truth etc., as if to say: thus you are saddened, but on the contrary you ought to be consoled by the departure. It is expedient for you that I go: and the reason is given: For if I do not go away, the Paraclete will not come to you. And the reason for this is: because unless you have been made desolate, you will not be consoled; Matthew 5: "Blessed are those who mourn, for they shall be comforted." Bernard: "Divine consolation is too delicate and is not given to those who possess another." But if I go away, I will send him to you: because, when visible consolation has been withdrawn, the invisible Consoler will be given to you; Isaiah 28: "Whom shall he teach knowledge? And whom shall he make to understand the message? Those weaned from milk, those drawn from the breasts." And the reason for this is given in Hebrews 5: "Everyone who partakes of milk is unskilled in the word of justice; for he is a little child."

There is a question concerning what He says: If I do not go away, the Paraclete will not come to you.

It seems from this that Christ was not omnipotent, because He could not give the Spirit unless He personally went away.

If you say that this was not on account of Christ's lack of power, but on account of the disciples' unfitness, against this is the fact that Christ's presence rather disposed toward grace than impeded it, which is evident because before the coming of Christ there was not the time of grace, but after. It is answered that they were impeded because they loved Him carnally; but this is of no avail, because in that love they did not sin; therefore it was not repugnant to grace, whence it remained together with charity. If you say that it is not repugnant as incompatible, but nevertheless as impeding, this is of no avail, because when someone loves another both sensibly and spiritually, he loves more fervently, since natural love intensifies spiritual love.

I respond: It must be said that for a threefold reason the Holy Spirit was not given before the ascension of Christ. One reason is on the part of the recipients, because, consoled sensibly by the bodily presence of Christ, they did not desire another consolation. But God does not will His gifts to be despised, and therefore He does not give except to those who merit them: therefore it was necessary for Christ to be separated from them. Another reason is on the part of the sender, because it is not fitting for a wretched one to endow his servants unless he himself appears glorious: therefore it is said above in the seventh chapter: The Spirit was not yet given, because Jesus was not yet glorified.

The third reason is on the part of both, because enmities still remained between us and God; and therefore it was first necessary for reconciliation to take place before the gift of the Holy Spirit. Therefore it was necessary for Christ to suffer before the Holy Spirit could be sent.

The relation between the Ascension and the coming of the Spirit is of course in full accordance with Our Lord's own words, 'It is expedient for you that I go away, for if I go not away the Comforter will not come unto you' (John 16:7); as if the one were somehow impossible without the other, as if the Ascension, the withdrawal from the space-time in which our present senses operate, of the incarnate God, were the necessary condition of God's presence in another mode. There is a mystery here that I will not even attempt to sound.

The old things which were done by the prophets and escape the observation of most, are now revealed to you by the evangelists. "For to you," he says, "they are manifested by the Holy Ghost, who was sent;" that is the Paraclete, of whom the Lord said, "If I go not away, He will not come." [John 16:7] "Unto whom," it is said, "the angels desire to look;" not the apostate angels, as most suspect, but, what is a divine truth, angels who desire to obtain the advantage of that perfection.

But let us consider the words now spoken by Him to His illustrious disciples—namely: It is expedient for you that I go away. For your salvation have I come down to the earth, for your benefit it is well that I go up into heaven. For your sakes did I, hitherto bodiless, come down—it is expedient for Me to be there with the body; your race did I resolve to draw up to heaven; it behoves Me in the flesh to take My seat on the right hand of the Father. It behoves Me to open up a way that before was strange, as a new way, and to show that heaven is accessible to man. I take my way first through the air, in order that you also afterwards may be caught up into the air in clouds to meet Me. And I fancied I heard him, as he was reading, expressly proclaim how that this man shrinks from departure from life, and how that He through suffering and the resurrection received incorruption and renovation of His nature and vivification—how that through prevailing infirmity He was formerly subject to sufferings and fatigue—how that moreover He was drawn to heaven and deemed worthy of the seat on the right hand, and was the first to traverse the strange way, and the first to make heaven accessible to men.

Grievous is the sorrow that has consumed your heart, He says, and bitter the affliction that has cast you down. For you consider that separation from Me will be fraught with pain to you, and your apprehension is well grounded. For you will certainly have to encounter all the trials which I have already foretold, and will endure the fury of impious persecutions. Considering then that expediency should always be preferred to pleasure, I will tell you the truth: It is expedient for you that I go away. And we will make all our thoughts subject to the Saviour Who is over us, though I think that the saying may be likely to cause no little perplexity to a simple-minded hearer. For surely the thought will arise in him and occur to his mind, that, if it was better that Christ should go away, His Presence with them could not but infer some loss. And if our advantage lay in His Ascension, surely the reverse would result from His remaining with us. The question may perhaps perplex an unaided judgment; but the man who is guided by knowledge from above to an accurate comprehension of the saying can find here no occasion of stumbling, but will rather discover its true meaning.

We must therefore ponder over and clearly understand this thought in particular, that according to the saying, There is a time for everything, and all things are good in their season. At the fitting season, then, it was well for Christ to be present in this world in the flesh: but, on the other hand, when the time came that was proper and suitable for the complete fulfilment of His purposes, He ascended to the Father. And the charge can in nowise be brought against Him that His presence with His disciples was not very advantageous to them, because at the last His departure became necessary. Nor, again, can He be reproached at all because advantage resulted from His departure, inasmuch as His Presence was profitable to them. For both these events, coming to pass at the proper season, brought us advantage. And that, briefly touching on the drift of the inquiry, we may make it easier for our brethren to apprehend it, let us by way of digression give an explanation of the cause of the Incarnation of the Only-begotten; and, in addition, of the advantage which would result from His departure.

In order then that He might free from corruption and death those that lay under the condemnation of that ancient curse, He became Man; investing Himself, Who was by Nature the Life, with our nature. For thus the power of death was overcome, and the dominion of corruption, which had gained sway over us, was destroyed. And, since the Divine Nature is wholly free from inclination to sin, He exalted us by His own Flesh. For in Him we all have our being, inasmuch as He manifested Himself as Man. In order that He might mortify the members, which are upon the earth, that is, the affections of the flesh, and might quench the law of sin that holds sway in our members, and also that He might sanctify our nature, and prove Himself our Pattern and Guide in the path to piety, and that the revelation of the truth according to knowledge, and of a way of life beyond possibility of error might be complete----all this Christ, when He became Man, accomplished. It was necessary then to confer on the nature of man the height of blessedness, and not only to rid it of death and sin, but to raise it even to the heavens themselves, and to make man a companion of the angels, and a partaker in their joys. And just as by His own Resurrection He renewed in us the power of escaping corruption, even so He thought it right to open out for us the path heavenwards, and to set in the Presence of the Father the race of man who had been cast out of His sight owing to Adam's transgression. And the inspired Paul, adopting this view, says: For Christ entered not into a holy place made with hands, nor into one like in pattern to the true; but into heaven itself, now to appear before the Face of God for us. He tells us that being ever in His Father's Presence, and partaking of His Nature by reason of the sameness of Their Essence, He now manifests Himself not for His own sake but for us. For I will repeat what I have already said. He places us in the sight of the Father, by departing into heaven as the firstfruits of humanity. For just as, being Himself the Life by Nature, He is said to have died and risen again for our sake, even so He is said, ever beholding His Father and being in like manner beholden of Him, to appear as Man now, that is, when He has taken human nature upon Him, not for His own sake but for us. And as this one thing was seen to be lacking in His dispensation to us-ward, our ascension into heaven has been prepared for us in Christ, Who was the firstfruits and the first of men to ascend. For He ascended thither as our forerunner, as the inspired Paul also himself says. There, as Man, He is in very truth still the High Priest of our souls, our Comforter, and the propitiation for our sins; and, as God and Lord by Nature, He sits on His own Father's throne, and even on us too will the glory thereof be reflected. For this reason also Paul said concerning the Father: And He raised us up with Him, and made us to sit with Him in the heavenly places in Christ. When then His mission on earth was accomplished, it was necessary that He should fulfil what yet remained----His Ascension to the Father. Wherefore He says: It is expedient for you that I go away, for if I go not away the Comforter cannot come unto you.

Come, then, let us add yet another reflection, profitable and true, to our previous investigations. All His work on earth had indeed been accomplished, as we just now affirmed. It was however surely necessary that we should become partakers and sharers of the Divine Nature of the Word; or rather that, giving up the life that originally belonged to us, we should be transformed into another, and the very elements of our being be changed into newness of life well-pleasing to God. But it was impossible to attain this in any other way except by fellowship in, and partaking of, the Holy Spirit. The most fitting and appropriate time, then, for the mission and descent of the Holy Spirit to us was that which in due season came----I mean, the occasion of our Saviour Christ's departure hence. For while yet present in the body with those who believed on Him, He showed Himself, I think, the bestower of every blessing. But when time and necessity demanded His restoration to His Father in heaven, it was essential that He should associate Himself by the Spirit with His worshippers, and should dwell in our hearts by faith, in order that, having His presence within us, we might cry with boldness, Abba, Father, and might readily advance in all virtue, and might also be found strong and invincible against the wiles of the devil, and the assaults of men, as possessing the omnipotent Spirit.

For it might easily be shown, both from the Old and New Scriptures, that the Holy Spirit changes the disposition of those in Whom He is, and in Whom He dwells, and moulds them into newness of life. For the inspired Samuel, when he was discoursing with Saul, said: And the Spirit of the Lord will come upon thee, and thou shalt be turned into another man. And the blessed Paul thus writes: But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. Now the Lord is the Spirit. You see that the Spirit moulds as it were into another likeness those in whom He visibly abides. For He easily turns them from an inclination to dwell on the things of earth, to the contemplation only of that which is in heaven; and from an unmanly cowardice to a courageous disposition. And that we shall find the disciples thus affected and steeled by the Holy Spirit into indifference to the assaults of their persecutors, and laying fast hold of the love that is towards Christ, can no way be questioned. Therefore the saying of the Saviour is true, when He says, "It is expedient for you that I depart into heaven." For that was the occasion of the descent of the Spirit.

Jesus places us in the sight of the Father by departing into heaven as the firstfruits of humanity.… For he ascended to heaven as our forerunner, as the inspired Paul also says. There, as man, he is truly the high priest of our souls, our comforter and the propitiation for our sins. And as God and Lord by his nature, Jesus sits on his own Father's throne, and this glory is reflected even on us.

After Christ had completed his mission on earth, it still remained necessary that we should become partakers and sharers of the divine nature of the Word. We had to give up our own life and be so transformed that we would begin to live an entirely new kind of life that would be pleasing to God. However, this was something we could do only by sharing in the Holy Spirit. And the most fitting and appropriate time for the mission and descent of the Holy Spirit to us was … the occasion of our Savior's departure to heaven. As long as Christ was with them in the flesh, the believers would have thought that they possessed all the blessings he had to offer. But when the time came for him to ascend to his Father in heaven, it was necessary for him to be united through his Spirit to those who worshiped him and to dwell in our hearts through faith. Only by his presence within us in this way could he give us the confidence to cry out, "Abba, Father," and enable us to grow in holiness and, through our possession of the all-powerful Spirit, strengthen us to become invincible against the traps of the devil and the assaults of our fellow human beings. …You see that the Spirit changes those in whom he comes to dwell and alters the whole pattern of their lives.… With the Spirit within them it is quite natural for people who had been absorbed by the things of this world to become entirely other-worldly in their outlook and for cowards to become people of great courage. There is no question that this is what happened to the disciples. The strength they received from the Spirit enabled them to hold firmly to the love of Christ, facing the violence of the persecutors without fear. What our Savior said, then, was very true, that is, that it was to their advantage that he return to heaven. For that return was the occasion for the descent of the Spirit.

The appearance of the Invisible Creator, apart from every image of a bodily appearing, is found in the chamber of the heart. And hence 'Truth' saith to those same lovers of Him, "The kingdom of God is within you." [Luke 17, 21] And again, "If I go not away, the Comforter will not come." [John 16, 7] As if it were in plain words; 'If I do not withdraw My Body from the eyes of your fixed regard, I lead you not by the Comforter, the Spirit, to the perception of the unseen.'

(viii. Moral. c. xvii.) As if He said plainly, If I withdraw not My body from your eyes, I cannot lead you to the understanding of the Invisible, through the Comforting Spirit.

This Spirit did David ask for the human race, saying, "And stablish me with Thine all-governing Spirit;" who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord's ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter, who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven. And as dry earth does not bring forth unless it receive moisture, in like manner we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. For our bodies have received unity among themselves by means of that layer which leads to incorruption; but our souls, by means of the Spirit. Wherefore both are necessary, since both contribute towards the life of God...

"But I tell you the truth." Observe how He consoleth them again. "I speak not," He saith, "to please you, and although you be grieved ten thousand fold, yet must ye hear what is for your good; it is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the part of one caring for others, not to be over gentle with his friends in matters which concern their interests, or to lead them away from what is good for them."

"For if I go not away, the Comforter will not come." What here say those who hold not the fitting opinion concerning the Spirit? Is it "expedient" that the master depart, and the servant come? Seest thou how great is the honor of the Spirit?

"But if I depart, I will send Him unto you."

"If I do not go away, the Advocate will not come to you. But if I go, I will send him to you." This indeed is the order of things, so that when I am in glory but you are still anticipating participation in that glory, you may receive the grace of the Spirit. Therefore, if I go, you will also necessarily receive through the gift of the Spirit the participation in the gifts that I enjoy. But if I do not enjoy them first, you cannot expect them either. And since he, by leaving them, shows that he will invite them to receive those gifts, he proves in many ways that the gift of the grace of the Spirit is great. And this is only right, because the Spirit provides all the gifts given to people.

But "I tell you the truth." See how He comforts them. "However much," He says, "you grieve, I am telling you what is beneficial for you. You wish that I would always be with you, but this is not beneficial for you. For if I do not go, the Comforter will not come to you. Therefore, although you desire My presence, I will not listen to you, but will rather choose what is beneficial for you than fulfill your desire which is harmful to you." So also in all things we must act thus: for ourselves and for our neighbors we should devise what is beneficial, not what is pleasant. For if I do not die for the world and do not go to the Father, having offered Myself as a sacrifice and propitiation for the sins of the world, the Comforter will not come. For how will He come if the enmity is not ended through the putting to death of sin, if the Father is not reconciled with human nature? It is better for you that I go away. What can the Macedonians say here, who diminish the glory of the Spirit and call Him a servant of the Son? What benefit would it be for the Master to depart and a servant to come? Therefore you, the disciples, although you will grieve because of My departure, you will be gladdened by the coming of the Spirit, which will bring you greater and more important blessings. Observe, if you will, right here the sovereign authority of the Spirit and the co-willing of the Son; for in the words "the Comforter will come" the authority of the Spirit is expressed, while in the words "I will send Him" — the good pleasure of the Son, the consent, if one may say so, to the coming of the Comforter and the beckoning toward it.

2086 Now he mentions one of the things which will console them, the promise of the Holy Spirit. First, he promises the Holy Spirit; secondly, he foretells the effect of the Spirit (v 8).

2087 He does two things about the first. First, he points out the necessity of his going; secondly, he shows that his going is beneficial.

He says, sorrow has filled your hearts, because I am leaving; but you should rather be glad, because it is to your advantage that I go away, that is, it is very necessary for you, for if I do not go away, the Paraclete will not come to you. Furthermore, my going is very fruitful and beneficial for you, because if I go, I will send him to you.

2088 But, could not Christ have sent the Holy Spirit while he was still living in the flesh? He could have, because even at his baptism the Holy Spirit descended upon him in the form of a dove and never left him. Indeed, from the instant of his conception he received the Spirit without measure. But Christ did not choose to give the Spirit to his disciples while he was still living among them for four reasons. First, they were not prepared, for carnal love is contrary to the Holy Spirit, since the Spirit is spiritual love. Now the disciples were affected by a certain carnal love for the human nature of Christ, without yet being elevated to a spiritual love of his divinity. And so they were not yet ready for the Holy Spirit: "From now on, therefore, we regard no one from a human point of view," with carnal affection; "even though we once regarded Christ from a human point of view," before his passion, "we regard him thus no longer" (2 Cor 5:16).

Secondly, Christ did not give them the Spirit then because of the characteristic of divine help, which is to be especially present in times of need: "A stronghold in times of trouble" (Is 9:9); "For my father and my mother have forsaken me, but the Lord will take me up" (Ps 27:10). Now as long as Christ was with them, he was all the help they needed. But when he left they were exposed to many tribulations, and so another consoler and helper was very quickly given to them: "He will give you another Paraclete" (14:16); "Whom will he teach knowledge? Those who are weaned from the milk, those taken from the breast" (Is 28:9).

Thirdly, the Spirit was not given then out of consideration for the dignity of Christ. As Augustine says in his book On the Trinity, Christ as human does not have the power to give the Holy Spirit, but he does as God. When he was with his disciples, he seemed to be human, just like them. And so that it would not seem that it was a mere human being who was giving the Holy Spirit, Christ did not give the Spirit before his ascension: "the Spirit has not been given, because Jesus was not yet glorified" (7:39); "Send her forth from the holy heavens" (Wis 9:10).

Fourthly, the Spirit was not given at that time to preserve unity in the Church. We saw that "John did no sign" (10:41), and this was so in order not to divert the people from Christ, and to make the superiority of Christ over John more evident. But the disciples were to be filled with the Holy Spirit so that they could do even greater works than Christ had done: "And greater works than these will he do" (14:12). If the Holy Spirit had been given to them before the passion, the people might have become confused as to who really was the Christ, and they would be divided: "You have ascended to the heights, and have given gifts to men" (Ps 68:18).

2089 Chrysostom thinks that we can use this as an argument against the Macedonians. They say that the Holy Spirit is a creature and the minister of the Father and the Son. But if this were true, the coming of the Holy Spirit would not have been a sufficient consolation to the Apostles for Christ's leaving them. It would be like the departure of a king, where the substitution for him of one of his ministers would not be a sufficient consolation. Thus, because the Holy Spirit is equal to the Son, our Lord consoles them by promising that the Spirit will come.

2090 Yet if the Son and the Holy Spirit are equal, why is it to their advantage that the Son leave so that the Holy Spirit can come? The Son left as far as concerns his bodily presence, but he came invisibly together with the Holy Spirit. If the Son had dwelt here invisibly and said, "It is to your advantage that I go because the Holy Spirit will come," people would think the Holy Spirit was greater than the Son.

This is the power of the descent of the Holy Spirit, that "then the sin of those who have erred against me will be revealed." Whoever after the descent of the Holy Spirit did not believe in the Christ remained in their sins. Whoever did not believe in the sinless One will be condemned as a sinner.

The Lord, when promising that He would send the Holy Spirit, said, "When He is come, He will reprove the world of sin, and of righteousness, and of judgment." What does it mean? Is it that the Lord Jesus Christ did not reprove the world of sin, when He said, "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin"? And that no one may take it to his head to say that this applied properly to the Jews, and not to the world, did He not say in another place, "If ye were of the world, the world would love his own"? Did He not reprove it of righteousness, when He said, "O righteous Father, the world hath not known Thee"? And did He not reprove it of judgment when He declared that He would say to those on the left hand, "Depart ye into everlasting fire, prepared for the devil and his angels"? And many other passages are to be found in the holy evangel, where Christ reproveth the world of these things. Why is it, then, He attributeth this to the Holy Spirit, as if it were His proper prerogative? Is it that, because Christ spake only among the nation of the Jews, He does not appear to have reproved the world, inasmuch as one may be understood to be reproved who actually hears the reprover; while the Holy Spirit, who was in His disciples when scattered throughout the whole world, is to be understood as having reproved not one nation, but the world? For mark what He said to them when about to ascend into heaven: "It is not for you to know the times or the moments, which the Father hath put in His own power. But ye shall receive the power of the Holy Spirit, that cometh upon you: and ye shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Surely this is to reprove the world. But would any one venture to say that the Holy Spirit reproveth the world through the disciples of Christ, and that Christ Himself doth not, when the apostle exclaims, "Would ye receive a proof of Him that speaketh in me, namely Christ?" And so those, surely, whom the Holy Spirit reproveth, Christ reproveth likewise. But in my opinion, because there was to be shed abroad in their hearts by the Holy Spirit that love which casteth out the fear, that might have hindered them from venturing to reprove the world which bristled with persecutions, therefore it was that He said, "He shall reprove the world:" as if He would have said, He shall shed abroad love in your hearts, and, having your fear thereby expelled, ye shall have freedom to reprove. We have frequently said, however, that the operations of the Trinity are inseparable; but the Persons needed to be set forth one by one, that not only without separating Them, but also without confounding Them together, we may have a right understanding both of Their Unity and Trinity.

(Tr. xcv. 1) But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ's disciples, and that Christ did not, when the Apostle exclaims, Do ye seek a proof of Christ speaking in Me? (2 Cor. 13:3. Vulg.) Those then whom the Holy Ghost reproves, Christ reproves also. He shall reprove the world, means, He shall pour love into your hearts, insomuch, that fear being cast out, ye shall be free to reprove.

And when he comes. Here the third point is touched upon, namely the office of the Holy Spirit, both by comparison to the worldly, and this is to convict; and by comparison to the good, and this is to teach. Therefore he expresses the office by comparison to the wicked, when he says: And when he comes, he will convict the world of sin and of justice and of judgment. And the Savior himself explains:

It can, however, be explained otherwise. For to convict the world is to make manifest to the world, according to that passage in Ephesians 5: "The things that are reproved by the light are made manifest." Through the coming of the Holy Spirit, three things were made manifest to the world: sin, justice, and judgment: the sin of the world, the justice of Christ, the judgment of the devil. And the reason for these three is: because Christ was the redeemer of the world, the devil the deceiver, and the world was held captive by the devil on account of the sin of unbelief; Ephesians 6: "Against the rulers of the world of these darknesses."

And concerning this sin, the Holy Spirit convicts the world: while He shows it its own unbelief, He convicts of sin. And the text agrees with this, saying: Of sin, because they did not believe.

Christ truly redeemed the world by His justice. For because He was just and did not deserve to suffer, by suffering for the world He saved it; and in attestation of this justice He was exalted to the right hand of the Father. And the text agrees with this: Of justice, namely mine, because I go to the Father, through exaltation, and this by the merit of justice; Philippians 2: "He humbled Himself, being made obedient unto death, even the death of the cross. Wherefore God also exalted Him and gave Him a name which is above every name."

The devil, however, unjustly held the world and unjustly fought against Christ; therefore he was judged, because he lost dominion over the human race. And the following text agrees with this: Of judgment indeed, because the prince of this world is already judged, that is, in the cause of the Savior he was found guilty. Let the text therefore be read thus: He will convict the world of sin, namely its own, Because they did not believe, etc.; of justice, namely mine, because I go to the Father, in testimony of this; of judgment, namely of the devil, because the prince of this world is already judged.

Thus He determined His office toward the worldly; then He adds His office toward the disciples, and this is to teach, because they could not be fully taught in the presence of Christ; therefore He says:

When He has shown that His departure to His Father is the fitting occasion of the descent and mission of the Spirit, and has by this means sufficiently allayed the pangs of grief in His holy disciples, He rightly proceeds to show what the work of the Holy Spirit will be. For when He is come, He says, He will convict the world in respect of sin, and of righteousness, and of judgment. And He has clearly pointed out what form the reproof in each of these cases will take. But since some are likely to stumble in dealing with this question, I consider it necessary to interpret the text point by point, and to state more plainly its signification.

"He, when He is come, will reprove the world." That is, "they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, 'this is the carpenter's son, whose father and mother we know'; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also." Yet He bare witness at the beginning. Yea, and shall also do it now. ...

2091 Above, our Lord consoled his apostles by promising them the Holy Spirit. Here he shows the benefit the Holy Spirit will bring to them when he comes. He mentions three benefits: one for the world; a second for the disciples; and a third for Christ. As for the world, the Holy Spirit will convince the world; as for the apostles, the Spirit will teach them (v 12); as for Christ, the Spirit will glorify him (v 14). First, he mentions the benefit of the Spirit's coming for the world; secondly, he explains it (v 9).

2092 He says: It is to your advantage that I go, because I will send the Holy Spirit to you, and when he comes, he will convince the world of sin and of righteousness and of judgment. This has received two interpretations; one by Augustine, and the other by Chrysostom.

2093 Augustine explains it this way. And when he comes, the Holy Spirit, that is, he will convince, that is, rebuke or reprove, the world. "Reprove a wise man, and he will love you" (Ps 9:8).

But did not Christ also rebuke the world? He did, as in "You are of your father the devil" (8:44), and in Matthew (c 23) he said many things against the Pharisees and Scribes. Why then does he say, he will convince, as though he himself did not reprove?

Perhaps someone will say that Christ rebuked only the Jews, but that the Holy Spirit, in and through the disciples, will rebuke the entire world. But this is in opposition to the fact that Christ also speaks in and through the apostles, just as the Holy Spirit does: "You desire proof that Christ is speaking in me" (2 Cor 13:3).

One must therefore say that, he will convince, rebuke, the world, as the one who will invisibly enter into their hearts and pour his charity into them so that their fear is conquered and they have the strength to rebuke. For as was already said, as long as the disciples were carnally attracted to Christ, the Holy Spirit was not in them as he would be later. Consequently they were not as courageous then as they were after the Spirit came. "Their power," the power of the apostles, "came from the Spirit of his mouth" (Ps 33:6); "Then the Spirit of God took possession of Zechariah" (2 Chron 24:20). Again, he will convince the world because he will fill hearts which were before worldly and lead them to rebuke themselves: "I will reprove my ways in his sight" (Job 13:15). The Holy Spirit does this: "Put a new and right spirit within me" (Ps 51:10).

2094 For what will the Spirit rebuke the world? For three things. He will reprove the worldly for the sin they have committed: "Declare to my people their transgression" (Is 58:1). And this was done by the apostles: "Their voice goes out through all the earth" (Ps 19:4). He will reprove the world for the righteousness it has neglected. And the apostles did this: "None is righteousness, no not one" (Rom 3:10). And the Spirit will reprove the world because of the judgment it has held in contempt: "When wickedness comes, contempt comes also" (Prv 18:3); "She [Jerusalem] has despised my judgments" (Ez 5:6).

2098 Chrysostom gives another explanation of this passage, as follows. When he comes, the Holy Spirit, he will convince, that is, convict, the world of sin. It is like saying: The Holy Spirit will be a witness against the world: "God also bore witness by signs and wonders" (Heb 2:4). He will show that they have sinned grievously because they did not believe in me, when they see that the Holy Spirit will be given in my name to those who believe: "And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him" (Acts 5:32). The Holy Spirit will be a witness to my righteousness, which the world did not think I possessed. And he will be this witness because I go to the Father, and will send you the Spirit, who will show that I am righteous and have led a faultless life: "Whom I shall send to you from the Father, even the Spirit of truth" (15:26); and in the Psalm (68:18) we see that after Christ ascends he gives gifts to men. He will be a witness of judgment, because the ruler of this world is already judged, that is, it is by the Holy Spirit that he is judged, that is, cast out of the hearts of those who believe: "I will remove from the land... the unclean spirit" (Zech 13:2); "Now we have received not the spirit of the world, but the Spirit which is from God" (1 Cor 2:12). He will convict the world by his judgment because the world wickedly judged that Christ had a devil and cast out devils by Beelzebul. The Holy Spirit, which I will send, will condemn the devil and cast him out.

In this way too the Holy Spirit reproved the world of sin, that is, by the mighty works he did in the name of the Savior who was condemned by the world.

When the Lord said of the Holy Spirit, "He shall convict the world of sin," he meant unbelief. For this is what he meant when he said, "Of sin because they believed not on me." And he means the same when he says, "If I had not come and spoken to them, they should not have sin." He was not talking about [a time] before they had no sin. Rather, he wanted to indicate that very lack of faith by which they did not believe him even when he was present to them and speaking to them. These were the people who belonged to "the prince of the power of the air, who now works in the children of unbelief." Therefore those in whom there is no faith are the children of the devil because they have nothing in their inner being that would cause them to be forgiven for whatever is committed either by human infirmity, ignorance or any evil will whatever. But the children of God are those who certainly, if they should "say that they have no sin, deceive themselves, and the truth is not in them," but immediately (as it continues) "when they confess their sins" (which the children of the devil do not do, or do not do according to the faith which is peculiar to the children of God), "he is faithful and just to forgive them their sins and to cleanse them from all unrighteousness."

Now there is a great difference between believing in Christ and in believing that Jesus is the Christ. For even the devils believe that he was the Christ. But the one who believes in Christ both loves Christ and puts his hope in him.

He next explains what He has said "of sin, and of righteousness, and of judgment." "Of sin indeed," He says, "because they have believed not on me." For this sin, as if it were the only one, He has put before the others; because with the continuance of this one, all others are retained, and in the removal of this, the others are remitted.

(Tr. xcv. 1) He then explains what He has said: Of sin, because they believed not in Me. He mentions this as the sin above all others, because while it remains, the others are retained, when it departs, the others are remitted.

(de Verb. Dom. s. lxi) But it makes a great difference whether one believes in Christ, or only that He is Christ. For that He was Christ, even the devils believed: but e believes in Christ, who both hopes in Christ and loves Christ.

(de Qu. N. et V. Test. qu. 89) In this way too the Holy Ghost reproved the world of sin, i. e. by the mighty works He did in the name of the Saviour, Who was condemned by the world.

Of sin indeed, because they did not believe in me: and this is the sin of unbelief, concerning which above in chapter 8: "You shall die in your sin; for if you do not believe that I am, you shall die in your sin."

The reproof of sin, then, has been set first. How then will He reprove the world? When those who love Christ, as being made worthy of Him, and as true believers, are convinced of sin, then it is that He will condemn the world, that is those who are ignorant and persist in unbelief, and are enslaved by their love of worldly pleasure, by the very nature of their case, in that they are bound by their sins and doomed to die in their transgressions. For God will in nowise be a respecter of persons, nor will He vouchsafe the Spirit to some in the world without sufficient cause, and to others wholly deny Him; but will cause the Comforter to dwell only in those who are worthy of Him, who by a pure faith have honoured Him as truly God, and confessed that He is the Creator and Lord of the Universe. And that which the Saviour Himself by anticipation told the Jews when He said, Except ye believe that I am He, ye shall die in your sins, the Comforter when He is come will in fact show to be true.

It is necessary, however, to know that the two reproofs already mentioned will apply not merely to the Jews, but rather to every man who is stubborn and disobedient. For the appellation "the world" signifies not merely the man who is incessantly engaged in the pursuit of pleasure, and who clings to the wickedness that is of the devil, but signifies equally those who are dispersed about and dwell in the whole world. Thus the double reproof has a generic meaning, and applies to all. For Christ included not merely Judaea, as was the case in the beginning, or the seed of Israel only, but the entire race that was descended from Adam. For His grace is not partial, but the benefit of faith is extended to the whole world.

"He, when He is come, will reprove the world." That is, "they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, 'this is the carpenter's son, whose father and mother we know'; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also." Yet He bare witness at the beginning. Yea, and shall also do it now. But the, "will convince," "Of sin" - This meaneth, "will cut off all their excuses, and show that they have transgressed unpardonably."

The Comforter will come. And what benefit will there be from that? He "will convict the world of sin" and will show that they sin by not believing. For when they see that the Spirit, through the hands of the disciples, performs extraordinary signs and wonders, and after that still do not believe, how will they not be worthy of condemnation and not be guilty of the greatest sin? Now they can say that I am the son of a carpenter, the son of a poor mother, even though I perform miracles. But then, when the Spirit in My name performs such works, their unbelief will be inexcusable. And so, He will convict them "of sin," that is, He will show that they have sinned unforgivably.

2095 Now he explains all this. First, what he says about their sin, because they do not believe in me. The Spirit rebukes them only for the sin of disbelief because by faith all other sins are remitted. In a similar way our Lord charges the damned only with a lack of mercy, because all sins are washed away by mercy: "By mercy and faith sins are cleansed away" (Prv 15:27). The same applies here, because as long as they remain in disbelief, their other sins remain, but when there is no longer disbelief the other sins are remitted. He says, "because they do not believe in me," using the form in me, and not the forms mihi or me, because even the devils believe that Christ exists and they tremble (Jas 2:19). In me, that is, with a faith enlivened by hope and love.

And therefore we should not consider ourselves separated from that righteousness which the Lord Himself recalls, saying: "Of righteousness, because I go to the Father." For with Christ we have resurrected, and we are with our head, Christ, meanwhile in faith and hope; however, our hope will be fulfilled in the final resurrection of the dead. When our hope is fulfilled, then our justification will also be fulfilled. The Lord, who will fulfill this, shows in His flesh (that is, in our head), in which He rose and ascended to the Father. For it is written thus: "He was delivered over for our offenses and was raised to life for our justification." Therefore, the world is convicted concerning sin, in those who do not believe in Christ: and concerning righteousness, in those who rise in the members of Christ. Where it is said: "That we might become the righteousness of God in Him." For if not in Him, there is no way righteousness can be. But if in Him, all of Him, along with us, goes to the Father, and this perfect righteousness will be fulfilled in us.

"But of righteousness," He adds, "because I go to the Father, and ye shall see me no more." And here we have to consider in the first place, if any one is rightly reproved of sin, how he may also be rightly reproved of righteousness. For if a sinner ought to be reproved just because he is a sinner, will any one imagine that a righteous man is also to be reproved because he is righteous? Surely not. For if at any time a righteous man also is reproved, he is rightly reproved on this account, that, according to Scripture, "There is not a just man upon earth, that doeth good, and sinneth not." And accordingly, when a righteous man is reproved, he is reproved of sin, and not of righteousness. Since in that divine utterance also, where we read, "Be not made righteous over-much," there is notice taken, not of the righteousness of the wise man, but of the pride of the presumptuous. The man, therefore, that becomes "righteous over-much," by that very excess becomes unrighteous. For he makes himself righteous over-much who says that he has no sin, or who imagines that he is made righteous, not by the grace of God, but by the sufficiency of his own will: nor is he righteous through living righteously, but is rather self-inflated with the imagination of being what he is not. By what means, then, is the world to be reproved of righteousness, if not by the righteousness of believers? Accordingly, it is convinced of sin, because it believeth not on Christ; and it is convinced of the righteousness of those who do believe. For the very comparison with believers is itself a reproving of unbelievers. And this the exposition itself sufficiently indicates. For in wishing to open up what He has said, He adds, "Of righteousness, because I go to the Father, and ye shall see me no more." He does not say, And they shall see me no more; that is, those of whom He had said, "because they have believed not on me." Of them He spake, when expounding what He denominated sin, in the words, "because they have believed not on me;" but when expounding what He called righteousness, whereof the world is convicted, He turned to those to whom He was speaking, and said, "because I go to the Father, and ye shall see me no more." Wherefore it is of its own sins, but of others' righteousness, that the world is convicted, just as darkness is reproved by the light: "For all things," says the apostle, "that are reproved, are made manifest by the light." For the magnitude of the evil chargeable on those who do not believe, may be made apparent not only by itself, but also by the goodness of those who do believe. And since the cry of unbelievers usually is, How can we believe what we do not see? so the righteousness of believers just required this very definition, "Because I go to the Father, and ye shall see me no more." For blessed are they who see not, and yet do believe. For of those also who saw Christ, the faith in Him that met with commendation was not that they believed what they saw, namely, the Son of man; but that they believed what they did not see, namely, the Son of God. But after His servant-form was itself also withdrawn from their view, then in every respect was the word truly fulfilled, "The just liveth by faith." For "faith," according to the definition in the Epistle to the Hebrews, "is the confidence of those that hope, the conviction of things that are not seen."

But how are we to understand, "Ye shall see me no more"? For He saith not, I go to the Father, and ye shall not see me, so as to be understood as referring to the interval of time when He would not be seen, whether short or long, but at all events terminable; but in saying, "Ye shall see me no more," as if a truth announced beforehand that they would never see Christ in all time coming. Is this the righteousness we speak of, never to see Christ, and yet to believe on Him; seeing that the faith whereby the just liveth is commended on the very ground of believing that the Christ whom it seeth not meanwhile, it shall see some day? Once more, in reference to this righteousness, are we to say that the Apostle Paul was not righteous when confessing that He had seen Christ after His ascension into heaven, which was undoubtedly the time of which He had already said, "Ye shall see me no more"? Was Stephen, that hero of surpassing renown, not righteous in the spirit of this righteousness, who, when they were stoning him, exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God"? What, then, is meant by "I go to the Father, and ye shall see me no more," but just this, As I am while with you now? For at that time He was still mortal in the likeness of sinful flesh. He could suffer hunger and thirst, be wearied, and sleep; and this Christ, that is, Christ in such a condition, they were no more to see after He had passed from this world to the Father; and such, also, is the righteousness of faith, whereof the apostle says, "Though we have known Christ after the flesh, yet now henceforth know we Him no more." This, then, He says, will be your righteousness whereof the world shall be reproved, "because I go to the Father, and ye shall see me no more:" seeing that ye shall believe in me as in one whom ye shall not see; and when ye shall see me as I shall be then, ye shall not see me as I am while with you meanwhile; ye shall not see me in my humility, but in my exaltation; nor in my mortality, but in my eternity; nor at the bar, but on the throne of judgment: and by this faith of yours, in other words, your righteousness, the Holy Spirit will reprove an unbelieving world.

(Tr. xcv. 2) The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving. Of righteousness, because I go to the Father: as it is the common objection of unbelievers, How can we believe what we do not see? so the righteousness of believers lies in this, Because I go to the Father, and ye see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i. e. the Son of man, but because they believed what they saw not, i. e. the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just liveth by faith. (Heb. 10:38) It will be your righteousness then, of which the world will be reproved, that ye shall believe in Me, not seeing Me. And when ye shall see Me, ye shall see Me as I shall be, not as I am now with you, i. e. ye shall not see Me mortal, but everlasting. For in saying, Ye see Me no more (jam non videbitis me Vulg.), He means that they should see Him no more for ever.

(de Verb. Dom. s. lxi) Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. But that He came from the Father to us, was mercy; that He went to the Father, was righteousness; according to the saying of the Apostle, Wherefore God also hath highly exalted Him. (Philip. 2:9) But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ.

(de Qu. N. et V. Test. qu. 89) The Saviour, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father.

The righteousness of Christ's disciples consisted in this, that they believed that the Lord, whom they discerned was a true human being, was also the true Son of God, and that they worshiped always with a definite love the one whom they knew had been taken away bodily from them. The righteousness of the believers, that is, of those who have not seen the Lord in his human body, consists in this, that with their hearts they believe and love him whom they have never seen with their bodily vision as true God and man. Unbelievers are convicted of this righteousness, [which arises from] faith because, when they hear the word of life in the same way [as believers], they are unwilling to believe [in a way that leads] to righteousness.

Of justice indeed, because I go to the Father, and you shall see me no longer: The Gloss: "Not of justice which they have done, but which they refuse to imitate." And this is the justice of faith, which believes what it does not see; therefore he says: Because I go to the Father etc.; and then you believe, because "faith is the substance of things hoped for" etc., Hebrews 11. And this is justice, namely of faith, through which the just man is saved: Romans 3: "We reckon that a man is justified by faith without the works of the Law."

But further, He says: He will reprove the world in respect of righteousness, because I go to the Father and ye behold Me no more. For He will duly hold converse with those who believe in Christ after His ascension into heaven, as duly justified thereby. For they received as the true God Him Whom, though they had in nowise seen Him, they yet believed to sit on His Father's throne. For by calling to mind what Thomas said and did, one might readily perceive that Christ calls those who thus believe blessed. For when he was in doubt about the restoration of the Son to life, he said: Except I shall put my hand into His side, and see the prints of the nails, I will not believe. And when, after Christ had permitted him to do as he desired, he believed, what words did he hear? Because thou hast seen Me, thou hast believed: blessed are they that have not seen and yet have believed. Justly then have those been justified who without seeing have believed; but the world has missed the attainment of an equal blessedness, not seeking to obtain the righteousness that is of faith, but deliberately preferring to abide in its own wickedness.

"Of righteousness, because I go to the Father, and ye see Me no more." That is, "I have exhibited a blameless life, and this is the proof, that, 'I go to the Father.'" For since they continually urged this against Him, that He was not from God, and therefore called Him a sinner and transgressor, He saith, that the Spirit shall take from them this excuse also. "For if My being deemed not to be from God, showeth Me to be a transgressor, when the Spirit shall have shown that I am gone thither, not merely for a season, but to abide there, (for the, 'Ye see Me no more,' is the expression of one declaring this,) what will they say then?" Observe how by these two things, their evil suspicion is removed; since neither doth working miracles belong to a sinner, (for a sinner cannot work them,) nor doth the being with God continually belong to a sinner. "So that ye can no longer say, that 'this man is a sinner,' that 'this man is not from God.'"

(Hom. lxxviii. 2) i. e. My going to the Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. (c. 9:24, 16) Again, inasmuch as I conquered the devil, (which no one who was a sinner could do,) they cannot say that I have a devil, and am a deceiver. But as he hath been condemned by Me, they shall be assured that they shall trample upon him afterwards; and My resurrection will show that he was not able to detain Me.

He will also convict "of righteousness, because I go to My Father," that is, He will prove to them that I, being righteous and blameless in life, was unjustly put to death by them, and the proof of this is that I go to the Father. For I would not have ascended to the Father if I were not righteous. Since they will kill Me as a godless man and a lawbreaker, the Spirit will prove to them that I am not such; for if I were an opponent of God and a transgressor of the Law, I would not have been deemed worthy of honor from God and the Lawgiver, and moreover an honor not temporal but eternal. For the words "and you will see Me no more" mean that He will abide eternally with the Father.

2096 Secondly, he explains what he said about righteousness when he says because I go to the Father. This can be understood in two ways: either as referring to the righteousness of Christ or that of the apostles. As referring to the righteousness of the apostles the explanation is this: the world will be rebuked because of our righteousness, because the world has not imitated it. The righteousness, I say, which is not from the law but from faith: "The righteousness of God through faith in Jesus Christ" (Rom 3:22).

Faith is concerned with what is invisible (Heb 11:1). Now the disciples saw one thing, the humanity of Christ, and did not see another, his divinity. But Christ promises this to them as a reward: "I will... manifest myself to him" (14:21). Thus, the disciples had faith only regarding the divinity of Christ; but when Christ's human nature was taken from them, they had faith regarding both. And so, according to Augustine in his Commentary on John, when Christ says, because I go to the Father, and you will see me no more, it is like saying: You believe in me, that is, as regards my divinity, and because I go to the Father, you will believe in me also as regards my humanity. This is the righteousness of faith which the world does not imitate.

He says, and you will see me no more, not because they would never see him, but because they would not see him in that mortal flesh. They did see him at the resurrection, but then he was immortal; and they will see him at the judgment, coming in glory.

This phrase is expounded as referring to the righteousness of Christ in the book, On the Words of the Lord. The Jews were unwilling to recognize the righteousness of Christ: "We know that this man is a sinner" (9:24). But he will manifest his righteousness to them, saying because I go to the Father: for the very fact that I go to the Father is a sign of my righteousness. Christ descended because of his mercy, but his ascension was due to his righteousness: "Therefore God has highly exalted him" (Phil 2:9).

The devils, seeing souls go from hell to heaven, knew that the prince of this world was judged. They saw that once he was brought to trial in the Savior's cause, he had lost all right to what he held. This was seen on our Savior's ascension but was declared plainly and openly in the descent of the Holy Spirit on the disciples.

He will also reprove it "of judgment, because the prince of this world is judged." Who is this, save he of whom He saith in another place, "Behold, the prince of the world cometh, and shall find nothing in me;" that is, nothing within his jurisdiction, nothing belonging to him; in fact, no sin at all? For thereby is the devil the prince of the world. For it is not of the heavens and of the earth, and of all that is in them, that the devil is prince, in the sense in which the world is to be understood, when it is said, "And the world was made by Him;" but the devil is prince of that world, whereof in the same passage He immediately afterwards subjoins the words, "And the world knew Him not;" that is, unbelieving men, wherewith the world through its utmost extent is filled: among whom the believing world groaneth, which He, who made the world, chose out of the world; and of whom He saith Himself, "The Son of man came not to judge the world, but that the world through Him might be saved." He is the judge by whom the world is condemned, the helper whereby the world is saved: for just as a tree is full of foliage and fruit, or a field of chaff and wheat, so is the world full of believers and unbelievers. Therefore the prince of this world, that is, the prince of the darkness thereof, or of unbelievers, out of whose hands that world is rescued, to which it is said, "Ye were at one time darkness, but now are ye light in the Lord:" the prince of this world, of whom He elsewhere saith, "Now is the prince of this world cast out," is assuredly judged, inasmuch as he is irrevocably destined to the judgment of everlasting fire. And so of this judgment, by which the prince of the world is judged, is the world reproved by the Holy Spirit; for it is judged along with its prince, whom it imitates in its own pride and impiety. "For if God," in the words of the Apostle Peter, "spared not the angels that sinned, but thrust them into prisons of infernal darkness, and gave them up to be reserved for punishment in the judgment," how is the world otherwise than reproved of this judgment by the Holy Spirit, when it is in the Holy Spirit that the apostle so speaketh? Let men, therefore, believe in Christ, that they be not convicted of the sin of their own unbelief, whereby all sins are retained: let them make their way into the number of believers, that they be not convicted of the righteousness of those, whom, as justified, they fail to imitate: let them beware of that future judgment, that they be not judged with the prince of the world, whom, judged as he is, they continue to imitate. For the unbending pride of mortals can have no thought of being spared itself, as it is thus called to think with terror of the punishment that overtook the pride of angels.

(de Verb. Dom. s. lxi) It follows, Of judgment, because the prince of this world is judged: i. e. the devil, the prince of the wicked, who in heart dwell only in this world which they love. (s. lx). He is judged in that he is cast out; and the world is reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i. e. cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome.

(Tr. xcv) Or, is judged, i. e. is destined irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged.

(de Qu. V. et N. Test. qu. 89) The devils seeing souls go from hell to heaven, knew that the prince of this world was judged, and being brought to trial in the Saviour's cause, had lost all right to what he held. This was seen on our Saviour's ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples.

He calls the devil "the ruler of this world" because he rules over those who, in a perverse way, love the world rather than the world's Maker. He was judged by the Lord when he said, "I saw Satan falling like lightning from heaven." He was judged by [the Lord] when he was casting out demons and when he gave his disciples the power of treading on all the power of the enemy. Accordingly, the world is convicted of the judgment by which the devil is judged when human beings are frightened by the example of the archangel who was condemned because of his pride, lest they presume to resist the will of God. The Holy Spirit convicts the world of the judgment by which the ruler of the world has been judged when the apostle Jude, speaking in the Holy Spirit, in order to correct the wickedness of evil human beings records the punishment of the proud angels, saying, "The angels who did not preserve their place of leadership but left their dwelling place, he has kept in eternal chains in darkness for the judgment of the great day."

Of judgment indeed, because the prince of this world has already been judged; above in chapter 12: "Now is the judgment of the world; now shall the prince of this world be cast out."

God has called the devil the ruler of this world not as though it was actually true, or as though this overruling power were a dignity inherent in his being, but rather because he obtained the glory of ruling through fraud and covetousness. The devil is still influencing and ruling over those who are astray by reason of the wicked purpose that is in them that binds their minds in error and inextricably entangles them in the noose of captivity, even though it is in their power to escape by being converted through faith in Christ to a recognition of the one who is truly God. Satan is merely a pretender to the title of ruler and has no natural right to it as opposed to God, and he maintains it only through the abominable wickedness of those who are astray.

The third reproof by the Comforter will be, as the Saviour says, the most righteous condemnation of the prince of this world. And what form this reproof takes I will explain. For the Comforter will testify to the glory of Christ, and, showing that He is truly the Lord of the Universe, will reprove the world as having wandered astray, and as having left Him Who is truly God by Nature and fallen down and worshipped him whom Nature owns not as God, that is Satan. For the judgment against him is, I think, sufficient to show that this statement is true. For he could not have been condemned and lost his power, nor have paid the penalty of his conflict with God, being delivered into chains of darkness, if he were by Nature God, Who sits unshaken on His throne of majesty and power. But now we see him so incapable to preserve his own honour, that he is even cast under the feet of those filled with the Spirit, I mean the faithful who have confessed that Christ is God. For they trample the demon under foot when he tries and struggles. When then any one sees the swarm of impure demons shuddering and cast out by the prayers of such men, and by the working power of the Holy Spirit, will he not with reason say that Satan has been condemned? For he has been condemned by his no longer being able to prevail over those who have been impressed with the seal of righteousness and sanctification by the Holy Spirit, through the faith that is in Christ. How then, tell me, have we trodden all his power under foot, according to the saying in the Psalms addressed to every man that lives in the world? By the help of the Most High thou shalt tread upon the asp and basilisk; the lion and the dragon thou shalt trample under foot. When then the Comforter from heaven enters souls that are pure, and manifests the righteousness of His mission by faith impartially bestowed, then will He show that the world is bound in its own sins, and without share in the grace that is from above, since men repulse their Redeemer; and He will also reprove the world----as causelessly accusing those who have believed----of sin, and as far as they have rightly been justified, although they gaze not on Christ as He departed unto God and wrought marvels, but honour Him by faith. It was, I think, with some such thought as this in his mind that Paul said: Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that shall condemn? For the mouth of all lawlessness is stopped, according to the word of the Psalmist, as it can lay nothing to the charge of the faithful elect, who are invested with the glory of the righteousness that proceedeth from faith. He will reprove the world as having gone astray and resting its hopes on [the devil], who has received such condemnation that he has lost all the glory of his former condition, and only deserves our contempt, and to be held of no account by those who worship God.

God then has called him the prince of this world, not as really being so in truth, or as though this overruling power were a dignity inherent in his being, but as he had the glory thereof by fraud and covetousness, and as he is still holding sway and ruling over those that are astray by reason of the wicked purpose that is in them, by which having their mind fast bound in error they are inextricably entangled in the noose of captivity, even though it was in their power to escape by being converted through faith in Christ to a recognition of Him Who is truly God. Satan then is but a pretender to the title of ruler, and has no natural right to it as against God, and only maintains it through the abominable wickedness of those who are astray.

"Of judgment, because the prince of this world is judged." Here again He mooteth the argument concerning righteousness, that He had overthrown His opponent. Now had He been a sinner, He could not have overthrown him; a thing which not even any just man had been strong enough to do. "But that he hath been condemned through Me, they shall know who trample on him hereafter, and who clearly know My Resurrection, which is the mark of Him who condemneth him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out."

Jesus came to free all those oppressed by the devil and said of him with some befitting depth, "Now is the prince of this world judged."

So awesome is the descent of the Spirit—because it is so great and powerful—that through its coming down on men and women the "sin" appears of those who made attempts on my life. They planned to kill him who was worthy of such honor and greatness, as the gift of the Spirit among those who believe in me, will clearly show. Also my "righteousness" will be known, which I preached among them with works and words and with great righteousness and performed with equity. From all this, in addition, it will become evident that the divine plan concerning my passion was not useless and vain. Its purpose was to condemn Satan. Indeed, when through the power of the gift of the Spirit ill people are healed, dead people resurrected, demons exorcised, then through all these works the condemnation of Satan will appear. If I did evil actions or taught false doctrine, I would receive a just punishment according to my actions. And especially after my death I would be despised. And my disciples would also necessarily share with me the same contempt. But when the presence of the Spirit, with the accomplishment of miracles, shows the contrary, when it places my disciples also in great glory, then the condemnation of Satan will appear and the manifestation of my glory will be evident, whereas the sin of my enemies will be condemned. He referred all these actions to the Spirit in order to reveal its nature and power through the things that it does.

He will convict "of judgment, because the prince of this world is judged," that is, that I am righteous and sinless — this the Spirit will prove also by the fact that the prince of this world has been judged and defeated by Me. They said: "He has demons" (Jn. 8:48-52; Jn. 10:20); "He casts out demons by the power of Beelzebub" (Mt. 12:24); "He deceives the people" (Jn. 7:12). All of this will be shown to be false when the devil is judged and it is proven to all that he has been defeated by Me. For I could not have accomplished this if I were not stronger than him and free from all sin. How is this proven? By the fact that with the coming of the Spirit, all who believed in Christ trampled upon the prince of the world and laughed him to scorn. And from this it is evident that he was judged by Christ long before. So, the Spirit will convict those who did not believe as sinners. For faith releases from sins through their remission in baptism, and the powers of the Spirit, manifested in believers, are not found in unbelievers. From this it appears that they are evil vessels, defiled and unworthy to contain the Spirit within themselves. And in another way: the Spirit convicts the unbelieving world "of righteousness," that is, that he who does not believe in the Righteous One, Jesus, Who for His righteousness was taken up into heaven, is deprived of righteousness. He also convicts and "condemns" as lazy, because after the wounding of Satan, he did not wish to overcome him.

2097 Thirdly, the Holy Spirit reproves the world by the judgment. This is because the ruler of this world is already judged. It is the devil who is the ruler of this world, that is, of worldly people. He is the ruler, not by creation, but by his suggestions and their imitation of him: "Those on his side imitate him" (Wis 2:25); "He is king over all the sons of pride" (Job 41:34). Therefore, this ruler is already judged, that is, cast outside: "Now is the judgment of this world," that is, in favor of the world, "now shall the ruler of this world be cast out" (12:31). He says this to anticipate the excuse that some will make for their sins, saying that the devil tempted them. He is saying in effect: They cannot be excused because the devil has been cast out by the grace and faith of Christ and by the Holy Spirit, cast out from the hearts of the faithful so that he no longer tempts from within as before, but from without. And so those who resolve to cling to Christ can resist. This is why the devil, who has conquered the strongest males, can be conquered by frail women. Thus the world is reproved by this judgment because being unwilling to resist, it is overcome by the devil, who although expelled is brought back by their consent to sin: "Let not sin therefore reign in your mortal bodies" (Rom 6:12).

Another explanation is in the book, The Words of the Lord. It says here that the phrase, is already judged, refers to the judgment of condemnation. That is, the ruler of this world is already condemned, and consequently all who adhere to him: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels" (Mt 25:41). The world is reproved by this judgment because although the world knows that its ruler has been condemned, it has not escaped from this judgment but is judged with its ruler, because it imitates his pride and evil ways.

And yet how did he say this even to them: All that I have heard from my Father I have made known to you? I think that he said this in hope, not as a reality yet. I think it was what he was going to do, not what he had already done. And how is it proven, as he says: I have made known to you, not: I will make known to you? Because some things in the Scriptures are said in the past tense which should be understood for the future. How are they said in the past tense when they should be understood for the future? They pierced, he says, my hands and my feet, they counted all my bones. It was not yet done, and what was going to be done was announced as if it had been done. He saved us through the washing of regeneration. But in another place, he himself says: We were saved in hope. Hope that is seen is not hope. We were saved in hope, we only say this of the past. And because we were saved in hope, not yet in reality, what we hope for is still to come. For now, we see and hold. But not yet reality, but hope. For who hopes for what he sees, he says? But if we hope for what we do not see, we wait for it with patience. And yet we were saved, and yet we still hope and expect salvation, we do not yet hold it. So also the Lord to the disciples: All that I have heard from my Father I have made known to you. If this had already been done, why does he say in another place to them: I have much more to say to you, but you cannot bear it now? Surely, all that I have heard from my Father I have made known to you. But when he says: You cannot bear it now, and says: I have to tell you, he defers it, not takes it away. Hence, because of certain hope, as he knew without doubt that he was going to do it, with him it was counted as if done. And so he said: I have made known to you.

From the words of our Lord, where He says, "I have yet many things to say unto you, but ye cannot bear them now," there arose a difficult question. And the question is this: Whether spiritual men have aught in doctrine which they should withhold from the carnal, but declare to the spiritual. For if we shall say, They have not, we shall meet with the reply, What, then, is to be made of the words of the apostle in writing to the Corinthians: "I could not speak unto you as unto spiritual, but as unto carnal. As unto babes in Christ, I have given you milk to drink, and not meat to eat: for hitherto ye were not able; neither yet now are ye able; for ye are yet carnal?" But if we say, They have, we have cause to fear and take heed, lest under such a pretext detestable doctrines be taught in secret, and under the name of spiritual, as things which cannot be understood by the carnal, may seem not only capable of being whitewashed by plausible excuses, but deserving also to be lauded in preaching.

In the first place, then, your Charity ought to know that it is Christ Himself as crucified, wherewith the apostle says that he has fed those who are babes as with milk; but His flesh itself, in which was witnessed His real death, that is, both His real wounds when transfixed and His blood when pierced, does not present itself to the minds of the carnal in the same manner as to that of the spiritual, and so to the former it is milk, and to the latter it is meat; for if they do not hear more than others, they understand better. For the mind has not equal powers of perception even for that which is equally received by both in faith. And so it happens that the preaching of Christ crucified, by the apostle, was at once to the Jews a stumbling-block, and to the Gentiles foolishness; and to those who are called, both Jews and Greeks, the power of God, and the wisdom of God; but to the carnal, as babes who held it only as a matter of faith, and to the spiritual, as those of greater capacity, who perceived it as a matter of understanding; to the former, therefore, as a milk-draught, to the latter as solid food: not that the former knew it in one way out in the world at large, and the latter in another way in their secret chambers; but that what both heard in the same measure when it was publicly spoken, each apprehended in his own measure.

Having ascertained this, therefore, at the outset, that the very things, which are equally heard by the spiritual and the carnal, are received by each according to the slender measure of his own capacity, by some as babes, by others as those of riper years, by one as milk nourishment, by another as solid food, there seems no necessity for any matters of doctrine being retained in silence as secrets, and concealed from infant believers, as things to be spoken of apart to those who are older, or possessed of a riper understanding. For even this very statement of the apostle, that he knew nothing among them but Jesus Christ and Him crucified, he could not speak unto them as unto spiritual, but as unto carnal; because even that they were not able to receive as spiritual. But all who were spiritual among them received with spiritual understanding the very same truths which the others only heard as carnal; and in this way may we understand the words, "I could not speak unto you as unto spiritual, but as unto carnal," as if he said, What I did speak, ye could not receive as spiritual, but as carnal.

But let us be far from supposing that there is any contrariety between this milk and the food of spiritual things that has to be received by the sound understanding. For even in the very food that we take, so far is there from being any contrariety between milk and solid food, that the latter itself becomes milk, in order to make it suitable to babes, whom it reaches through the medium of the mother's or the nurse's body; so did also mother Wisdom herself, who is solid food in the lofty sphere of angels, condescend in a manner to become milk for babes, when the Word became flesh, and dwelt among us. But the man Christ Himself, who in His true flesh, true cross, true death, and true resurrection is called the pure milk of babes, is, when rightly understood by the spiritual, found to be the Lord of angels. Accordingly, babes are not to be so fed with milk as always to remain without understanding the Godhead of Christ; nor are they to be so withdrawn from milk as to turn their backs on His manhood. And the same thing may also be stated in another way in this manner: they are neither so to be fed with milk as never to understand Christ as Creator, nor so to be withdrawn from milk as ever to turn their backs on Christ as Mediator.

Do you, whoever you be, who are doubtless many of you still babes in Christ, be making advances towards the solid food of the mind, not of the belly. Grow in the ability to distinguish good from evil, and cleave more and more to the Mediator, who delivers you from evil; which does not admit of a local separation from you, but rather of being healed within you. But whoever shall say to you, Believe not Christ to be truly man, or that the body of any man or animal whatever was created by the true God, or that the Old Testament was given by the true God, and anything else of the same sort, for such things as these were not told you previously, when your nourishment was milk, because your heart was still unfit for the apprehension of the truth: such an one provides you not with meat, but with poison.

Accordingly, when the Lord says, "I have yet many things to say unto you, but ye cannot bear them now," He means that what they were still ignorant of had afterwards to be supplied to them, and not that what they had already learned was to be subverted. And He, indeed, as I have already shown in a former discourse, could so speak, because the very things which He had taught them, had He wished to unfold them to them in the same way as they are conceived in regard to Him by the angels, their still remaining human weakness would be unable to bear. But any spiritual man may teach another man what he knows, provided the Holy Spirit grant him an enlarged capacity for profiling, wherein also the teacher himself may get some further increase, in order that both may be taught of God.

In this portion of the holy Gospel, where the Lord says to His disciples, "I have yet many things to say unto you, but ye cannot bear them now," there meets us first this subject of needful inquiry, how it was that He said a little before, "All things that I have heard of my Father I have made known unto you," and yet says here, "I have yet many things to say unto you, but ye cannot bear them now." But how it was that He spake of what He had not yet done as if it were done, just as the prophet testifies that God has made those things which are still to come, when He says, "Who hath made those things which are still to come," we have already explained as well as we could when dealing with those words themselves. Now, however, you are perhaps wishing to know what those things were which the apostles were then unable to bear. But which of us would venture to assert his own present capacity for what they wanted the ability to receive? And on this account you are neither to expect me to tell you things which perhaps I could not comprehend myself were they told me by another; nor would you be able to bear them, even were I talented enough to let you hear of things that are above your comprehension.

For at that time the apostles were not yet fitted even to die for Christ, when He said to them, "Ye cannot follow me now," and when the very foremost of them, Peter, who had presumptuously declared that he was already able, met with a different experience from what he anticipated: and yet afterwards a countless number both of men and women, boys and girls, youths and maidens, old and young, were crowned with martyrdom; and the sheep were found able for that which, when the Lord spake these words, the shepherds were still unable to bear.

When He says, "He will teach you all truth," or "will guide you into all truth," I do not think the fulfillment is possible in any one's mind in this present life (for who is there, while living in this corruptible and soul-oppressing body, that can know all truth, when even the apostle says, "We know in part"?), but because it is effected by the Holy Spirit, of whom we have now received the earnest, that we shall attain also to the actual fullness of knowledge: whereof it is said by the same apostle, "But then face to face;" and, "Now I know in part, but then shall I know even as also I am known;" not as a thing which he knows fully in this life, but which, as a thing that would still be future on to the attainment of that perfection, the Lord promised us through the love of the Spirit, when He said, "He will teach you all truth," or "will guide you unto all truth."

Wherefore, beloved, you need not expect to hear from us what the Lord then refrained from telling His disciples, because they were still unable to bear them: but rather seek to grow in the love that is shed abroad in your hearts by the Holy Spirit who is given unto you; that, fervent in spirit, and loving spiritual things, you may be able, not by any sign apparent to your bodily eyes, or any sound striking on your bodily ears, but by the inward eyesight and hearing, to become acquainted with that spiritual light and that spiritual word which carnal men are unable to bear. For that cannot be loved which is altogether unknown. But when what is known, in however small a measure, is also loved, by the self-same love one is led on to a better and fuller knowledge. If, then, you grow in the love which the Holy Spirit spreads abroad in your hearts, "He will teach you all truth."

As these things are so, beloved, I warn you in the love of Christ to beware of impure seducers and sects of obscene filthiness, whereof the apostle says, "But it is a shame even to speak of those things which are done of them in secret:" lest, when they begin to teach their horrible impurities, which no human ear whatever can bear, they declare them to be the very things whereof the Lord said, "I have yet many things to say unto you, but ye cannot bear them now;" and assert that it is the Holy Spirit's agency that makes such impure and detestable things possible to be borne. The evil things which no human modesty whatever can endure are of one kind, and of quite another are the good things which man's little understanding is unable to bear: the former are wrought in unchaste bodies, the latter are beyond the reach of all bodies; the one is perpetrated in the filthiness of the flesh, the other is scarcely perceivable by the pure mind. "Be ye therefore renewed in the spirit of your mind," and "understand what is the will of God, which is good, and acceptable, and perfect;" that, "rooted and grounded in love, ye may be able to comprehend, with all saints, what is the length, and breadth, and height, and depth, even to know the love of Christ which passeth knowledge, that ye may be filled with all the fullness of God." For in such a way will the Holy Spirit teach you all truth, when He shall shed abroad that love ever more and more largely in your hearts.

The Holy Spirit, whom the Lord promised to send to His disciples, to teach them all the truth which, at the time He was speaking to them, they were unable to bear: of the which Holy Spirit, as the apostle says, we have now received "the earnest," an expression whereby we are to understand that His fullness is reserved for us till another life: that Holy Spirit, therefore, teacheth believers also in the present life, as far as they can severally apprehend what is spiritual; and enkindles a growing desire in their breasts, according as each one makes progress in that love, which will lead him both to love what he knows already, and to long after what still remains to be known: so that those very things which he has some notion of at present, he may know that he is still ignorant of, as they are yet to be known in that life which eye hath not seen, nor ear heard, nor the heart of man hath perceived.

But were the inner Master wishing at present to say those things in such a way of knowing, that is, to unfold and make them patent to our mind, our human weakness would be unable to bear them. Whereof you remember, beloved, that I have already spoken, when we were occupied with the words of the holy Gospel, where the Lord says, "I have yet many things to say unto you, but ye cannot bear them now." Not that in these words of the Lord we should be suspecting an over-fastidious concealment of no one knows what secrets, which might be uttered by the Teacher, but could not be borne by the learner, but those very things which in connection with religious doctrine we read and write, hear and speak of, as within the knowledge of such and such persons, were Christ willing to utter to us in the self-same way as He speaks of them to the holy angels, in His own Person as the only-begotten Word of the Father, and co-eternal with Him, where are the human beings that could bear them, even were they already spiritual, as the apostles still were not when the Lord so spoke to them, and as they afterwards became when the Holy Spirit descended?

For, of course, whatever may be known of the creature, is less than the Creator Himself, who is the supreme and true and unchangeable God. And yet who keeps silence about Him? Where is His name not found in the mouths of readers, disputants, inquirers, respondents, adorers, singers, all sorts of haranguers, and lastly even of blasphemers themselves? And although no one keeps silence about Him, who is there that apprehends Him as He is to be understood, although He is never out of the mouths and the hearing of men? Who is there, whose keenness of mind can even get near Him? Who is there that would have known Him as the Trinity, had not He Himself desired so to become known? And what man is there that now holds his tongue about that Trinity; and yet what man is there that has any such idea of it as the angels? The very things, therefore, that are incessantly being uttered off-hand and openly about the eternity, the truth, the holiness of God, are understood well by some, and badly by others: nay rather, are understood by some, and not understood at all by others. For he that understands in a bad way, does not understand at all. And in the case even of those by whom they are understood in a right sense, by some they are perceived with less, by others with greater mental vividness, and by none on earth are apprehended as they are by the angels.

In the very mind, therefore, that is to say, in the inner man, there is a kind of growth, not only in order to the transition from milk to solid food, but also to the taking of food itself in still larger and larger measure. But such growth is not in the way of a space-covering mass of matter, but in that of an illuminated understanding; because that food is itself the light of the understanding. In order, then, to your growth and apprehension of God, and in order that your apprehension may keep full pace with your ever-advancing growth, you ought to be addressing your prayer, and turning your hope, not to the teacher whose voice only reaches your ears, that is, who plants and waters only by outside labor, but to Him who giveth the increase.

Accordingly, as I have admonished you in my last sermon, take heed, those of you specially who are still children and have need of a milk diet, of turning a curious ear to men, who have found occasion for self-deception and the deceiving of others in the words of the Lord, "I have yet many things to say unto you, but ye cannot bear them now," in order to the discovery of that which is unknown, while you still have minds that are incompetent to discriminate between the true and the false; and most especially on account of the obscene lewdnesses which Satan has instilled, by God's permission, into unstable and carnal souls, for this end, that His judgments may everywhere be objects of terror, and that pure discipline may best manifest its sweetness in contrast with the impurities of wickedness; and that honor may be given to Him, and fear and modesty of demeanor assumed by every one, who has either been kept from falling into such evils by His kingly power, or been raised out of them by His uplifting hand.

Beware, with fear and prayer, of rushing into that mystery of Solomon's, where "the woman that is foolish and brazen-faced, and become destitute of bread," invites the passers-by with the words, "Come and make a pleasant feast on hidden bread, and the sweetness of stolen waters." For the woman thus spoken of is the vanity of the impious, who, utterly senseless as they are, fancy that they know something, just as was said of that woman, that she had "become destitute of bread;" who, though destitute of a single loaf, promises loaves; in other words, though ignorant of the truth, she promises the knowledge of the truth. But it is bread of a hidden character she promises, and which she declares is partaken of with pleasure, as well as the sweetness of stolen waters; in order that what is publicly forbidden to be uttered or believed in the Church, may be listened to and acted upon with willingness and relish. For by such secrecy profane teachers give a kind of seasoning to their poisons for the curious, that thereby they may imagine that they learn something great, because counted worthy of holding a secret, and may imbibe the more sweetly the folly which they regard as wisdom, the hearing of which, as a thing prohibited, they are represented as stealing.

It is such whom the apostle foresaw through the Holy Spirit, when he said: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." For that mentioning of secrecy and theft, whereof it is said, "Partake with pleasure of hidden bread and the sweetness of stolen waters," creates an itching in those who listen with ears that are lusting after spiritual fornication, just as by a kind of itching also of desire in the flesh the soundness of chastity is corrupted.

Hear, therefore, how the apostle foresaw such things, and gave salutary admonition about avoiding them, when he said, "Shun profane novelties of words; for they increase unto much ungodliness, and their speech insinuates itself as doth a cancer." He did not say novelties of words merely; but added, "profane." For there are also novelties of words in perfect harmony with religious doctrine, as is told us in Scripture of the very name of Christians, when it began to be used. For it was in Antioch that the disciples were first called Christians after the Lord's ascension, as we read in the Acts of the Apostles; and certain houses were afterwards called by the new names of hospices and monasteries; but the things themselves existed prior to their names, and are confirmed by religious truth, which also forms their defense against the wicked.

In opposition also to the impiety of Arian heretics, they coined the new term, Patris Homousios; but there was nothing new signified by such a name; for what is called Homousios is just this: "I and my Father are one," to wit, of one and the same substance. For if every novelty were profane, as little should we have it said by the Lord, "A new commandment I give unto you;" nor would the Testament be called New, nor the new song be sung throughout the whole earth. But there is profanity in the novelties of words, when it is said by "the foolish and audacious woman, Come and enjoy the tasting of hidden bread, and the sweetness of stolen waters." From such enticing words of false science the apostle also gives his prohibitory warning, in the passage where he says, "O Timothy, keep that which is committed to thy trust, avoiding profane novelties of expression, and oppositions of science falsely so called; which some professing, have erred concerning the faith." For there is nothing that these men so love as to profess science, and to deride as utter silliness faith in those verities which the young are enjoined to believe.

And yet all these utterly senseless heretics, who wish to be styled Christians, attempt to color the audacities of their devices, which are perfectly abhorrent to every human feeling, with the chance presented to them of that gospel sentence uttered by the Lord, "I have yet many things to say unto you, but ye cannot bear them now:" as if these were the very things which the apostles could not then bear, and as if the Holy Spirit had taught them what the unclean spirit, with all the length he can carry his audacity, blushes to teach and to preach in broad daylight.

But some one will say, Have spiritual men nothing in the matter of doctrine, which they are to say nothing about to the carnal, but to speak out upon to the spiritual? If I shall answer, They have not, I shall be immediately met with the words of the Apostle Paul in his Epistle to the Corinthians: "I could not speak unto you as unto spiritual, but as unto carnal. As unto babes in Christ I have given you milk to drink, and not meat to eat: for hitherto ye were not able; neither yet now are ye able; for ye are yet carnal;" and with these, "We speak wisdom among them that are perfect;" and with these also, "Comparing spiritual things with spiritual: but the natural man perceiveth not the things of the Spirit of God; for they are foolishness unto him."

(Tract. xcvii) All heretics, when their fables are rejected for their extravagance by the common sense of mankind, try to defend themselves by this text; as if these were the things which the disciples could not at this time bear, or as if the Holy Spirit could teach things, which even the unclean spirit is ashamed openly to teach and preach. (Tr. xcvi. 5). But bad doctrines such as even natural shame cannot bear are one thing, good doctrines such as our poor natural understanding cannot bear are another. The one are allied to the shameless body, the other lie far beyond the body. (Tr. xcvi. 1). But what are these things which they could not bear? I cannot mention them for this very reason; for who of us dare call himself able to receive what they could not? Some one will say indeed that many, now that the Holy Ghost has been sent, can do what Peter could not then, as earn the crown of martyrdom. But do we therefore know what those things were, which He was unwilling to communicate? For it seems most absurd to suppose that the disciples were not able to bear then the great doctrines, that we find in the Apostolical Epistles, which were written afterwards, which our Lord is not said to have spoken to them. For why could they not bear then what every one now reads and bears in their writings, even though he may not understand? Men of perverse sects indeed cannot bear what is found in Holy Scripture concerning the Catholic faith, as we cannot bear their sacrilegious vanities; for not to bear means not to acquiesce in. But what believer or even catechumen before he has been baptized and received the Holy Ghost, does not acquiesce in and listen to, even if he does not understand, all that was written after our Lord's ascension? (xcvii. 5). But some one will say, Do spiritual men never hold doctrines which they do not communicate to carnal men, but do to spiritual? (xcviii. 3). There is no necessity why any doctrines should be kept secret from the babes, and revealed to the grown up believers. Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to all; nor at the same time should they lower them in order to accommodate them to the understanding of persons who cannot receive them, and so make their own preaching contemptible, rather than the truth intelligible. (xcvii. 1). So then we are not to understand these words of our Lord to refer to certain secret doctrines, which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine which are within the comprehension of all of us. If Christ chose to communicate these to us, in the same way in which He does to the Angels, what men, yea what spiritual men, which the Apostles were not now, could bear them? For indeed every thing which can be known of the creature is inferior to the Creator; and yet who is silent about Him? (xcvi. 4). While in the body we cannot know all the truth, as the Apostle says, We know in part; (1 Cor. 13) but the Holy Spirit sanctifying us, fits us for enjoying that fulness of which the same Apostle says, Then face to face. Our Lord's promise, But when He the Spirit of truth shall come, He shall teach you all truth, or shall lead you into all truth, does not refer to this life only, but to the life to come, for which this complete fulness is reserved. The Holy Spirit both teaches believers now all the spiritual things which they are capable of receiving, and also kindles in their hearts a desire to know more.

I have yet many things to say to you, but you cannot bear them now: and the reason for this was that they were still carnal: whence 1 Corinthians 3: "I could not speak to you as to spiritual, but as to carnal. For you were not yet able, nor indeed are you yet able." But this carnality was to be removed through the coming of the Holy Spirit; therefore He adds:

He found their sorrow increased by their knowledge of the future, and that they were ill-disposed to bear the coming evils. For sorrow, He says, hath filled your heart. And He thought that it would not be meet to dispirit them by adding the rest, but He buries as it were in timely silence what He had to say next, as likely to cause them no small alarm, and reserves what remained for them to know, for the revelation through the Spirit, and for the light that was to be given them at the fitting season 1. And perhaps also, seeing the disciples slow to apprehend the mystery, because they had not yet been illuminated by the Spirit, nor become partakers of the Divine Nature: For the Holy Spirit was not yet given, because Christ was not yet glorified, as the holy Evangelist says, He speaks thus, wishing to suggest to them that He would hereafter be able to reveal mysteries exceeding deep and passing man's understanding, while at present He refuses to do this, and with good reason, because He says that they are not yet prepared for it. For when, He says, My Holy Spirit shall transform you and change the elements of your mind into a willingness and an ability to despise the types of the Law, and rather to prefer the beauty of spiritual service, and to honour the reality more than the shadow; then, He says, you will surely be able readily to understand the things concerning Me. For the complete expression of these things will find place in your hearts when you are well fitted to receive it.

One might suppose then that our Lord thought He ought thus to address His disciples. For what He once said as by way of illustration is of a piece with, and will fit in with, the meaning we have just given to His words: No man rendeth a piece from a new garment and putteth it upon an old garment; and again: But neither do men put new wine into old wine-skins; else the skins burst, and the wine is spilled. But new wine must be put into new wine-skins. For the new instruction of the Gospel message belongs not to those who are not yet moulded by the Spirit into newness of life and knowledge, and they cannot as yet contain the mysteries of the Holy Trinity. The exposition then of the deeper mysteries of the faith is suitably reserved for the spiritual renovation that was to proceed from the Spirit when the mind of those who believed on Christ would no longer allow them to remain in the obsolete letter of the Law but rather induce their conversion to new doctrines and implant in them thoughts enabling them to see a fair vision of the truth. And that before the Resurrection of our Saviour Christ from the dead, and before partaking of His Spirit, the disciples were living too much after the manner of the Jews, and were clinging to the legal dispensation, even though the mystery of Christ was clearly superior to it, one might very readily perceive. And therefore the blessed Peter, even though he was pre-eminent among the holy disciples, when the Saviour was once setting forth His suffering on the Cross and telling them that He must be outraged by the insults of the Jews, rebuked Him, saying, Be it far from Thee, Lord; this shall never be unto Thee. And yet the holy prophets had plainly declared not only that He would suffer, but also the nature and extent of what He would endure. And let us also examine this further consideration. For when, as is recorded and as we read in the Acts of the Apostles, Peter was hungry and desired to eat, and when he saw thereupon the sheet let down by four corners from heaven, in which were included all creatures of the earth and the sea and the air, and heard a voice from heaven, saying, Rise, Peter, kill and eat; he answered, Not so, Lord; for I have never eaten anything that is common or unclean; and for this received a well-merited rebuke in the answer: What God hath cleansed, make not thou common. And yet he ought to have remembered the frequent statement of our Saviour to the Jews: Not that which entereth into the mouth defileth the man. See then what need there was in his case for the illumination of the Spirit. Do you perceive then that it was necessary that his temper of mind should be forged anew into another better and wiser than that which was in the Jews? And therefore when, by being enriched with the grace that is from above and from heaven, they had their strength renewed, according to the Scripture, and had attained to a better knowledge than before, then we hear them boldly saying: But we have the mind of Christ. By the Mind of Christ they mean nothing else but the advent of the Holy Spirit into their hearts, revealing unto them in due measure all things whatsoever they ought to know and learn.

(Didym. de Sp. Sanct. ii. ult med. inter opera Hieron.) Or He means that His hearers had not yet attained to all those things which for His name's sake they were able to bear: so revealing lesser things, He puts off the greater for a future time, such things as they could not understand till the Cross itself of their crucified Head had been their instruction. As yet they were slaves to the types, and shadows, and images of the Law, and could not bear the truth of which the Law was the shadow. But when the Holy Ghost came, He would lead them by His teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit, in Whom alone all Scripture truth resides.

The Word himself intimated that there were things that could not now be borne but that should be borne and cleared up hereafter, and that John the forerunner of the Word and great voice of the truth declared even the whole world could not contain.

Our Savior had some things that, he said, could not be borne at that time by his disciples (though they were filled with many teachings) … and therefore they were hidden. And again he said that all things should be taught by the Spirit when he would come to dwell among us. Of these things, one, I take it, was the deity of the Spirit himself, made clear later on when such knowledge should be seasonable and capable of being received after our Savior's restoration.… For what greater thing than this did either he promise, or the Spirit teach?

But I cannot describe Him, Whose pleas for me I cannot describe. As in the revelation that Thy Only-begotten was born of Thee before times eternal, when we cease to struggle with ambiguities of language and difficulties of thought, the one certainty of His birth remains; so I hold fast in my consciousness the truth that Thy Holy Spirit is from Thee and through Him, although I cannot by my intellect comprehend it. For in Thy spiritual things I am dull, as Thy Only-begotten says, Marvel not that I said unto thee, ye must be born anew. The Spirit breathes where it will, and thou hearest the voice of it; but dost not know whence it comes or whither it goes. So is every one who is born of water and of the Holy Spirit. Though I hold a belief in my regeneration, I hold it in ignorance; I possess the reality, though I comprehend it not. For my own consciousness had no part in causing this new birth, which is manifest in its effects. Moreover the Spirit has no limits; He speaks when He will, and what He will, and where He will.

Keep, I pray Thee, this my pious faith undefiled, and even till my spirit departs, grant that this may be the utterance of my convictions: so that I may ever hold fast that which I professed in the creed of my regeneration, when I was baptized in the Father, and the Son, and the Holy Spirit. Let me, in short, adore Thee our Father, and Thy Son together with Thee; let me win the favour of Thy Holy Spirit, Who is from Thee, through Thy Only-begotten. For I have a convincing Witness to my faith, Who says, Father, all Mine are Thine, and Thine are Mine, even my Lord Jesus Christ, abiding in Thee, and from Thee, and with Thee, for ever God: Who is blessed for ever and ever. Amen.

"I have yet many things to say unto you, but ye cannot bear them now." "Therefore it is expedient for you that I depart, if ye then will bear them when I departed." "And what hath come to pass? the Spirit greater than Thou, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect?" "Not so; for He too shall speak My words."

Because He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor; therefore He spake no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them, and were for the future without; and when many were about to believe, and to be released from their sins; and when there were others who spake of Him, He with good reason spake not great things concerning Himself. "So that it proceeded not from ignorance of Mine," He saith, "that I told you not what I should have told you, but from the infirmity of the hearers."

The Gospel shows him [the Paraclete] to be of such power and majesty that the apostles could not yet receive those things that the Savior wished to teach them until the advent of the Holy Spirit, who, pouring himself into their souls, might enlighten them regarding the nature and faith of the Trinity.

No doubt He had once said, "I have yet many things to say unto you, but ye cannot hear them now; "but even then He added, "When He, the Spirit of truth, shall come, He will lead you into all truth." He (thus) shows that there was nothing of which they were ignorant, to whom He had promised the future attainment of all truth by help of the Spirit of truth.

"Still," He said, "I have many things to say to you, but ye are not yet able to bear them: when that Spirit of truth shall have come, He will conduct you into all truth, and will report to you the supervening (things)." But above, withal, He made a declaration concerning this His work.

For in saying, "I still have many things to say unto you, but ye are not yet able to bear them: when the Holy Spirit shall be come, He will lead you into all truth," He sufficiently, of course, sets before us that He will bring such (teachings) as may be esteemed alike novel, as having never before been published, and finally burdensome, as if that were the reason why they were not published.

Above, the Lord said that it is more beneficial for you that I go. Now He expounds on this more at length. "Now," He says, "you cannot contain it, but when He comes, then, having received from Him the gifts of grace, you will be guided into all truth."

Our Lord having said above, It is expedient for you that I go away, He enlarges now upon it: I have yet many things to say unto you, but ye cannot bear them now.

2099 Now he mentions the benefit his disciples will receive from the coming of the Holy Spirit; this benefit is their instruction. First, he states their need for instruction; secondly, he promises this instruction (v 13); thirdly, he eliminates a difficulty (v 13b).

2100 He says: the coming of the Holy Spirit will benefit the world because he will rebuke it. But the Spirit will also benefit you by instructing you. You need this instruction because I have yet many things to say to you, but you cannot bear them now. It is like saying: I have instructed you, but you are not completely instructed: "Lo, these are but the outskirts of his ways; and how small a whisper do we hear of him. But the thunder of his power who can understand?" (Job 26:14). It would be foolish to ask what those many things were which they could not bear, as Augustine remarks. For if they could not bear them, much less can we.

2101 The statement, you cannot bear them now, has been used by certain heretics as a cover for their errors. They tell their adherents the basest things in private, things they would not dare to say openly, as though these were the things the disciples were not then able to bear, and as though the Holy Spirit taught them these things which a man would blush to teach and preach openly.

We should not think that some secret teaching is kept from believers who are uneducated, and taught to those who are more learned. Indeed, matters of faith are presented to all the faithful: "What I tell you in the dark, utter in the light" (Mt 10:27). Still, they have to be presented in one way to the uneducated and in another way to the learned. For instance, certain fine points about the mystery of the Incarnation and the other mysteries would not be presented to the uneducated because they would not understand them and they would actually be an obstacle. So our Lord presented all matters of faith to his disciples, but not in the way he later revealed them, and especially not in the way they will be presented in eternal life. Accordingly, what they could not bear then was the full knowledge of divine things, such as knowledge of the equality of the Son with the Father and other things of that sort which they did not then know. Paul says, "He heard things that cannot be told, which man may not utter" (2 Cor 12:4), these things were the very truths of faith, not something else, but known in a more profound way. Again, the disciples did not then have a spiritual understanding of all the scriptures, but did only when "He opened their minds to understand the scriptures" (Lk 24:45). Also, the disciples did not then have a full understanding of the sufferings and dangers they were to undergo ‑ they could not bear such knowledge then as their spirits were weak: "Put your shoulder under her and carry her" (Sir 6:25). For these reasons the disciples were in need of further instruction.

The Son of God says concerning the Holy Spirit that "he will not speak from himself," that is, not without the participation of the Father and myself. For the Spirit is not divided and separated but speaks what he hears.… This means he shall not speak without me. For he speaks the truth, he breathes wisdom. He does not speak without the Father, for he is the Spirit of God. He does not hear from himself, for all things are of God.… Therefore what the Spirit says is the Son's, what the Son has given is the Father's. So neither the Son nor the Spirit speaks anything of himself. For the Trinity speaks nothing external to itself.

What is this that the Lord said of the Holy Spirit, when promising that He would come and teach His disciples all truth, or, guide them into all truth: "For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak"? For this is similar to what He said of Himself, "I can of mine own self do nothing: as I hear, I judge." But when expounding that, we said that it might be taken as referring to His human nature; so that He seemed as the Son to announce beforehand that His own obedience, whereby He became obedient even unto the death of the cross, would have its place also in the judgment, when He shall judge the quick and the dead; for He shall do so for the very reason that He is the Son of man. But when it is said of the Holy Spirit, "For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak," shall we dare to harbor the notion that it was so said in reference to any human nature of His, or the assumption of any creature-form? For it was the Son alone in the Trinity who assumed the form of a servant, a form which in His case was fitted into the unity of His person.

For the fact that the Holy Spirit appeared in bodily form, as a dove, was a sight begun and ended at the time: just as also, when He descended upon the disciples, there were seen upon them cloven tongues as of fire, which also sat upon every one of them. Any one, therefore, who says that the dove was connected with the Holy Spirit in the unity of His person, as that it and Godhead (for the Holy Spirit is God) should go to constitute the one person of the Holy Spirit, is compelled also to affirm the same thing of that fire; and so may understand that he ought to assert neither. For those things in regard to the substance of God, which needed at any time to be represented in some outward way, and so exhibited themselves to men's bodily senses, and then passed away, were formed for the moment by divine power from the subservient creation, and not from the dominant nature itself; which, ever abiding the same, excites into action whatever it pleases; and, itself unchangeable, changes all things else at its pleasure.

You ought to be informed in the first place, and, those of you who can, to understand, and the others, who cannot as yet understand, to believe, that in that substantial essence, which is God, the senses are not, as if through some material structure of a body, distributed in their appropriate places; as, in the mortal flesh of all animals there is in one place sight, in another hearing, in another taste, in another smelling, and over the whole the sense of touch. Far be it from us to believe so in the case of that incorporeal and immutable nature. In it, therefore, hearing and seeing are one and the same thing. But these are not in God's case in different parts of the body. For when He is said to know, all are included: both seeing, and hearing, and smelling, and tasting, and touching; without any alteration of His substance, and without the existence of any material element which is greater in one place and smaller in another: and when there are any such thoughts of God in those even who are old in years, they are the thoughts only of a childish mind.

When it is said of the Holy Spirit, "For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak," so much the more is a simple nature, which is simple in the truest sense, to be either understood or believed, which in its extent and sublimity far surpasses the nature of our minds. For there is mutability in our mind, which comes by learning to the perception of what it was previously ignorant of, and loses by unlearning what it formerly knew; and is deceived by what has a similarity to truth, so as to approve of the false in place of the true, and is hindered by its own obscurity as by a kind of darkness from arriving at the truth. And so that substance is not in the truest sense simple, to which being is not identical with knowing; for it can exist without the possession of knowledge. But it cannot be so with that divine substance, for it is what it has. And on this account it has not knowledge in any such way as that the knowledge whereby it knows should be to it one thing, and the essence whereby it exists another; but both are one.

"As the Father hath life in Himself," and He Himself is not something different from the life that is in Him; "so hath He given to the Son to have life in Himself," that is, hath begotten the Son, that He also should Himself be the life. Accordingly we ought to accept what is said of the Holy Spirit, "For he shall not speak of Himself; but whatsoever He shall hear, that shall He speak," in such a way as to understand thereby that He is not of Himself. Because it is the Father only who is not of another. For the Son is born of the Father, and the Holy Spirit proceedeth from the Father; but the Father is neither born of, nor proceedeth from, another. And yet surely there should not on that account occur to human thought any idea of disparity in the supreme Trinity; for both the Son is equal to Him of whom He is born, and the Holy Spirit to Him from whom He proceedeth.

But what difference there is between proceeding and being born, would be too lengthy to make the subject of inquiry and dissertation, and would make our definition liable to the charge of rashness, even after we had discussed it; for such a thing is of the utmost difficulty, both for the mind to comprehend in any adequate way, and even were it so that the mind has attained to any such comprehension, for the tongue to explain, however able the one that presides as a teacher, or he that is present as a hearer. Accordingly, "He shall not speak of Himself;" because He is not of Himself. "But whatsoever He shall hear, that shall He speak:" He shall hear of Him from whom He proceedeth. To Him hearing is knowing; but knowing is being, as has been discussed above. Because, then, He is not of Himself, but of Him from whom He proceedeth, and of whom He has essence, of Him He has knowledge; from Him, therefore, He has hearing, which is nothing else than knowledge.

And be not disturbed by the fact that the verb is put in the future tense. For it is not said, whatsoever He hath heard, or, whatsoever He heareth; but, "whatsoever He shall hear, that shall He speak." For such hearing is everlasting, because the knowing is everlasting. But in the case of what is eternal, without beginning and without end, in whatever tense the verb is put, whether in the past, or present, or future, there is no falsehood thereby implied. For although to that immutable and ineffable nature, there is no proper application of Was and Will be, but only Is: for that nature alone is in truth, because incapable of change; and to it therefore was it exclusively suited to say, "I Am That I Am," and "Thou shall say unto the children of Israel, He Who Is hath sent me unto you." Yet on account of the changeableness of the times amid which our mortal and changeable life is spent, there is nothing false in our saying, both it was, and will be, and is. It was in past, it is in present, it will be in future ages. It was, because it never was wanting; it will be, because it will never be wanting; it is, because it always is. For it has not, like one who no longer survives, died with the past; nor, like one who abideth not, is it gliding away with the present; nor, as one who had no previous existence, will it rise up with the future.

The Holy Spirit, therefore, is always hearing, because He always knows: and He both knew, and knows, and will know; and in the same way He both heard, and hears, and will hear; for, as we have already said, to Him hearing is one with knowing, and knowing with Him is one with being. From Him, therefore, He heard, and hears, and will hear, of whom He is; and of Him He is, from whom He proceeds.

Some one may here inquire whether the Holy Spirit proceedeth also from the Son. For the Son is Son of the Father alone, and the Father is Father of the Son alone; but the Holy Spirit is not the Spirit of one of them, but of both. You have the Lord Himself saying, "For it is not ye that speak, but the Spirit of your Father that speaketh in you;" and you have the apostle, "God hath sent forth the spirit of His Son into your hearts." Are there, then, two, the one of the Father, the other of the Son? Certainly not. For there is "one body," he said, when referring to the Church; and presently added, "and one Spirit." And since, then, just as there is one Father, and one Lord, namely, the Son, so also there is one Spirit; He is doubtless of both.

And for no other reason, I suppose, is He called in a peculiar way the Spirit; since though asked concerning each person in His turn, we cannot but admit that the Father and the Son are each of them a Spirit; for God is a Spirit, that is, God is not carnal, but spiritual. By the name, therefore, which they each also hold in common, it was requisite that He should be distinctly called, who is not the one nor the other of them, but in whom what is common to both becomes apparent. Why, then, should we not believe that the Holy Spirit proceedeth also from the Son, seeing that He is likewise the Spirit of the Son? For did He not so proceed, He could not, when showing Himself to His disciples after the resurrection, have breathed upon them, and said, "Receive ye the Holy Spirit." For what else was signified by such a breathing upon them, but that from Him also the Holy Spirit proceedeth?

If, then, the Holy Spirit proceedeth both from the Father and from the Son, why said the Son, "He proceedeth from the Father"? Why, do you think, but just because it is to Him He is wont to attribute even that which is His own, of whom He Himself also is? Hence we have Him saying, "My doctrine is not mine, but His that sent me." If, therefore, in such a passage we are to understand that as His doctrine, which nevertheless He declared not to be His own, but the Father's, how much more in that other passage are we to understand the Holy Spirit as proceeding from Himself, where His words, "He proceedeth from the Father," were uttered so as not to imply, He proceedeth not from me? But from Him, of whom the Son has it that He is God (for He is God of God), He certainly has it that from Him also the Holy Spirit proceedeth: and in this way the Holy Spirit has it of the Father Himself, that He should also proceed from the Son, even as He proceedeth from the Father.

In connection with this, we come also to some understanding of the further point, that is, so far as it can be understood by such beings as ourselves, why the Holy Spirit is not said to be born, but to proceed: since, if He also were called by the name of Son, He could not avoid being called the Son of both, which is utterly absurd. For no one is a son of two, unless of a father and mother. But it would be utterly abhorrent to entertain the suspicion of any such intervention between God the Father and God the Son. For not even a son of human parents proceedeth at the same time from father and from mother: but at the time that he proceedeth from the father into the mother, it is not then that he proceedeth from the mother; and when he cometh forth from the mother into the light of day, it is not then that he proceedeth from the father. But the Holy Spirit proceedeth not from the Father into the Son, and then proceedeth from the Son to the work of the creature's sanctification; but He proceedeth at the same time from both: although this the Father hath given unto the Son, that He should proceed from Him also, even as He proceedeth from Himself.

When our Lord gave the promise of the coming of His Holy Spirit, He said, "He shall teach you all truth," or, as we read in some copies, "He shall guide you into all truth. For He shall not speak of Himself; but whatsoever He shall hear, that shall He speak." On these Gospel words we have already discoursed as the Lord enabled us; and now give your attention to those that follow. "And He will show you," He said, "things to come." Over this, which is perfectly plain, there is no need to linger; for it contains no question that demands from us any regular exposition.

(Tr. xlix) This is like what He said of Himself above, i. e. I can of Mine own Self do nothing; as I hear I judge. But that may be understood of Him as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself. The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define. But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He hath heard, hears, and will hear from Him from Whom He is.

(ii. de Trin. c. iii) But it does not follow from hence that the Holy Spirit is inferior: for it is only signified that He proceeds from the Father.

(Tr. xcix) Nor let the use of the future tense perplex you: that hearing is eternal, because the knowledge is eternal. To that which is eternal, without beginning, and without end, a verb of any tense may be applied. For though an unchangeable nature does not admit of was, and shall be, but only is, yet it is allowable to say of It, was, and is, and shall be; was, because It never began; shall be, because It never shall end; is, because It always is.

It is true that a countless number of the faithful have foreknown and proclaimed coming events as a result of the gift of the Spirit. There are some who, filled with the grace of the Spirit, cure the sick raise, raise the dead, command demons and shine forth with many virtues. They lead an angelic life on earth. Nevertheless they do not know by a revelation of the Spirit the things that are to come about there. We can also take these words of the Lord to mean that when the Spirit comes, he may announce to us "the things that are to come" when he brings back to our memory the joys of the heavenly fatherland, when he makes known to us the feasts of the commonwealth on high through the gift of his breathing on [us]. He announces to us "the things that are to come" when he draws us away from the delights of present things and kindles within us the desire for the kingdom that has been promised us in heaven.

But when that Spirit of truth shall come, He will teach you all truth: whence 1 John 2: "The anointing will teach you concerning all things." And that He teaches truth, He shows by this, that He speaks not from Himself, but from another: therefore He says: For He does not speak from Himself, as does the devil, who "is a liar and the father thereof," above in chapter eight: "When he speaks a lie, he speaks from his own." But whatever He shall hear, He shall speak, therefore He will speak true things; above in chapter eight: "He who sent Me is truthful, and the things I have heard from Him, these I speak." Nor will He teach truth only concerning past things, but also concerning future things: whence: And the things that are to come He will announce to you: whence 1 Timothy 4: "The Spirit manifestly says that in the last days some will depart from the faith."

There is a question about what he says, that when the Spirit comes, he will teach you all truth.

1. First, it seems incorrect to say he will teach: because to teach is an act of wisdom, and wisdom is appropriated to the Son, not to the Holy Spirit.

2. Likewise, how will he teach all truth? According to this it would seem that the Apostles knew geometry and all the arts: and that is false, because they even had poor knowledge of grammar: whence the Apostle said: Even if I am unskilled in speech, yet not in knowledge, Second Corinthians chapter eleven.

I respond: It must be said that to teach belongs to the whole Trinity, yet it is sometimes attributed to the Son, sometimes to the Holy Spirit: because knowledge is twofold, namely of speculation, and this is attributed to the Son; and of experience and devotion, and this is attributed to the anointing of the Holy Spirit: and it is of this that he speaks here.

2. And through this the solution to what follows is clear. For he does not mean all truth without qualification, but according to piety; and this is the truth necessary for salvation, which the Apostles fully knew.

Or it must be said that he does not understand this according as all distributes for individuals of the kinds, but for kinds of individuals; for there is the truth of doctrine, of life, and of justice, and these he taught. Concerning the truth of doctrine; Matthew chapter twenty-two: Master, we know that you are truthful and teach the way of God in truth. Concerning the truth of life; Isaiah chapter thirty-eight: Remember, O Lord, how I have walked before you in truth.

Concerning the truth of justice; Proverbs chapter eighteen: To show partiality in judgment is not good, so that you turn aside from the truth of judgment.

And thus it is clear how the manifold wisdom of God, which is clearly handed down in sacred Scripture, lies hidden in all knowledge and in all nature. It is also clear how all branches of knowledge serve theology; and therefore theology itself takes up examples and uses terms pertaining to every kind of knowledge. It is also clear how broad the illuminative way is, and how in every thing that is sensed or that is known, God Himself lies hidden within.

And this is the fruit of all the sciences: that in all things faith may be built up, God may be honored, morals may be ordered, consolations may be drawn, which are found in the union of the bridegroom and the bride, which union is indeed brought about through charity, to which the entire intention of Sacred Scripture is directed, and consequently every illumination descending from above, and without which all knowledge is vain, because one never arrives at the Son except through the Holy Spirit, who teaches us all truth: who is blessed forever and ever. Amen.

When then "He," that is the Comforter, the Spirit of Truth, is come, He shall guide you into all the truth. See how free from extravagance the expression is: note the soberness of the phrase. For having told them that the Comforter would come unto them, He called Him the Spirit of Truth, that is, His own Spirit. For He is the Truth. For that His disciples might know that He does not promise them the visitation of a foreign and strange power, but rather that He will vouchsafe unto them His Presence in another form, He calls the Comforter the Spirit of Truth, that is, His own Spirit. For the Holy Spirit is not in truth alien from the Substance of the Only-begotten, but proceeds naturally from it, having no separate existence from Him so far as identity of nature is concerned, even though He may be in some sort conceived of as having a separate existence. The Spirit of Truth then, He says, will lead you to complete knowledge of the truth. For as having perfect knowledge of the truth, of which He is also the Spirit, He will make no partial revelation of it to those who worship Him, but will rather engraft in their hearts the mystery concerning it in its entirety. For even if now we know in part, as Paul says, still, though our knowledge be limited, the fair vision of the truth has gleamed upon us entire and undefiled. As then no man knoweth the things of a man, according to the Scripture, save the spirit of the man which is in him, in the same way, I think, to use the words of Paul, none knoweth the things of God save the Spirit of God which is in Him.

When then He cometh, He says, He shall not speak from Himself (He does not say, He will make you wise, and will reveal to you the mystery of the truth); He will tell you nothing that is not in accord with My teaching, nor will He expound to you any strange doctrine, for He will not introduce laws peculiar to Himself; but since He is My Spirit, and as it were My Mind, He will surely speak to you of the things concerning Me. And this the Saviour saith, not that we should suppose that the Holy Spirit has merely ministerial functions, as some ignorantly maintain, but rather from a wish to satisfy the disciples that His Spirit, not being separate from Him so far as identity of Substance is concerned, will surely speak the things concerning Him, and will work and purpose the same.

And for this reason He added the words, and He will show you things to come; and it is almost as though He said these very words, "This will be a sign unto you that the Spirit is in very truth of My Substance and as it were My Mind----His telling you things to come, as I have done. For I foretold, even though you have not been able to take everything to heart. He would not then foretell things to come, as I have done, if He did not indeed exist in Me and proceed through Me, and if He were not Consubstantial with Me."

He means that his hearers had not yet attained to all those things that for his name's sake they were able to bear. And so, revealing more minor things, he puts off the greater for a future time. These were things they could not understand because the Spirit had not yet been given, as the Evangelist says, "For the Spirit had not been given because Jesus had not yet been glorified," intimating the glory of Jesus was in his tasting death for all. And after the resurrection, when he appeared to his disciples, he breathed on them and said, "Receive the Holy Spirit" and again "You will receive the power of the Holy Spirit when he comes on you." Where the Spirit entered into their believing hearts, they were filled with wisdom and knowledge and other effects of the Spirit that would lead them into all truth. But, as yet, they were slaves to the types, and shadows and images of the Law, and they could not bear the truth of which the Law was the shadow. But when the Holy Spirit came, he would lead them by his teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit in whom alone all scriptural truth resides.

"He will not speak on his own," that is, not without me or without the Father's and my will. This is because he is not of himself but is from the Father and me. The fact that he exists and that he speaks he has from the Father and me. "I speak the truth," that is, I inspire as well as speak by him, since he is the Spirit of truth. To say and to speak in the Trinity must not be understood according to our usage but according to the usage of incorporeal natures, and especially the Trinity, which implants its will in the hearts of all of those believers who are worthy to hear it.… For the Father then to speak and the Son to hear, or vice versa, is a mode of expressing the identity of their nature and their agreement. Again, the Holy Spirit, who is the Spirit of truth and the Spirit of wisdom, cannot hear from the Son what he does not know, seeing he is the very thing that is produced from the Son, that is, truth proceeding from truth, Comforter from Comforter, God from God. And finally, in case anyone should separate him from the will and company of the Father and the Son, it is written, "Whatever he shall hear, that shall he speak."

By the Spirit of truth too the knowledge of future events has been granted to holy people. Prophets filled with this Spirit foretold and saw things to come, as if they were present: "And he will show you things to come."

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me." And says He of the Holy Spirit, "He shall not speak of Himself, but whatsoever things He shall hear from Me." And He says of Himself to the Father, "I have," says He, "glorified Thee upon the earth ; I have finished the work which, Thou gavest Me; I have manifested Thy name to men." And of the Holy Ghost, "He shall glorify Me, for He receives of Mine." But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous.

(Hom. lxxviii. 2) In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by showing that dangers would not fall upon them unawares. Then to show that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me.

(Hom. lxxviii. 2) And because He had said, Ye have one Master, even Christ, (Mat. 23:8) that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall show it unto you.

The Lord sent the Paraclete because, since human weakness could not receive everything at once, it might gradually be directed and regulated and brought to perfection of discipline by the Lord's vicar, the Holy Spirit.… And so, he declared the work of the Spirit. This, then, is the Paraclete's guiding office: the direction of discipline, the revelation of the Scriptures, the reforming of the intellect and the progress in us toward "better things."

It is only at the last that He instructs them to "go and teach all nations, and baptize them," when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth." And this, too, makes towards the the same conclusion.

Meanwhile He has received from the Father the promised gift, and has shed it forth, even the Holy Spirit-the Third Name in the Godhead, and the Third Degree of the Divine Majesty; the Declarer of the One Monarchy of God, but at the same time the Interpreter of the Economy, to every one who hears and receives the words of the new prophecy; and "the Leader into all truth," such as is in the Father, and the Son, and the Holy Ghost, according to the mystery of the doctrine of Christ.

He will be, after Christ, the only one to be called and revered as Master; for He speaks not from Himself, but what is commanded by Christ. He is the only prelate, because He alone succeeds Christ.

Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth, inquire whether there be not a worthier reason adduced among its for the observing of the ninth hour; so that this reason (of ours) must be attributed even to Peter if he observed a Station at the time in question.

What truth does He mean? Surely knowledge about everything? The Lord Himself did not proclaim anything great about Himself, partly in order to provide a model of humility, and partly because of the weakness of His listeners and the ill-will of the Jews. He did not openly introduce the abolition of the legal ceremonies either, lest everyone consider Him an opponent of God. But when the Comforter came, then the dignity of the Son was made clear; true and clear knowledge about everything was imparted; the legal ceremonies were taken out of the way and abolished; we were taught to serve God in spirit and truth; by the miracles performed by the Spirit, the faith was confirmed. Then, since the Lord said something great about the Spirit, lest some should think that the Spirit is greater than He, if the Spirit will guide into truth, will make them capable of receiving the many and great things which in Christ's presence they could not contain — lest they should think this, He adds "He will not speak of Himself," that is, He will speak nothing different compared with Mine. For the words "what He hears" mean that He will teach nothing other than what Christ taught. Just as the Lord says of Himself: "What I have heard from the Father, that I speak" (Jn. 15:15), and by this He expresses not that He Himself learns, like a child, but that apart from the Father He knows nothing and teaches nothing — so too must one understand concerning the Spirit. And that the Spirit has no need of instruction, listen to what the Apostle Paul says: "For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God" (1 Cor. 2:11). Do you see that the Holy Spirit, just like our own spirit, teaches Himself? The prudent person will also recognize the Divinity of the Spirit from what follows next. For He says "and He will declare to you the things to come," and to know the future is preeminently a property of God. And since for human nature nothing else is so desirable as knowledge of the future, the Lord comforts the apostles with this as well. "So greatly," He says, "will He benefit you, that He will grant you even foreknowledge of the future; and this gift is considered the greatest of all." And since they must prepare themselves for trials, He says: "He will prepare you for what is about to happen to you, so that you do not fall through carelessness out of ignorance."

2102 Then he promises that they will be instructed by the coming of the Holy Spirit, who will teach them all truth. For since the Holy Spirit is from the Truth, it is appropriate that the Spirit teach the truth, and make those he teaches like the one who sent him. He says, all the truth, that is, the truth of the faith. He will teach them to have a better understanding of this truth in this life, and a fullness of understanding in eternal life, where we will know as we are known (see 1 Cor 13:12); "His anointing teaches you about everything, and is true, and is no lie" (1 Jn 2:27). Or, all the truth, that is, of the figures of the law, which understanding the apostles received from the Holy Spirit. We read in Daniel (1:17) that the Lord gave to his children wisdom and understanding.

2103 Now he excludes a difficulty which could have arisen. If the Holy Spirit will teach them, it seems that he is greater than Christ. This is not true, because the Spirit will teach them by the power of the Father and the Son, for he will not speak from himself, but from me, because he will be from me. Just as the Son does not act from himself but from the Father, so the Holy Spirit, because he is from another, that is, from the Father and the Son, will not speak from himself, but whatever he will hear by receiving knowledge as well as his essence from eternity, he will speak, not in a bodily way but by enlightening your minds from within: "I will bring her into the wilderness, and speak tenderly to her" (Hos 2:14); "Let me hear what God the Lord will speak" (Ps 85:8).

2104 Since the Holy Spirit hears from eternity, why does he say he will hear? We should say to this that eternity includes all time. Consequently, the Holy Spirit, who hears from all eternity, is said to hear in the present, in the past, and in the future. Yet at times he is said to hear in the future because the knowledge in question concerns things that are still in the future. He will speak, therefore, whatever he will hear, for he will not only teach about things that are eternal, but future things. Thus he adds, he will declare to you the things that are to come, which is a characteristic of God: "She has foreknowledge of signs and wonders" (Wis 8:8); "Tell us what is to come hereafter, that we may know that you are gods" (Is 41:23). This is characteristic of the Holy Spirit: "I will pour out my spirit on all flesh; your sons and your daughters shall prophesy" (Joel 2:28). So they would have no doubts about how they would know of the coming tribulations, which Christ predicted for them, he adds, and he will declare to you the things that are to come, that is, upon you.

Hence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me." Seeing so many signs and such great powers, no one could be scandalized, but only marvel.

(Ver. 4, 5.) And Jesus answered and said to them, 'Go and tell John what you hear and see: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up.' John had asked through his disciples: 'Are You the Coming One, or do we look for another?' Jesus shows the signs, not responding to what had been asked, but to the stumbling block of the messengers: 'Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up.' And what is no less important about these things,

The poor are evangelized. Either the poor in spirit, or certainly the poor in wealth (or works), so that there is no distinction in preaching between the noble and the lowly, the rich and the needy. These things confirm the strictness of the teacher, the truth of the instructor, that all are equal before him who can be saved. And what he says:

This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal.

But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it saith, "when these were come to Him, then He cured many." And yet what congruity was there, that being asked, "Art thou He," He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

Knowing therefore, as being God, the mind with which John had sent them, He straightway cured blind, lame, and many others; not to teach him (for how should He him that was convinced), but these that were doubting: and having healed them, He saith, "Go and show John again those things which ye do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them." And he added, "And blessed is he, whosoever shall not be offended in me;" implying that He knows even their unuttered thoughts. For if He had said, "I am He," both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, "Thou bearest record of Thyself." Wherefore He saith not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were "offended in Him," He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, "Blessed is he, whosoever shall not be offended in me." For indeed His secret meaning was of them when He said this.

He did not say, "Declare unto John that I am He that cometh." But knowing that John had sent his disciples to see the miracles, He said, "Tell John what you see, and certainly he will use that opportunity to bear witness more fully to you concerning Me." By the words "the poor have the good tidings" understand either those preaching the Gospel, that is, the apostles, who were poor fishermen and despised as common lowly people, or those listening to the Gospel and hearing of the eternal good things.

And Jesus answered them. Here Christ's answer is given. John and many disciples, as John says (c. 4). Therefore, there was a dispute among them, because they saw Christ's works and preferred him to John. But seeing John's abstinence, they prefer him to Christ. Hence, first he proposes the question; secondly, he commends John (v. 10).

In regard to the first he answers in terms of his coming and Passion. The time will come, when God will suffer and many will be scandalized, because "to the Jews a scandal" (1 Cor 1:23). Hence he answers when this will be. According to Chrysostom he wants to show that he whom the prophets had foretold has come. Hence three things were promised by the prophets: sometimes the coming of God, by some the coming of a new teacher, by some the coming of sanctification and redemption. How shall we say then that he will come? And he answers in the same way Isaiah (35:4) answers: "Behold God will come and save us." Hence you will see those miracles. Go and tell John what you hear in the teachings and see in the miracles. Again, a teacher was promised: "Be glad, O sons of Zion..., because he has given you a teacher of justice" (Jl 2:22).

The blind see..., and this literally. Then if you ask when he will come: "The spirit of the Lord is upon me; he has sent me to preach to the meek" (Is 61:1), and this is signified when he says the poor have the Gospel preached to them, i.e., poverty will be blessed. Hence above (5:3); "Blessed are the poor in spirit..." and Luke (4:18): "The spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor." Again, someone holy will come to sanctify sinners; hence Isaiah (8:13): "The Lord of hosts, him you shall regard as holy."

But if we speak in the moral sense, the entire process of man's sanctification is signified. For the sinner first suffers blindness, when the reason is darkened: "Like the untimely birth that never sees the sun" (Ps 58:8); "Bring forth the people who are blind but have eyes" (Is 43:8). He is said to be lame, when the mind is drawn to various things, as it says in 1 Kings (18:21): "How long will you go limping with two different opinions?" Likewise, he becomes ulcerous in treachery and leprous, because then he cannot be recalled and infects others. After that he becomes deaf, because chastening is not heard. Then he dies: "Awake, O sleeper, and arise from the dead" (Eph 5:14). All these the Lord heals. The last are the poor in spirit, so that no health remains in them: "My loins are filled with burning, and there is not health in my flesh" (Ps 38:7). These, too, the Lord heals and they rise to a certain mental soundness, in which is true peace: "Great peace have those who love your law; nothing can make them stumble" (Ps 119:165).

But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs.

(Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.

And when the Lord had shown forth all of himself in miraculous works, in giving sight to the blind, the power of walking to the lame, cleansing to the lepers, hearing to the deaf, voices to the mute, life to the dead and preaching to the poor, he said, "Blessed is the one who takes no offense at me." Now, had anything really been done through Christ that would cause John to take offense? Not in the least. For John himself also spent his time in his own teaching and work. However, one ought to look to a higher meaning that is both powerful and fitting. What does it mean that the poor have good news preached to them? Poor people are those who have abandoned their lives, who have taken up his cross and followed, who have been made humble in spirit. For such the kingdom of heaven is prepared. Because all experiences of this kind come together in the Lord and because his cross was to be a source of offense to many, he declared that people are blessed if their faith is not threatened by a cross or death or burial.

This saying, that they were blessed from whom there should be no offence in Him, showed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.

(Ver. 6.) And blessed is he who is not scandalized in me. He strikes down the messengers, as will be shown in the following.

And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

And to show John's disciples that the thoughts they were thinking did not escape His notice, He said, "Blessed is he whosoever shall not be offended in Me," for they had many doubts about Him.

Hence to some was promised sanctification, and after they were sanctified, others would be scandalized; therefore, he says, Blessed is he who is not scandalized in me. Hence it says, "So Jesus also suffered outside the gate, in order to sanctify the people through his own blood" (Heb 13:12). Therefore, he shows the signs of his coming. But if we speak in the moral sense, the entire process of man's sanctification is signified. For the sinner first suffers blindness, when the reason is darkened: "Like the untimely birth that never sees the sun" (Ps 58:8); "Bring forth the people who are blind but have eyes" (Is 43:8). He is said to be lame, when the mind is drawn to various things, as it says in 1 Kings (18:21): "How long will you go limping with two different opinions?" Likewise, he becomes ulcerous in treachery and leprous, because then he cannot be recalled and infects others. After that he becomes deaf, because chastening is not heard. Then he dies: "Awake, O sleeper, and arise from the dead" (Eph 5:14). All these the Lord heals. The last are the poor in spirit, so that no health remains in them: "My loins are filled with burning, and there is not health in my flesh" (Ps 38:7). These, too, the Lord heals and they rise to a certain mental soundness, in which is true peace: "Great peace have those who love your law; nothing can make them stumble" (Ps 119:165).

And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.

But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things.

(Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness...

Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John.

(Verse 7.) But as they were departing, Jesus began to speak to the crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings. If a harsh judgment had been pronounced against John, as many believe, then why is he now being praised so highly? But because the surrounding crowd did not know the mystery of the question, and thought that John doubted about Christ, whom he had pointed out with his finger, so that they would understand that John was not asking for himself, but for his disciples: Why, he said, do you go out into the desert? Is it perhaps to see a man resembling a reed that is carried by every wind, and to have doubts about the one he had previously proclaimed? Or is it possible that he is compelled by the stings of envy against me, and his preaching seeks empty glory, so that he may seek profits from it? Why does he desire riches, so that he may abound in feasts? He feeds on locusts and wild honey. Does he dress in soft clothing? The covering of his body is made of camel hair. Such food and clothing are received in the prison's lodging, and the preaching of truth has such a dwelling. But those who are flatterers and pursue gains, seeking wealth, and abound in pleasures, and dress in soft clothing, they are in the houses of kings. From which it is shown that a strict and austere life and preaching should avoid the courts of kings, and decline the palaces of soft people.

Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?

Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul.

For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For "as they departed, He began to say to the multitudes." Why, "as they departed?" That He might not seem to be flattering the man.

And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither doth He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.

And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.

Wherefore He saith, "What went ye out into the wilderness to see?" as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not "a reed" surely, that "ye went out to see shaken by the wind:" for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.

Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. "But John," saith He, "neither was such a character by nature, for neither was it a reed that ye went out to see; nor by giving himself to luxury did he lose the advantage he possessed." For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind?

Then lest they should say, "But what if at that time indeed he were such an one, but now is changed?" He added also what follows; his garments, his prison, and together with these the prophecy.

(in loc.) They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

Perhaps the multitudes heard John's question and were scandalized that even John himself might be unsure of Christ and had so quickly changed his opinion, although he had previously borne witness to Him. Christ allays this suspicion, then, by saying, John is not a reed, that is, one who changes easily. For if he were, why would you have gone out to him in the wilderness? You indeed would not have gone out to see a reed, a changeable man, but you went out to see a great and steadfast man. To be sure, he is still now what you thought him to be then.

As they went away. Here he satisfies the crowd's doubts. Although the crowds had heard John's witness to Christ, they now seemed to hesitate. For they could have three things in their heart, because a person changes his mind for three reasons: either on account of fickleness of mind, or for the sake of some profit, or on account of the human spirit's passing from ignorance of the truth to knowing it: "For God knows that the thoughts of men are vain" (Ps 94:11). Therefore, he first excludes fickleness from them; secondly, the desire for profit (v. 8); thirdly, he shows that he has prophetic truth (v. 9).

He says, therefore, As they went away. The Lord teaches us with remarkable tact, as he never wished to praise John in the presence of his disciples or anyone in his own presence: "Let another praise you and not your own mouth; a stranger and not your own lips" (Pr 27:2). Because if the one praised is good, he is embarrassed; if he is evil, he is flattered. Jesus began to preach to the crowds: "What did you go out into the desert to see? Did you go to see a reed?" No, but you went out to see a resolute man. For a reed is easily moved; hence a mind that changes quickly is regarded as a wind: "So that we may no longer be children, tossed to and fro with every wind" (Eph 4:14).

(Doctr. Christ. iii. 12.) In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some meaning therein, or else is dissolute.

But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel." Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come?" Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep." For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them.

(Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3)

(ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)

If the Lord had intended a higher meaning unfavorable to John, as many imagine that he did, in saying "Blessed is the one who takes no offense at me," why does he now speak about John with highest praise? Because the crowd that was present did not know the inner purpose of John's question. They thought John doubted Christ, although he himself had prophesied about him. Now the crowd learns that John asked not on his own behalf but on that of his disciples. "Why did you go out into the wilderness?" To see a man like a reed who is blown about by every wind, a man so irresolute that he cannot make up his mind about what he himself previously predicted? Or else, perhaps he is pricked by the goad of his envy for me, and his preaching runs after an empty fame, and he covets the money he may get by it? But why should this man desire wealth for abundance of feasting? He feeds on locusts and wild honey. Or wealth to wear soft clothes? His clothes are made of camel's hair. But people who are flatterers, and run after money, and covet wealth, and overflow with luxury and wear soft clothes—such people live in the palaces of kings. Thus it is shown that the austere way of life and the strict preaching must avoid the halls of kings and turn away from the palaces of the luxurious.

(Verse 8.) But what did you go out to see, a prophet? Yes, I tell you, and more than a prophet. In him, John is greater than the other prophets, because while they had predicted someone who was to come, he pointed to the one who has already come, saying: Behold the Lamb of God, behold him who takes away the sins of the world. And because to the privilege of being a prophet, John added the reward of baptizing his Lord, it follows that he increased in merits, fulfilling the testimony of Malachi, in which even an angel is prophesied (Mal. II). However, here the term 'angel' cannot be understood as referring to John by nature, but rather by the dignity of his office, that is, as a messenger who announced the coming of the Lord.

This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious.

Mystically; By the garment wherewith his body is clothed is his mind shown, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings' houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by dæmons.

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced. If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

Denying them any basis for saying that John later became soft by giving himself over to luxury, He says, This cannot be; that his clothing is made of hair shows that he is an enemy of luxury. For if he were wearing soft clothing and living in kings' houses, if he so desired luxury he would not be in prison. So then, learn that it does not befit a true Christian to wear luxurious clothing.

Likewise, he is not inconstant as seeking profit. Why then did you go out? For all riches pertain to some bodily use, such as food or clothing. And it is evident that neither of these had any influence. Therefore, there is no reason to believe that he says this for any advantage: Why then did you go out? To see a man clothed in soft raiment? But why does he make no mention of food? Because there was no question on that point. But he was clothed in camel's hair. Hence those who wear soft raiment are not in the desert but in kings' houses. Chrysostom explains it another way: Some are lightheaded by nature, others from pleasure, as Hosea (4:11) says: "Fornication and wine and intoxication take away understanding." He removes the first by what he said above; the second, when he says, wear soft garments; therefore, he is not inconstant from the pleasures of life.

But here a question can be raised about being clothed in pleasures: Is it a sin? If not, it should not have been charged against that rich man, who dressed in purple and fine linen every day (Lk 16:19). Augustine says that such things are not to be considered, but the intention of the user; for one should be dressed after the custom of those among whom he lives. Therefore, the custom needs further clarification. Hence some dress more sparingly, some more ornately; and both ways require a distinction. If more sparingly, then it is either for a good intention, and this is good, or is for vainglory, and this is evil. If more ornately, it is on account of pride, and this is evil; or for a symbol, as a bishop or priest, and this is good. Mystically, by men who wear soft garments are signified flatterers; for he is dressed in soft garments who is mollified by complimentary words, as proud men seek glory from words: "If a ruler listens to the words of a lie, all his officials will be wicked" (Pr 29:12).

But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him.

(Hom. in Ev. vi. 5.) The office of a prophet is to foretel things to come, not to show them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he showed as present by pointing Him out.

In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, "Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet;" He goes on, "For this is he of whom it is written, Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.

Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that was come. For, "I send," saith He, "my messenger before Thy face;" that is, nigh Thee. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here doth He stop, but adds afterwards His own suffrage as well.

Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet," -him, namely, who has not only preached or personally pointed out, but even baptized Christ.

John was more than a prophet because the other prophets only foretold Christ, while he was an eyewitness, indeed a great thing. And the others prophesied after their birth, while he, still in his mother's womb, recognized Christ and leapt.

But they might say: He is inconstant and speaks from a human spirit; therefore, he removes this: But what did you go out to see? A prophet? Hence he bears witness that he did not speak from a spirit that was human but prophetic. So he shows that he is a prophet and more than a prophet. For he was a prophet, as it says in Luke (1:76): "And you, child, shall be called a prophet of the Most High." Likewise, he raised him above the prophets, saying, I tell you, and more than a prophet. He said this for three reasons:

First, because the office of a prophet is to foretell the future; but he manifested not only the future but also things present, saying: "Behold the Lamb of God, behold him who takes away the sin of the world" (Jn 1:29). Secondly, he is not only called a prophet but the Baptizer, as above (c. 3); and the precursor, as in Luke (1:76): "You will go before the face of the Lord to prepare his ways." Thirdly, as to his manner: for he acted more miraculously than a prophet, because he prophesied from his mother's womb; the others did not, as it says in Luke (1:44): "For behold, when the voice of your greeting sounded on my ears, the infant in my womb leapt for joy."

(interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.

There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.

Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort." Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment." An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John.

(ubi sup.) For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

John is greater than the other prophets for this reason: the other prophets predicted to John that someone was to come, but John pointed out with his finger that he had indeed come, saying, "Behold, the Lamb of God, who takes away the sins of the world." And he reached not only the rank of a prophet but even to that of Baptist, by baptizing his Lord. This heightened his significance. He thereby fulfilled the prophecy of Malachi in which an angel is foretold. John belonged to the order of the angels not by nature but by the importance of his task. It means he was the messenger who would announce the coming of the Lord.

To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. (Mal. 3:1)) We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.

Then he shows in what respect He is greater, saying, This is he of whom it is written, Behold, I send my angel before thy face.

He shows wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, I send before thy face, that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ.

Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, who shall make ready thy way before thee;

For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

John was called an angel, both because of his angelic and almost immaterial way of life, and because he announced and proclaimed Christ. He prepared Christ's way by witnessing concerning Him and by baptizing unto repentance, for after repentance comes the forgiveness of sins, which Christ gives. Christ said these things after John's disciples had left so that He would not appear to be flattering him. The prophecy mentioned is of the prophet Malachi (Malachi 3:1).

This is he of whom it is written. Here he proves John's excellence: first, by a text; secondly, from his special privileges (v. 11). He says, therefore: I have said that he is more than a prophet, concerning whom Malachi (3:1) speaks: Behold, I sent my messenger [angel], who shall prepare your way before you... In this text John's outstanding qualities are mentioned: first, because he calls him an angel. For an angel is higher than a prophet, because as a priest is midway between a prophet and the people, so a prophet between angels and priests. But the angel is between God and prophets; hence Zechariah (1:9) says: "The angel who spoke in me." Angel is the name of an office, not of a nature; hence John is called an angel from his office. For there is a difference between an angel and a prophet, because the angels see openly; hence it says below (18:10): "I say to you, that their angels always behold the face of my Father in heaven." Angels always see God's face, but the prophets do not. Hence, as angels always see the face of the Father, so John saw Christ in a special way; and because it was a special way, he says my. He also says, before my face. When a king goes somewhere, many people precede him; but the more familiar ones go before his face. So John is considered more honorable, because he was sent before his face; for the nearer one is, the more honorable he is. Finally, he prepared the way, because he baptized; hence, he says, who shall prepare your way before you.

(Cont. Adv. Leg. et Proph. ii. 5.) The heretic argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of, which He speaks, Come, ye blessed of my Father, receive the kingdom, (Mat. 25:34) because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he.

"Yet he who is least in the kingdom of heaven is greater than he." Now, many would like to interpret this with reference to the Savior, as meaning that the one lesser in age is the greater in worth. However, let us interpret it simply to mean that every saint who is already with God is greater than anyone who remains expectant, as yet in the battle. For it is one thing to possess the crown of victory, another to be still fighting in the ranks. Some conclude that the very newest angel who serves God in heaven is greater than any one, even the best, who dwells on the earth still in expectation.

(Verse 11) Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it. For it does not immediately follow that if others are not greater than him, he is greater than others; but that he has equality with the other saints.

But whoever is lesser in the kingdom of heaven is greater than him. Many want to understand this about the Savior, that whoever is lesser in time is greater in dignity. But let us understand simply: that every saint, who is already with God, is greater than him who still stands in battle. For it is one thing to possess the crown of victory, another to still fight in the battle. Some want to receive the last angel in heaven ministering to the Lord as better than any first man who dwells on earth.

He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

"Verily I say unto you, among them that are born of women, there hath not arisen a greater than John the Baptist."

Now what He said is like this: "woman hath not borne a greater than this man." And His very sentence is indeed sufficient; but if thou art minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, "There hath not risen among them that are born of women a greater than John the Baptist."

But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself.

Wherefore this also, in an unsuspected way, He corrects by saying, "He that is less, in the kingdom of Heaven is greater than he." Less in age, and according to the opinion of the multitude, since they even called Him "a gluttonous man and a winebibber;" and, "Is not this the carpenter's son?" and on every occasion they used to make light of Him.

"What then?" it may be said, "is it by comparison that He is greater than John?" Far from it. For neither when John saith, "He is mightier than I," doth he say it as comparing them; nor Paul, when remembering Moses he writes, "For this man was counted worthy of more glory than Moses," doth he so write by way of comparison; and He Himself too, in saying, "Behold, a greater than Solomon is here," speaks not as making a comparison.

Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, "Among the gods there is none like unto Thee, O Lord:" and again, "There is no god like our God."

And moreover His saying, "There hath not risen among them that are born of women a greater than John," suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

The kingdom of heaven is Jesus the Christ himself, who exhorts all people to repentance and draws them to himself by love.

And who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift. Observe then the life of this marvellous man, who from the time of his childhood was set apart from dwelling in the world, and from intercourse with the children of men; and he was not first of all denied and polluted, and afterwards cleansed and purified, but his youth passed in purity before it arrived at the motions of nature which distinguish between good and evil things. And he was brought up in the wilderness, and he had not in him any worldly care whatsoever; and he did not taste by experience the wickedness of the children of men, and then cast it away, neither was he first moved by lusts and by passions, and afterwards came to peace of the thoughts by the labours of his freewill.

But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all.

As much as to say; What need to recount one by one the praises of John the Baptist; I say verily unto you, Among them that are born of women, &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used 'mulier' for 'femina;' as in that, Woman, behold thy son! (John 19:26)

As for the fact, then, that "others were not baptized"-they, however, were not companions of Christ, but enemies of the faith, doctors of the law and Pharisees. From which fact is gathered an additional suggestion, that, since the opposers of the Lord refused to be baptized, they who followed the Lord were baptized, and were not like-minded with their own rivals: especially when, if there were any one to whom they clave, the Lord had exalted John above him (by the testimony) saying," Among them who are born of women there is none greater than John the Baptist."

If John is being judged against other people according to being born from a woman, he will be found to be the greatest of them all. He alone was filled with the Holy Spirit inside his mother's womb, so that he "leaped," and his mother prophesied because she partook in this as well. But if John is judged in relation to those who are to partake of the Spirit in the kingdom of heaven, Jesus says, he will be found to be least. Thus Jesus says that John by no means partakes of such great grace as those who will be reborn into immortality after Jesus' resurrection from the dead and that John will experience physical death. At that time, however, the Spirit's abundance toward people will be so great that no one who has partaken of even the least part of it can afterward fall into death.

He declares this with certainty, that there is no one greater than John. But by saying "born of women" He excludes Himself, for Christ was born of a virgin, not of a woman, that is, one who is married. "Notwithstanding, He that is younger is greater than he in the kingdom of heaven." Since He has extolled the praises of John, lest they think that John is greater than He says here more clearly, I am the younger in age and the lesser in your opinion, yet I am greater than he in the kingdom of heaven, that is, in regards to spiritual and heavenly good things. For here I appear less than he, both because his birth preceded Mine and because he appears great to you, but there in the kingdom of heaven I am greater.

Amen, I say to you. Above the Lord commended John on the authority of a prophet [Malachi]; now he intends to commend him in his own words and explains the prophet's text. He does three things: first, he commends him as to the difference of every order and state; secondly, as to the difference between the Law and the Gospel (v. 12); thirdly, as to the difference between the present age and the future (v. 14).

First, he shows that he is outstanding among those on earth; secondly, he shows him lesser among the angels (v. 11b).

He says, therefore: it has been stated that John is an angel, and to put it briefly, I say to you, among those born of women there has arisen no one greater than John the Baptist. He was speaking in a proper sense, when he said, has arisen, because all are born children of wrath (Eph 2:3). Therefore, whoever can attain to the state of grace arises. Hence among those born of women. And he speaks precisely, in order that Christ be excluded from this generality, because "woman" suggests defilement, but "female", sex. Hence if son of woman is found anywhere, as in John (19:26): "Woman, behold your son," in that case it denotes sex, not defilement. But how can he say, among those born of women there has arisen no one greater? Is he for this reason greater than all? Jerome says that it does not follow: If a greater has not arisen, therefore he is greater. But Chrysostom says that he is greater than all. Therefore, according to the first explanation, I say that the argument would be valid among angels, where there is order, i.e., that the one than whom none is greater is the greatest; but among men it is not true, because among men there is no order according to nature but only according to grace. Again, if he is said to be greater than all the patriarchs of the Old Testament, it is not incongruous, because he is greater and more outstanding who has been called to a greater office. For Abraham is great among the patriarchs by reason of his faith; but Moses as to the office of prophet, as it says in Deuteronomy (34:10): "There has not arisen a prophet since in Israel like Moses." They had all been the Lord's precursors, but none was as great or more favored. Therefore he was raised to a greater office: "He will be great before the Lord" (Lk 1:15).

Yet he who is least in the kingdom of heaven is greater than he. Taking their stand from these words, some have found occasion for calumny; for they want to damn all the fathers of the Old Testament. For if he is greater than the others, it follows that the others are not among those to be saved, because by the kingdom of heaven the present Church is designated. Therefore, if John was not a member of the present Church, he was not among the number of the elect; nor, consequently, were the others.

But this opinion is erroneous, because it is evident that what the Lord says is in praise of John. However, this expression can be explained in three ways: first, so that by kingdom of heaven the order of the blessed is understood and whoever is least among them is greater than one on the way. Therefore the Lord calls the present state a childhood: "When I became a man, I put away the things of a child" (1 Cor 13:11); hence those on the way are called children. And this is true, if one is speaking of the actually greater; for one who has attained is actually greater. But it is otherwise with the virtually greater: for one small herb may be greater in efficacy but smaller in size than others.

It is explained in another way so that the present Church is designated by the kingdom of heaven. Then the lesser is not taken universally but in relation to time: "He that comes after me was made before me" (Jn 1:15). Hence, he that is lesser is greater than he.

It can also be explained a third way. For someone is called greater in two ways: either as to merit, and thus many patriarchs are greater than certain persons in the New Testament, as Augustine says that John's celibacy is not preferred to Abraham's marriage; or by comparing one state to another, as virgins outrank the married, although not every virgin is better than each married person. Hence John's greatness lies on a boundary, because he is greater than wayfarers but less than those who have attained, so that he holds a middle place.

From the days of John the Baptist the kingdom of heaven suffereth violence, and the violent take it by force; meaning that as many as do violence to themselves, and live righteously, and are not guided by their own notions, but have faith in God, all obtain that kingdom.

A hermit was living in a cave in the Thebaid with one well-tested disciple. It was usual for him to teach the disciple during the evening and show him how the soul should progress, and after the address he used to pray and send him away to sleep. Some devout laymen who knew of the hermit's ascetic life happened to visit him. He gave them counsel and they went away. Then he sat down after the evening prayers as usual to instruct the brother. But while he was talking, sleep overcame him. The brother waited for the hermit to wake and end with the usual prayer. But he went on sleeping and the brother went on sitting for a long time and in the end the disciple felt he must go and sleep though he was uneasy about it. So he pulled himself together, and resisted the temptation, and went back to sit by the hermit. A second time he was forced away by the longing for sleep, but he sat down again. This happened seven times, and still he went on resisting it. In the middle of the night the hermit woke up, and found him sitting nearby and said, 'Haven't you gone away yet?' He said, 'No, you did not send me away, abba.' The hermit said, 'Why did you not wake me up?' He answered, 'I did not dare to nudge you for fear of upsetting you.' They both got up and began to say the morning prayers. After that the hermit sent his disciple away. When the hermit was sitting alone, he was shown a vision of a glorious place, with a throne in it, and on the throne seven crowns. He asked the angel who showed him the vision, 'Whose crowns are those?' and he replied, 'They are the crowns of your disciple. God had given him this place and throne because of his goodness and tonight he has been granted these seven crowns.' The hermit was amazed and called his disciple to him with wonder and said, 'Tell me what you did all night.' He answered, 'Alas, abba, I did nothing.' The hermit could see that he was being humble and concealing something, and said, 'Look here, I can't rest until you tell me what you did and thought last night.' But the brother was not aware that he had done anything and could not say a word. Then at last he said to the hermit, 'Indeed, abba, I did nothing, except that seven times I was driven by wandering thoughts to go away and sleep; but you had not sent me away as you usually do, so I did not go.' Then the hermit at once understood that every time he resisted the temptation, God bestowed a crown on him. To the disciple he said nothing, thinking it best for his soul, but he told other directors of souls, to teach us how God can bestow crowns upon us even for resisting little temptations. It is good that a man discipline his whole self for God's sake. As it is written, 'The kingdom of heaven suffereth violence, and the violent take it by storm' (Matt. 11:12).

(non occ.) That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.

But because John admonishes us to great works, saying: "Bring forth therefore fruits worthy of repentance." And again: "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise"; now it is clearly given to understand what Truth means when it says: "From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent seize it." These words of the heavenly pronouncement must be thoroughly examined by us. For it must be asked how the kingdom of heaven can suffer violence. For who inflicts violence upon heaven? And again it must be asked, if the kingdom of heaven can suffer violence, why it endured that same violence from the days of John the Baptist, and not also before. But since the law says: "If anyone does this or that, let him die the death," it is clear to all who read that it struck all sinners with the punishment of its severity, but did not lead them back to life through repentance. But when John the Baptist, preceding the grace of the Redeemer, preaches repentance, so that the sinner who is dead from guilt may live through conversion, surely from the days of John the Baptist the kingdom of heaven suffers violence. But what is the kingdom of heaven, if not the place of the just? For the rewards of the heavenly homeland are owed only to the just, so that the humble, the chaste, the meek, and the merciful may arrive at the joys above. But when someone swollen with pride, or defiled by a sin of the flesh, or inflamed by anger, or impious through cruelty, returns to repentance after his faults and receives eternal life, the sinner enters, as it were, into a place not his own. Therefore from the days of John the Baptist the kingdom of heaven suffers violence, and the violent seize it, because he who proclaimed repentance to sinners—what else did he teach but that violence should be done to the kingdom of heaven?

(Hom. in Ev. xx. 14.) By the kingdom of heaven is meant the heavenly throne, whither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven.

As the nature of things demands, the more powerful exert violence, and the weaker are those on whom violence is exerted. We need to consider what is being attacked and what is suffering violence.

The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John's pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one's faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes.

John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. [Matt. 11:14] Christ is preached to some and acknowledged by others; he is born in some and loved by others. His own people spew him out, while strangers receive him; his closest [friends] attack him, while his enemies embrace him. Those who are adopted seek his heritage, while his family rejects him. The children repudiate the Covenant, while the servants acknowledge it. [Rom. 11:7-12] And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans.

Otherwise; The Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles.

(V.12) But from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear!

Because John the Baptist was the first who preached repentance to the people, saying, Repent ye, for the kingdom of heaven is at hand: rightly therefore from that day forth it may be said, that the kingdom of heaven suffereth violence, and the violent take it by force. For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature.

"And from the days of John the Baptist," saith He, "until now, the kingdom of heaven suffereth violence, and the violent take it by force."

And what sort of connexion may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. "For if all things are fulfilled even down to John, I am He that should come."

"For all the prophets," saith He, "and the law prophesied until John."

For the prophets would not have ceased, unless I were come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day "take by force" the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who hath so taken it? tell me. All who approach it with earnestness of mind.

Is it wonder if it knows how to extort the rains of heaven -(prayer) which was once able to procure its fires? Prayer is alone that which vanquishes God.

It would seem that this does not follow the train of thought, but it does. Consider this: Christ, by saying of Himself that He is greater than John, strongly urges them to believe in Him, showing that many are by force acquiring the kingdom of heaven, that is, faith in Him. And there is need of great force, for in order to leave father and mother and to despise one's own life, how much force is needed?

From the days of John the Baptist until now... Here he is commended on the basis of the distinction between the Old Testament and the New Testament, so that John's excellence is marked by the fact that he is the beginning of the New Testament and the end of the Old Testament. Thus he said: "He that is least in the kingdom of heaven is greater than he," which refers to the fact that he is the beginning of the New Testament; but from the days of John the Baptist, i.e., of his preaching, the kingdom of heaven suffers violence.

This is explained in three ways.

First, it is known that in cases of ravishment there is violence and a struggle. Hence it is required that a sinner, if he is able to reach the kingdom of heaven, must climb to spiritual things and struggle a great deal. It is explained in another way. It is known that rapine, properly speaking, means that something is taken by force contrary to the will of the owner. The preaching of salvation was made to the Jews and then to everyone through Christ: "I have not been sent except to the lost sheep of the house of Israel" (Mt 15:24). And although he was sent to them, they did not receive him; yet those to whom he was not sent seized it. Hence he says above: "Many shall come from the east and from the west, and shall recline with Abraham, Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast into the outer darkness" (Mt 8:12). And below (21:43): "The kingdom of heaven will be taken from you and given to a people producing the fruits of it." Therefore, they have taken it by violence. And this is Hilary's explanation. The third explanation is this: What is taken by violence is snatched quickly; hence Job: "As a torrent which rushes quickly into the valleys": and this is on account of the speed of its movement. And because preaching had so moved men's hearts, the motion seemed swift; therefore, he says, it suffers violence, because they tend toward the kingdom after the manner of someone in a hurry. Hence the Gospel began with him and he is its end.

This should not exclude the prophets who came after John the Baptist, for we read in the Acts of the Apostles that Agabus and Philip's four young unmarried daughters uttered prophecies. But insofar as the law and prophets of the Scriptures looked toward the future, they prophesied about our Lord. So when it is written, "All the prophets and the law up to the time of John have prophesied," the time of Christ is made known as those previous voices had said it would come. Then John showed he had come.

(Verse 13) For all the prophets and the Law prophesied until John. Not that they exclude the prophets after John. For we read in the Acts of the Apostles (Acts 11:21) that Agabus and the four virgin daughters of Philip prophesied. But what the Law and the prophets, whose writings we read, prophesied, they prophesied about the Lord. Therefore, when it is said, 'All the prophets and the Law prophesied until John,' it indicates the time of Christ, so that John, who they said would come, would show that he has come.

Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shows that this was now the time of Christ's coming; and that whom they had foretold should come, Him John showed to be already come.

"The days of John" and of Jesus are understood not in reference to time but in reference to the state of the soul of the hearer of the divine Scripture. And the word now marks out clearly the days of Jesus, which the psalm points to in this way: "In his days righteousness shall arise, and there will be an abundance of peace till the time when he is taken away." One who has been previously taught comes to the beginning of Jesus' discourses and still makes progress in introductory things by way of that road that appears to be rugged and steep. One thereby "takes by force" the kingdom of heaven, which "suffers violence." The expression "suffers violence" is not to be taken in an active sense but a passive, as if to say "it has been taken." But if the perfect Word, when he receives someone who was awaiting freedom under the law and prophetic schoolmasters and housekeepers, bestows on such a one his father's inheritance freely, then fittingly it is said that "all the prophets and the law prophesied until John."

In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event "sealed is vision and prophecy," that is, confirmed. And justly does the evangelist write, "The law and the prophets (were) until John" the Baptist.

And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John." Accordingly, (they think) that, with regard to the future, fasting was to be indifferently observed, by the New Discipline, of choice, not of command, according to the times and needs of each individual: that this, withal, had been the observance of the apostles, imposing (as they did) no other yoke of definite fasts to be observed by all generally, nor similarly of Stations either, which (they think) have withal days of their own (the fourth and sixth days of the week), but yet take a wide range according to individual judgment, neither subject to the law of a given precept, nor (to be protracted) beyond the last hour of the day, since even prayers the ninth hour generally concludes, after Peter's example, which is recorded in the Acts.

This, too, follows the same train of thought. For He is saying, I am He that cometh, for all the prophets have been fulfilled. They would not have been fulfilled if I had not come. Therefore, await nothing further.

Hence Christ says: For all the prophets and the Law prophesied until John, because all the prophets were for the sake of Christ and began to be fulfilled from the time of John's preaching. Hence Luke (24:44): "Everything written about me must be fulfilled." And this until John. Does this mean that there were no prophets after John? Do we not read below (23:34): "Behold, I sent you prophets, wise men and scribes"? The answer is that a prophet is sent for two purposes: to strengthen faith and to correct morals: "Where there is no prophecy the people cast off restraint" (Pr 29:18). To strengthen faith, as it says in 1 Peter (1:10): "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the Spirit of Christ within them." Hence prophecy served those two things: faith has now been established, because Christ's promises have been accomplished. But for the correction of morals, prophecy has never ceased nor will ever cease. Therefore John is outstanding, because he is between the Old and the New Law; hence he was sent before his face, as though at the same time as Christ.

He called John Elijah because of Elijah's power and spirit. And since this statement of Jesus was obscure, he left the understanding of it for those capable of perceiving its meaning. But the angel Gabriel also said this about John: "And he shall go before him in the spirit and power of Elijah," showing that he was the same as Elijah, even if, as a visible human being, he was other than Elijah.

As the Lord said to the Jews, and if ye are willing, receive it of John the Baptist: This is Elijah who was to come.

So John the Baptist is called Elijah, not in accordance with foolish philosophers and certain heretics who introduce the topic of metempsychosis (transmigration of souls) but because, according to other evidence of the gospel, he came in the spirit and goodness of Elijah and had either the same grace or power of the Holy Spirit. The austerity of their life and firm resolve were equally strong in Elijah and in John. Both lived in the desert. The former girded himself with a belt of skins, and the latter had a similar belt. The former was forced to flee because he accused Ahab and Jezebel of the sin of impiety in their lives. John was beheaded because he accused Herod and Herodias of unlawful marriage. There are those who think therefore that John is called Elijah because, just as Elijah would lead the way in the second coming of our Savior (according to Malachi) and would announce that the Judge was coming, so John acted at the first coming and because each was a messenger either of the first or second coming of our Lord.

(Verse 14, 15.) And if you want to receive it, he is Elijah who is to come. He who has ears to hear, let him hear. This which was said, if you want to receive it, he is Elijah, signifies a mystical understanding and requires intelligence, as the following words of the Lord demonstrate, saying: He who has ears to hear, let him hear. For if the meaning were clear and the sentiment evident, why would it be necessary for us to be prepared for its understanding? Therefore, John is called Elijah, not according to foolish philosophers and certain heretics, who introduce reincarnation, but because, as another testimony of the Gospel states, he came in the spirit and power of Elijah, he had the same grace or measure of the Holy Spirit. But the austerity of life and the firmness of mind of Elijah and John are equal. For Elijah lived in the desert, and so did John: Elijah wore a leather belt, and so did John. Elijah, because he accused King Ahab and Jezebel of impiety, was forced to flee (3 Kings 19); John, because he accused Herod and Herodias of unlawful marriage, was beheaded. There are those who think that John is called Elijah because just as Elijah is said to precede the second coming of the Savior according to Malachi, and announce the coming Judge, so did John in the first coming; and both are messengers of either the first coming of the Lord, or the second.

John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded.

That He says, This is Elias, is figurative, and needs to be explained, as what follows, shews; He that hath ears to hear, let him hear.

Then He states also another infallible sign, saying, "If ye will receive it, he is Elias, which was for to come." For "I will send you," it is said, "Elias the Tishbite, who shall turn the heart of the father to the children." This man then is Elias, if ye attend exactly, saith He. For "I will send," saith He, "my messenger before Thy face."

And well hath He said, "If ye will receive it," to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, "This is Elias," but, "If ye are willing to receive it, this is he," that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, "This is Elias, which was for to come," He added, to show that understanding is needed, "He that hath ears to hear, let him hear."

Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, "Which is the first commandment," and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, "The violent take it by force," He stirs them up to earnestness of mind; and by saying, "He that hath ears to hear, let him hear," He doth just the same thing.

As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.

I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not; " and again, in another passage, "And if ye will receive it, this is Elias, which was for to come." Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias? " and not rather in the sense of the divine prediction, "Behold, I will send you Elijah" the Tisbite? The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body.

Jesus is in effect saying: Just as Elijah will come toward the end of this present age preaching about my imminent appearance from heaven, in the same way this one has spread the good news of my coming, bringing an end to the old things. My coming is something new, a type of the state of things that is about to occur.

If you are willing, He says, to accept it, that is, if you judge the matter with a good disposition of mind, and not spitefully, he is the one whom the prophet Malachi called Elijah who was to come (Malachi 4:5. "And, behold, I will send to you Elijah the Tishbite before the great and glorious day of the Lord comes"). For both the Forerunner and Elijah have the same ministry. The one was the Forerunner of the first coming, while Elijah will be the forerunner of the second coming. Then, showing that it is an enigma that John is Elijah, and requires wisdom to understand it, He says:

And if you are willing to accept it, he is Elijah who is to come. Here he shows John's greatness as far as the distinction between present and future is concerned. For Elijah was the Lord's precursor; hence Malachi (4:5): "Behold, I will send you Elijah, the prophet...," and John is Elijah. But what is the Lord saying? For when John was asked if he was Elijah, he said that he was not. But this refutes a heresy which posited transmigration of souls, namely, that the soul went from one body and entered another body; therefore Elijah's soul had entered John, so they said. But this opinion is false, because he denied that he was Elijah. But Christ said that John was Elijah on account of three similarities: first, because, as one angel is said to be similar to another angel, because they are equal in office, so Elijah and John were equal in office, because both were precursors: "He will go before the face of the Lord to prepare his ways" (Lk 1:76). Also as to manner of life, because he led an austere life (1 Kg 19:6). Again, as to persecution, because as he was persecuted by Jezebel, so John by Herod. Hence if you are willing to accept it in the sense in which it should be taken, he is Elijah.

Thus urging them to ask and to learn.

And so that they might understand that he was speaking in a mystical way, he adds, he who has ears to hear, let him hear, i.e., he that has ears spiritually, let him hear and understand.