4 Fathers of the 1st Six Ecumenical Councils

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me."

But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me."

And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light."

And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory."

And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead."

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? "For learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order's sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here "find rest unto our souls," and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.

As the Lord Jesus was passing on from the ruler's house and proceeding to his own (as we read above): "And getting into a boat he crossed over and came to his own city," suddenly "two blind men cried out and said, 'Have pity on us, Son of David!' " They are not healed along the route, as they might expect, but only after he reached his house. They approach him and go inside. First, their faith is discussed that they may receive the light of true faith. Another sign is added to the first sign we mentioned about the ruler's daughter and the woman with a hemorrhage, so that what death and disability demonstrated in the one case, blindness demonstrated in the other. Both men were blind at the time the Lord was passing through this world on the way to his house. Unless they had exclaimed "Have pity on us, Son of David!" and in answer to Jesus' question "Do you believe that I can do this to you?" affirmed "Yes, Lord," they would not have received the pristine light.

(Verse 28, 29.) Have mercy on us, Son of David. And when he came into the house, the blind men came to him, and Jesus said to them: Do you believe that I can do this for you? They said to him: Yes, Lord. Then he touched their eyes, saying: Let it be done to you according to your faith. And their eyes were opened. Let Marcion and Manichaeus, and other heretics, who tear apart the Old Testament, hear this and learn that the Savior is called the Son of David. For if he was not born in the flesh, how is he called the son of David?

Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?

And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, "If it was of mere mercy that He saved, all men ought to be saved." For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him "Son of David," He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, "Believe ye that I am able to do this?" He did not say, "Believe ye that I am able to entreat my Father, that I am able to pray" but, "that I am able to do this?"

What then is their word? "Yea, Lord." They call Him no more Son of David, but soar higher, and acknowledge His dominion.

He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)

"And when He was come into the house, the blind men came to Him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto Him, Yea, Lord." He led the blind men along even as far as the house, to show their steadfast faith, and thus to condemn the Jews. He asks them if they believe, showing that faith can accomplish all things.

Then he tests the petitioners. First, in deed, by delaying to hear them. For faith is shown to be firm, when a request is not obtained at once: "If it seem slow, wait for it; it will surely come and will not delay" (Hab 2:3). Hence he led them, until he came to the house. When he entered the house... By that house is signified the Church, because it is God's house or heaven: "The heavens are the Lord's heavens" (Ps 115:16). Then he tests them by word: "Do you believe I am able to do this?" He does not ask this as though he did not know, but to increase their merit: "Man believes with his heart, and he confesses with his lips, and so is saved" (Rom 10:10). Likewise, he questions them, that their faith be shown and that they know they were justly given sight. He also questions them in order to move them to greater things, for it was a great thing to confess that he was the son of David. But it was not enough; consequently, he asks more of them: Do you believe I can do this?, namely, by my own power, i.e., something only God can do? They said to him: "Yes, Lord." So now they call him Lord, which is proper to God alone.

And then at last He for His part lays His hand upon them, saying, "According to your faith be it unto you." And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, "Let your eyes be opened," but, "According to your faith be it unto you;" which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.

Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, "Son, be of good cheer, thy sins be forgiven thee." And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.

"Then touched He their eyes, saying, According to your faith be it unto you. And their eyes were opened." He healed within the house and in private, to show us how to avoid vainglory. In everything He did He taught humility.

Then the granting of the request: first, the cure is mentioned; secondly, the effect of the cure (v. 30).

The cure occurred when he touched their eyes, saying..., hence he touched and spoke. Either would have been enough; yet he did both to signify that blindness is taken away by the word of God: "The Word was made flesh and dwelt among us, and we have seen his glory" (Jn 1:14). So he says, According to your faith be it done to you, because those who without faith are blind become illumined by the merit of faith.

(Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit.

Or He enjoins silence on the blind men, because to preach was the Apostles' office.

(Verse 30, 31.) And Jesus warned them, saying, "See that no one knows." But when they went out, they spread the news about him throughout that whole land. And the Lord, fleeing the glory of boastfulness because of his humility, had commanded this. And they, because of the remembrance of his grace, cannot remain silent about the kindness. Note, therefore, that something contrary to what was commanded must have happened. These blind men are healed in the tenth place.

The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.

Then after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness.

"For Jesus," it is said, "straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country."

They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.

And if in another place we find Him saying, "Go thy way, and declare the glory of God," that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.

"And Jesus sternly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country." Do you see Christ's humility? They spread abroad His fame in thanksgiving, not out of disobedience. But if in another place Christ says, "Go and tell of the glory of God" (Lk. 8:39), there is nothing contradictory in this. For He wants them to say nothing about Himself, but to speak of the glory of God.

Then the effect: and their eyes were opened. First, therefore, he gives light, and so is fulfilled what is said in John (1:4): "And the life was the light of men," and Isaiah (35:4): "He will come and save us."

Finally the charge: And Jesus sternly charged them. Why this? For elsewhere (Lk 8:39): "Return to your home, and declare how much God has done for you." Chrysostom: We can consider two things in regard to what is good in us: what is of God and what is of ourselves. What is of ourselves we should conceal; what is of God we should publicize, as Paul in Philippians (2:21): "Not looking after our own interests but those of Jesus Christ"; and in Matthew (5:16): "That they may see your good works and glorify your Father in heaven." Hence he says, See that no one knows this, teaching us to avoid vainglory.

Before these words, which we are now, with the Lord's help, to make the subject of discourse, Jesus had said, "These things have I spoken unto you, that in me ye might have peace;" which we are to consider as referring, not to the later words uttered by Him immediately before, but to all that He had addressed to them, whether from the time that He began to account them disciples, or at least from the time after supper when He commenced this admirable and lengthened discourse. He gave them, indeed, such a reason for speaking to them, that either all He ever spake to them may with the utmost propriety be referred to that end, or those especially, as His last words, which He now spake when on the eve of dying for them, after that he who was to betray Him had quitted their company. For He gave this as the cause of His discourse, that in Him they might have peace, just as it is wholly on this account that we are Christians. For this peace will have no temporal end, but will itself be the end of every pious intention and action that are ours at present. For its sake we are endowed with His sacraments, for its sake we are instructed by His works and sayings, for its sake we have received the earnest of the Spirit, for its sake we believe and hope in Him, and according to His gracious giving are enkindled with His love: by this peace we are comforted in all our distresses, by it we are delivered from them all: for its sake we endure with fortitude every tribulation, that in it we may reign in happiness without any tribulation.

Fitly therewith did He bring His words to a close, which were proverbs to the disciples, who as yet had little understanding, but would afterwards understand them, when He had given them the Holy Spirit of promise, of whom He had said before: "These things have I spoken unto you being yet present with you. But the Comforter, the Holy Ghost, whom the Father will send in my name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Such, doubtless, was to be the hour, wherein He promised that He would no more speak unto them in proverbs, but show them openly of the Father. For these same words of His, when revealed by the Holy Spirit, were no more to be proverbs to those who had understanding. For when the Holy Spirit was speaking in their hearts, there was not to be silence on the part of the only-begotten Son, who had said that in that hour He would show them plainly of the Father, which, of course, would no longer be a proverb to them when now endowed with understanding. But even this also, how it is that both the Son of God and the Holy Spirit speak at once in the hearts of their spiritual ones, yea the Trinity itself, which is ever inseparably at work, is a word to those who have, but a proverb to those who are without, understanding.

When, therefore, He had told them on what account He had spoken all things, namely, that in Him they might have peace while having distress in the world, and had exhorted them to be of good cheer, because He had overcome the world; having thus finished His discourse to them, He then directed His words to the Father, and began to pray. For so the evangelist proceeds to say: "These things spake Jesus, and lifted up His eyes to heaven, and said: Father, the hour is come; glorify Thy Son." The Lord, the Only-begotten and coeternal with the Father, could in the form of a servant and out of the form of a servant, if such were needful, pray in silence; but in this other way He wished to show Himself as one who prayed to the Father, that He might remember that He was still our Teacher. Accordingly, the prayer which He offered for us, He made also known to us; seeing that it is not only the delivering of discourses to them by so great a Master, but also the praying for them to the Father, that is a means of edification to disciples. And if so to those who were present to hear what was said, it is certainly so also to us who were to have the reading of it when written.

Wherefore in saying this, "Father, the hour is come; glorify Thy Son," He showed that all time, and every occasion when He did anything or suffered anything to be done, were arranged by Him who was subject to no time: since those things, which were individually future in point of time, have their efficient causes in the wisdom of God, wherein there are no distinctions of time. Let it not, then, be supposed that this hour came through any urgency of fate, but rather by the divine appointment. It was no necessary law of the heavenly bodies that tied to its time the passion of Christ; for we may well shrink from the thought that the stars should compel their own Maker to die. It was not the time, therefore, that drove Christ to His death, but Christ who selected the time to die: who also fixed the time, when He was born of the Virgin, with the Father, of whom He was born independently of time. And in accordance with this true and salutary doctrine, the Apostle Paul also says, "But when the fullness of the time was come, God sent forth His Son;" and God declares by the prophet, "In an acceptable time have I heard Thee, and in a day of salvation have I helped thee;" and yet again the apostle, "Behold, now is the accepted time; behold, now is the day of salvation." He then may say, "Father, the hour is come," who has arranged every hour with the Father: saying, as it were, "Father, the hour," which we fixed together for the sake of men and of my glorification among them, "is come, glorify Thy Son, that Thy Son also may glorify Thee."

The glorification of the Son by the Father is understood by some to consist in this, that He spared Him not, but delivered Him up for us all. But if we say that He was glorified by His passion, how much more was He so by His resurrection! For in His passion our attention is directed more to His humility than to His glory, in accordance with the testimony of the apostle, who says, "He humbled Himself, and became obedient unto death, even the death of the cross:" and then he goes on to say of His glorification, "Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." This is the glorification of our Lord Jesus Christ, that took its commencement from His resurrection. His humility accordingly begins in the apostle's discourse with the passage where he says, "He emptied Himself, and took upon Him the form of a servant;" and reaches "even to the death of the cross." But His glory begins with the clause where he says, "Wherefore God also hath exalted Him;" and reaches on to the words, "is in the glory of God the Father."

In order, then, that the Mediator between God and men, the man Christ Jesus, might be made lustrous or glorious by His resurrection, He was first humbled by suffering; for had He not died, He would not have risen from the dead. Humility is the earning of glory; glory, the reward of humility. This, however, was done in the form of a servant; but He was always in the form of God, and always shall His glory continue: yea, it was not in the past as if it were no more so in the present, nor shall it be, as if it did not yet exist; but without beginning and without end, His glory is everlasting. Accordingly, when He says, "Father, the hour is come; glorify Thy Son," it is to be understood as if He said, The hour is come for sowing the seed-corn of humility, delay not the fruit of my glory.

That the Son was glorified by the Father in His form of a servant, which the Father raised from the dead and set at His own right hand, is indicated by the event itself, and is nowhere doubted by the Christian. But as He not only said, "Father, glorify Thy Son," but likewise added, "that Thy Son may glorify Thee," it is worthy of inquiry how it was that the Son glorified the Father, seeing that the eternal glory of the Father neither suffered diminution in any human form, nor could be increased in respect of its own divine perfection. In itself, indeed, the glory of the Father could neither be diminished nor enlarged; but without any doubt it was less among men when God was known only in Judea: and as yet children praised not the name of the Lord from the rising of the sun to its going down. But inasmuch as this was effected by the gospel of Christ, to wit, that the Father became known through the Son to the Gentiles, assuredly the Son also glorified the Father. Had the Son, however, only died, and not risen again, He would without doubt have neither been glorified by the Father, nor have glorified the Father; but now having been glorified through His resurrection by the Father, He glorifies the Father by the preaching of His resurrection. For this is disclosed by the very order of the words: "Glorify," He says, "Thy Son, that Thy Son may glorify Thee;" saying, as it were, Raise me up again, that by me Thou mayest become known to all the world.

(Tr. civ) Our Lord, in the form of a servant, could have prayed in silence had He pleased; but He remembered that He had not only to pray, but to teach. For not only His discourse, but His prayer also, was for His disciples' edification, yea and for ours who read the same. Father, the hour is come, shews that all time, and every thing that He did or suffered to be done, was at His disposing, Who is not subject to time. Not that we must suppose that this hour came by any fatal necessity, but rather by God's ordering. Away with the notion, that the stars could doom to death the Creator of the stars.

(Tr. civ) But if He was glorified by His Passion, how much more by His Resurrection? For His Passion rather shewed His humility than His glory. So we must understand, Father, the hour is come, glorify Thy Son, to mean, the hour is come for sowing the seed, humility; defer not the fruit, glory.

These things spake Jesus, those things that He had said at the supper, partly sitting as far as the words, Arise, let us go hence; (c. 14:31.) and thence standing, up to the end of the hymn which now commences, And lifted up His eyes and said, Father, the hour is come; glorify Thy Son.

Thirdly, the disciples are strengthened by the aid of prayer in four ways.

Jesus spoke these things etc. Above, the Lord strengthened the disciples by example and by the word of instruction; here he strengthens them by the aid of prayer; and he does this in the present chapter, in which Christ's prayer is set forth. And the present chapter has four parts. In the first, the Lord seeks for himself the manifestation of glory. In the second, he seeks for the Apostles the preservation of holiness, there: Father, I have manifested your name etc. In the third, he seeks for those who will believe through the Apostles conformity of grace, there: I do not pray for them only, but for those etc. In the fourth, for both these and those the perpetuity of glory, there: Father, those whom you have given me, I will etc.

First, therefore, he seeks for himself the manifestation of his glory in this order. First is set forth the manner of asking, or praying; second, the fruit of the petition; third, the reason for being heard: fourth, the petition itself.

The manner of asking, therefore, is indicated in this, that Christ was asking devoutly and intently; as a sign of which he raised his eyes to heaven. Therefore he says: Jesus spoke these things, which have been said above, and lifting up his eyes to heaven, through devotion: above in chapter eleven: "Jesus, having lifted up his eyes, said: Father, I thank you, because you have heard me"; Psalm: "To you I have lifted up my eyes, you who dwell in the heavens"; Lamentations chapter three: "Let us lift up our hearts with our hands to the Lord".

Not only devoutly, but also humbly; whence he said: Father. He calls God Father, because he honors him as Father; above in chapter eight: "I honor my Father, and you have dishonored me".

He also asked with discernment; therefore he says: The hour has come, glorify your Son. He was asking with discernment, because he was seeking to be glorified at the time when the opportune moment had arrived. Concerning this hour it has often been said, above in chapters two and seven: "My hour has not yet come"; therefore he did not wish to be glorified through miracles, but when this hour had come, he sought to be glorified.

In this manner of praying, therefore, we are instructed that we should pray devoutly, humbly, and with discernment.

That your Son etc. Here the fruit of the petition is touched upon, and this is twofold, namely the manifestation of the divine name and our beatification. On account of the manifestation of the divine name he says: That your Son etc.: thus, Father, glorify your Son, that also your Son may glorify you, because for this reason he was dying: whence above in chapter twelve: "Father, glorify your name".

It is asked concerning this, that the Son prays: because if to pray belongs to one who is needy and powerless, and the Son can do all things, therefore he ought not to pray. If you say that he prays insofar as he is man: this amounts to nothing, because whatever he merited insofar as he is man, he merited from the instant of conception. I respond: It must be said that Christ prayed insofar as he was man: for according to his human nature he could not do all things. Even though he was worthy through grace, nothing prevented him from meriting this very thing by good works: whence by suffering and praying he merited to be glorified. But this was not to make what was unowed into something owed, but to make what was owed in one way owed on multiple grounds.

Again it is asked concerning this petition: Father, clarify or glorify your Son. To the contrary: Above in chapter eight: I do not seek my own glory: therefore he ought not to have sought his own glory or his own brightness. Again, according to which nature does he ask this? Not according to the divine, because according to that nature he can do all things: not according to the human, because he says a little later: Glorify me with the brightness which I had before the world was made: this could not have been according to the human nature. I respond: To the first it must be said that he sought brightness so that from it God might be glorified: whence he added: That your Son may glorify you: and this is not to seek one's own glory. For he seeks his own glory who seeks praise for himself without referring it to God. Or it must be said that he did not seek glory from men, because it is vain, but from God. To what is asked: according to which nature does he ask this? The heretic said from this that, since the Son existed before the world, he also prays according to that nature, because he was less than the Father. This Arius said. But Augustine says that this is understood according to the human nature, and is to be explained thus: with the brightness which I had with you, namely by predestination, because Romans 1: He was predestined as the Son of God in power. Otherwise it must be said that there is a difference between the one who asks and the one for whom or on whose behalf the request is made, in this: that the one who asks or prays, insofar as he does so, is inferior and powerless: but he for whom something is asked — this is twofold: either something is asked for him in himself, so that his need may be supplied, as when I ask for myself a sinner: or something is asked for him in others, so that his glory may be manifested: and thus I can ask something of God: God, manifest yourself, honor yourself. I say therefore that when it is asked: according to which nature was he asking? — if you ask about the one who asks, insofar as he asks, I say according to the human. If you ask: for whom was he asking? I say according to the divine. Whence me there indicates the divine hypostasis equal to the Father from eternity, whose equality he was asking to be manifested.

CHAPTER III. That no man should consider that the Son has any lack of God-befitting glory, though He be found to say, Father, glorify Thy Son.

Having given His disciples a sufficiency of things necessary for salvation, and incited them by fitting words and arguments to a more accurate apprehension of His doctrines, and made them best able to battle against temptation, and confirmed the courage of each one, he straightway changes the form of His speech for our profit, and turns it into a kind of prayer, allowing no interval to elapse between His discourse to them and His prayer to God the Father; herein also by His own conduct suggesting to us a type of admirable life. For the man who aims at serving God ought, I think, to bear in mind that he ought at all events either to be fond of discoursing to his brethren of things profitable or necessary for their salvation, or, if he be not so engaged, to hasten to employ the service of the tongue in supplications to God, so as to render it impossible for any random words to slip in between; for in this way the governance of the tongue may be well and suitably ordered. For is it not quite obvious that, in vain conversations, things blameworthy may very readily escape a man? Moreover, a wise man has said: In the multitude of words thou shalt not escape sin: but he that refraineth his lips is wise.

You may find besides another thing to admire, which is in no small degree profitable for us. The beginning of His prayer has reference to His own glory and that of God the Father, and afterwards, in intimate connection with this, He introduces His prayer for us. And why is this? The reason is one which convinces the pious man that loves God, and actually disposes the worker of good deeds to prayer. For just as we ought to perform good actions, and do all things, not turning to our own glory our zeal herein, but to the glory of the Father of the Universe, I mean God, for He says: Let your light shine before men, that they may see your good works, and glorify your Father Which is in heaven; so also it best befits us, when occasion calls us to prayer, to pray for what redounds to God's glory before what concerns ourselves, as indeed Christ also Himself enjoins us when He says: After this manner pray ye: Our Father Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done as in Heaven so on earth. Give us this day our daily bread. What Christ here does, then, ought to be to us the pattern of prayer. For it was necessary that not an elder or messenger, but Christ Himself, should manifest Himself to be our Leader and Guide in all good, and in the way which leadeth to God. For we are called, and are in very truth, as the prophet says, taught of God.

And what He says to His Father it is right that we should consider with the greatest care. For I think we ought in a spirit of the most earnest attention to handle the investigation of His words, and most carefully search after the true intent of His teaching. Father, then, He says, The hour is come; glorify Thy Son that Thy Son may also glorify Thee. So far as the mere form of His language is concerned, one could think that the speaker had some lack of glory; but any one who considers the majesty of the Only-begotten would, I think, quickly shrink from so grievous a conclusion. For it were great folly to think that the Son has any lack of glory, or falls short of the honour which is His due, though He is the Lord of glory, for so the inspired writings call Him. Especially when in another place we observe Him saying to His Father: O Father, glorify Me with the glory which I had with Thee before the world was. Then who can any longer doubt, or who is so demented and so far the enemy of all truth as not to know and confess that the Only-begotten is not bereft of Divine glory so far as His own Nature is concerned; but that since being in the form of God, and in perfect equality with Him, He counted it not a prize to be on an equality with God, but nevertheless descended to the humiliation of human nature, and emptied Himself of His glory, wearing this mean body; and from love towards us putting on the likeness of human littleness, now that the fitting time had actually arrived, at which He was destined, after fulfilling the mystery of our redemption, to gird Himself about with His pristine and essential glory; having wrought out the salvation of the whole world, and secured life and the knowledge of God to those that are therein; herein I say He shows that He has God's Will and favour, and makes this speech to Him, saying that He ought to recover the majesty due unto His Nature.

And how does He ascend into heaven? Surely He That even in the flesh showed Himself able to accomplish the deeds of a God was not in this subject to another's power, but ascended of Himself, being the Wisdom and Might of God the Father. For we must think that thus in no other way He accomplishes the words of a God with power. For all things are from the Father, but not without the Son. For how could God the Father perform any of His proper functions, if His Wisdom and Might, I mean the Son, were not with Him, and accomplishing with Him those things in which His power is seen in active operation? Therefore also the wise Evangelist who wrote this book at the beginning of His work says: All things were made by Him; and without Him was not any thing made. Since then the doctrine of His Consubstantiality compels us by consequence to think that all things proceed from the Father, but wholly through the Son in the Spirit, and that He, having slain death and corruption and taken away from the devil his kingdom, was about to illumine the whole world with the light of the Spirit, and to show Himself thereby henceforth in very deed the true God by Nature, He is impelled to say, Father, glorify Thy Son, that Thy Son may also glorify Thee. And no man of sense would maintain that the Son asks glory from the Father as a man from man, but rather that He also promises to give Him glory, as it were, in return. For it would be very unbecoming, nay rather wholly foolish, to have such an idea about God. The Saviour indeed spake these words to show how very necessary His own glory was to the Father, that He might be known to be Consubstantial with Him. For just as it would entail dishonour on God the Father, that the Son That was begotten of Him should not be such as He That is God by Nature and of God ought to be, so I think, to have His own Son invested with those attributes, which He is conceived of as having, and which are predicated of Him, will confer honour and glory upon Him. The Father therefore is glorified in the glory of His Offspring, as I said just now; giving glory to the Son, by considering throughout His earthly career, both from how great, and of what, a Father the Only-begotten sprang; and in turn receiving glory from the Son by the consideration of how great indeed is the Son, of Whom He is the Father. The honour and glory then, which is Theirs essentially and by Nature, will be reflected from the Son on the Father, and in turn from the Father on the Son.

If any man concede that, owing to the degradation of His Incarnation, our Lord here speaks more humbly than His true Nature warrants, for this was His custom, he will not altogether miss arriving at a proper conclusion, but will not quite attain to the truth in the inquiry. For, if He were seeking only honour from the Father, there would be nothing unlikely in setting down the request to the inferiority of human nature; but, since He promises to glorify the Father in turn, does it not follow of necessity, that we should readily embrace the view we have just given?

When an occasion calls us to prayer, it is fitting for us to pray for that which increases God's glory before we pray for that which concerns ourselves.… The Savior indeed spoke these words to show how very necessary his own glory was to the Father so that he might be known to be consubstantial with him … for the Father is glorified in the glory of his offspring.

The Father glorified his own Son, having put everything under the sun under his rule. The Father in turn was glorified through the Son. The Son was glorified by the Father, for he was entrusted with all things, because he is the Son and offspring of the one who can do everything. The Father in turn was glorified, just as a father is glorified by his own son [child]. When the Son was known to have accomplished willingly every mighty deed, the favor of his reputation passes on to the one who begat him.… This glory, then, passes on to us. That which is altogether subordinate, which has been put under the hand of the Word of God (who is mightier than all things) and which has been saved once and for all must remain for the good, since it is no longer ruled by death or governed by corruption or made subject to sins and ancient evils.

He does not say that the day or the time but that the hour has come. An hour contains a portion of a day. What was this hour?… He was now to be spit on, scourged, crucified. But the Father glorifies the Son. The sun, instead of setting, fled, and all the other elements felt that same shock of the death of Christ. The stars in their courses, to avoid complicity in the crime, escaped by self-extinction from beholding the scene. The earth trembled under the weight of our Lord hanging on the cross and testified that it did not have the power to hold within it him who was dying.… The centurion proclaimed, "Truly this was the Son of God." Creation is set free by the mediation of this sin offering. The very rocks lose their solidity and strength. Those who had nailed him to the cross confess that truly this is the Son of God. The outcome justifies the assertion. Our Lord had said, "Glorify your Son," testifying that he was not the Son in name only but properly the Son. "Your Son," he said. Many of us are sons [children] of God. But he is Son in another sense. He is the proper, true Son by nature, not by adoption; in truth, not in name; by birth, not by creation. After he was glorified, that centurion's confession touched on the truth. And so, when the centurion confesses him to be the true Son of God, none of his believers might doubt what one of his persecutors could not deny.

But perhaps this proves weakness in the Son. He waited to be glorified by one superior to himself. And who does not confess that the Father is superior, seeing that he himself said, "The Father is greater than I"? But beware that you do not let the honor of the Father impair the glory of the Son.… But the prayer, "Father glorify your Son," is completed by "that your Son also may glorify you." So then the Son is not weak, inasmuch as he gives back in his turn glory for the glory that he receives.… This petition for glory to be given and paid back is neither a robbery of the Father nor a depreciation of the Son. Rather, it shows the same power of divinity to be in both.

(iii. Tr. c. 10) He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. (Matt. 27:54) The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny.

(iii. de. Trin) But perhaps this proves weakness in the Son; His waiting to be glorified by one superior to Himself. And who does not confess that the Father is superior, seeing that He Himself saith, The Father is greater than I? But beware lest the honour of the Father impair the glory of the Son. It follows: That Thy Son also may glorify Thee. So then the Son is not weak, inasmuch as He gives back in His turn glory for the glory which He receives. This petition for glory to be given and repaid, shows the same divinity to be in both.

"Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee." Again He showeth us, that not unwilling He cometh to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action "glory," not only for Himself the Crucified, but also for the Father? since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; "Israel," it saith, "hath not known Me" (Isa. i. 3); but after the Crucifixion, all the world ran to Him.

(Hom. lxxx) After having said, In the world ye shall have tribulation, our Lord turns from admonition to prayer; thus teaching us in our tribulations to abandon all other things, and flee to God.

(Hom. lxxx. 1) He lifted up His eyes to heaven to teach us intentness in our prayers: that we should stand with uplifted eyes, not of the body only, but of the mind.

Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that "the Father, being the husbandman," must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto," He commended His disciples to the safe-keeping of the Father.

Jesus says, in effect, You gave the Son the kind of honor that accorded him universal dominion—although he would have received such honor later. And what a great honor it was already being the one chosen by God! Nonetheless, he says, you gave me this [honor], so glorify me, that is, in a way fitting to the honor of which you made me worthy. Reveal me before everyone at the time of my passion so that through the events that will happen on the cross everyone may know the greatness of my honor. They will recognize that I did not deserve to suffer, nor did I do so unwillingly, but I did it for the greater benefit of all people. So the words "glorify me" do not mean "give me glory." Rather, they mean "reveal my glory" that was given to me by you. With the same meaning he added, "So that the Son may glorify you," that is, from those things that were done to me [i.e., the Son], you also will be seen to be great and glorious through me. The more my works appear to be admirable, the more your dignity becomes known.

Having told the disciples that they would have sorrows, and having persuaded them not to lose heart, the Lord further encourages them with prayer, teaching us also in temptations to leave everything aside and turn to God. Otherwise. The present words are not a prayer, but a conversation with the Father. If in other cases (Matt. 26:39) He prays and bends His knees, do not be surprised at this. For Christ came not only to reveal Himself to the world, but also to teach every virtue. And a teacher must teach not only by words, but also by deeds. Wishing to show that He goes to His sufferings not unwillingly, but of His own will, He says: "Father, the hour has come." Behold, He desires this as something pleasant, and calls the matter at hand glory, and glory not His own only, but also the Father's. And so it was. For not the Son alone was glorified, but also the Father. For before the Cross, not even the Jews knew Him, as it is said: "Israel does not know Me" (Isa. 1:3); but after the Cross, the whole world flocked to Him.

Above, our Lord consoled his disciples by example and encouragement; here he comforts them by his prayer. In this prayer he does three things: first, he prays for himself; secondly, for the group of the disciples (v 6); thirdly, for all the faithful (v 20). He does three things with the first: first, he makes his request; secondly, he states the fruit of this request, that the Son may glorify you; thirdly, he mentions why his request deserves to be heard (v 4). In regard to the first point: first, we see the order he followed in his prayer; secondly, the way he prayed; thirdly, the words he used.

The order he followed was fitting, because he prayed after first encouraging them. So we read, When Jesus had spoken these words. This gives us the example to help by our prayers those we are teaching by our words, because religious teaching has its greatest effect in the hearts of those who hear it when it is supported by a prayer which asks for divine help: "Pray for us, that the word of the Lord may speed on and triumph" (2 Thess 3:1). Again, our sermon should end with a prayer: "The sum of our words is: 'he is the all.'"

The way he prayed is that he lifted up his eyes to heaven. There is a difference between the prayer of Christ and our own prayer: our prayer arises solely from our needs, while the prayer of Christ is more for our instruction, for there was no need for him to pray for himself, since together with his Father he answers prayers. He instructs us here by his words and actions. He teaches us by his actions in lifting up his eyes, so that we also will lift our eyes to heaven when we pray: "To you I lift up my eyes, O you who are enthroned in the heavens!" (Ps 123:1). And not just our eyes, but also our actions, by referring them to God: "Let us lift up our hearts and hands to God in heaven" (Lam 3:41). He teaches us by his words, for he said his prayer publicly, and said, so that those whom he taught by teaching he might also teach by praying. We are taught not just by the words of Christ, but also by his actions.

His words are effective; thus he says, Father, the hour has come. Their effectiveness is caused by three things. First, by the love of the one praying. For the Son is praying to his Father and petitioning the Father because of his love for the Father. So he says, Father, to show us that we should pray to God with the affection of his children: "And I thought you would call me, My Father, and would not turn from following me" (Jer 3:19).

Secondly, his prayer is effective because of the need for this prayer; for as he says, the hour has come, for his passion, about which he had said before: "My hour has not yet come" (2:4). The hour, I say, not the season, not the day, because Christ was to be seized right away. Not an hour fixed by fate, but chosen by his own plan and good pleasure. And it is appropriate that right before he prays he mentions his troubles, because God especially hears us when we are troubled: "In my troubles I cried to the Lord, and he heard me" (Ps 120:1); "Since we do not know what to do, we can only turn our eyes to you" (2 Chron 20:12). Thirdly, his prayer is effective because of its content, glorify your Son.

But the Son of God is Wisdom itself, and this has the greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How then can he speak of glory being glorified, especially since he is the splendor of the Father (Heb 1:3)? We should say that Christ asked to be glorified by the Father in three ways. First, in his passion, and this was done by the many miracles which occurred: for the sun was darkened, and the veil of the temple was rent, and graves were opened. This was referred to before (12:28): "I have glorified it," by the miracles occurring before the passion, "and I will glorify it again," during the passion. With this understanding Christ says, glorify me in my passion by showing that I am your Son. And so the centurion, after seeing the miracles, said: "Truly, this was the Son of God" (Mt 27:54).

Secondly, Christ sought to be glorified in his resurrection. His holy soul was always joined to God and possessed glory from the vision of God: "We have beheld his glory, glory as of the only Son from the Father" (1:14). From the beginning of his conception, his soul was glorified, but in the resurrection he had glory of body also, referred to in "Jesus Christ, who will change our lowly body to be like his glorious body" (Phil 3:21). Thirdly, he sought to be glorified in the knowledge of all people: "Because of her I shall have glory among the multitudes and honor in the presence of the elders" (Wis 8:10).

And so he says, glorify your Son, that is, show the entire world that I am your Son, in the strict sense: by birth, not by creation (in opposition to Arius, who said that the Son of God is a creature); in truth, not just in name (against Sabellius, who said that the same person is now called Father and then called Son); by origin, not adoption (in opposition to Nestorius, who said that Christ was an adopted son).

Now we see the fruit of his being glorified: first, the fruit is mentioned; secondly, it is explained, since you have given him power...

The fruit of the Son's being glorified is that the Father is glorified; thus he says, that the Son may glorify you. When Arius observed that our Lord said, glorify your Son, he supposed that the Father is greater than the Son. This is true if we consider the Son in his human nature: "The Father is greater than I" (14:28). Consequently, Christ adds, that the Son may glorify you (in the knowledge of men) to show he is equal to the Father as regards the divine nature. Now glory is renown joined with praise. Formerly, God was renowned among the Jews: "In Judah God is known" (Ps 76:1); but later, through his Son, he was known throughout the entire world. Holy people also increase God's renown by their good works: "That they may see your good works and give glory to your Father who is in heaven" (Mt 5:16). Above Christ said: "I do not seek my own glory; there is One who seeks it and he will be the judge" (8:50).

And then expanding still further how it was that the Father should be glorified by the Son, He says: "As Thou hast given Him power over all flesh, that He should give eternal life to all that Thou hast given Him." By all flesh, He meant every man, signifying the whole by a part; as, on the other hand, the whole man is signified by the superior part, when the apostle says, "Let every soul be subject to the higher powers." For what else did He mean by "every soul," save every man? And this, therefore, that power over all flesh was given to Christ by the Father, is to be understood in respect of His humanity; for in respect of His Godhead all things were made by Himself, and in Him were created all things in heaven and in earth, visible and invisible. "As," then, He says, "Thou hast given Him power over all flesh," so may Thy Son glorify Thee, in other words, make Thee known to all flesh whom Thou hast given Him. For Thou hast so given, "that He should give eternal life to all that Thou hast given Him."

(Tr. cv) But it is justly asked, how the Son can glorify the Father, when the eternal glory of the Father never experienced abasement in the form of man, and in respect of its own Divine perfection, does not admit of being added to. But among men this glory was less when God was only known in Judæa; and therefore the Son glorified the Father, when the Gospel of Christ spread the knowledge of the Father among the Gentiles. Glorify Thy Son, that Thy Son also may glorify Thee; i. e. Raise Me from the dead, that by Me Thou mayest be known to the whole world. Then He unfolds further the manner in which the Son glorifies the Father; As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. All flesh signifies all mankind, the part being put for the whole. And this power which is given to Christ by the Father over all flesh, must be understood with reference to His human nature.

(Tr. cv. 2) He saith, As Thou hast given Him power over all flesh, so the Son may glorify Thee, i. e. make Thee known to all flesh which Thou hast given Him; for Thou hast so given it to Him, that He should give eternal life to as many as Thou hast given Him.

As you have given him power over all flesh, that is, show that you have given him power over all flesh, that is, to save all flesh: Matthew, last chapter: "All power is given to me in heaven and on earth," and this for salvation: That all that you have given him, namely through predestination, he may give them eternal life, through glorification. Omne for omni: above in the sixth chapter: "This is the will of the Father who sent me, that everything which he has given me, I should not lose any of it, but should raise it up on the last day." And he explains what this eternal life is.

It is asked concerning what he says: As you have given him power over all flesh. To the contrary: In the last chapter of Matthew it is said that it was given after the resurrection. Again, if he gave him power over all flesh, and he himself gives to all what the Father gave him, namely eternal life: therefore all are saved. Augustine responds that you have given is understood here according to foreknowledge, that is, you foresaw that they would be given. Chrysostom, however, says that this is understood according to the divine nature: you have given from eternity; in Matthew it is said given, not then first bestowed, but manifested. As to the objection regarding of all flesh: the distribution is for the kinds of individuals, that is, concerning all flesh. Or if the distribution is made for the individuals of the kinds, then emphasis must be placed on the word you have given: because he did not give him all flesh, but gave him power over all flesh; but he gave him the predestined, that he might save them; but he gave him power over the wicked, that he might judge them.

CHAPTER IV. That it will in no way damage the glory of the Son, when He is said to have received aught from God the Father, since for this we can assign a pious reason.

In these words Christ expounds once more to us the kind of glory whereby God will exalt and glorify His own Son; and He will also Himself be glorified in turn by His own Offspring. And He expands the saying, and makes the point clear to our edification and profit. For what need had God the Father, Who knoweth all things, of learning the kind of request? He invites then the Father's goodness towards us. For since He is the High Priest of our souls, insomuch as He appeared as Man, though being by Nature God together with the Father, He most fittingly makes His prayer on our behalf; trying to persuade us to believe that He is, even now, the propitiation for our sins, and a righteous Advocate; as John saith. Therefore also Paul, wishing us to be of this mind, thus exhorts us: For we have not a high priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are; yet without sin. Then, since He is an High Priest, insomuch as He is Man, and, at the same time, brought Himself a blameless sacrifice to God the Father, as a ransom for the life of all men, being as it were the firstfruits of mortality, that in all things He might have the pre-eminence, as Paul says; and He reconciles to Him the reprobate race of man upon the earth, purifying them by His own Blood, and shaping them to newness of life through the Holy Spirit; and since, as we have often said, all things are accomplished by the Father through the Son in the Spirit; He moulds the prayer for blessings towards us, as Mediator and High Priest, though He unites with His Father in giving and providing Divine and spiritual graces. For Christ divideth the Spirit, according to His own Will and pleasure, to every man severally, as He will.

So far with reference to this. Now let us examine and declare what is meant by the form of prayer used. Father, then, He saith, glorify Thy Son, that Thy Son may also glorify Thee. How then, or in what manner, will what I have said be brought to pass? I will, He says, that as Thou hast given Me power over all flesh, that so also, all that Thou hast given Me may have life eternal. For the Father glorified His own Son, putting the whole world under His rule: and He was glorified Himself also in turn by Him. For the Son was glorified of the Father, being believed of all to be the Offspring and Fruit of Him That is all-powerful, and at His pleasure puts all things under the yoke of His Son's kingly power; and the Father was glorified in turn, so to speak, by His own Son. For since the Son was known to be able to accomplish all things at His pleasure, the splendour of His reputation has reached to Him That begat Him. As therefore, He says, Thou didst glorify and wast glorified, giving to the Son power and sovereignty over all, after the manner just now stated, so I will that nothing that Thou hast given Me be lost; for this honour will pass from the Father to the Son, and from the Son to the Father. For it was meet that all those who were wholly subject to, and under, the rule of the Word, the all-powerful God, now having been saved once for all, should also abide in blessings without end; so as to be freed from the power of death, and the dominion of corruption and sin, and should no longer lie in subjection to their ancient enemies.

And, as the words, Thou gavest Him authority over all flesh, may possibly perplex some simple-minded hearers, let us make a few reflections thereon which may be useful; without scruple, as it is necessary, even though language may be wholly inadequate to such an exposition. For the Lord will say this most suitably in the character He had assumed; I mean His humiliation and His lowly humanity. For listen to the argument: If indeed we feel ashamed, when we hear that He became a slave for our sakes, though Lord of all with the Father; and that He was set up as King upon His holy hill of Zion, though He had the power to reign over the universe by right of His own Nature, and borrowed it not from others; we must needs also feel ashamed, if He says that He receives anything as Man. And, if we marvel at His voluntary subjection, when we bear in mind the dignity that is His by birthright, why are we not also astonied when we hear this saying? For, possessing all things as God, He says that He receives as Man, to whom kingly power comes, not by natural right, but by gift. For What hast thou that thou didst not receive? will suit the limitations of created beings; and Christ is also a creature in so far as He is Man; though by Nature uncreate, in so far as He came from God. For all things are conceived of, as naturally and individually being in God's hand, and are so in truth; but all good things in us are borrowed and brought down to us by Divine grace. When then, as Man, being appointed to rule over us, He says that the Father has given Him power over all flesh, we must not be offended at it; for we must bear in mind the scheme of our redemption. But, if you choose to listen to His words as having more reference to His Divinity, think on what the Lord said to the Jews: Verily, verily, I say unto you, no man can come to Me except the Father which sent Me draw Him. For whom the Father will quicken, them, as by His own life-giving power, He brings to His Son, and through Him gives them power and wisdom; nay. if He will to bring any into subjection to His own rule, He calls them in no other way, save by the living and all-sufficient Might, whereby He rules over the universe----I mean His Son. For men, who have of themselves no power to accomplish anything that is above and beyond themselves, borrow from God the power, which can bring all things superhuman into subjection; for through Him, kings have their dominion, according to the Scripture, and monarchs through Him rule over the earth. And the God of the universe, having this power in Himself alone, subjects to Himself the race of man, who are reprobates from His love, and have shaken off the yoke of His kingdom, together with all beside; receiving, as it were, from His own might, the gift of dominion over them, and subjugating thereby whatsoever He will. For God the Father subjects them to His Son, as to His own power; and through Him wholly, and in no other way, all things that exist become His willing subjects, through obedience to His yoke. For as He endows with wisdom, and quickens with life, all things through Him, so also He rules over the universe through Him.

We must observe, however, that it was not to Israel alone any longer, that the favour of the Divine love of mankind was confined, but it was extended to all flesh. For that which is wholly subject to the power of the Saviour, will wholly partake in life and grace from Him.

The glory [that the Son would give to the Father] was that the Son, being made flesh, received power over all flesh from the Father, along with the charge of restoring eternal life to ephemeral beings like us who are burdened with the body.

Perhaps the Son is weak in that he receives power over all flesh. And indeed the receiving of power might be a sign of weakness if he were not able to give eternal life to those whom he receives. Yet the very fact of receiving is used to prove inferiority of nature. It might prove such is the case if Christ were not true God by birth as truly as is the Unbegotten. But if the receiving of power signifies neither more nor less than the birth by which he received all that he has, that gift does not degrade the Begotten, because it makes him perfectly and entirely what God is. God Unbegotten brought God only-begotten to a perfect birth of divine blessedness. It is, then, the mystery of the Father to be the author of the birth, but it is no degradation to the Son to be made the perfect image of his author by a real birth. The giving of power over all flesh—and this giving is done in order that eternal life might be given to all flesh—postulates the fatherhood of the giver and the divinity of the receiver. For giving signifies that the One is the Father and, in receiving the power to give eternal life, the other remains God the Son. All power is therefore natural and congenital to the Son of God. And though it is given, that does not separate him from his author. For that which is given is the property of his author, that is, power to bestow eternal life and to change the corruptible into the incorruptible. The Father gave all; the Son received all.

(iii. de Trin) For being made flesh Himself, He was about to restore eternal life to frail, corporeal, and mortal man.

(ix. de Trin. 31) If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness. But not if His receiving of power signifies His begetting, in which He received what He is. This gift cannot be counted for weakness. For the Father is such in that He gives; the Son remains God in that He hath received the power of giving eternal life.

"As Thou hast given Him power over all flesh." He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, "Go not into the way of the Gentiles" (Matt. x. 5), and after this time is about to say, "Go ye, and make disciples of all nations" (Matt. xxviii. 19), He showeth that the Father also willeth this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews.

"Of all flesh"? For certainly not all believed. Yet, for His part, all believed; and if men gave no heed to His words, the fault was not in the Teacher, but in those who received them not.

"That He should give eternal life to as many as Thou hast given Him." If here also He speaketh in a more human manner, wonder not. For He doth so both on account of the reasons I have given, and to avoid the saying anything great concerning Himself; since this was a stumblingblock to the hearers because as yet they imagined nothing great concerning Him.

He also shows what constitutes His glory and the Father's; the glory of God consists in this: that all flesh should believe and be benefited. For grace will not be limited to the Jews alone, but will extend to the whole world. He said this because He was about to send them to the Gentiles. Lest they consider this an innovation displeasing to the Father, He declares that authority over all flesh was given to Him by the Father. Before this, He said to them: "Do not go on the path to the Gentiles" (Matt. 10:5). What then does "over all flesh" mean? For not all believed, did they? But Christ, for His part, endeavored to bring all to faith; and if they did not heed Him, the fault lies not with the Teacher, but with those who do not accept Him. When you hear "You have given, I have received" (John 10:18), and the like, then understand that this is said by way of condescension, as we have said many times. For, always being careful not to say anything great about Himself, He condescends to the weakness of His listeners. And since they were scandalized when they heard great things about Him, He proclaims what is accessible to them, just as we too, when speaking with children, call bread, water, and everything else by the same names as they do. When the Evangelist speaks of the Lord (in his own person), listen to what he says: "all things received their being through Him" (John 1:3) and "to those who received Him, He gave the power to become children of God" (John 1:12). If He gives such power to others, did He Himself really not have it, but received it from the Father? Then even in these very words, which appear to be humble, something lofty is inserted. "That to all that You have given Him" — this is condescension; "He may give eternal life" — this is the authority of the Only-Begotten and of the Divinity. For to give life, and moreover eternal life, only God can do.

Now we have the fruit of Christ's request: first, we see the benefit conferred on us by Christ; secondly, he shows that this benefit is related to the glory of the Father (v 3).

He says, that the Son may glorify you, and this since you have given him power over all flesh. We should know that what acts in virtue of another tends in its effect to reveal that other: for the action of a principle which proceeds from another principle manifests this principle. Now whatever the Son has he has from the Father; and thus it is necessary that what the Son does manifests the Father. Thus he says to the Father, you have given him power over all human beings. By this power the Son ought to lead them to a knowledge of the Father, which is eternal life. This is the meaning of, that the Son may glorify you, since you have given him power over all flesh, that is, over all human beings: "All flesh shall see the salvation of God" (Lk 3:6).

You have given him this power, says Hilary, by giving, through an eternal generation, the divine nature to the Son, from which the Son has the power to embrace all things: "All things have been delivered to me by my Father" (Mt 11:27); "For the Father loves the Son, and shows him all that he himself is doing" (5:20). Or, in another way, you have given this power to Christ in his human nature because this nature is united with your Son to form one person. And in this way flesh has power over flesh: "All authority in heaven and on earth has been given me" (Mt 28:18); "And to him," that is, the Son of man, "was given dominion and glory and kingdom" (Dan 7:14).

He says, Father, you have given him power: Father, just as you have power, not to wrest things from your human creatures, but to give yourself to them, so you have given power to Christ in his human nature, power over all flesh, so that he may give eternal life to all whom you have given him, through eternal predestination: "My sheep hear my voice, and I know them" (10:27).

For you are translated from your former vain and tedious mode of life and have contemned the lifeless idols, and despised the demons, which are in darkness, and have run to the "true light," [John 1:9] and by it have "known the one and only true God and Father," [John 17:3] and so are owned to be heirs of His kingdom. For since you have "been baptized into the Lord's death," [Romans 6:3] and into His resurrection, as "new-born babes," [1 Peter 2:2] you ought to be wholly free from all sinful actions; "for you are not your own, but His that bought you" [1 Corinthians 6:19-20] with His own blood.

Since these things are so, and we have been taught by the greatest teacher that souls are set not far from the gaping jaws of death; that they can, nevertheless, have their lives prolonged by the favour and kindness of the Supreme Ruler if only they try and study to know Him,-for the knowledge of Him is a kind of vital leaven and cement to bind together that which would otherwise fly apart,-let them, then, laying aside their savage and barbarous nature, return to gentler ways, that they may be able to be ready for that which shall be given.

The one who believes in the Son believes also in the Father, for he believes in what is proper to the Father's essence. And thus the faith is one in one God. And the one who worships and honors the Son, in the Son worships and honors the Father. For the Godhead is one. And therefore the honor is one and the worship is one that is paid to the Father in and through the Son. And the one who worships in this way worships one God. For there is one God and none other.… Therefore, these passages are not written in order to deny the Son or with reference to him at all, but to overthrow falsehood. Notice how God did not speak these kinds of words to Adam at the beginning, although his Word was with him by whom all things came to be. For there was no need before idols came in. But when human beings made insurrection against the truth and named for themselves gods such as they did, then the need arose for such words in order to deny the gods that were not. … If then the Father is called the only true God, this is said not to the denial of him who said, "I am the Truth" but of those … who by nature are not true, as the Father and his Word are. And so the Lord himself added at once, "And Jesus Christ whom you have sent." Now had he been a creature, he would not have added this and ranked himself with his creator. For what fellowship is there between the True and the not true? But as it is, by including himself with the Father, he has shown that he is of the Father's nature. And he has given us to know that of the true Father he is true offspring.

We are distanced from eternity to the extent that we are changeable. But eternal life is promised to us through the truth. Our faith, however, stands as far apart from the clear knowledge of the truth as mortality does from eternity. At the present we put faith in things done in time on our account, and by that faith itself we are cleansed. In this way, when we have come to sight, as truth follows faith, so eternity may follow on mortality. Our faith will become truth, then, when we have attained to that which is promised to us who believe. And that which is promised to us is eternal life. And the Truth—not that which shall come to be according to how our faith shall be, but that truth that always exists because eternity is in it—the Truth then has said, "And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent." When our faith sees and comes to be truth, then eternity shall possess our now changed mortality.

Passing by [the Arians], however, we must see whether, when it is said to the Father, "that they may know you the one true God," we are forced to understand it as if he wished to intimate that the Father alone is the true God—in case we should not understand any to be God except the three together, the Father, Son and Holy Spirit. Are we therefore, from the testimony of the Lord, both to call the Father the one true God, and the Son the one true God, and the Holy Spirit the one true God, and the Father, the Son, and the Holy Spirit together, that is, the Trinity itself together, not three true Gods but one true God? Or because he added, "And Jesus Christ whom you have sent," are we to supply "the one true God," so that the order of the words is this, "That they may know you, and Jesus Christ whom you have sent, the one true God"? Why then did he omit to mention the Holy Spirit? Is it because it follows that whenever we name One who cleaves to One by a harmony so great that through this harmony both are one, this harmony itself must be understood, although it is not mentioned?

"And this," He adds, "is eternal life, that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent." The proper order of the words is, "That they may know Thee and Jesus Christ, whom Thou hast sent, as the only true God." Consequently, therefore, the Holy Spirit is also understood, because He is the Spirit of the Father and Son, as the substantial and consubstantial love of both. For the Father and Son are not two Gods, nor are the Father and Son and Holy Spirit three Gods; but the Trinity itself is the one only true God. And yet the Father is not the same as the Son, nor the Son the same as the Father, nor the Holy Spirit the same as the Father and the Son; for the Father and Son and Holy Spirit are three [persons], yet the Trinity itself is one God. If, then, the Son glorifies Thee in the same manner "as Thou hast given Him power over all flesh," and hast so given, "that He should give eternal life to all that Thou hast given Him," and "this is life eternal, that they may know Thee;" in this way, therefore, the Son glorifies Thee, that He makes Thee known to all whom Thou hast given Him. Accordingly, if the knowledge of God is eternal life, we are making the greater advances to life, in proportion as we are enlarging our growth in such a knowledge. And we shall not die in the life eternal; for then, when there shall be no death, the knowledge of God shall be perfected. Then will be effected the full effulgence of God, because then the completed glory. For glory, from which men are styled glorious, is thus defined: Glory is the widely-spread fame of any one accompanied with praise. But if a man is praised when the fame regarding him is believed, how will God be praised when He Himself shall be seen? Hence it is said in Scripture, "Blessed are they that dwell in Thy house; they will be praising Thee for ever and ever." There will God's praise continue without end, where there shall be the full knowledge of God; and because the full knowledge, therefore also the complete effulgence or glorification.

(vi. de Tr. c. 9) Dismissing then the Arians, let us see if we are forced to confess, that by the words, That they may know Thee to be the only true God, He means us to understand that the Father only is the true God, in such sense as that only the Three together, Father, Son, and Holy Ghost, are to be called God? Does our Lord's testimony authorize us to say that the Father is the only true God, the Son the only true God, and the Holy Ghost the only true God, and at the same time, that the Father, Son, and Holy Ghost together, i. e. the Trinity, are not three Gods, but one true God?

(Tr. c. 5) Or is not the order of the words, That they may know Thee and Jesus Christ, Whom Thou hast sent, to be the only true God? the Holy Spirit being necessarily understood, because the Spirit is only the love of the Father and the Son, consubstantial with both. If then the Son so glorifies Thee as Thou hast given Him power over all flesh, and Thou hast given Him the power, that He should give eternal life to as many as Thou hast given Him, and, This is life eternal, to know Thee, it follows that He glorifies Thee by making Thee known to all whom Thou hast given Him. Moreover, if the knowledge of God is life eternal, the more advance we make in this knowledge, the more we make in life eternal. But in life eternal we shall never die. Where then there is no death, there will then be perfect knowledge of God; there will God be most glorified, because His glory will be greatest. Glory was defined among the ancients to be fame accompanied with praise. But if man is praised in dependence on what is said of him, how will God be praised when He shall be seen? as in the Psalm, Blessed are they who dwell in Thy house: they will be alway praising Thee. (Ps. 83:4) There will be praise of God without end, where will be full knowledge of God. There then shall be heard the everlasting praise of God, for there will there be full knowledge of God, and therefore full glorifying of Him.

(i. de Trin. c. viii) What He said to His servant Moses, I am that I am; (Exod. 3) this we shall contemplate in the life eternal.

(iv. de Trin. c. xviii) For when sight has made our faith truth, then eternity shall take possession of and displace our mortality.

Rightly therefore did Christ point out that one achieves supreme happiness not by knowing any one of them, but by knowing both, when he said: "Eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent." As a consequence, those who follow the Lamb are said to have his name and the name of his Father written on their foreheads, which is to be glorified by this twofold knowledge.

But one of you may interpose and say: "Therefore knowledge of the Holy Spirit is not necessary, because when he said eternal life consisted of the knowledge of the Father and Son, he did not mention the Holy Spirit." True enough; but where there is perfect knowledge of the Father and the Son, how can there be ignorance of the goodness of both; which is the Holy Spirit? For no man has a complete knowledge of another until he finds out whether his will be good or evil. So, although it has been said: "Eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent," still, if that act of mission demonstrates the good pleasure both of the Father lovingly sending his Son and of the Son freely obeying the Father, then the Holy Spirit is not passed over in complete silence, for he is implied in the mention of so immense a grace. The Holy Spirit indeed is nothing else but the love and the benign goodness of them both.

In Christ is the consummation of every good. "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." Those things which are above, we ought to desire, to see, and to do.

Hence this fruit comes from Christ in a threefold manner, because Jesus Christ is the Son of God. Because He is Jesus, from Him comes the fruit of grace; because He is Christ, from Him comes the fruit of righteousness; because He is the Son of God, from Him comes the fruit of wisdom. For all these considerations both proceed from Christ and lead back to Him. If you come to the eternal rewards, these we shall not have except through Christ. John writes: "Now this is everlasting life, that they may know Thee, the only true God, and Him whom Thou hast sent, Jesus Christ."

This is, he says, eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent; 3 Kings 10: "Blessed are your men, and blessed are your servants, who stand before you always and hear your wisdom." "To know you is perfect justice," Wisdom 15; and glory is nothing other than perfect justice, because "to know your justice and your power is the root of immortality," and therefore of eternal life.

Likewise, there is a question about what he says: This is eternal life, that they may know you, the only true God. It is not only knowledge, but also love: or if you say that love is included in knowledge, why did he not place love there? Likewise, God is taken either essentially or personally. If personally, then the Holy Spirit is excluded. If essentially, then he added in vain: Whom you have sent, Jesus Christ, because knowledge of Christ-as-man does not pertain to the substantial reward, but knowledge of Christ-as-God does. To the first, it must be said that in knowledge which is face to face, love is necessarily understood; hence when it is said that "vision is the whole reward," love is not excluded. But it is spoken of more in terms of vision than love, because vision distinguishes what belongs to the homeland from what belongs to the way; but love does not. For now we do not see, yet nevertheless we love. As to the question of how God is taken: it must be said that if it stands there essentially, then what is added, and whom you have sent, is understood according to the human nature, according to which, even if the essence of the reward is not considered, nevertheless there will be a most intense delight in Christ-as-man, and so it is added: and whom you have sent, Jesus Christ. Or if it is taken personally, then Jesus Christ stands for the Son according to the divine nature, and the Holy Spirit is not excluded, because he is the union of the Father and the Son. Hence the word only is not added for the exclusion of the persons, because he who sees one person sees the other, but for the exclusion of false gods.

For the Cherubim also designate this, who looked upon one another. Nor is it without mystery that they looked upon one another with their faces turned toward the mercy seat, so that what the Lord says in John may be verified: "This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." For we ought to admire not only the essential and personal conditions of God in themselves, but also by comparison to the superadmirable union of God and man in the unity of the person of Christ.

That eternal generation is always most actual and most complete: although the actuality of any act is better expressed through the present tense, the completion and perfection of an act is most fully expressed through the past tense. Hence that eternal generation cannot be sufficiently expressed through any single tense; rather, it is necessary to employ diverse tenses for its expression, because it is above all time and has in itself whatever completeness can be signified through any tense. But by that reason by which all these are one in it, it is sufficiently expressed through no word whatsoever: for it is no wonder if the clamor of temporal words does not suffice to express that most quiet silence of eternity and of eternal generation, which is better understood than spoken: better believed in the present than understood: and will be better seen in the future than it is now believed: for, as the Savior says, this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent: to which we can in no way attain unless our intellect is more fully elevated above the variations of time and above the cloudiness of phantasms into the freedom of supercelestial rest.

This fountainhead, however, is in a certain way the origin of another totality. For since the Father produces the Son, and through the Son and with the Son produces the Holy Spirit, therefore God the Father, through the Son with the Holy Spirit, is the principle of all created things: for unless He produced them from eternity, He could not produce through them in time: and therefore by reason of that production in the Trinity He is rightly said to be the fountain of life. For just as He has life in Himself, so He gives the Son to have life in Himself, etc. Hence it is that eternal life is this alone, that the rational spirit, which flows from the most blessed Trinity and is the image of the Trinity, returns by way of a certain intelligible circle through memory, understanding, and will, through the deiformity of glory into the most blessed Trinity.

One who does not have the knowledge of good is wicked: for there is one good, the Father. And to be ignorant of the Father is death, just as to know him is eternal life, through participation in the power of the incorrupt One. And to be incorruptible is to participate in divinity. But revolt from the knowledge of God brings corruption.

For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless they believed on the Son whom He had sent. For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, "No man cometh to the Father but by me." But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent." Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins? For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Peter makes mention of Jesus Christ, not as though the Father should be omitted, but that the Son also might be joined to the Father.

What wonder is it, beloved brethren, if such is the prayer which God taught, seeing that He condensed in His teaching all our prayer in one saving sentence? This had already been before foretold by Isaiah the prophet, when, being filled with the Holy Spirit, he spoke of the majesty and loving-kindness of God, "consummating and shortening His word," He says, "in righteousness, because a shortened word will the Lord make in the whole earth." For when the Word of God, our Lord Jesus Christ, came unto all, and gathering alike the learned and unlearned, published to every sex and every age the precepts of salvation He made a large compendium of His precepts, that the memory of the scholars might not be burdened in the celestial learning, but might quickly learn what was necessary to a simple faith. Thus, when He taught what is life eternal, He embraced the sacrament of life in a large and divine brevity, saying, "And this is life eternal, that they might know Thee, the only and true God, and Jesus Christ, whom Thou hast sent." Also, when He would gather from the law and the prophets the first and greatest commandments, He said, "Hear, O Israel; the Lord thy God is one God: and thou shall love the Lord thy God with all thy heart, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself." "On these two commandments hang all the law and the prophets." And again: "Whatsoever good things ye would that men should do unto you, do ye even so to them. For this is the law and the prophets."

Look, therefore, while there is time, to the true and eternal salvation; and since now the end of the world is at hand, turn your minds to God, in the fear of God; nor let that powerless and vain dominion in the world over the just and meek delight you, since in the field, even among the cultivated and fruitful corn, the tares and the darnel have dominion. Nor say ye that ill fortunes happen because your gods are not worshipped by us; but know that this is the judgment of God's anger, that He who is not acknowledged on account of His benefits may at least be acknowledged through His judgments. Seek the Lord even late; for long ago, God, forewarning by His prophet, exhorts and says, "Seek ye the Lord, and your soul shall live." Know God even late; for Christ at His coming admonishes and teaches this, saying, "This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent." Believe Him who deceives not at all. Believe Him who foretold that all these things should come to pass. Believe Him who willgive to all that believe the reward of eternal life. Believe Him who will call down on them that believe not, eternal punishments in the fires of Gehenna.

That God alone must be worshipped. "As it is written, Thou shall worship the Lord thy God, and Him only shalt thou serve." Also in Exodus: "Thou shalt have none other gods beside me." Also in Deuteronomy: "See ye, see ye that I am He, and that there is no God beside me. I will kill, and will make alive; I will smite, and I will heal; and there is none who can deliver out of mine hands." In the Apocalypse, moreover: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach over the earth, and over all nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God rather, and give glory to Him: for the hour of His judgment is come; and worship Him that made heaven and earth, and the sea, and all that therein is." So also the Lord, in His Gospel, makes mention of the first and second commandment, saying, "Hear, O Israel, The Lord thy God is one God; " and, "Thou shalt love thy Lord with all thy heart, and with all thy soul, and with all thy strength. This is the first; and the second is like unto it, Thou shall love thy neighbour as thyself. On these two commandments hang all the law and the prophets." And once more: "And this is life eternal, that they may know Thee, the only and true God, and Jesus Christ, whom Thou hast sent."

That Christ is the First-born, and that He is the Wisdom of God, by whom all things were made. In Solomon in the Proverbs: "The Lord established me in the beginning of His ways, into His works: before the world He rounded me. In the beginning, before He made the earth, and before He appointed the abysses, before the fountains of waters gushed forth, before the mountains were settled, before all the hills, the Lord begot me. He made the countries, and the uninhabitable places, and the uninhabitable bounds under heaven. When He prepared the heaven, I was present with Him; and when He set apart His seat. When He made the strong clouds above the winds, and when He placed the strengthened fountains under heaven, when He made the mighty foundations of the earth, I was by His side, ordering them: I was He in whom He delighted: moreover, I daily rejoiced before His face in all time, when He rejoiced in the perfected earth." Also in the same in Ecclesiasticus: "I went forth out of the mouth of the Most High, first-born before every creature: I made the unwearying light to rise in the heavens, and I covered the whole earth with a cloud: I dwelt in the high places, and my throne in the pillar of the cloud: I compassed the circle of heaven, and I penetrated into the depth of the abyss, and I walked on the waves of the sea, and I stood in all the earth; and in every people and in every nation I had the pre-eminence, and by my own strength I have trodden the hearts of all the excellent and the humble: in me is all hope of life and virtue: pass over to me, all ye who desire me." Also in the eighty-eighth Psalm: "And I will establish Him as my first-born, the highest among the kings of the earth. I will keep my mercy for Him for ever, and my faithful covenant for Him; and I will establish his seed for ever and ever. If his children forsake my law, and walk not in my judgments; if they profane my judgments, and do not observe my precepts, I will visit their wickednesses with a rod, and their sins with scourges; but my mercy will I not scatter away from them." Also in the Gospel according to John, the Lord says: "And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest me to do. And now, do Thou glorify me with Thyself, with the glory which I had with Thee before the world was made." Also Paul to the Colossians: "Who is the image of the invisible God, and the first-born of every creature." Also in the same place: "The first-born from the dead, that He might in all things become the holder of the pre-eminence." In the Apocalypse too: "I am Alpha and Omega, the beginning and the end. I will give unto Him that is thirsting from the fountain of the water of life freely." That He also is both the wisdom and the power of God, Paul proves in his first Epistle to the Corinthians. "Because the Jews require a sign, and the Creeks seek after wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God."

CHAPTER V. That the Son will not be excluded from being true God, even though He named God the Father the only true God.

He defines faith as the mother of eternal life, and says that the power of the true knowledge of God will be such as to cause us to remain for ever in a state of incorruption, and blessedness, and sanctification. And we say that that is true knowledge of God, which cannot incur the reproach of turning aside to aught else, or running after things unseemly. For some have worshipped the creature rather than the Creator, and have dared to say to a block of wood: Thou art my Father; and to a stone, Thou hast begotten me. For to such abysmal ignorance did miserable men relapse, that they even gave, in all its fulness, the great Name of God, to senseless blocks of wood; and invested them with the ineffable glory of that Nature, which is over all. He calls God the Father, then, the only true God, by contrast to spurious gods, and with the intention to distinguish the true God, from those who are so named in error; for this is the object of His words. Very appropriately, then, He first speaks of God as being One and One only, and then makes mention of His own glory in the words: And Jesus Christ Whom Thou hast sent. For a man can in nowise attain to complete knowledge of the Father, unless side by side, and in most intimate connection with it, he lay hold on the knowledge of His Offspring; that is, the Son. For, if a man know what the Father is, he cannot but know also the Son. When, then, He said that the Father was the true God, He did not exclude Himself. For being in Him, and of Him, by Nature, He will be also Himself the true God and the only God, as He is the only God: for beside Him, there is none other god who is the only true God. For the gods of the heathen are devils. For the creation is enslaved, and I know not how any worship them, or sink into such a slough of unreasoning and sensuous folly. With the many gods, then, in this world, who are erroneously so conceived, and have won this spurious title, the only true God is brought into contrast; and the Son also, Who is by Nature in Him, and of Him, at once in diversity and in identity of Nature, according to a natural Unity. I say in diversity of Nature, because He has in fact an individual Existence; for the Son is the Son, and not the Father. In identity of Nature also, because the Son, Who came forth from Him, is inseparably joined by Nature, with the existence of His Father. For the Father is one with the Son, even though He is the Father; and is so spoken of, because He did in fact beget Him.

This, then, He says, is eternal life, that they should know Thee the only true God, and Jesus Christ Whom Thou hast sent. Then one of those who are never weary of hearkening to the Scripture, and seriously pursue the study of Divine doctrines, will ask: Do we say that knowledge is eternal life; and that to know the one true and living God will suffice to give us complete security of expectation, and nothing else be lacking? Then how is faith apart from works dead? And when we speak of faith, we mean the true knowledge of God, and nothing else; for by faith comes knowledge: and the prophet Isaiah bears us witness, who said to some: If ye do not believe neither shall ye understand. And that the writings of the holy men are referring to the knowledge which consists in barren speculations, a thing wholly profitless, I think you will perceive from what follows. For one of the holy disciples said: Thou believest that God is one; thou doest well: the devils also believe and shudder. What then shall we say to this? How does Christ speak truth, when He says that eternal life is the knowledge of God the Father, the One true God, and (with Him) of the Son? I think, indeed, we must answer that the saying of the Saviour is wholly true. For this knowledge is life, travailing as it were in birth of the whole meaning of the mystery, and vouchsafing unto us participation in the mystery of the Eucharist, whereby we are joined unto the living and life-giving Word. And for this reason, I think, Paul says that the Gentiles are made fellow-members of the body and fellow-partakers of Christ; inasmuch as they partake in His blessed Body and Blood; and our members may in this sense be conceived of, as being members of Christ. This knowledge, then, which also brings to us the Eucharist by the Spirit, is life. For it dwells in our hearts, shaping anew those who receive it into sonship with Him, and moulding them into incorruption and piety towards God, through life according to the Gospel. Our Lord Jesus Christ, then, knowing that the knowledge of the One true God brings unto us, and, so to speak, promotes our union with, the blessings of which we have spoken, says that it is eternal life; insomuch as it is the mother and nurso of eternal life, being in its own power and nature pregnant with those things which cause life, and lead unto it.

And I think we ought attentively to observe in what way Christ says that the knowledge of the One true God is perfected in us in all its fulness. For see how it cannot exist apart from the contemplation of the Son, and it is clear that it cannot exist apart from the Holy Spirit; for such is the nature of the belief in each Person of the Trinity, according to the Scripture. The Jews indeed, following in the steps of Moses' commandments, rejected the many false gods, and betook themselves to the worship of the One true God, under his guidance. Thou shalt worship the Lord thy God, saith the Law, and Him only shalt thou serve. But those who still cling to the worship of the One true God, as not yet having complete knowledge of Him they worship, are called thereto to know not that the Creator of all things is one only, the One true God, but that He is a Father and has begotten a Son; and moreover, and yet more than all this, to gaze attentively on Him in His unchangeable Likeness, that is, the Son. For through the lineaments of that which is modelled, we can readily attain to perfect knowledge of the model. Very necessary then was it, for our Lord Jesus Christ to tell us, that those who have been called through faith to sonship and eternal life, not only ought to learn that the true God is One only, but that He is also a Father; and is the Father of One Who became flesh for our sakes, and Who was sent to restore the corrupted nature of rational beings, that is, of mankind.

Are we saying that knowledge is eternal life? Are we saying that to know the one true and living God will suffice to give us complete security for the future without need of anything else? Then how is "faith apart from works dead"? When we speak of faith, we mean the true knowledge of God and nothing else, since knowledge comes by faith. The prophet Isaiah tells us this: "If you do not believe, neither shall you understand." But he is not talking about a knowledge that consists in barren speculations, which is entirely worthless. For one of the holy disciples said, "You believe that God is one; you do well. Even the demons believe—and shudder." What then shall we say to this? How is it that Christ speaks the truth when he says that eternal life is the knowledge of God the Father, the one true God, and with him of the Son? I think, indeed, we must answer that the saying of the Savior is completely true. For this knowledge is life, laboring as it were in birth of the whole meaning of the mystery and granting to us participation in the mystery of the Eucharist, whereby we are joined to the living and life-giving Word. And for this reason, I think, Paul says that the Gentiles are made fellow members of the body and fellow partakers of Christ, inasmuch as they partake in his blessed body and blood. And our members may in this sense be conceived of as being members of Christ. This knowledge, then, which also brings to us the Eucharist by the Spirit, is life. For it dwells in our hearts, reshaping those who receive it into sonship with him and molding them into incorruption and piety toward God through life, according to the Gospel. Our Lord Jesus Christ, then, knowing that the knowledge of the one true God brings to us and promotes our union with the blessings of which we have spoken, says that it is eternal life. It is the mother and nurse of eternal life, being in its power and nature pregnant with those things that cause life and lead to life.

But it must be clear to everyone that the truth or genuineness of something is evidenced in its nature and powers. For instance, true wheat is what grows to maturity with the beard bristling around it which is then purged from the chaff and ground into flour, baked into a loaf and taken for food. [Wheat] demonstrates the nature and uses that bread is known for.… What element of the Godhead, then, is lacking in the Son who possesses both the nature and power of God? For he had at his disposal the powers of the divine nature to bring into being the nonexistent and to create whenever he wanted.

But in what does eternal life consist? His own words tell us: "That they may know you, the only true God, and Jesus Christ whom you have sent." Is there any doubt or difficulty here, or any inconsistency? It is life to know the true God. But the bare knowledge of him does not give life. What, then, does he add? "And Jesus Christ whom you have sent." In you, the only true God, the Son pays the honor due to his Father. By the addition "and Jesus Christ whom you have sent," he associates himself with the true Godhead. The believer in his confession draws no line between the two, for his hope of life rests in both. And indeed, the true God is inseparable from him whose name follows in the creed. Therefore when we read, "That they may know you, the only true God, and Jesus Christ whom you have sent," these terms of sender and of sent are not intended, under any semblance of distinction either in name or interval [of time], to convey a difference between the true Godhead of Father and of Son. Rather, they are meant to be a guide to the devout confession of them as begetter and begotten.

But perhaps by saying "you the only," Christ severs himself from communion and unity with God. Yes, but after the words "you the only true God," does he not immediately continue, "and Jesus Christ whom you have sent"? I appeal to the sense of the reader: what must we believe Christ to be when we are commanded to believe in him also, as well as the Father the only true God? Or, perhaps, if the Father is the only true God, there is no room for Christ to be God. It might be so, if, because there is one God the Father, Christ were not the one Lord. The fact that God the Father is one leaves Christ nonetheless the one Lord. And similarly the Father's one true Godhead makes Christ nonetheless true God. For we can obtain eternal life only if we believe in Christ, as well as in the only true God.… But the faith of the church, while confessing the only true God the Father, confesses Christ also. It does not confess Christ true God without the Father the only true God. Nor does it confess the Father as the only true God without Christ. It confesses Christ true God, because it confesses the Father the only true God. Thus the fact that God the Father is the only true God constitutes Christ also as true God. The only-begotten God suffered no change of nature by his natural birth. And he who, according to the nature of his divine origin was born God from the living God, is, by the truth of that nature, inalienable from the only true God.

(iii. de Tr. c. 14) And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent.

(iv. de Tr. c. 9) The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by another. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God.

(v. de Tr. 3) But it must be clear to every one that the reality of any thing is evidenced by its power. For that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature, as to cause to be things which were not, and to do every thing which seemed good to Him.

(ix. de Trin) Because He says, Thee the only, does He separate Himself from communion and unity with God? He doth separate Himself, but that He adds immediately, And Jesus Christ Whom Thou hast sent. For the Catholic faith confesses Christ to be true God, in that it confesses the Father to be the only true God; for natural birth did not introduce any change of nature into the Only-Begotten God.

The Evangelists, too, when they declared that the one Father was "the only true God," did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." And those very apostles, who said "that there is one God," said also that "there is one Mediator between God and men." Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" for the life and salvation of the world.

Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God, and to call Him alone Father? But He did the rather distinguish those who by word merely (verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one [in mistake] for another. And if He did indeed teach us to call one Being Father and God, while He does from time to time Himself confess other fathers and gods in the same sense, then He will appear to enjoin a different course upon His disciples from what He follows Himself. Such conduct, however, does not bespeak the good teacher, but a misleading and invidious one. The apostles, too, according to these men's showing, are proved to be transgressors of the commandment, since they confess the Creator as God, and Lord, and Father, as I have shown-if He is not alone God and Father. Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father, thus imposing upon them the necessity of confessing the Creator as their Father, as has been pointed out.

"And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent." "The only true God," He saith, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they will not allow this, but on account of this word "only" reject the Son from being true God, in this way as they proceed they reject Him from being God at all. For He also saith, "Ye seek not the glory which is from the only God." (c. v. 44.) Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God.

Why, when Paul saith, "Or I only and Barnabas" (1 Cor. ix. 6), doth he exclude Barnabas? Not at all; for the "only" is put by way of distinction from others. And, if He be not true God, how is He "Truth"? for truth far surpasses what is true. What shall we call the not being a "true" man, tell me? shall we not call it the not being a man at all? so if the Son is not true God, how is He God? And how maketh He us gods and sons, if He is not true?

And since these things are so, as we have shown, it is plain that no other hope of life is set before man, except that, laying aside vanities and wretched error, he should know God, and serve God; except he renounce this temporary life, and train himself by the principles of righteousness for the cultivation of true religion. For we are created on this condition, that we pay just and due obedience to God who created us, that we should know and follow Him alone. We are bound and tied to God by this chain of piety; from which religion itself received its name.

If Christ is only a man, why did he lay down for us such a rule of faith as to say, "But this is life eternal, that they may know you the one and true God, and Jesus Christ whom you have sent"? If he had not wanted himself to be understood also as God, why did he add, "And Jesus Christ whom you have sent" unless it is because he wanted to be accepted as also God? Because, if he had not wanted himself to be understood as God, he would have added "and the man Jesus Christ whom you have sent." But as it is, neither Christ added this nor did he hand down to us that he is only man. Rather, he joined [himself] to God so that he might also by this union be understood as God, as indeed he is.

God, accompanied by the article [in Greek], is very God. Therefore also the Savior says in his prayer to the Father, "That they may know you the only true God." But everything made divine because of the very God by partaking of his divinity would be most properly called not God but god.

The cause of eternal life is steadfast faith, and to believe in one God, and to not attribute to others the title of God but to believe not only in the Father but also in the Son who was incarnated for us and was sent for the salvation of humankind. This doctrine expels the lie of the polytheistic error. It admits only one God while also surpassing the Jewish belief—inasmuch as the Jews worship only the Father. They surely do not understand that from the Father, by means of an unspoken word, his Son was born. It also teaches Christians to worship both the God begotten from the Father and the Spirit that is provided from the Father through the Son and is in its own existence consubstantial with the Father and the Son—the very one who is perfect life and the cause of eternal life.

He called the Father "the only true God" to distinguish Him from the falsely-named gods of the pagans, not separating Himself from the Father (away with such a thought!). For He too, being the true Son, cannot be a false god, but is the true God, as this very same evangelist says in his catholic epistle concerning the Lord: "Jesus Christ is the true God and eternal Life" (1 John 5:20). If the heretics insist that the Son is a false god because the Father is called the only true God, then let them know that this very same evangelist says of the Son: "That was the true Light" (John 1:9). Is the Father then, according to their understanding, a false Light? But no, away with such a thought! Therefore, when he calls the Father the true God, he calls Him so in distinction from the false gods of the pagans, just as in the words "you do not seek the glory that comes from the only God" (John 5:44), according to the heretics' understanding it would follow that since the Father is the only God, the Son is not God at all. But such a conclusion is truly insane.

But is the eternal life given to men related to the glory of the Father? Indeed it is, for this is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent, who was sent so that the Father could be glorified by being known by men.

Two things need explanation here. First, why he says, this is eternal life, that they may know. Note that strictly speaking, we call those things living which move themselves to their activities. Those things which are only moved by other things are not living, but dead. And so all those activities to which an active thing moves itself are called living activities, for example, to will, to understand, to sense, to grow and to move about. Now a thing is said to be alive in two senses. First because it has living activities in potency, as one who is asleep is said to have sensitive life because it has the power to move itself about, although it is not actually doing so. Or, something is said to be alive because it is actually engaged in living activities, and then it is alive in the full sense. For this reason one who is asleep is said to be half alive. Among living activities the highest is the activity of the intellect, which is to understand. And thus the activity of the intellect is living activity in the highest degree. Now just as the sense in act is identified with the sense-object in act, so also the intellect in act is identified with the thing understood in act. Since then intellectual understanding is living activity, and to understand is to live, it follows that to understand an eternal reality is to live with an eternal life. But God is an eternal reality, and so to understand and see God is eternal life.

Accordingly our Lord says that eternal life lies in vision, in seeing, that is, it consists in this basically and in its whole substance. But it is love which moves one to this vision, and is in a certain way its fulfillment: for the completion and crown of beatitude (happiness) is the delight experienced in the enjoyment of God, and this is caused by charity. Still, the substance of beatitude consists in vision, seeing: "We shall see him as he is" (1 Jn 3:2).

Secondly, we should explain the phrase, you the only true God. It is clear that Christ was speaking to the Father, so when he says, you the only true God, it seems that only God the Father is true God. The Arians agree with this, for they say that the Son differs by essence from the Father, since the Son is a created substance, although he shares in the divinity more perfectly and to a greater degree than do all other creatures. So much more that the Son is called God, but not the true God, because he is not God by nature, which only the Father is.

Hilary answers this by saying that when we want to know whether a certain thing is true, we can determine it from two things: its nature and its power. For true gold is that which has the species of true gold; and we determine this if it acts like true gold. Therefore, if we maintain that the Son has the true nature of God, because the Son exercises the true activities of divinity, it is clear that the Son is true God. Now the Son does perform true works of divinity, for we read, "Whatever he does, that the Son does likewise" (5:19); and again he said, "For as the Father has life in himself," which is not a participated life, "so he has granted the Son also to have life in himself" (5:26); "That we may be in his true Son, Jesus Christ. This is the true God and eternal life" (1 Jn 5:20).

According to Hilary, he says, you the only true God, in a way that does not exclude another. He does not say without qualification, you the only, but adds and Jesus Christ whom you have sent. It is like saying: that they know you and Jesus Christ whom you have sent to be the one and only true God. This is a pattern of speaking that we also use when we say: "You alone, Jesus Christ, are the most high, together with the Holy Spirit." No mention is made of the Holy Spirit because whenever the Father and the Son are mentioned, and especially in matters pertaining to the grandeur of the divinity, the Holy Spirit, who is the bond of the Father and Son, is implied.

Or, according to Augustine in his work, The Trinity, he says this to exclude the error of those who claim that it is false to say that the Father is God, and the Son is God, and the Holy Spirit is God; while it is true to say that the Father and the Son and Holy Spirit are one God. The reason for this opinion was that the Apostle said that "Christ is the power of God and the Wisdom of God" (1 Cor 1:24). Now it is clear that we cannot call anyone God unless he has divine power and wisdom. Therefore, since these people held that the Father was wisdom, which is the Son, they held further that the Father considered without the Son would not be God. And the same applies to the Son and the Holy Spirit.

The incarnation of the Son of God is indicated by saying that he was sent. So when he says here, and Jesus Christ whom you have sent, we are led to understand that in eternal life we will also rejoice in the humanity of Christ: "Your eyes will see the king," that is, Christ, "in his beauty" (Is 33:17); "He will go in and out and find pasture" (10:9).

But God is first of all glorified here, while He is being made known to men by word of mouth, and preached through the faith of believers. Wherefore, He says, "I have glorified Thee on the earth: I have finished the work which Thou gavest me to do." He does not say, Thou orderedst; but, "Thou gavest:" where the evident grace of it is commended to notice. For what has the human nature even in the Only-begotten, that it has not received? Did it not receive this, that it should do no evil, but all good things, when it was assumed into the unity of His person by the Word, by whom all things were made? But how has He finished the work which was committed unto Him to do, when there still remains the trial of the passion wherein He especially furnished His martyrs with the example they were to follow, whereof, says the apostle Peter, "Christ suffered for us, leaving us an example, that we should follow His steps:" but just that He says He has finished, what He knew with perfect certainty that He would finish? Just as long before, in prophecy, He used words in the past tense, when what He said was to take place very many years afterwards: "They pierced," He says, "my hands and my feet, they counted all my bones;" He says not, They will pierce, and, They will count. And in this very Gospel He says, "All things that I have heard of my Father, I have made known unto you;" to whom He afterward declares, "I have yet many things to say unto you, but ye cannot bear them now." For He, who has predestinated all that is to be by sure and unchangeable causes, has done whatever He is to do: as it was also declared of Him by the prophet, "Who hath made the things that are to be."

In a way similar, also, to this, He proceeds to say: "And now, O Father, glorify thou me with Thine own self with the glory which I had with Thee before the world was." For He had said above, "Father, the hour is come; glorify Thy Son, that Thy Son may glorify Thee:" in which arrangement of the words He had shown that the Father was first to be glorified by the Son, in order that the Son might glorify the Father. But now He said, "I have glorified Thee on the earth: I have finished the work which Thou gavest me to do; and now glorify Thou me;" as if He Himself had been the first to glorify the Father, by whom He then demands to be glorified. We are therefore to understand that He used both words above in accordance with that which was future, and in the order in which they were future, "Glorify Thy Son, that Thy Son may glorify Thee:" but that He now used the word in the past tense of that which was still future, when He said, "I have glorified Thee on the earth: I have finished the work which Thou gavest me to do." And then, when He said, "And now, O Father, glorify Thou me with Thine own self," as if He were afterwards to be glorified by the Father, whom He Himself had first glorified; what did He intimate but that, when He said above, "I have glorified Thee on the earth," He had so spoken as if He had done what He was still to do; but that here He demanded of the Father to do that whereby the Son should yet do so; in other words, that the Father should glorify the Son, by means of which glorification of the Son, the Son also was yet to glorify the Father?

(Tr. cv) But God is first glorified here, when He is proclaimed, made known to, and believed in, by men: I have glorified Thee on the earth.

(Tr. cv) Not Thou commandest Me, but, Thou gavest Me, implying evidently grace. For what hath human nature, even in the Only-Begotten, what it hath not received? But how had He finished the work which had been given Him to do, when there yet remained His passion to undergo? He says He has finished it, i. e. He knows for certain that He will.

(Tr. cv. 5) He had said above, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: the order of which words shows that the Son was first to be glorified by the Father, that the Father might be glorified by the Son. But now He says, I have glorified Thee; and now glorify Me; as if He had first glorified the Father, and then asked to be glorified by Him. We must understand that the first is the order in which one was to succeed the other, but that He afterwards uses a past tense, to express a thing future; the meaning being, I will glorify Thee on the earth, by finishing the work Thou hast given Me to do: and now, Father, glorify Me, which is quite the same sentence with the first one, except that He adds here the mode in which He is to be glorified; with the glory which I had before the world was, with Thee. The order of the words is, The glory which I had with Thee before the world was. This has been taken by some to mean, that the human nature which was assumed by the Word, would be changed into the Word, that man would be changed into God, or, to speak more correctly, be lost in God. For no one would say that the Word of God would by that change be doubled, or even made at all greater. But we avoid this error, if we take the glory which He had with the Father before the world was, to be the glory which He predestined for Him on earth: (for if we believe Him to be the Son of man, we need not be afraid to say that He was predestinated.) This predestined time of His being glorified, He now saw was arrived, that He might now receive what had been aforetime predestined, He prayed accordingly: And now, Father, glorify Me, &c. i. e. that glory which I had with Thee by Thy predestination, it is now time that I should have at Thy right hand.

I have glorified you. Here is noted the third point, namely the reason for being heard; and this was the merit of Christ, by which he merited to be glorified or made manifest; therefore he says: I have glorified you upon the earth, on account of this I merit to be glorified by you: I have finished the work which you gave me to do; therefore he finished it, because he was obedient even unto death; Luke 12: "I have a baptism to be baptized with; and how am I constrained until it be accomplished"? Concerning this consummation, Hebrews 2: "It was fitting for him, for whom are all things and through whom are all things, who had brought many sons into glory, to make perfect the author of their salvation through suffering." And because he had done everything, therefore he ought to be heard.

CHAPTER VI. That the Son is not bare of God-befitting glory, even though He is found saying to the Father, And now glorify Me with the glory which I had...

Our Saviour's speech now intertwines the human element in His Nature with the Divine, and is of composite nature, looking both ways; not merging overmuch the Person of the Speaker in the perfect power and glory of His Divinity, nor allowing it altogether to rest on the lowly level of His Humanity; but mingling the twain into one, which is not foreign to either. For our Lord Jesus Christ thought that He ought to teach His believers, not merely that He is God the Only-begotten, but that He also became Man for us, that He might reconcile us all to God the Father, and mould us into newness of life; purchasing humanity with His own Blood, and venturing His life for the salvation of the world, while, though He was One, He was more precious than all mankind. He says, then, that He glorified the Father upon the earth, for He finished the work which He gave Him to do.

Come now, let us follow out, as it were, two roads, in our investigation of this passage, and say that it has reference both to His Divine and His Human Nature. If then, as Man, He says this, you may take it in this way: Christ is for us a type and origin and pattern of the. Divine life, and shows us plainly how, and in what |492 way, we ought to live our lives; for after this fashion the commentators on the Divine writings give a most subtle exposition of the passage. He instructs us, then, by what He here says, that each one of us, if he fulfils his allotted task, and follows out to the end what is commanded of God, then in truth he glorifies Him by his righteous acts; not indeed as though He had any lack of glory, for the Ineffable Nature of God is complete, but because he causes His praise to be sung by those who see his acts, and are profited thereby. Yea, the Saviour saith: Let your light shine before men, that they may see your good works, and glorify your Father Which is in heaven. For when we are made truly manly, and willing to do good works for God's sake, we are not winning for our own selves the reputation thereof, but are carrying God's worship into our actions, to the honour and glory of Him That ruleth over all. For just as when, for leading a profligate life displeasing to God, we are rightly called to account, as doing despite unto His unspeakable glory, and make our own souls liable to punishment, as the prophet tells, if we hearken to his voice: My Name through you is continually blasphemed among the Gentiles, on the same grounds I think that when we display pre-eminent virtue, we are then preparing for Him a song of praise. When, therefore, we have accomplished the work that God has given us to do, then and most rightly may we attain to a freedom of speech in His own most seemly words; and claim, as it were, like glory in return from God Who has been glorified by us: For as I live, saith the Lord, them that honour Me will I honour, and he that lightly esteemeth Me shall be lightly esteemed. In order, then, that He might show us, that we might suitably ask for glory in return from the only true God, I mean glory in the world to come, when we have displayed towards Him perfect and blameless obedience, and have shown ourselves keepers of His commandments to the letter, Christ says that He glorified the Father, when He finished the work upon earth that He gave Him. He requests, however, for Himself in return, no foreign or borrowed glory, as we do, but rather that honour and renown which is His own. For we were bound to ask for it, and not He. Observe how in and through His own Person, He first renders possible to our nature this boldness of speech, on two accounts. For in Him first, and through Him, we have been enriched both with the ability to fulfil those things essential to our salvation, which are entrusted to us by God, and also the duty of boldly asking for the honour which is due to those who distinguish themselves in His service. For of old time, through the sin that reigned in us, and the fall that was in Adam, we both failed of ability to accomplish any of those things which make for virtue, and also were very far removed from freedom of speech with God. Yea, God, to that end, out of the abundance of His kindness, spake consolation by the voice of the prophet, saying: Fear not, because Thou hast been ashamed, neither be confounded because thou hast been put to shame. As, then, in all other things that are good our Lord Jesus Christ is the Beginning, and the Gate, and the Way, so also is He here.

But if the Saviour is seeking His own glory that He had before the world began, and we, suiting the meaning of the passage so as to make it apply to our case, maintain that we ourselves ought also with great zeal to do God's Will, and so boldly ask for glory from above, let no one think that we say this,----that it becomes a man imitating Christ, to ask for some ancient glory that was before the world began, as due also to himself; but let him rather remember that each ought to speak according to his deserts. For if Christ, like us, had only the human element in His Nature, let Him then speak only as befits the earth-born, and not exceed the limits of humanity. But if the Word, being God, became Flesh, when He says anything as God, it will be suitable to Himself alone, and not to those who are not as He is.

Considering, then, the passage as though He spoke it more as a Man, we shall take it in the sense above given; but if we reflect, on the other hand, on the Divine dignity of Christ, we rightly think it has a meaning above human nature. We say, then, that He glorified His own Father, God, when He fulfilled the work which He received from Him, not being His servant or in any ministerial capacity; and this as of necessity, that the Lord of all might not appear in the lowliness of our nature and that of the creation which is enslaved. For to perform the duties of a servant, and submissively obey the Divine commands, is the part of men and angels. Rather, we say that He, being the Power and Wisdom of His Father, well accomplished the task of our redemption, entrusted as it were to Him; as indeed also said the Divine Psalmist, expounding the meaning of the mystery: O God, command Thy Strength; strengthen, O God, that which Thou hast wrought for us. For in order that he may clearly prove that the Son is the Power of the Father, though not separate from Him so far I mean as His identity of Essence and Nature is concerned, he first says, Command Thy Strength, bringing in a duality of Persons----I mean Him that commands and Him to Whom the command is given----he suddenly unites them in their natural unity, attributing to the Ineffable Nature of God in its entirety the result achieved; for he says in his wisdom: "Strengthen, O God, that which Thou hast wrought for us." The Son, then, receives or has entrusted to Him from the Father, the work of saving the world. But in what manner, or how, God commands His own Strength, we ought to examine and explain, so far as it is possible humanly to interpret things which exceed man's understanding. Let us take for example, then, some man among us, and imagine him learned in the art of making bronzes. Then let us suppose that he sets himself to mould a statue, or perhaps to repair one that is decayed or mutilated. How, then, will he work, or how will he repair, as he has determined? Clearly he will entrust to the power of his hands and his skill in the art, the fulfilment of what he chooses to do. But if any one thinks his wisdom and power appear distinct in some sense from himself, so far as their conception is concerned, still are they not in fact distinct. For these also are included in the definition of his essence. You must think the case is something like this wise, but must not accept the illustration as exactly similar. For God is above all things, and must be thought superior to any power of illustration. The sun and the fire, taking this by way of illustration, may be thought to occupy a similar relative position. For, just as the sun commands the light which it sheds to illumine the whole world, and allots to the power of its rays as their function, so to say, to cast the power of their heat on all things that receive it, so likewise also the fire commands and enjoins in some sort the peculiar qualities of its nature to fulfil its peculiar duties; but we do not, on this account, say that the ray and the light are in the position of ministers and servants to the sun, or the power of burning to the fire. For each of the two works by means of its own inherent qualities. But if they appear to be in a sense not self-working, yet are they not distinct in nature from their own. Some such idea we must hold about the relation between God the Father and the Word Who is by Nature begotten of Him, whenever He is said to be entrusted with work to do to us-ward.

His Wisdom and Power, therefore, that is Christ, glorified God the Father upon the earth, having finished the work which He gave Him. And, as He brings His work to its fitting termination, He claims the glory which always attaches to Him; and now that occasion calls for the recovery of His ancient glory He seeks it. What work, then, has He fulfilled, whereby He says that He glorified the Father? For while He was the true God He became Man, by the approval and will of the Father, through His desire to save the whole world, and raise up anew the fallen race on the earth to endless life and the true knowledge of God. And this was in very truth accomplished by the Divine power and might of Christ, Who made death powerless, upset the dominion of the devil, destroyed sin, and showed incomparable love towards us, by remitting the charges against us all, and giving light to those astray, who now know the One true God. Christ, then, having accomplished this by His own power, the Father was glorified by all----I mean all those in the world who knew His wisdom, and power, and the mercy and love towards mankind, which is in Him. For He has shone forth and manifested Himself in the Son, Who is, as it were, the Likeness and Express Image of His Person; and by its fruit the tree is known, according to the Scripture. And when the works were fulfilled, and the wonderful scheme of our redemption brought to its fitting conclusion, He returns to His own glory, and assumes His ancient honour; save only, that being still endued with the human shape, He moulds accordingly the form of His prayer, and asks as though He possessed it not: for man hath all things from God. For though in the fullest sense, as He was God of God the Father, He was invested with Divine glory, still, since at the season of His Incarnation for us He in a sense diminished it, taking upon Him this mean body, He with reason seeks it as though He had it not, speaking the words as Man. The wise Paul also himself had some such idea, when he enjoins us concerning Him: Let this mind be in each of you which was also in Christ Jesus: Who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the Cross. Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name; that in the Name of Jesus Christ every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. For though the Son is high, inasmuch as He proceeded as God and Lord from the Father, none the less is the Father recorded to have exalted man in Him, for on man the degradation of his nature brings the need of exaltation. He prays, then, for the recovery of His own glory, even in the flesh. He is not wholly bereft of His own glory when He so speaks, even though He were to ask without receiving, for the Word, being the true God, was never robbed of His own majesty. He rather refers to the glory which belongs ever to Him, and its appropriate temple in the heavens, and His own return thither in the raiment of the flesh, on which the interval of His humiliation had been consequent. For that He may not appear to be claiming for Himself a strange and unusual glory to which He had not been accustomed in time past, He distinguishes it by the addition of the epithet "before the world was," and the words "with Thine own Self." For the Son has never been excluded from the honour of the Father, but ever reigneth with Him, and with Him is adored and worshipped by us and by the holy angels as God, and of God, and in God, and with God. And this is, I think, what the inspired Evangelist John means to teach us, when He says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.

(iii. de Trin) This new glory with which our Lord had glorified the Father, does not imply any advancement in Godhead, but refers to the honour received from those who are converted from ignorance to knowledge.

(ix. de Trin) After which, that we may understand the reward of His obedience, and the mystery of the whole dispensation, He adds, And now glorify Me with the glory with Thine own Self, with the glory which I had with Thee before the world was.

(iii. de Trin) Or He prayed that that which was mortal, might receive the glory immortal, that the corruption of the flesh might be transformed and absorbed into the incorruption of the 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."

"I have glorified Thee on the earth." Well said He, "on the earth"; for in heaven He had been already glorified, having His own natural glory, and being worshiped by the Angels. Christ then speaketh not of that glory which is bound up with His Essence, (for that glory, though none glorify Him, He ever possesseth in its fullness,) but of that which cometh from the service of men.

"I have finished the work which Thou gavest Me that I should do it." And yet the action was still but beginning, or rather was not yet beginning. How then said He, "I have finished"? Either He meaneth, that "I have done all My part"; or He speaketh of the future, as having already come to pass; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which fruits would certainly and necessarily follow, and from His being present at and assisting in those things which should take place after these.

From this learn how the Father glorifies the Son. Without doubt, the Son also glorifies the Father in the same way. "I," He says, "have glorified You on earth." He rightly adds "on earth." For in the heavens He was glorified, being worshipped by the angels, but the earth did not know Him. And since the Son proclaimed Him to all, He says: "I have glorified You, having sown the knowledge of God throughout all the earth and having accomplished the work which You entrusted to Me." For the work of the incarnation of the Only-Begotten was to sanctify our nature, to cast down the ruler of this world whom they formerly worshipped as god, and to plant the knowledge of God among creation. How then did He accomplish this, when He had not yet even begun? "Everything," He says, "that I needed to do, I have accomplished." Yes, He did what was most important: He planted in us the root of good, having conquered the devil, and gave Himself over to the all-devouring beast—death, and from this root the fruits of the knowledge of God will necessarily come forth. "Therefore," He says, "I have accomplished the work, because I have sown, I have planted the root, and the fruits will grow."

Now we see why Christ's prayer deserves to be heard: first, he mentions why he deserves this; secondly, he states the reward, Father, glorify me.

He states that he merited to be heard for two reasons. First, because of his teaching, when he says, I glorified you on earth, that is, in the minds of men, by manifesting you in my teaching: "Glorify the Lord in teaching" (Is 24:15). Secondly, I glorified you by my obedience; thus he said, I... having accomplished the work. He uses the past tense in place of the future: I glorified for "I will glorify," and accomplished in place of "I will accomplish." He does this because these things had already begun, and also because the hour of his passion, when his work would be accomplished, was very near.

"The work which you gave me to do," not merely ordered. It is not enough for Christ and us to be ordered by God, because whatever Christ as man accomplished and whatever we can do is God's gift, God gave us this: "I knew that I could not be continent unless God gave it" (Wis 8:21). You gave me, I say, by the gift of grace, to do, that is, to accomplish.

But this predestination He still more clearly disclosed in respect of His own glorification, wherewith He was glorified by the Father, when He added, "With the glory which I had, before the world was, with Thee." The proper order of the words is, "which I had with Thee before the world was." To this apply His words, "And now glorify Thou me;" that is to say, as then, so also now: as then, by predestination; so also now, by consummation: do Thou in the world what had already been done with Thee before the world: do in its own time what Thou hast determined before all times. This, some have imagined, should be so understood as if the human nature, which was assumed by the Word, were converted into the Word, and the man were changed into God; yea, were we reflecting with some care on the opinions they have advanced, as if the humanity were lost in the Godhead. For no one would go the length of saying that out of such a transmutation of the humanity the Word of God is either doubled or increased, so that either what was one should now be two, or what was less should now be greater. Accordingly, if with His human nature changed and converted into the Word, the Word of God will still be as great as He was, and what He was, where is the humanity, if it is not lost?

But to this opinion, which I certainly do not see to be conformable to the truth, there is nothing to urge us, if, when the Son says, "And now, O Father, glorify Thou me with Thine own self, with the glory which I had with Thee before the world was," we understand the predestination of the glory of His human nature, as thereafter, from being mortal, to become immortal with the Father: and that this had already been done by predestination before the world was, as also in its own time it was done in the world. For if the apostle has said of us, "According as He hath chosen us in Him before the foundation of the world," why should it be thought incongruous with the truth, if the Father glorified our Head at the same time as He chose us in Him to be His members? For we were chosen in the same way as He was glorified; inasmuch as before the world was, neither we nor the Mediator between God and men, the man Christ Jesus, were yet in existence.

But perhaps we shall have some fear in saying that He was predestinated, because the apostle seems to have said so only in reference to our being made conformable to His image. As if, indeed, any one, faithfully considering the rule of faith, were to deny that the Son of God was predestinated, who yet cannot deny that He was man. For it is rightly said that He was not predestinated in respect of His being the Word of God, God with God. For how could He be predestinated, seeing He already was what He was, without beginning and without ending, everlasting? But that, which as yet was not, had to be predestinated, in order that it might come to pass in its time, even as it was predestinated so to come before all times. Accordingly, whoever denies predestination of the Son of God, denies that He was also Himself the Son of man. But, on account of those who are disputatious, let us also on this subject listen to the apostle in the exordium of his epistles. For both in the first of his epistles, which is that to the Romans, and in the beginning of the epistle itself, we read: "Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God, which He had promised afore by His prophets in the Holy Scriptures, concerning His Son, who was made for Him of the seed of David according to the flesh, who was predestinated the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead." In respect, then, of this predestination also, He was glorified before the world was, in order that His glory might be, by the resurrection from the dead, with the Father, at whose right hand He sitteth. Accordingly, when He saw that the time of this, His predestinated glorification, was now come, in order that what had already been done in predestination might also be done now in actual accomplishment, He said in His prayer, "And now, O Father, glorify Thou me with Thine own self with the glory which I had with Thee before the world was:" as if He had said, The glory which I had with Thee, that is, that glory which I had with Thee in Thy predestination, it is time that I should have with Thee also in sitting at Thy right hand.

And now glorify me, you, Father. Here is touched upon the fourth point, namely the petition itself, by which he seeks the manifestation of his glory; on account of which he says: And now glorify me, you, Father, with yourself, with the glory which I had before the world was made, with you; that is, manifest that glory, so that, just as from eternity I was equal to you before the world was made, so also may it be manifest to others. On account of which it is said below in the same chapter: "I am glorified in them," that is, in the Apostles, because they believed him to be equal to the Father; above in the sixteenth chapter: "Now we believe that you came forth from God"; above in the first chapter: "The Word was with God," namely equal to God, "and the Word was God."

The splendid glory of the Son of God—what else would it be other than the divine Word himself, the "true Light" itself? He is not glorified by another glory through the agency of another person as if he were someone else other than the glory. No, he is himself the "Lord of glory" and King of glory, as I said previously. But since "he emptied himself, taking the form of a servant"—for he says, "the Word became flesh" and "we saw him" and "he did not have any comeliness or beauty"66—and many did not believe that this descent had taken place, since many did not believe that God became man to reveal his divinity to those who had not recognized him, he said, "Father, glorify your Son," that is, "reveal me to those who have not recognized me, manifest my glory that I had with you as the divine Word." Therefore, Paul says, "God considered it good to reveal his Son to me, so that I might proclaim him among the Gentiles."

The Lord also said, "Give me glory in your presence from that which you gave me before the world was made." [This was] when the Father was fashioning creatures through his Son, according to the psalmist's account, "He is clothed with glory and magnificence," after which he drew them out of nothingness and established them as spotless creatures. "Lord God," he said, "you are exceedingly great. You are clothed with glory and magnificence, and you have covered yourself with light as with a cloak." … Following Adam's fall, [however], creatures were clothed in [Adam's] humiliation … and the Son of the Creator came to heal them so as to remove, at the moment of his coming, all uncleannesses through the baptism of his death, as he himself has said, "The hour has come and is at hand; glorify your Son that your Son may glorify you." He asked this not as a beggar wishing to receive something, but wishing to restore and accomplish the first order of creation. [He asked] for the glory with which he was clothed at the time when creatures were clothed [with glory].For just as he formed the first essence [of creatures] through grace so that [they would be] without stain, in the glory and magnificence with which he himself was clothed, [so] too, by the mercy of God, there will be a new creation of all things, without any stain, in the glory with which he is clothed. What he said, "Give me," is to be understood of the glory that he possessed before creatures, with the Father and in the Father's presence. For the Greek text says clearly, "Glorify me with that glory that I possessed in your presence, before the world was made." Even more, in saying, "Glorify your Son, that your Son may glorify you," he did not reveal a need but a desire. The Father does not receive glory from the Son as though he had need of it, and the Son is not glorified by his Father as if he were lacking this [glory].

And so, he had not abdicated his own position. And yet, he had taken ours. He prays, then, that the nature that he had assumed may be promoted to the glory that he had never renounced. … This Son, now incarnate, prayed that flesh might be to the Father what the Son had been. He prayed that flesh, born in time, might receive the splendor of the everlasting glory, that the corruption of the flesh might be swallowed up, transformed into the power of God and the incorruption of the Spirit.

The word of prophecy passes again to Immanuel Himself. For, in my opinion, what is intended by it is just what has been already stated in the words, "giving increase of beauty in the case of the shoot." For he means that He increased and grew up into that which He had been from the beginning, and indicates the return to the glory which He had by nature. This, if we apprehend it correctly, is (we should say) just "restored" to Him. For as the only begotten Word of God, being God of God, emptied Himself, according to the Scriptures, humbling Himself of His own will to that which He was not before, and took unto Himself this vile flesh, and appeared in the "form of a servant," and "became obedient to God the Father, even unto death," so hereafter He is said to be "highly exalted; "and as if well-nigh He had it not by reason of His humanity, and as if it were in the way of grace, He "receives the name which is above every name," according to the word of the blessed Paul. But the matter, in truth, was not a "giving," as for the first time, of what He had not by nature; far otherwise. But rather we must understand a return and restoration to that which existed in Him at the beginning, essentially and inseparably. And it is for this reason that, when He had assumed, by divine arrangement, the lowly estate of humanity, He said, "Father, glorify me with the glory which I had," etc. For He who was co-existent with His Father before all time. and before the foundation of the world, always had the glory proper to Godhead. "He" too may very well be understood as the "youngest (son)." For He appeared in the last times, after the glorious and honourable company of the holy prophets, and simply once, after all those who, previous to the time of His sojourn, were reckoned in the number of sons by reason of excellence. That Immanuel, however, was an" object of envy," is a somewhat doubtful phrase. Yet He is an "object of envy" or "emulation" to the saints, who aspire to follow His footsteps, and conform themselves to His divine beauty, and make Him the pattern of their conduct, and win thereby their highest glory. And again, He is an "object of envy" in another sense,-an "object of ill-will," namely, to those who are declared not to love Him. I refer to the leading parties among the Jews,-the scribes, in sooth, and the Pharisees,-who travailed with bitter envy against Him, and made the glory of which He could not be spoiled the ground of their slander, and assailed Him in many ways. For Christ indeed raised the dead to life again, when they already stank and were corrupt; and He displayed other signs of divinity. And these should have filled them with wonder, and have made them ready to believe, and to doubt no longer. Yet this was not the case with them; but they were consumed with ill-will, and nursed its bitter pangs in their mind.

Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." And how could a mere man be addressed in such words as these: "Sit Thou at My right hand? " And how, again, could such an one declare: "Before Abraham was, I am? " And, "Glorify Me with Thy glory which I had before the world was? " What man could ever say, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me? " And of what man could it be said, "He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not? " How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God, and the Word was God." And in another place, "The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me."

In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was." Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and incorruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing.

"And now, O Father, glorify Thou Me with Thine Own Self, with the glory which I had with Thee before the world was." Where is that glory? For allowing that He was with reason unhonored among men, because of the covering which was put around Him; how seeketh He to be glorified with the Father? What then saith He here? The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not "on earth," but "with Thee."

The nature of the flesh was not yet glorified, for it had not yet been deemed worthy of incorruption nor had it partaken of the royal throne. For this reason He says "glorify Me," that is, My human nature, which is now held in no honor, which will be crucified, and raise it up to that glory which I—the Word and Your Son—had with You before the existence of the world. For He seated human nature together with Himself upon the royal throne, and now every creature worships Him.

The reward for Christ's obedience and teaching is glory: "He humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:8). And so Christ asks for his reward, saying, and now, Father, glorify me. According to Augustine this does not mean, as some have thought, that the human nature of Christ, which was assumed by the Word, would at some time be changed into the Word, and the human nature changed into God. This would be to annihilate the human nature of Christ, for when a first thing is changed into another in such a way that this other is not enriched, the first thing seems to have been annihilated. But nothing can be added to enrich the divine Word of God.

Thus, for Augustine, and now, Father, glorify me, refers to the predestination of Christ as man. Something can be had by us both in the divine predestination and in actual fact. Now Christ, in his human nature, as all other human beings, was predestined by God the Father: "He was predestined Son of God" (Rom 1:4). With this in mind he says, and now - after I have glorified you, having accomplished the work which you gave me to do - Father, glorify me in your own presence, that is, have me sit at your right hand, with the glory which I had with you before the world was made, that is to say, with the glory I had in your predestination: "The Lord Jesus... was taken up into heaven, and sat down at the right hand of God" (Mk 16:19).

Hilary gives the other interpretation. The glory of human beings will be in a certain way similar to the glory of God, although unequal. Now Christ, as God, had glory with the Father from all eternity, a divine glory and equal to that of the Father. Accordingly, what he is asking for here is that he be glorified in his human nature, that is to say, that what was flesh in time and changed by corruption, should receive the glory of that brightness which is outside of time. He is asking not for an equal glory, but for one which is similar, which is to say that just as the Son is immortal and sitting at the right hand of the Father from all eternity, so he now become immortal in his human nature and exalted to the right hand of God.

Jesus Christ, our God and Saviour, delivered to us the great mystery of godliness, and called both Jews and Gentiles to the acknowledgment of the one and only true God His Father, as Himself somewhere says, when He was giving thanks for the salvation of those that had believed, "I have manifested Thy name to men, I have finished the work Thou gavest me;" and said concerning us to His Father, "Holy Father, although the world has not known Thee, yet have I known Thee; and these have known Thee."

He lived holily, and taught according to the law; He drove away every sickness and every disease from men, and wrought signs and wonders among the people; and He was partaker of meat, and drink, and sleep, who nourishes all that stand in need of food, and "fills every living creature with His goodness;" "He manifested His name to those that knew it not;" He drave away ignorance; He revived piety, and fulfilled Thy will; He finished the work which Thou gavest Him to do...

In this discourse we purpose speaking, as He gives us grace, on these words of the Lord which run thus: "I have manifested Thy name unto the men whom Thou gavest me out of the world." If He said this only of those disciples with whom He had supped, and to whom, before beginning His prayer, He had said so much, it can have nothing to do with that clarification, or, as others have translated it, glorification, whereof He was previously speaking, and whereby the Son clarifies or glorifies the Father. For what great glory, or what like glory, was it to become known to twelve, or rather eleven mortal creatures? But if, in saying, "I have manifested Thy name unto the men whom Thou gavest me out of the world," He wished all to be understood, even those who were still to believe on Him, as belonging to His great Church which was yet to be made up of all nations, and of which it is said in the psalm, "I will confess to Thee in the great Church [congregation];" it is plainly that glorification wherewith the Son glorifies the Father, when He makes His name known to all nations and to so many generations of men. And what He says here, "I have manifested Thy name unto the men whom Thou gavest me out of the world," is similar to what He had said a little before, "I have glorified Thee upon the earth"; putting both here and there the past for the future, as One who knew that it was predestinated to be done, and therefore saying that He had done what He had still to do, though without any uncertainty, in the future.

But what follows makes it more credible that His words, "I have manifested Thy name to the men whom Thou gavest me out of the world," were spoken by Him of those who were already His disciples, and not of all who were yet to believe on Him. For after these words, He added: "Thine they were, and Thou gavest them me; and they have kept Thy word. Now they have known that all things, whatsoever Thou hast given me, are of Thee: for I have given unto them the words which Thou gavest me; and they have received them, and have known surely that I came out from Thee, and they have believed that Thou didst send me." Although all these words also might have been said of all believers still to come, when that which was now a matter of hope had been turned into fact, inasmuch as they were words that still pointed to the future; yet we are impelled the more to understand Him as uttering them only of those who were at that time His disciples, by what He says shortly afterwards: "While I was with them, I kept them in Thy name: those that Thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled"; meaning Judas, who betrayed Him, for He was the only one of the apostolic twelve that perished.

Accordingly, let us now see what He says about those disciples of His who were then listening to Him. "I have manifested," He says. "Thy name unto the men whom Thou gavest me." Did they not, then, know the name of God when they were Jews? And what of that which we read, "God is known in Judah; His name is great in Israel"? Therefore, "I have manifested Thy name unto these men whom Thou gavest me out of the world," and who are now hearing my words: not that name of Thine whereby Thou art called God, but that whereby Thou art called my Father: a name that could not be manifested without the manifestation of the Son Himself. For this name of God, by which He is called, could not but be known in some way to the whole creation, and so to every nation, before they believed in Christ. For such is the energy of true Godhead, that it cannot be altogether and utterly hidden from any rational creature, so long as it makes use of its reason. For, with the exception of a few in whom nature has become outrageously depraved, the whole race of man acknowledges God as the maker of this world. In respect, therefore, of His being the maker of this world that is visible in heaven and earth around us, God was known unto all nations even before they were indoctrinated into the faith of Christ. But in this respect, that He was not, without grievous wrong being done to Himself, to be worshipped alongside of false gods, God was known in Judah alone. But in respect of His being the Father of this Christ, by whom He taketh away the sin of the world, this name of His, previously kept secret from all, He now made manifest to those whom the Father Himself had given Him out of the world.

But what are we to make of the words. "Whom Thou gavest me out of the world"? For it is said of them that they were not of the world. But this they attained to by regeneration, and not by generation. And what, also, of that which follows, "Thine they were, and Thou gavest them me"? Was there a time when they belonged to the Father, and not to His only-begotten Son; and had the Father once on a time anything apart from the Son? Surely not. Nevertheless, there was a time when God the Son had something, which that same Son as man possessed not; for He had not yet become man of an earthly mother, when He possessed all things in common with the Father. Wherefore in saying, "Thine they were," there is thereby no self-disruption made by God the Son, apart from whom there was nothing ever possessed by the Father; but it is His custom to attribute all the power He possesses to Him, of whom He Himself is, who has the power. For of whom He has it that He is, of Him He has it that He is able; and both together He always had, for He never had being without having ability. Accordingly, whatever the Father could [do], always side by side with Him could the Son; since He, who never had being without having ability, was never without the Father, as the Father never was without Him. And thus, as the Father is eternally omnipotent, so is the Son co-eternally omnipotent; and if all-powerful, certainly all-possessing.

(Tr. cvi) If He speaks of the disciples only with whom He supped, this has nothing to do with that glorifying of which He spoke above, wherewith the Son glorified the Father; for what glory is it to be known to twelve or eleven men? But if by the men which were given to Him out of the world, He means all those who should believe in Him afterwards, this is without doubt the glory wherewith the Son glorifies the Father; and, I have manifested Thy name, is the same as what He said before, I have glorified Thee; the past being put for the future both there and here. But what follows shows that He is speaking here of those who were already His disciples, not of all who should afterwards believe on Him. At the beginning of His prayer then our Lord is speaking of all believers, all to whom He should make known the Father, thereby glorifying Him: for after saying, that Thy Son also may glorify Thee, in showing how that was to be done, He says, As Thou hast given Him power over all flesh. Now let us hear what He says to the disciples: I have manifested Thy name to the men which Thou gavest Me out of the world. Had they not known the name of God then, when they were Jews? We read in the Psalms, In Jewry is God known; His name is great in Israel. (Ps. 76:1) I have manifested Thy name, then, must be understood not of the name of God, but of the Father's name, which name could not be manifested without the manifestation of the Son. For God's name, as the God of the whole creation, could not have been entirely unknown to any nation. As the Maker then of the world, He was known among all nations, even before the spread of the Gospel. In Jewry He was known as a God, Who was not to be worshipped with the false gods: but as the Father of that Christ, by whom He took away the sins of the world, His name was unknown; which name Christ now manifesteth to those whom the Father had given Him out of the world. But how did He manifest it, when the hour had not come of which He said above, The hour cometh, when I shall no more speak unto you in proverbs. We must understand the past to be put for the future.

(Tr. cvi) Which Thou hast given Me out of the world: i. e. who were not of the world. But this they were by regeneration, not by nature. What is meant by, Thine they were, and Thou gavest them Me? Had ever the Father any thing without the Son? God forbid. But the Son of God had that sometimes, which He had not as Son of man; for He had the universe with His Father, while He was still in His mother's womb. Wherefore by saying, They were Thine, the Son of God does not separate Himself from the Father; but only attributes all His power to Him, from whom He is, and hath the same. And Thou gavest them Me, then, means that He had received as man the power to have them; nay, that He Himself had given them to Himself, i. e. Christ as God with the Father, to Christ as man not with the Father. His purpose here is to show His unanimity with the Father, and how that it was the Father's pleasure that they should believe in Him.

(Tr. cvi) The Father gave Him all things, when having all things He begat Him.

(Tr. cvi. c. 6) i. e. have understood and remembered them. For then is a word received, when the mind apprehends it; as it follows, And have known surely that I came out from Thee. And that none might imagine that that knowledge was one of sight, not of faith, He adds, And they hare believed (surely, is understood) that Thou didst send Me. What they believed surely, was what they knew surely; for, I came out from Thee, is the same with, Thou didst send Me. They believed surely, i. e. not as He said above they believed, but surely, i. e. as they were about to believe firmly, steadily, unwaveringly: never any more to be scattered to their own, and leave Christ. The disciples as yet were not such as He describes them to be in the past tense, meaning such as they were to be when they had received the Holy Ghost. The question how the Father gave those words to the Son, is easier to solve, if we suppose Him to have received them from the Father as Son of man. But if we understand it to be as the Begotten of the Father, let there be no time supposed previous to His having them, as if He once existed without them: for whatever God the Father gave God the Son, He gave in begetting.

And they have kept Thy word. He calls Himself the Word of the Father, because the Father by Him created all things, and because He contains in Himself all words: as if to say, They have committed Me to memory so well, that they never will forget Me. Or, They have kept Thy word, i. e. in that they have believed in Me: as it follows, Now they have known that all things whatsoever Thou hast given Me, are of Thee. Some read, Now I have known, &c. But this cannot be correct. For how could the Son be ignorant of what was the Father's? It is the disciples He is speaking of; as if to say, They have learnt that there is nothing in Me alien from Thee, and that whatever I teach cometh from Thee.

I have manifested your name to men. This is the second part of the chapter, in which he asks for the preservation of holiness for the Apostles; and first he asks for them steadfastness in good; second, deliverance from evil, at the passage: While I was with them, etc. Therefore, first, preservation in the good is sought for the Apostles; and because petitions that are to be heard ought to be reasonable, a manifold reason is set forth beforehand. The procedure therefore follows this order. First, the diligent preservation of Christ's words is shown in the Apostles; second, the divine election; third, the desolation of the disciples; fourth, the petition itself is drawn forth.

Therefore, first there is set forth or intimated the diligent preservation of Christ's words, which they had in the doctrine of Christ that was manifested to them; therefore he says: I have manifested your name to the men whom you gave me out of the world, that is, whom you called out of the world to me through present justice: above in the sixth chapter: "No one comes to me unless the Father draws him." And the reason why he drew them out of the world is added: They were yours, by eternal election, and you gave them to me, to be instructed through doctrine; Isaiah 8: "Behold, I and my children, whom the Lord has given me"; the Apostle expounds this of Christ. And they fittingly received it; whence he says: And they have kept your word: concerning which keeping, above in the fourteenth chapter: "He who has my commandments and keeps them, he it is who loves me." And he shows how they kept the word or discourse of the Father. For since they had neither heard nor seen the Father, someone might doubt how they could have kept his word: therefore he says that they kept it by believing in the Son.

CHAPTER VII. That the fact that something is said to have been given to the Son from the Father does not rob Him of God-befitting dignity; but He plainly appears to be Consubstantial, and of the Father, even if He is said to receive aught.

I have previously stated with reference to the passages I have just examined, not without care, if I may say so, that Christ made His prayer to the Father in the heavens both as Man and also as God. For He carefully moderates His language so as to avoid either extreme, neither keeping it altogether within the limits of humanity, nor yet allowing it to be wholly affected by His Divine glory; and none the less here also may we see the same characteristic observed. For, as being by Nature God, and the express Image of His unspeakable Nature, He says to His Father: I manifested Thy Name unto the men, using the word "Name'' instead of "glory;'' for this is the usual practice in speech amongst us. Moreover, the wise Solomon wrote: A good name is more to be desired than great riches; that is, "a good reputation and honour" is better than the splendour and eminence which wealth confers. And God Himself says, by the mouth of Isaiah, to those who have made |499 themselves eunuchs for the kingdom of heaven's sake, Let not the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep My commandments, and choose the things that please Me, Even unto them will I give in Mine house and within My walls a place and a name better than of sons and daughters: I will give them an everlasting name. And no man ought to imagine, I think, if he be wise, that the honour with which God will requite them will be paid out in bare names and titles to those who, with noble and virtuous aspirations, have wrestled with worldly pleasure, and have mortified their members which are upon the earth, and regarded only those things which are not displeasing to the Divine law; rather He uses the word name instead of glory, for they who reign with Christ will be enviable and worthy all admiration.

The Saviour therefore plainly declares that He has manifested the Name of God the Father; that is, He has established His glory throughout the whole world. And how? Clearly by the manifestation of Himself, through His exceeding great works. For the Father is glorified in the Son, as in an Image and Type of His own form, for in the lineaments of that which is modelled, the beauty of the model is always clearly seen. The Only-begotten, then, has manifested Himself, being in His Essence Wisdom and Life, Architect and Creator of the universe, superior to death and corruption, holy, blameless, compassionate, sacred, pure. Hereby all men know that He That begat Him is even as He is; for He cannot be different in Nature from His Offspring. He showed Himself, therefore, as in an Image and Type of His own form, in the glory of the Son. Such was indeed the language concerning Him among the men of old time, but now has He manifested Himself to our very sight, and that which we see with our eyes is more convincing than any words.

I think, indeed, that what we have here stated is not irrelevant. We must now, however, tread another path, |500 that is, enter on another line of speculation. For the Son manifested the Father's Name clearly by bringing us to the knowledge and perfect apprehension, not of the fact that He is God alone (for this message was conveyed to us before His coming by the inspired Scripture), but that, besides being God in truth, He is also Father in no spurious sense; having in Himself, and proceeding from Himself, His own Offspring, Coequal and Coeternal with His own Nature. For He did not beget in time the Creator of the ages. And God's Name of "Father" is in some sort greater than the Name God itself; for the one is symbolical only of His Majesty, while the other is explanatory of the essential attribute of His Person. For, when a man speaks of God, he indicates the Sovereign of the universe; but, when he utters the Name of Father, he touches on the definition of His individuality, for he manifests the fact that He begat. And Christ Himself gives to God the Name of Father, as in some sense a more appropriate and truer appellation; saying on one occasion, not "I and God" but I and the Father are One; and on another occasion, with reference to Himself, For Him the Father, even God, hath sealed. And also when He bade His disciples baptise all nations, He did not bid them do this in the Name of God, but He expressly enjoined them to do this into the Name of the Father, and of the Son, and of the Holy Spirit. And the inspired Moses, when he was explaining the origin of the world, did not attribute its creation to a single person, for he wrote, And God said, Let us make man in our Image, after our Likeness: and by the words Let us make, and in our Likeness, the Holy Trinity is signified; for the Father created and called into being the universe, through the Son, in the Spirit. But the men of old found such expressions hard to understand, and the language obscure; for the Father was not individually named, nor was the Person of the Son expressly introduced. Our Lord Jesus Christ, however, without any concealment, and with perfect freedom of speech, called |501 God His Father; and by naming Himself Son, and showing that He was Himself in very truth the Offspring of the Sovereign Nature of the universe, He manifested the Father's Name, and brought us to perfect knowledge of Him. For the perfect knowledge of God and the Creator of the universe standeth not in believing merely that He is God, but in believing also that He is the Father; and the Father also of a Son, not unaccompanied of course by the Holy Spirit. For the bare belief, that God is God, suits us no better than those under the Law; for it does not exceed the limit of the knowledge the Jews attained. And just as the Law, when it brought in this axiom of instruction, which was insufficient to sustain a life of piety in God's service, perfected nothing, so also the knowledge which it instilled about God was imperfect; only able to restrain men from love of false gods, and persuade them to worship the One true God: For thou shalt have, it says, no other gods beside Me. Thou shalt worship the Lord thy God, and Him only shalt thou serve. But our Lord Jesus Christ sets better things before those who are under the Law of Moses; and, giving them instruction clearer than the commandment of the Law, vouchsafed them better and clearer knowledge than that of old. For He has made it plain to us, not merely that the Originator and Sovereign of the world is God, but also that He is a Father; and facts prove this; for He has set Himself before us as His Likeness, saying, He that hath seen Me hath seen the Father. I and the Father are One.

And this, as we suppose, as being God and of God by Nature, He saith openly, in His Divine character, to His Father; but He adds at once, speaking more as Man: Whom Thou hast given Me out of the world: Thine they were, and Thou hast given them to Me. We must think that our Lord says this, not as though some separate and particular portion had been allotted and belonged to the dominion of the Father, in which the Son Himself had no part, for He is King before the ages began, as the Psalmist says, and eternally shares the Father's rule. Moreover, the wise Evangelist John, teaching us that all things belong to Him and are put under His sway, wrote: He came unto His own, and they that were His own received Him not; calling those His own who knew Him not, and were rejecting the yoke of His kingdom. He spake this on this occasion, from the wish to make clear to His hearers, that there were some in this world, who did not even so much as receive into their minds the One true God, but served the creature, and devils, and the inventions of devils. Still, though they knew not the Creator of the world, and were astray from the truth, they were God's; insomuch as He is Lord of all, as their Creator. For all things belong to God, and there is nothing that exists over which the One God is not ruler, though the creature may not know his Maker. For no man can maintain that the fact, that some have gone astray from Him, can avail to deprive the Creator of the world of His universal dominion; but he must rather admit that all things are subjected to His rule, through His having made them and brought them into being. Since, then, this is the truth, even they who were fast bound by the snares of the devil, and entangled in the vanities of the world, belonged in fact to the living God. And how were they given to the Son? For God the Father consented that Emmanuel should reign over them; not as though He then first began His reign----for He was ever Lord and King as being God by Nature----but because, having become Man and ventured His life for the salvation of the world, He purchased all men for Himself, and through Himself brought them to God the Father. He then, That of old reigneth from the beginning with His Father, was appointed King as a Man, to Whom like all else the sceptre comes by gift, according to the |503 limitations of human nature. For not in the same sense as that in which man is a rational being, capable of thought and knowledge (these things being included in his natural advantages), is he also a king; for while the former attributes are comprehended in the definition of his essence, the latter is extraneous and additional, and not among those which attach inseparably to his nature; for kingly power is given and taken away from a man, without affecting in any degree at all the definition of his essence. The dignity of kingship, therefore, is thrust upon a man by God as a gift, and from without: For by Me, He says, kings rule, and princes reign over the earth. He then, That ruleth over all with the Father, insomuch as He was, and is, and will be, by Nature God, receives power over the world, according to the form and limits proper to a man.

When the Savior declares that he has made known the name of God the Father, it is the same as saying that he has shown the whole world his glory. How did he do this? By making himself known through his wonderful works. The Father is glorified in the Son as in an image and type of his own form, for the beauty of the archetype is seen in its image. The only Son then has made himself known, and he is in his essence wisdom and life, the artificer and creator of the universe. He is immortal and incorruptible, pure, blameless, merciful, holy, good. His Father is known to be like him, since he could not be different in nature from his offspring. The Father's glory is seen, as in an image and type of his own form, in the glory of the Son.…The Son made known the name of God the Father to teach us and make us fully comprehend not that he is the only God—for inspired Scripture had proclaimed that even before the coming of the Son—but that besides being truly God he is also rightly called "Father." This is so because in himself and proceeding from himself he has a Son possessed of the same eternal nature as his own: it was not in time that he became the Father of the Creator of the ages! To call God "Father" is more exact than to call him "God." The word God signifies his dignity, but the word Father points to the distinctive attribute of his person. If we say "God," we declare him to be Lord of the universe. If we call him "Father," we show the way in which he is distinct as a person, for we make known the fact that he has a Son. The Son himself gave God the name of Father, as being in some sense the more appropriate and truer appellation, when he said not "I and God" but "I and the Father are one," and also, with reference to himself, "On him has God the Father set his seal." And when he commanded his disciples to baptize all nations, he did not tell them to do this in the name of God but expressly ordained that they were to do it in the name of the Father and of the Son and of the Holy Spirit.

"Messenger of great counsel" (Isa. ix. 6, LXX.), the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He saith, "I have manifested Thy Name unto the men." For after having said, "I have finished Thy work," He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, "Ye shall swear by the true God." (Isa. lxv. 16.) But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He "manifested His Name" both by words and actions.

"Whom Thou gavest Me out of the world." As He saith above, "No man cometh unto Me except it be given him" (c. vi. 65); and, "Except My Father draw him" (c. vi. 64); so here too, "Whom thou gavest Me." (c. xiv. 6.) Now He calleth Himself "the Way"; whence it is clear that He establisheth two things by what is said here, that He is not opposed to the Father, and that it is the Father's will to entrust them to the Son.

"Thine they were, and Thou gavest them Me." Here He desireth to teach that He is greatly loved by the Father. For that He needed not to receive them, is clear from this, He made them, He careth for them continually. How then did He receive them? This, as I said before, showeth His unanimity with the Father. Now if a man choose to enquire into the matter in a human manner, and as the words are spoken, they will no longer belong to the Father. For if when the Father had them, the Son had them not, it is evident that when He gave them to the Son, He withdrew from His dominion over them. And again, there is a yet more unseemly conclusion; for they will be found to have been imperfect while they yet were with the Father, but to have become perfect when they came to the Son. But it is mockery even to speak thus. What then doth He declare by this? "That it hath seemed good to the Father also that they should believe on the Son."

The name "God the Father" had been published to no one. Even Moses, who had interrogated him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father's new name.… That name, therefore, we pray "may be hallowed."

They more readily supposed that the Father acted in the Son's name, than that the Son acted in the Father's; although the Lord says Himself, "I am come in my Father's name; " and even to the Father He declares, "I have manifested Thy name unto these men; " whilst the Scripture likewise says, "Blessed is He that cometh in the name of the Lord," that is to say, the Son in the Father's name.

"I am come," saith He, "in the Father's name; " and again, "Father, glorify Thy name; " and more openly, "I have manifested Thy name to men." That name, therefore, we pray may "be hallowed.

"I have manifested Your name to the men." He now explains what the words "I have glorified You on earth" mean, namely: I have made known Your name. How then did the Son make it known? For Isaiah had already said: "They shall swear... by the God of truth" (Isa. 65:16). But we have said many times that even if the name of God was known then, it was known only to the Jews, and not even to all of them, whereas now it is said concerning the Gentiles that the name of God will be known to them, since Christ already sowed the seeds of the knowledge of God, having cast down the devil who had introduced idol worship. And in another way. Even if they knew God, they knew Him not as Father, but only as Creator; but the Son proclaimed Him as Father, making known about Himself both by words and by deeds; and He who proved about Himself that He is the Son of God, obviously, together with Himself also made known the Father. The Lord wishes to establish two ideas: one, that He is not opposed to the Father, and the other, that the Father wants them to believe in the Son. Therefore He says: "They were Yours, and You gave them to Me." In the words "You gave them to Me," both points are shown. I did not seize them, but You consented that they should come to Me. Therefore it is not enmity, but unity of mind and love that You, Father, have toward Me. "They have kept Your word," because they believed in Me and did not listen to the Jews. For whoever believes in Christ keeps the word of God, that is, the Scripture, the Law. For the Scripture proclaims Christ. Furthermore, in another way. Everything that the Lord spoke to the disciples belonged to the Father. "For I," He says, "do not speak from Myself" (Jn. 14:10). And He said to them, among other things: "Abide in Me" (Jn. 15:4).

Above, our Lord prayed for himself; here he prays for the society of his apostles: first, he states his reasons for praying; secondly, what he is praying for (v 11). He does two things about the first: first, he mentions his reasons for praying founded on his disciples; secondly, the reasons founded on himself (v 9). From the point of view of his disciples, he mentions three reasons for praying for them: first, because they were taught by him; secondly because they had been given to him; thirdly, because of their obedience and devotion.

He mentions the first reason when he says, I have manifested your name. We could add here, according to Augustine, "that the Son may glorify you" (v 1). The Father has already received some of this glory because I have manifested your name to the men whom you gave me out of the world.

Chrysostom reads it this way. I say that I have finished the work you gave me to do. What this work was he adds by saying, I have manifested your name to the men.... This is the characteristic work of the Son of God, who is the Word, and the characteristic of a word is to manifest the one speaking it: "No one knows the Father except the Son and any one to whom the Son chooses to reveal him" (Mt 11:27); "No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (1:18).

There is a problem with this: Since God the Father was known to men before Christ came - "In Judah God is known" (Ps 76:1) - why does Christ say, I have manifested your name. I answer that the name of God the Father can be known in three ways. In one way, as the creator of all things; and this is the way the Gentiles knew him: "His invisible nature... has been clearly perceived in the things that have been made" (Rom 1:20); "God has shown it to them" (Rom 1:19). In another way the Father can be known as the only one to whom the veneration of latria is to be given. He was not known to the Gentiles in this way, for they gave the veneration of latria to other gods. He was known in this way only to the Jews, for they alone had been commanded in their law to sacrifice only to the Lord: "Whoever sacrifices to any god, save to the Lord only, shall be utterly destroyed" (Ex 22:20). Thirdly, he can be known as the Father of an only Son, Jesus Christ. He was not known to anyone in this way, but did become so known through his Son when the apostles believed that Christ was the Son of God.

He gives the second reason why he prays for them when he says, whom you gave me. First, he mentions that they were given to him, from which we can see the reason or way they were given. He says, whom you gave me, that is, it is to these that I have manifested your name. But did Christ possess them as the Father possessed them? Yes he did, insofar as he was God. But he says, whom you gave me, that is, to me as man, to listen to me and obey me: "No one can come to me unless the Father who sent me draws him" (6:44). Those who come to Christ do so through the gift and grace of God: "For by grace you have been saved... it is the gift of God" (Eph 2:8). You gave them to me out of the world, that is, they were chosen from the world: "I chose you out of the world" (5:19). For even though the entire world was given to the Son insofar as he was God, the apostles were given to the Son to obey. He mentions the reason for this giving when he says, thine they were. This is like saying: the reason they were given is that thine they were, and mine, and predestined from eternity to attain by grace a future glory: "He chose us in him before the foundation of the world" (Eph 1:4). And you gave them to me, that is, by making them adhere to me you accomplished in fact what was previously predestined for them with me and in me.

The third reason for praying for the disciples, based on their devotion, is mentioned when he says, they have kept your word. First, he mentions their devotion to the Son; secondly, he shows that this devotion gives glory to the Father, they know that everything that you have given to me is from you; thirdly, we see the reason this gives glory to the Father: for I have given them the words which you gave me.

As to the first: he had said that you gave them to me because thine they were. And they were devoted because they have kept your word, in their hearts by faith, and in their actions by fulfilling your words: "Keep my commandments and live" (Prv 7:2); "If you keep my commandments, you will abide in my love" (15:10).

He proceeds to say, "And they have kept Thy word: now they have known that all things, whatsoever Thou hast given me, are of Thee;" that is, they have known that I am of Thee. For the Father gave all things at the very time when He begat Him who was to have all things. "For I have given unto them," He says, "the words which Thou gavest me; and they have received them;" that is, they have understood and kept hold of them. For the word is received when it is perceived by the mind. "And they have known truly," He adds, "that I came out from Thee, and they have believed that Thou didst send me." In this last clause we must also supply "truly;" for when He said, "They have known truly," He intended its explanation by adding, "and they have believed." That, therefore, "they have believed truly" which "they have known truly;" just as "I came out from Thee" is the same as "Thou didst send me." When, therefore, He said, "They have known truly," lest any might suppose that such a knowledge was already acquired by sight, and not by faith, He subjoined the explanation, "And they have believed," so that we should supply "truly," and understand the saying, "They have known truly," as equivalent to "They have believed truly:" not in the way which He intimated shortly before, when He said, "Do ye now believe? The hour cometh, and is now come, that ye shall be scattered, every man to his own, and shall leave me alone." But "they have believed truly," that is, in the way it ought to be believed, without constraint, with firmness, constancy, and fortitude: no longer now to go to their own, and leave Christ alone. As yet, indeed, the disciples were not of the character He here describes in words of the past tense, as if they were so already, but as thereby declaring beforehand what sort they were yet to be, namely, when they had received the Holy Spirit, who, according to the promise, should teach them all things. For how was it, before they received the Spirit, that they kept that word of His which He spake regarding them, as if they had done so, when the chief of them thrice denied Him, after hearing from His lips the future fate of the man who denied Him before men? He had given them, therefore, as He said, the words which the Father gave Him; but when at length they received them spiritually, not in an outward way with their ears, but inwardly in their hearts, then they truly received them, for then they truly knew them; and they truly knew them, because they truly believed.

And now they have known that all things which you have given me are from you, and therefore they have known you by knowing me: whence above in the fifth chapter: "The Son cannot do anything of himself"; above in the fourteenth chapter: "The Father abiding in me, he does the works," and therefore "he who sees me sees also my Father." And they had also heard the word of the Father.

And therefore He saith: All things whatsoever Thou hast given Me are from Thee. For in a special and peculiar sense all things are God's, and are given to us His creatures. Universal possession and power are most appropriate to God, but to us it is most fitting to receive. He bore witness, however, before His devout believers, to what was fitting to the servant, and prompted to obedience. For, He saith, the words which Thou hast given Me I have given unto them, and they received them and knew of a truth that I came forth from Thee, and they believed that Thou didst send Me. He expressly here calls His own words the sayings of God the Father, because of Their identity of Substance, and because He is God the Word declaratory of His Father's Will; just as the word, which proceeds out of our own mouths, and by its utterance assailing the hearing of one who stands by, interprets the hidden mysteries of the heart. Therefore also the saying of the Prophet declared concerning Him: His Name is called Messenger of Great Counsel. For the truly great, wonderful, and mysterious counsel of the Father is conveyed to us by the Word That is in Him, and of Him, through the words He uttered as a |504 Man, when He came among us, and also by the knowledge and light of the Spirit after His ascent into heaven; for He revealeth to His Saints His mysteries, as Paul bears witness, saying: If ye seek a proof of Christ That speaketh in Me.

"And they have kept Thy word." "Now they have known that all things whatsoever Thou hast given Me are of Thee." How did they "keep Thy word"? "By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, 'hath set to his seal that God is true.'" (c. iii. 33.) Some read, "Now I know that all things whatsoever Thou hast given Me are of Thee." But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. "From the time," He saith, "that I told them these things, they have learnt that all that Thou hast given Me is from Thee; nothing is alien, nothing peculiar to Me, with Thee." "They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings." "And whence have they learnt it?" From My words; for so have I taught them. And not only this have I taught them, but also that "I came out from Thee." For this He was anxious to prove through all the Gospel.

He takes our infirmities without himself being infirm and hungers without hungering. He sends up what is ours that is may be abolished. As he does this, in the same way, the gifts that come from God instead of our infirmities he also receives so that we, being united to him, may be able to partake of them. This is how the Lord says, "All things whatever you have given me, I have given them," and again, "I pray for them." For he prayed for us, taking on himself what is ours and giving what he received. Since then, the Word was united to man himself and the Father purposed for us to be exalted and have power, therefore all things that we receive through him [i.e., the Son] are referred to the Word himself. For as he for our sake became man, so we for his sake are exalted. It is no absurdity then, if, as for our sake he humbled himself, so also for our sake he is said to be highly exalted. So "he gave to him" means, in essence, "[he gave] to us for his sake." And "he highly exalted him" means essentially "[he exalted] us in him." And the Word himself—when we are exalted and receive and are helped as if he himself were exalted and received and were helped—gives thanks to the Father, referring what is ours to himself and saying, "All things, whatever you have given me, I have given unto them."

Here they have kept this: "Now they have come to know that all things which You have given Me are from You." Some read the Greek "have come to know" as "now I have known"; but such a reading is unfounded. "Now," He says, "My disciples have learned that I have nothing separate, and that I am not a stranger to You, but that all things which You have given Me (given not as a gift, as to some creature, for this was not acquired by Me) are from You, that is, belong to Me as a Son and a Person having authority over that which belongs to the Father." My disciples, from where did they learn this?

Father, the fact that they kept your word in this way gives you glory. For this is my word: everything I have I have from you. Now they know that everything that you have given me, that is, to your Son in his human nature, is from you: "We have beheld his glory, glory as of the only Son from the Father" (1:14), that is to say, we saw him as having everything from the Father. And because they know this, the Father receives glory in their minds.

But what human language will suffice to explain how the Father gave those words to the Son? The question, of course, will appear easier if we suppose Him to have received such words in His capacity as the Son of man. And yet, although thus born of the Virgin, who will undertake to relate when and how it was that He learned them, since even that very generation which He had of the Virgin who will venture to declare? But if our idea be that He received these words of the Father in His capacity as begotten of, and co-eternal with, the Father, let us then exclude all such thoughts of time as if He existed previous to His possessing them, and so received the possession of that which He had not before; for whatever God the Father gave to God the Son, He gave in the act of begetting. For the Father gave those things to the Son without which He could not be the Son, in the same manner as He gave Him being itself. For how otherwise would He give any words to the Word, wherein in an ineffable way He hath spoken all things?

Because the words which you gave me, I have given to them: above in the fifteenth chapter: "All things that I have heard from my Father, I have made known to you." And they kept my words, which I gave to them, and therefore your word: on this account he says: And they have received them, by subjecting their understanding, and have known truly that I came forth from you, according to the divine nature; and they have believed that you sent me, namely, into the flesh. And thus they believed and knew the Divinity in Christ and the humanity. And it should be noted that he says: And they believed that you sent me: and afterward: And they knew that I came forth from you. They themselves said above in the sixteenth chapter: "In this we have known that you came forth from God"; because through faith in the assumed humanity one arrives at the understanding of the eternal generation. Whence Augustine says that those who despised the humble Christ did not merit to know the exalted Christ. This therefore is the first reason for hearing their petition, namely, the preservation of Christ's words: whence above in the fifteenth chapter: "If you abide in me, and my words abide in you, whatever you will, you shall ask, and it shall be done for you."

He testified then to those who love Him, that they received and kept the words given Him by the Father, and were besides satisfied that He came, and was sent, from God; while those who were diseased with the contrary opinion were otherwise minded. For they who neither received His words nor kept their minds open to conviction, were not disposed to believe that He came from God, and was sent by Him. Moreover, the Jews said on one occasion: If this Man were from God, He would not have broken the Sabbath; and on another, We are disciples of Moses: we know that God hath spoken unto Moses, but as for this Man we know not whence He is. You see how they denied His mission; so that they even cried in their shamelessness, they knew not whence He was. And that they did not admit His unspeakably high birth from everlasting, I mean His proceeding from God the Father, diseased as they were by the great perversity of their thoughts, and ready to stone Him with stones merely because of His Incarnation, you may easily satisfy yourself, if you will listen to the words of the Evangelist: For this cause therefore the Jews sought to kill Him, because He not only brake the Sabbath, but also called God His own Father, making Himself equal with God. And what the impious Jews said unto Him is also recorded: For a good work we stone Thee not, but for blasphemy; because that Thou, being a man, makest Thyself God. You will understand then very clearly, that those who truly keep His words have believed and confessed that He manifested Himself from the Father (for this is, I think, what I came forth means), and that He was sent to us to tell us the commandment of the Lord, as is said in the Psalms; while they who laughed to scorn the Word, Who was thus Divine and from the Father, rejected the faith, and plainly denied that He was God and from the Father, and that He came to us for our salvation, and dwelt among us, yet without sin. Justly, then, does He commend to God the Father, those who are good men, and are His own, and have submitted their souls to the hearing of His words, and will ever hold them in remembrance; that what He said may be made clear, beginning from the time of His sojourn amongst us. And what are His words? Everyone therefore who shall confess Me before men, him will I also confess before My Father Which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father Which is in heaven. This also God the Father Himself long ago declared that He would do, speaking by the mouth of Isaiah: Ye are My witnesses, saith the Lord, and the servant whom I have chosen. Our Saviour then speaks, at the same time, in His character as God, and in His character as Man. For He was at once God and Man, speaking in either character without reproach, suiting each occasion with appropriate words as it required.

"For the words which You gave Me, I have given to them," that is, from My words, from My teaching, for I always taught them that which is from the Father, and not only this did I teach, but I also taught that I came forth from You, and that You sent Me. For throughout the entire Gospel He wished to establish that truth, that He is not an adversary of God, but fulfills the will of the Father.

The reason this gives glory, that is, that this obedience of the disciples to the Son gives glory to the Father, is stated when he says, for I have given them the words which you gave me. First he states that knowledge comes from the Father to the disciples; secondly, that the minds of the disciples are led back to the Father.

It is stated that knowledge is given in two ways. In the first way the Father gives to the Son. Thus he says: the words which you gave me, in my eternal generation, in which the Father gave words to the Son, although the Son himself is the Word of the Father. These words are nothing else but the patterns or plans of everything which is to be done. And all these patterns the Father gave to the Son in generating him. Or, it could be said that the you gave me refers to the humanity of Christ, because from the very instant of his conception the most holy soul of Christ was full with all knowledge of the truth, "full of grace and truth" (1:14), that is, with the knowledge of every truth: "In whom are hid all the treasures of wisdom and knowledge" (Col 2:3).

The other giving of knowledge is from Christ to his disciples, so he says, I have given them, by teaching them, both from without and from within: "For all that I have heard from my Father I have made known to you" (15:15). By saying this he shows that he is the mediator between God and man (1 Tim 2:5), because what he received from the Father he passed on to the disciples: "I stood between the Lord and you at that time, to declare to you the word of the Lord" (Deut 5:5).

He mentions that the minds of the disciples were led back to the Father when he says, and they have received them. Two kinds of receiving are mentioned, corresponding to the two kinds of giving previously stated. One kind of receiving corresponds to the second kind of giving and as to this he says, and they have received them, from me, without resisting: "The Lord God has opened my ear, and I was not rebellious" (Is 50:5); "Every one who has heard and learned from the Father comes to me" (6:45). And receiving them, they know in truth that I came from you, that you have given me all things, and this corresponds to the first kind of giving.

According to Augustine the words that follow, and they have believed that you did send me, are added to explain the previous sentence, "I came from you." Knowledge of God is of two kinds: one is perfect, by the clear vision of glory; the other is imperfect, through faith: "For now we see in a mirror dimly," in the second way, "but then face to face," in the first way (1 Cor 13:12). He says, they know in truth that I came from you. But what kind of knowledge was this? The knowledge of our homeland, heaven? No, it was the knowledge of faith. And so he adds, and they have believed, indicating that to know this is to believe it. They have believed I say, in truth, that is, firmly and strongly: "Do you now believe?" that is, firmly. "The hour is coming" when you will believe completely (16:31). He uses the past tense, have believed, in place of the future tense because of his certainty about the future, and because of the infallibility of divine predestination.

Or, according to Chrysostom, he uses the past tense to indicate that these things have already happened, because they had already begun. We can harmonize both of these interpretations because all these things had already begun, but they still remained to be completed. Thus, in reference to what has already begun, he speaks in the past tense, but in reference to their completion he speaks in the future, because they would be accomplished by the coming of the Holy Spirit.

But what did they believe? That you did send me: "God sent his Son" (Gal 4:4). According to Augustine this is the same as "I came from you" (v 8). This does not agree with Hilary for whom, as was said, "to come forth" (exire) refers to the eternal generation of the Son, and "to be sent" refers to the incarnation of the Son. But I say that we can speak of Christ in two ways. In one way, from the point of view of his divinity; and then, insofar as he is the Son of God "to come forth" and "to be sent" are not the same, as Hilary says. Or, we can speak of Christ from the point of view of his humanity; and then, insofar as he is the Son of man, "to come forth" and "to be sent" are the same, as Augustine says.

When the Lord was speaking to the Father of those whom He already had as disciples, He said this also among other things: "I pray for them. I pray not for the world, but for those whom Thou hast given me." By the world, He now wishes to be understood those who live according to the lust of the word, and stand not in the gracious lot of such as were to be chosen by Him out of the world. Accordingly it is not for the world, but for those whom the Father hath given Him, that He expresses Himself as praying: for by the very fact of their having already been given Him by the Father, they have ceased to belong to that world for which He refrains from praying.

And then He adds, "For they are Thine." For the Father did not lose those whom He gave, in the act of giving them to the Son; since the Son still goes on to say, "And all mine are Thine, and Thine are mine." Where it is sufficiently apparent how it is that all that belongs to the Father belongs also to the Son; in this way, namely, that He Himself is also God, and, of the Father born, is the Father's equal: and not as was said to one of the two sons, to wit, the elder, "Thou art ever with me; and all that I have is thine." For that was said of all those creatures which are inferior to the holy rational creature, and are certainly subordinate to the Church; wherein its universal character is understood as including those two sons, the elder and the younger, along with all the holy angels, whose equals we shall be in the kingdom of Christ and of God: but here it was said, "And all mine are Thine, and Thine are mine," with this meaning, that even the rational creature is itself included, which is subject only to God, so that all beneath it are also subject to Him. As it then belongs to God the Father, it would not at the same time be the Son's likewise, were He not equal to the Father: for to it He was referring when He said, "I pray not for the world, but for those whom Thou hast given me: for they are Thine, and all mine are Thine, and Thine are mine." Nor is it morally admissible that the saints, of whom He so spake, should belong to any save to Him by whom they were created and sanctified: and for the same reason, everything also that is theirs must of necessity be His also to whom they themselves belong, Accordingly, since they belong both to the Father and to the Son, they demonstrate the equality of those to whom they equally belong.

(Tr. cvi) When He adds, I pray not for the world, by the world He means those who live according to the lust of the world, and have not the lot to be chosen by grace out of the world, as those had for whom He prayed: But for them which Thou hast given Me. It was because the Father had given Him them, that they did not belong to the world. Nor yet had the Father, in giving them to the Son, lost what He had given: For they are Thine.

And I pray for them. Here is touched upon the second reason for being heard on behalf of the Apostles, namely the divine election itself: because our Lord himself was praying for the elect, not for the reprobate. Therefore he says: I pray for them, because, namely, they are elect: therefore he says: I do not pray for the world, "that is, for those devoted to the world," whom you have blinded; but for those whom you have given me, that is, whom you have saved through me; in Acts twenty-seven it was pointedly said to Paul: "Behold, God has given you all the souls of those who sail with you." Nor, because you have given them to me, have you taken them from yourself: Because they are yours.

But here a question is raised about this, that the Lord here prays for the Apostles: Because above in the sixteenth chapter it is said: I do not say to you that I will ask the Father concerning you; for the Father himself loves you: therefore here he does the contrary of what he had said. Likewise, the Lord himself prayed for none except the predestined, about whom he knew that God willed to save them in the end; but they would be saved without his prayer; therefore he prayed in vain. Likewise, why did he pray with vocal prayer? What was the necessity? I respond: It must be said that the Lord prayed for the Apostles for a threefold reason, namely for the obtaining of salvation, consolation, and instruction: because he merited for them, because from hearing these words they were consoled, because they were instructed to pray from this, and we ourselves as well; therefore he prayed with vocal prayer. To the objection that the Lord said above: I do not say to you that I will ask the Father, etc.; the Lord did not wish to deny that he would pray for them, since it is said in Hebrews 9 that he appears before the face of God to intercede for us; but rather that he would not pray to the Father as though to one unwilling, but as to one benevolent toward the Apostles themselves. But one asks: to what end does he pray? Augustine says in On the Predestination of the Saints that we are not heard except on behalf of the predestined, and for them we do not pray in vain, because "perhaps they were predestined so that they might be granted through our prayers." So also in Christ.

There is a question about what he says: I pray for them, not for the world. On the contrary: Below in the same chapter: That the world may believe that you sent me; therefore he was praying that the world might believe. Likewise, he ought to have prayed for those for whom he was sent and for whom he ought to die; but he died for the world; above in chapter 3: God so loved the world that he gave his only-begotten Son. Likewise, by world are understood sinners; but those who are well have no need of a physician, but those who are ailing; therefore it was especially necessary to pray for such people. I respond: It must be said that world is taken in three ways in this prayer, and on account of this it generates ambiguity, and a fourth mode is added besides. For world is said to be the visible globe itself; and so it is taken above in chapter 1: The world was made through him. Sometimes it is said to be the state of our sojourn, insofar as it has misery attached to it; and so there: These are in the world, and I come to you. Sometimes, insofar as it names the state of the present sojourn together with fault; and so below: The world has hated them. Sometimes, insofar as it implies eternal reprobation; and so it is taken there: I pray for them; I do not pray for the world. In the first mode it denotes nature; in the second mode, nature and misery; in the third, nature and misery and fault; in the fourth mode, nature and misery and fault and divine reprobation.

CHAPTER VIII. That nothing which is spoken of as belonging to the Father will be excluded from the kingdom of the Son, for Both alike rule over all.

He once more mediates as Man, the Reconciler and Mediator of God and men; and being our truly great and all-holy High Priest, by His own prayers He appeases the anger of His Father, sacrificing Himself for us. For He is the Sacrifice, and is Himself our Priest, Himself our Mediator, Himself a blameless Victim, the true Lamb Which taketh away the sin of the world. The Mosaic ceremonial was then, as it were, a type and transparent shadowing forth of the mediation of Christ, shown forth in the last times, and the high priest of the Law indicated in his own person that Priest Who is above the Law. For the things of the Law are shadows of the truth. For the inspired Moses, and with him the eminent Aaron, continually intervened between God and the assembly of the people; at one time deprecating God's anger for the transgressions of the people of Israel, and inviting mercy from above upon them when they were faint; at another, praying and blessing the people, and ordering sacrifices according to the Law and offerings of gifts besides in their appointed order, sometimes for sins, and sometimes thank-offerings for the benefits they felt that they had received from God. But Christ Who manifested Himself in the last times above the types and figures of the Law, at once our High Priest and Mediator, prays for us as Man; and at the same time is ever ready to cooperate with God the Father, Who distributes good gifts to those who are worthy. Paul showed us this most plainly in the words: Grace to you and peace from God our Father, and the Lord Jesus Christ. He then prays for us as Man, and also unites in distributing good gifts to us as God. For He, being a holy High Priest, blameless and undefiled, offered Himself not for His own weakness, as was the custom of those to whom was allotted the duty of sacrificing according to the Law, but rather for the salvation of our souls, and that once for all, because of our sin, and is an Advocate for us: And He is the propitiation for our sins, as John saith; and not for ours only, but also for the whole world.

But perhaps someone, wishing to controvert what we have said, will exclaim, "Is not what the disciple says quite contrary to the Saviour's words?" For our Lord Jesus Christ expressly in these words repudiates the necessity of praying to God for the whole world, while the wise John affirmed quite the contrary. For he maintains that the Saviour will be the Advocate and propitiation, not merely for our sins, but also for the sins of the whole world. It is not hard to find the solution to this difficulty, or to say how the disciple may be seen to be in accord with his Master's saying. For the blessed John, as he was a Jew and of the Jews, that some might not perhaps think that our Lord was merely an Advocate for the Israelites, and not in any sense for the rest of the nations scattered over the whole world, though destined to distinguish themselves by faith on Him and to be shortly called to knowledge of salvation through Christ, is perforce impelled to declare that our Lord will not only be the propitiation for the race of Israel, but also for the whole world; that is, those of every nation and kindred, who shall be called through faith to righteousness and sanctification. Our Lord Christ distinguishes from His own those who are otherwise minded, and who have chosen to insult Him by stubborn disobedience; and, referring to those who are prone to listen to His Divine commands, and who have already submitted, as it were, the necks of the hearts, and well-nigh bound round them the yoke of submission to God, said that for them only it was most fitting for Him to pray. For to those only, whose Mediator and High Priest He is, He thought it meet to bring the blessings of His mediation; to those, I mean, who, He says, were given to Himself, but were the Father's, as there is no other way of fellowship with God save by the Son. And He will Himself teach you this in the words: No one cometh unto the Father, but by Me. For observe how the Father, when He gave to His Son those of whom He speaks, won them over to Himself. And the Apostle, who was so conversant with the sacred writings, knowing this well, says: God was in Christ, reconciling the world unto Himself. For when Christ acted as Mediator, and received those who come to Him by faith, and brought them aright through Himself to the Father, the world was reconciled to God. Therefore also the Prophet Isaiah taught us, in anticipation, to choose peace with God, in Christ: Let us have peace with Him; let us who are in the way have peace. For if we banish from our hearts whatsoever estrangeth us from the love of Christ, I mean the base lasciviousness which hankers after sinful pleasure and is ever inclined to the delights of the world, and is besides the mother and nurse of all vice, and leads us widely astray, we shall become united in fellowship with Christ, and shall make peace with God, being joined to the Father Himself through the Son, inasmuch as we receive in ourselves the Word That was begotten of Him, and cry out in the Spirit, Abba, Father.

Christ, who manifested himself in the last times above the types and figures of the Law, at once our high priest and mediator, prays for us as man. And at the same time he is ever ready to cooperate with God the Father, who distributes good gifts to those who are worthy. Paul showed us this most plainly in the words "grace to you and peace from God our Father and the Lord Jesus Christ." Christ, then, prays for us as man and also unites in distributing good gifts to us as God. For he, being a holy high priest, blameless and undefiled, offered himself—not for his own weakness, as was the custom of those to whom was allotted the duty of sacrificing according to the Law, but rather for the salvation of our souls.

"I pray for them." "What sayest Thou?" "Dost Thou teach the Father, as though He were ignorant? Dost Thou speak to Him as to a man who knoweth not?" "What then meaneth this distinction?" Seest thou that the prayer is for nothing else than that they may understand the love which He hath towards them? For He who not only giveth what He hath of His own, but also calleth on Another to do the same, showeth greater love. What then is, "I pray for them"? "Not for all the world," He saith, but "for them whom Thou hast given Me." He continually putteth the "hast given," that they might learn that this seemeth good to the Father. Then, because He had said continually, "they are Thine," and, "Thou gavest them unto Me," to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what saith He?

Showing that He says this to the Father for no other reason than only for their sake, so that they might know that He loves them and cares for them, He says: "I pray and ask for them, and not for the world." For by this I undoubtedly prove that I love them, when I not only give what is My own, but also ask You to keep them. Therefore, I pray to You not for wicked people who think in worldly terms, "but for those whom You have given Me, because they are Yours."

Now we see the reasons, founded on himself, why Christ prayed for his disciples. He mentions three reasons.

One is based on the authority he had received over them. In reference to this he says, I am praying for them, that is, the disciples. First we see the reason; secondly, its explanation, for they are yours.

The reason why a person's prayer should be heard and why he should pray for others is that they belong to him in a special way; for general prayers are less likely to be heard. Accordingly he says, I am praying for them; I am not praying for the world, that is, the lovers of the world, but for those whom you have given me, especially as obedient disciples, although all things are mine, under my authority: "Ask of me, and I will make the nations your heritage" (Ps 2:8).

To the contrary, it seems that he prayed for all: "We have an advocate with the Father, Jesus Christ the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world" (1 Jn 2:1); "God our Savior, who desires all men to be saved" (1 Tim 2:4). We should say to this that Christ did pray for all because his prayer is powerful enough to benefit the entire world. Yet it does not produce its effect in all, but only in the elect and saints of God. This is because of the obstacles present in the worldly.

But when He says, speaking of the Holy Ghost, "All things that the Father hath are mine; therefore said I, that He shall take of mine, and shall show it unto you," He referred to those things which concern the actual deity of the Father, and in which He is equal to Him, in having all that He has. And no more was it of the creature, which is subject to the Father and the Son, that the Holy Spirit was to receive that whereof He said, "He shall receive of mine;" but most certainly of the Father, from whom the Spirit proceedeth, and of whom also the Son is born.

He proceeds: "And I am glorified in them." He now speaks of His glorification as already accomplished, although it was still future; while a little before He was demanding of the Father its accomplishment. But whether this be the same glorification, whereof He had said, "And now, O Father, glorify Thou me with Thine own self with the glory which I had with Thee before the world was," is certainly a point worthy of examination. For if "with Thee," how can it be "in them"? Is it when this very knowledge is imparted to them, and, through them, to all who believe them as His witnesses? In such a way we may clearly understand Christ as having said of the apostles, that He was glorified in them; for in saying that it was already accomplished, He showed that it was already foreordained, and only wished what was future to be regarded as certain.

(Tr. cvi. 6) It is sufficiently apparent from hence, that all things which the Father hath, the Only-Begotten Son hath; hath in that He is God, born from the Father, and equal with the Father; not in the sense in which the elder son is told, All that I have is thine. (Luke 15:31) For all there means all creatures below the holy rational creature, but here it means the very rational creature itself, which is only subjected to God. Since this is God the Father's, it could not at the same time be God the Son's, unless the Son were equal to the Father. For it is impossible that saints, of whom this is said, should be the property of any one, except Him who created and sanctified them. When He says above in speaking of the Holy Spirit, All things that the Father hath are Mine, (c. 16:15) He means all things which pertain to the divinity of the Father; for He adds, He (the Holy Ghost) shall receive of Mine; and the Holy Ghost would not receive from a creature which was subject to the Father and the Son.

(Tr. cvii. 3) He speaks of this as already done, meaning that it was predestined, and sure to be. But is this the glorifying of which He speaks above, And now, O Father, glorify Thou Me with Thine own Self? If then with Thyself, what meaneth here, In them? Perhaps that this very thing, i. e. His glory with the Father, was made known to them, and through them to all that believe.

The Lord says "all mine are yours," as if he were submitting his lordship over creation to the Father, but he also adds "yours are mine," to show that the creating command came from the Father to him. The Son did not need help to accomplish his work, nor are we to believe that he received a separate commandment for each portion of his work. Such extreme inferiority would be entirely inadequate to his divine glory. Rather, the Word was full of his Father's grace. He shines forth from the Father and accomplishes everything according to his parent's plan. He is not different in essence, nor is he different in power from his Father, and if their power is equal, then their works are the same. Christ is the power of God and the wisdom of God. All things were made through him, and all things were created through him and for him, not as if he were discharging the service of a slave, but instead he creatively fulfills the will of his Father.

And all my things are yours, and yours are mine: above in the sixteenth chapter: "All things that the Father has are mine," and conversely. Therefore he said above in the seventh chapter: "My doctrine is not mine"; therefore my servants and my elect are your elect. And this is the second reason for being heard on behalf of the Apostles, namely their election: therefore above in the fifteenth chapter: "You have not chosen me, but I have chosen you and appointed you, that you should go and bear fruit, and your fruit should remain: that whatever you ask the Father in my name, he may give you."

And I am glorified. Here is touched upon the third reason, namely the desolation of the disciples at the departure of Christ, which was approaching: on account of which approaching he says he has been glorified and has departed, because it was about to happen imminently: therefore he says: And I am glorified in them: because they had known him and were soon to know him more fully.

Those then who have been given to Christ are the Father's, but are not therefore removed from Christ. For God the Father reigneth with Him, and through Him ruleth over His own. For the Holy and Consubstantial Trinity share the same kingdom, and their universal dominion is one and the same; and whatever is the Son's will be subject to the glory of the Son and the Father; and also, whatever is said to be under the rule of the Father, over that the Son will surely hold sway. And therefore He saith: And all Mine are Thine, and Thine are Mine. For as in Them perfect identity of Nature is visible and evident, the opinion held about Their majesty is not various, and does not attribute anything individually to One apart from the Other, but considers one and the same glory, identical in every respect, to attach to Both. For He That is by right of His Nature the Heir of His Father's Divine dignities will clearly have all that the Father hath, and will also show that His Father hath all that He Himself hath. For Either naturally reveals the Other in Himself; and the Son is seen in the Father, and the Father also in the Son. This kind of instruction the inspired writings gave us in the mystery. When, then, universal dominion is one of the dignities of the Father, it will belong also to the Son; for He is the express Image of His Person, and can endure no shadow of unlikeness or variance at all. He declares that He has been glorified in them, showing that His prayer for them is, as it were, a recompence well deserved.

Angels did not create the world, but the only-begotten Son, begotten, as I have said, before all ages, by whom all things were made, nothing having been excepted from his creation.… "For all mine are yours and yours are mine," the Lord says in the Gospels. And this we may certainly know from the Old and New Testaments. For he who said, "Let us make man in our image and after our likeness" was certainly speaking to someone present. But clearest of all are the psalmist's words, "He spoke, and they were made; he commanded, and they were created," as if the Father commanded and spoke and the Son made all things at the Father's bidding.

For if the Son were not of the same nature as the Father, how could he have had in himself that which was different? Or how could he have shown in himself what was dissimilar if the foreign and alien nature did not receive the stamp of what was of a different kind from itself? But [Eunomius] says, "Neither does he have a divider of his glory." Here he speaks truly even though he does not know what he is saying. For the Son does not divide the glory with the Father but has the glory of the Father in its entirety, even as the Father has all the glory of the Son. For this is what he said to the Father, "All mine are yours and yours are mine." Notice how Christ also says that he will appear on the judgment day "in the glory of the Father," when he will render to every one according to his works. And by this phrase he shows the unity of nature that subsists between them. For as "there is one glory of the sun and another glory of the moon," because of the difference between the natures of those luminaries (since if both had the same glory we would think there was any difference in their nature), so he who foretold of himself that he would appear in the glory of the Father indicated by the identity of glory their community of nature.

"All Mine are Thine, and Thine are Mine; and I am glorified in them." Seest thou the equality of honor? For lest on hearing, "Thou hast given them Me," thou shouldest deem that they were alienated from the authority of the Father, or before this from that of the Son, He removed both difficulties by speaking as He did. It was as though He said, "Do not when thou hearest that 'Thou hast given them to Me,' deem that they are alienated from the Father, for what is Mine is His; nor when thou hearest, 'Thine they were,' think that they were aliens from Me, for what is His is Mine." So that the, "Thou hast given," is said only for condescension; for what the Father hath is the Son's, and what the Son hath is the Father's. But this cannot even be said of a son after the manner of man, but because They are upon a greater Equality of honor. For that what belongs to the less, belongs to the greater also, is clear to every one, but the reverse not so; but here He converteth these terms, and the conversion declares Equality. And in another place, declaring this, He said, "All things that the Father hath are Mine," speaking of knowledge. And the "hast given Me," and the like expressions, are to show that He did not come as an alien and draw them to Him, but received them as His own. Then He putteth the cause and the proof, saying, "And I am glorified in them," that is, either that "I have power over them," or, that "they shall glorify Me, believing in Thee and Me, and shall glorify Us alike." But if He is not glorified equally in them, what is the Father's is no longer His. For no one is glorified in those over whom he hath no authority. Yet how is He glorified equally? All die for Him equally as for the Father; they preach Him as they do the Father; and as they say that all things are done in His Name, so also in the Name of the Son.

Now, if all things that are the Father's are also Christ's, certainly among those things that exist is the Father's omnipotence. Of course, the only-begotten Son ought to be omnipotent, that the Son also may have all things that the Father possesses. "And I am glorified in them," he declares. For "at the name of Jesus every knee shall bow." … Therefore he is the effluence of the glory of God in this respect, that he is Almighty—the pure and vivid Wisdom itself—glorified as the effluence of omnipotence or glory.So that it may be more clearly understood what the glory of omnipotence is, we shall add the following: God the Father is omnipotent because he has power over all things, namely, over heaven and earth, sun, moon and stars and all things in them. And he exercises his power by means of his Word.… Now if every knee is bent to Jesus, then, without doubt, it is Jesus to whom all things are subject, and he it is who exercises power over all things and through whom all things are subject to the Father. For through wisdom, that is, by word and reason, not by force and necessity, all things are subject.

Lest you, hearing constantly how He says "You have given Me," should think that this dominion and authority were given to Him recently, and that while the Father had them, He (the Son) did not have them, or again that now, when He has them, the Father has been deprived of authority over them—for this reason He says: "And all Mine is Yours, and Yours is Mine." I did not receive this authority just now, but when they were Yours, they were also Mine. For all that is Yours is Mine. And now, when I Myself have them, You also have them, and have not been deprived, for all that is Mine is Yours. "And I am glorified in them," that is, having authority over them, I am glorified in them as Master, just as the son of a king, having equal honor and kingdom with the father, is glorified by the fact that he has as much as the father. So, if the Son were less than the Father, He would not have dared to say "all Yours is Mine," for a master has everything that belongs to the slave, but the slave does not have everything that belongs to the master. Here, however, He mutually attributes: the Father's to the Son, and the Son's to the Father. So, the Son is glorified in those who belong to the Father; for He has as much authority over all as the Father.

He gives a reason for why he prays for them when he says, for they are yours, that is, by eternal predestination. But they were not yours in such a way that the Son could not have them; nor were they given to the Son in such a way that they were taken from the Father. Thus he says, all mine are yours, and yours are mine. This indicates the equality of the Son with the Father, for the Son, insofar as he is God, has from all eternity everything that the Father has.

Note that the Father has certain things that belong to his essence, like wisdom, goodness, and things of that kind; and these things are nothing else but his essence. And the Son asserts that he himself has this when, speaking of the procession of the Holy Spirit, he says: "He will receive from me and declare it to you" (16:14). This is because "All that the Father has is mine" (16:15). He says all, because while all these things are one in reality, we apprehend them with many ideas.

Secondly, the Father has certain things that relate to those who possess holiness or sanctity, who are set apart for him through faith, such as all the saints and the elect, of whom it was said, "thine they were" (v 6). All these things, too, the Son asserts that he has when he says here, speaking of them, and yours are mine, because they have been predestined to enjoy the Son as well as the Father.

Thirdly, the Father has some things in a general way because of their origin, for example, all created things: "The earth is the Lord's and the fullness thereof" (Ps 24:1). All these too belong to the Son. Thus in the parable of the prodigal son, the father says to his older son: "Son... all that is mine is yours" (Lk 15:31).

The second reason why Christ prayed for his disciples is based on the glory he had in them: for they already knew something of his glory, and would know it more fully: "For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty" (2 Pet 1:16).

Jesus Christ, our God and Saviour, delivered to us the great mystery of godliness, and called both Jews and Gentiles to the acknowledgment of the one and only true God His Father, as Himself somewhere says, when He was giving thanks for the salvation of those that had believed, "I have manifested Thy name to men, I have finished the work Thou gavest me;" and said concerning us to His Father, "Holy Father, although the world has not known Thee, yet have I known Thee; and these have known Thee." With good reason did He say to all of us together, when we were perfected concerning those gifts which were given from Him by the Spirit: "Now these signs shall follow them that have believed in my name: they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall by no means hurt them: they shall lay their hands on the sick, and they shall recover."

"And now," He adds, "I am no more in the world, and these are in the world." If your thoughts turn to the very hour in which He was speaking, both were still in the world; to wit, He Himself, and those of whom He was so speaking: for it is not in respect of the tendency of heart and life that we can or ought to understand it, so that they should be described as still in the world, on the ground that they still savored of the earthly; and that He was no longer in the world, because divine in the disposition of His mind. For there is one word used here, which makes any such understanding altogether inadmissible; because He does not say, And I am not in the world; but, "I am no more in the world:" thereby showing that He Himself had been in the world, but was no more so. And are we then at liberty to believe that He at one time savored of the worldly, and, delivered at length from such a mistake, no longer retained the old disposition? Who would venture to shut himself up in so profane a meaning. It remains, therefore, that in the same sense in which He Himself also was previously in the world, He declared that He was no longer in the world, that is to say, in His bodily presence; in other words, showing thereby that His own absence from the world was now in the immediate future, and theirs later, when He said that He was no longer here, and that they were so, although both He and they were still present. For He thus spake, as a man in harmony with men, in accordance with the prevailing custom of human speech. Do we not say every day, he is no longer here, of one who is on the very point of departure? And such in particular is the way we are wont to speak of those who are at the point of death. And besides all else, the Lord Himself, as if foreseeing the thoughts that might possibly be excited in those who were afterwards to read these words, added, "And I come to Thee:" explaining thereby in some measure why He said, "I am no more in the world."

Accordingly He commends to the Father's care those whom He was about to leave by His bodily absence, saying: "Holy Father, keep through Thine own name those whom Thou hast given me." That is to say, as man He prays to God in behalf of His disciples, whom He has received from God. But attend to what follows: "That they may be one," He says, "even as we." He does not say, That they may be one with us, or, that they and we may be one, as we are one; but He says, "That they may be one, even as we:" meaning, of course, that in their nature they may be one, even as we are one in ours. Which certainly would not be spoken with truth, unless in this respect, that He, as God, is of the same nature as the Father also, in accordance with what He has said elsewhere, "I and the Father are one;" and not with what He also is as man, for in this respect He said, "The Father is greater than I." But since one and the same person is God and man, we are to understand the manhood in respect of His asking; but the Godhead, in as far as He Himself, and He whom He asks, are one.

(Tr. cvii. 4) At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life; for could there ever have been a time when He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i. e. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shewn to be the sense by what follows; for He adds, And now I come to Thee. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Thine own name those whom Thou hast given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they may be one, as We are: He does not say, That they may be one with Us, as We are one; but, that they may be one: that they may be one in their nature, as We are one in Ours. For, in that He was God and man in one person, as man He prayed, as God He was one with Him to Whom He prayed.

(iv. de Trin. c. ix) He does not say, That I and they maybe one, though He might have said so in the sense, that He was the head of the Church, and the Church His body; not one thing, but one person: the head and the body being one Christ. But shewing something else, viz. that His divinity is consubstantial with the Father, He prays that His people may in like manner be one; but one in Christ, not only by the same nature, in which mortal man is made equal to the Angels, but also by the same will, agreeing most entirely in the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom and God the Son is Mediator, may be one not only by the union of nature, but by the union of love.

And I am no longer in the world: because, above in the fourteenth chapter, "I will no longer speak much with you"; and these are in the world, and I come to you, and therefore I leave them desolate: above in the sixteenth chapter: "I go to him who sent me: but because I have spoken these things to you, sorrow has filled your heart." And this was the third reason for being heard; whence above in the fourteenth chapter: "I go to the Father: and whatever you ask the Father in my name, this I will do."

Holy Father. After the manifold reason for asking has been set forth, here in the fourth place is added the petition itself, by which he asks for their preservation in good: on account of which he says: Holy Father, keep them in your name, whom you have given me, that is, in the power of your name: above in the tenth chapter: "No one can snatch them from my Father's hand." Keep them, I say, in good: whence he says: That they may be one, even as we are, namely in the unity of concord and peace, which unity God preserves in the elect, but nevertheless with their own solicitude: therefore Ephesians four: "Being solicitous to preserve the unity of the Spirit in the bond of peace."

Holy Father, keep them in Thy Name which Thou hast given Me, that they may be one, even as We are.

CHAPTER IX. That the dignity of Godhead is inherent in the Son; even though He is said to have received this from the Father, because of His humanity and the form of His humiliation.

He still preserves the blending of two things into one: the human element, I mean, which, so far as we are concerned, imparts humiliation, and the Divine element, which is pregnant with the most exalted majesty. For His speech is combined of both; and, just as we stated in our interpretation of the foregoing passage, the Divine element is not perfectly exalted to the height, nor yet is it wholly sundered from the limitations of humanity, holding as it were a middle place by an unspeakable and ineffable fusion of the two, so as not to pass outside the limits of true Godhead, nor yet altogether to leave behind those of humanity. For His ineffable descent from God the Father exalts Him, inasmuch as He is the Word and Only-begotten, into a Divine Nature and the majesty which naturally accompanies it, while His humiliation brings Him down in some sort to our level, not as though it availed perforce to overpower the kingship over the universe which He shares with the Father, for the Only-begotten could never submit to violence against His Will. Rather was His humiliation self-chosen, accepted and maintained from love towards us. For He humbled Himself, that is, of His own Will and not by any compulsion. For He would be proved to have undergone the Incarnation against His Will, if there were any one at all able to prevail over Him, and who bade Him unwillingly take this upon Him. He humbled Himself therefore willingly for our sakes, for we should never have been called His sons and God's, if the Only-begotten had not undergone humiliation for us and on our account; to Whose Likeness we are conformed by participation in the Spirit, and so become children of God, and God's. Whenever, therefore, in His sayings, He blends together in some way the human with the Divine, do not be therefore offended, nor lightly relinquish the admiration you ought to feel at the incomparable art displayed in His sayings, skilfully preserving for us in divers ways their twofold character, so that we can see at the same time the God and the Man speaking truly in His Nature, marvellously combining the humiliation of His Humanity with the glory of His ineffable Divinity; preserving wholly blameless and irreproachable the harmonious fusion of the two.

And how is it that, when we say this, we do not affirm that the Nature of the Word is degraded from its original majesty? To think this would indeed display the greatest ignorance; for that which is Divine is altogether and wholly changeless, and endureth no shadow of turning but rather ever remaineth on one stay. We rather make such a statement because the manner of His voluntary degradation, as by necessary inference investing Him with the form of humiliation, causes the Only-begotten, Who is coequal with, and in the Likeness of, the Father, and in Him and proceeding from Him, to be apparently in an inferior position to Him. Be not astonished at hearing this, if the Son appear to fall short of the Father's majesty because of His Humanity, when for this very reason Paul declared that He was thus inferior even to the angels, in the following words: Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, though the holy angels were bidden to worship Him, for when, He says, He bringeth in the Firstborn into the world, He saith, And let all the angels of God worship Him, as well as also the Holy Seraphim, who stood around and fulfilled the office of servants when He appeared unto the prophet sitting on a high and lofty throne. Then, so far as His being begotten and proceeding from God the Father is concerned, His Humanity is not proper to the Son; but it is proper to Him in so far as He is Incarnate Man, and remaineth ever what He was and is, and will be such for evermore, and debaseth Himself to what He was not of old for our sakes.

He saith, then: Holy Father, keep them in Thy Name which Thou hast given Me; that they may be one, even as We are. He desires His disciples to be kept by the power and might of the Ineffable Divine Nature, well and suitably attributing the power of saving whomsoever He will, yea, and with ease, to the true and living God; and thereby, again, He glorifies no other nature than His own, as in the Person of the Father, from Whom He proceeded as God. Therefore He saith, Father, keep them in Thy Name which Thou hast given Me; that is, the Name of God. He says again, that the Name of God was not given unto Him as though He had not been God by Nature, and were now called from without to the dignity of Godhead. For then would He be created, and possess a spurious and elective glory and an adulterate nature, which it were impious for us to imagine. For thereby He would be mulcted of His inherent character of Sonship. But since, as the inspired writings prophesy, the Word became flesh, that is, man, He says that He received Divine attributes by gift; for clearly the title and actuality of Divine glory could not naturally attach to man. But consider, and attentively reflect, how He showed Himself the living and inherent Power of God the Father, whereby He doeth all things. For when, addressing His Father, He says, Keep them, He did not indeed suffice for them alone, but suitably brought in Himself as working for their preservation and being for that purpose also the power and instrument of His Father; for He says: Keep them in Thy Name which Thou hast given Me. Note how guarded the saying is. For allotting and attributing as suitable only to the Nature of God providential care over us, He declares at once that to Himself has been given the glory of Godhead, because of the form of manhood, saying that what was His by natural right was given to Him; that is, the Name which is above every name. Therefore also we say that this Name belongs to the Son by nature, as proceeding from the Father; but, so far as He is Man, those things are His by gift which He receives as Man, using herein the form of speech applicable to ourselves; for man is not God by nature, but Christ is God by nature, even though He be conceived of as Human because He was amongst us.

He wishes indeed the disciples to be kept in unity of mind and purpose, being blended, as it were, with one another in soul and spirit and the bond of brotherly love; and to be linked together in an unbroken chain of affection, so that their unity may be so far perfected as that their elective affinity may resemble the natural unity which exists between the Father and the Son; and, remaining undebased and invincible, may not be distorted by anything whatever that exists in the world, or by the lusts of the flesh, into dissimilarity of purpose; but rather preserving in the unity of true piety and holiness the power of love intact, which also came to pass. For, as we read in the Acts of the Apostles, the multitude of them that believed were of one heart and soul, in the unity that is of the Spirit. And this is what Paul himself also meant, when he said: One body and one Spirit; for we who are many are one body in Christ, for we all partake of the one bread, and we have all received the unction of one Spirit, that is, the Spirit of Christ. As, then, they were to be one body, and to partake of one and the selfsame Spirit, He desires His disciples to be preserved in a unity of spirit which nothing could disturb, and in unbroken singleness of mind. And if any man suppose that after this manner the disciples are united even as the Father and the Son are One, not merely in Substance, but also in purpose (for the holy Nature of God has one Will, and one and the selfsame purpose altogether), let him so think. For He will not stray wide of the mark, since we can see identity of purpose among true Christians, though we have not consubstantiality as the Father and the Word That proceeded from Him, and is in Him.

And I am no more in the world, and these are in the world, and I come to Thee.

What then is His request, and why does He endeavour to obtain God's favour for His followers? I am no more in the world, He says, and these are in the world, and, I come to Thee. For while He yet lived in converse with His holy Apostles in the flesh upon earth, the consolation of His visible Presence was ever with them in their daily path, as it were to give instant succour to those in peril; and they were therefore sustained in courage. For the mind of man is readier to rely upon the things that are seen than the things that are unseen, for encouragement or pleasure. When we say this, we are far from asserting that the Lord is powerless to save, if He be not visibly present; for any one who thought this would rightly be convicted of folly. For Jesus Christ is the same yesterday, and today, yea, and for ever. But He knew that His disciples were very faint at heart, left desolate as it were on the earth, with the world raging round them like fierce billows, and ever ready to beleaguer with intolerable terrors and imminent and great dangers those who persist in bearing God's tidings to the uninitiated.

Since then, He says, I come to Thee, for I shall soon ascend to sit on the throne of God the Father, and reign with Him, and these will remain the while in the world, I pray for them, for Thou gavest them Me; and as Thine and Mine now I rightly care for them, and I am glorified in them, for all things whatsoever Thou hast given Me are Thine, and Thine are Mine. And the saying is true. For those in the world who have been given to Christ, and are on that account the Father's, have not therefore disavowed the duty of praising Him through Whom they were united to God the Father, and having been brought to Him, will remain none the less His. For He hath all things in common with the Father, together with His inherent Godhead and power. For there is one God in us, Who is worshipped in the Holy and Consubstantial Trinity; and we all of us belong to the one true God, being subject as servants to the Holy and Consubstantial Trinity.

Christ wishes the disciples to be kept in a state of unity by maintaining a like-mindedness and an identity of will, being mingled together as it were in soul and spirit and in the law of peace and love for one another. He wishes them to be bound together tightly with an unbreakable bond of love, that they may advance to such a degree of unity that their freely chosen association might even become an image of the natural unity that is conceived to exist between the Father and the Son. That is to say, he wishes them to enjoy a unity that is inseparable and indestructible, which may not be enticed away into a dissimilarity of wills by anything at all that exists in the world or any pursuit of pleasure, but rather reserves the power of love in the unity of devotion and holiness. And this is what happened. For as we read in the Acts of the Apostles, "the company of those who believed were of one heart and soul," that is, in the unity of the Spirit. This is also what Paul himself meant when he said "one body and one Spirit." "We who are many are one body in Christ for we all partake of the one bread," and we have all been anointed in the one Spirit, the Spirit of Christ.

Showing himself to them simultaneously as God and man, Christ induces his disciples to reflect that he would work to accomplish their salvation in God whether present or absent. And that as he had them in his keeping while he was with them on the earth in the form of man, so also would he keep them while absent from them as God.… For that which is divine is not bounded by space and is not far from anything that exists but fills and pervades the universe. And though it is present in all things, it is contained by none. When addressing his own Father, Christ says, "Holy Father, keep them," referring … to the universal working of the power of the Father. And at the same time showing that he does not stand apart from the nature of the Father but being in it and proceeding from it, Christ is indivisibly united with it, though he is conceived of as independently existing.

We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever.

In a word, what the soul is to the body, Christians are to the world. The soul is dispersed through all the members of the body, and Christians throughout the cities of the world. The soul dwells in the body but is not of the body. Likewise, Christians dwell in the world but are not of the world. The soul, which is invisible, is confined in the body, which is visible. In the same way, Christians are recognized as being in the world, and yet their religion remains invisible. The flesh hates the soul and wages war against it, even though it has suffered no wrong, because it is hindered from indulging in its pleasures. Similarly, the world also hates the Christians, even though it has suffered no wrong, because they set themselves against its pleasures. The soul loves the flesh that hates it and its members, and Christians love those who hate them. The soul is enclosed in the body, but it holds the body together. And though Christians are detained in the world as if in a prison, they in fact hold the world together. The soul, which is immortal, lives in a mortal dwelling. In a similar way, Christians live as strangers amid perishable things, while waiting for the imperishable in heaven. The soul, when poorly treated with respect to food and drink, becomes all the better. And so Christians when punished daily increase more and more. Such is the important position to which God has appointed them, and it is not right for them to decline it.

John, who especially brings out the working of spiritual causes in the Gospel, preserves this prayer of the Lord for the apostles that all the others passed over. Notice how he prayed, namely, "Holy Father, keep them in your name.… While I was with them, I kept them in your name: those whom you gave me I have kept." That prayer was not for himself but for his apostles. He was not in sorrow for himself since he asks them to pray that they won't be tempted.… And when he prays, he prays for those whom he preserved, so long as he was with them, whom he now hands over to the Father to preserve. Now that he is about to accomplish the mystery of death, he begs the Father to guard them. The presence of the angel who was sent to him (if this explanation is true) is no doubt significant. Jesus showed his certainty that the prayer was answered when, at its close, he commands the disciples to sleep. The effect of this prayer and the security that prompted the command, "sleep," is noticed by the Evangelist in the course of the passion, when he says of the apostles just before they escaped from the hands of the pursuers, "That the word might be fulfilled which he had spoken, 'Of those whom you have given me, I lost not one of them.' " He himself fulfills the petition of his prayer, and they are all safe. But he asks that those whom he has preserved the Father will now preserve in his own name. And they are preserved; the faith of Peter does not fail: it cowered, but repentance followed immediately.

Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God's appointment rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, "Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us." It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members.

"And now I am no more in the world, but these are in the world." That is, "Although I appear no longer in the flesh, yet by these am I glorified." But why doth He say continuously, that, "I am not in the world"; and that, "because I leave them I commit them to Thee"; and that, "when I was in the world I kept them"? for if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departeth He committeth them to another? since these are the words of a mere man parting from them forever. Seest thou how He speaketh for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, "While I was with them, I kept them." (c. xiv.28.) Yet He telleth them, "I come to you"; and, "I am with you till the end." (Matt. xxviii. 20.) How then saith He these words, as if about to be parted from them? He addresseth Himself, as I said before, to their thoughts, that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holdeth converse with the Father, manifesting His affection for them. As though He had said, "Since Thou callest Me to Thyself, place these in safety; for I come to Thee." "What sayest Thou? Art Thou not able to keep them?" "Yea, I am able." "Wherefore then speakest Thou thus?" "That they may have My joy fulfilled" (ver. 13); that is, "may not be confounded, as being imperfect." And by these words He showed that He had spoken all these things so, to give them rest and joy. For the saying appears to be contradictory. "Now I am no longer in the world, and these are in the world." This was what they were suspecting. For a while therefore He condescendeth to them, because had He said, "I keep them," they would not have so well believed; wherefore He saith, "Holy Father, keep them through Thine own Name"; that is, "by thy help."

Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that "the Father, being the husbandman," must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto," He commended His disciples to the safe-keeping of the Father. We have, moreover, in that other Gospel a clear revelation, i.e. of the Son's distinction from the Father, "My God, why hast Thou forsaken me? " and again, (in the third Gospel, ) "Father, into Thy hands I commend my spirit.

Why does He constantly say this: "I am no longer in the world" and "while I was with them in the world"? To one who understands these words simply, they will appear contradictory. For in another place He promised them: "I will be in you" (John 15:4) and "you will see Me" (John 16:17), yet now He appears to be saying something different. So it can truly be said that He says this, accommodating Himself to their understanding. It was natural for them to be grieved, since they were being left without a helper. He declares to them that He is entrusting them to the Father and giving Him to them as their guardian, and then says to the Father: "Since You are calling Me to Yourself, keep them Yourself 'in Your name,' that is, by Your help and power, which You gave to Me." In what then to keep them? "That they may be one." For if they have love for one another, and there are no divisions among them, then they will be invincible, and nothing will overcome them. And not simply that they may be one, but just as I and You had one mind and one will. For unanimity — that is their safeguard. So, to comfort them, He implores the Father to keep them. For if He had said "I will keep you," they would not have believed so deeply. But now, when He implores the Father on their behalf, He gives them a firm hope.

The third reason why he prays for them is his coming physical absence; so he says, and now I am no more in the world. Note that one is said to be "in the world" in two senses. First, by clinging to the world by one's affections: "For all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). This is not the sense in which Christ was no longer in the world, since he never clung to it with his affections. He is no longer in the world in another way, that is, by his physical presence, for while he had been in the world physically, he would soon physically leave it. But they, the disciples, are in the world, physically present. And I am coming to you, as regards my humanity, to share your glory and to be seated at your right hand. So it is fitting that I pray for those whom I will soon physically leave.

After Christ stated his reasons for praying for the apostles, he here makes his petitions: first, he asks for their protection; secondly, for their sanctification, sanctify them (v 17). They are to be protected from evil, and sanctified by good. In regard to the first he does two things: first, he asks for their protection; secondly, he mentions why they need protection (v 12).

In regard to the first, four things must be considered: whom he asks; what he asks for; for whom he asks; and why he asks. The one he asks is the Father; so he says, Father: and with good reason, for the Father is the source of every good: "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas 1:17). He adds, Holy, because the Father is also the source and origin of all holiness and because, in the last analysis, he was asking for the sanctification of the apostles: "You shall be holy; for I the Lord your God am holy" (Lev 19:2); "There is none holy like the Lord" (1 Sam 2:2).

He asks for their protection, saying, keep them, for as we read: "Unless the Lord builds the house, those who build it labor in vain" (Ps 127:1). For our good consists not only in receiving existence from God, but also in being kept in existence by God, because as Gregory says: "All things would return to nothingness, if the hand of the Almighty did not uphold them"; "upholding the universe by his word of power" (Heb 1:3). Accordingly, the Psalmist prays: "Keep me, O Lord, for I have put my trust in you" (Ps 16:1). Now we are kept from evil and from sin in the name of God; thus he says, keep them in your name, that means, by the power of your name and of your knowledge, for in these lay our glory and our well-being: "Some trust in chariots, and some in horses. But we will call upon the name of the Lord our God" (Ps 20:7).

He is praying for those who were given to him; he says, which you have given me: "Consider the work of God; who can make straight what he has made crooked?" (Eccl 7:13). For one can be kept from evil only by God's choice, which is indicated when he says, which you have given me, that is, by a gift of grace, so that they remain with me: "Not all men can receive this precept, but only those to whom it is given" (Mt 19:11). Those who are given to Christ in this way are kept from evil.

Then he states why he is asking for their protection, saying, that they may be one, even as we are one. This can be connected with what has gone before in two ways. In the first way, it shows the way they will be kept or protected. Then the meaning is: They will be kept and protected by being kept as one. For a thing is preserved in existence as long as it remains one, and it ceases to be when it becomes divided: "Every kingdom divided against itself is laid waste" (Mt 12:23). Accordingly, the Church and people can be preserved if they remain one. In another way this phrase can state the purpose of their being kept. Then the meaning is this: Let them be kept or protected so that they may be one: for our entire perfection lies in a unity of spirit: "eager to maintain the unity of the Spirit in the bond of peace" (Eph 4:3); "Behold, how good and pleasant it is when brothers dwell in unity" (Ps 133:1).

He adds, even as we are one. This causes a problem. The Father and Son are one in essence. And so we also will be one in essence? This is not true. The solution is that the perfection of each thing is nothing but sharing a likeness to God; for we are good to the extent that we resemble God. Accordingly, our unity contributes to our perfection to the extent that it shares in the unity of God. Now there is a twofold unity in God. There is a unity of nature: "I and the Father are one" (10:30); and a unity of love in the Father and Son, which is a unity of spirit. Both of these unities are found in us, not in an equal way, but with a certain likeness. The Father and the Son have the same individual nature, while we have the same specific nature. Again, they are one by a love which is not a participated love and a gift from another; rather, this love proceeds from them, for the Father and Son love themselves by the Holy Spirit. We are one by participating in a higher love.

Here, if I am asked why God should not have given them perseverance to whom he gave that love by which they might live in a Christian way, I answer that I do not know. I am not speaking arrogantly but rather with an acknowledgment of my own small capabilities when I hear the apostle saying, "O man, who are you that makes a reply against God?" … Insofar as he condescends to make his judgments known to us, let us give thanks. However, insofar as he thinks it is fitting to conceal them, let us not murmur against his counsel. Rather, let us believe that this also is the most wholesome for us. But whoever of you are in opposition to his grace and ask [concerning this question of perseverance], what do you yourself say? It is well that you do not deny yourself to be a Christian and boast of being a catholic. If, therefore, you confess that to persevere to the end in good is God's gift, I think that equally with me you are ignorant why one person should receive this gift and another should not receive it. And in this case we are both unable to penetrate the unsearchable judgments of God.

When, therefore, God's children say of those who did not have perseverance, "They went out from us, but they were not of us," and add, "Because if they had been of us, they would assuredly have continued with us," what else are they saying than that they were not children, even when they were called and professed to be children? It is not because they simulated righteousness but because they did not continue in it. For he does not say, "If they had been of us, they would assuredly have maintained a real and not a feigned righteousness with us." Rather, he says, "If they had been of us, they would assuredly have continued with us." Beyond a doubt, he wanted them to continue in goodness. Therefore they were in goodness. However, because they did not remain in it—that is, they did not persevere to the end—he says, "They were not of us, even when they were with us." In other words, they were not of the number of children even when they were in the faith as children because those who are truly children are foreknown and predestined as conformed to the image of his Son. They are called according to his purpose so as to be elected, as is evident in the fact that the son of promise does not perish, but the son of perdition does.

But here He proceeds: "While I was with them, I kept them in Thy name." Since I am coming, He says, to Thee, keep them in Thy name, in which I myself have kept them while I was with them. In the Father's name, the Son as man kept His disciples, when placed side by side with them in human presence; but the Father also, in the name of the Son, kept those whom He heard and answered when praying in the name of the Son. For to them had it also been said by the Son Himself: "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, He will give it you." But we are not to take this in any such carnal way, as that the Father and Son keep us in turn, with an alternation in the guardianship of both in guarding us, as if one succeeded when the other departed; for we are guarded all at once by the Father, and Son, and Holy Spirit, who is the one true and blessed God. But Scripture does not exalt us save by descending to us: as the Word, by becoming flesh, came down to lift us up, and fell not so as to remain Himself in the depths. If we have known Him who thus descendeth, let us rise with Him who lifteth us up; and let us understand, when He speaks thus, that He is marking a distinction in the persons, without making any separation of the natures. While, therefore, the Son in bodily presence was keeping His disciples, the Father was not waiting the Son's departure in order to succeed to the guardianship, but both were keeping them by Their spiritual power; and when the Son withdrew from them His bodily presence, He retained along with the Father the spiritual guardianship. For when the Son also as man assumed the office of their guardian, He did not withdraw them from the Father's guardianship; and when the Father gave them to the guardianship of the Son, in the very giving He acted not apart from Him to whom He gave them, but gave them to the Son as man, yet not apart from that same Son Himself as God.

The Son therefore goes on to say: "Those that Thou gavest me, I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled." The betrayer of Christ was called the son of perdition, as foreordained to perdition, according to the Scripture, where it is specially prophesied of him in the 109th Psalm.

(Tr. cvii. 6) The Son as man kept His disciples in the Father's name, being placed among them in human form: the Father again kept them in the Son's name, in that He heard those who asked in the Son's name. But we must not take this carnally, as if the Father and Son kept us in turns, for the Father, Son, and Holy Ghost guard us at the same time: but Scripture does not raise us, except it stoop to us. Let us understand then that when our Lord says this, He is distinguishing the persons, not dividing the nature, so that when the Son was keeping His disciples by His bodily presence, the Father was waiting to succeed Him on His departure; but both kept them by spiritual power, and when the Son withdrew His bodily presence, He still held with the Father the spiritual keeping. For when the Son as man received them into His keeping, He did not take them from the Father's keeping, and when the Father gave them into the Son's keeping, it was to the Son as man, who at the same time was God. Those that Thou gavest Me I have kept, and none of them is lost but the son of perdition; i. e. the betrayer of Christ, predestined to perdition; that the Scripture might be fulfilled, especially the prophecy in Psalm 108.

When I was with them, etc. After he sought preservation in the good, here he seeks deliverance or rescue from evil; and here the petition or prayer itself is set forth in this manner. For first, the necessity of petitioning is noted; second, the form of the petition; third, the reason for granting it. The necessity therefore of seeking preservation comes from a twofold cause: both from the absence of the preserver, and from the immersion in tribulation.

Christ was being made absent from them, he who had preserved them: therefore he says: While I was with them, I kept them in your name. He preserved the disciples in the name of the Father, because by the power of the Father and because for the glory of the Father: and afterward the Father kept them in the name of the Son: whence above in the sixteenth chapter: "If you shall ask the Father anything in my name, he will give it to you." And indeed he kept them well: therefore he says: Those whom you gave me, I have guarded, as a good prelate, to whom it is said in 3 Kings 20: "Guard this man, for if he shall have escaped, your life shall be for his life." Concerning this guardianship, in the Psalm: "Behold, he shall neither slumber nor sleep who guards Israel"; and again: "Unless the Lord shall have guarded the city, he watches in vain who guards it"; whence the Psalm: "Guard us, O Lord, as the pupil of the eye"; Deuteronomy 32: "He led him about and taught him and guarded him as the pupil of his eye." And well indeed: whence he says: And none of them perished except the son of perdition, that is, Judas, who is called of perdition because he was foreknown unto death. For he destroyed himself temporally; Matthew 27: "He went and hanged himself with a noose"; he destroyed himself eternally; Matthew 26: "Woe to that man! by whom the Son of man shall be betrayed: it were better for him if that man had not been born." For the same reason, it is said of the Antichrist in 2 Thessalonians 2: "Then shall be revealed the man of sin, the son of perdition." He did not perish by chance nor by Christ's negligence, but by his own malice, which was foreknown from eternity and foretold through Scripture; therefore he says: That the Scripture might be fulfilled, namely of that Psalm: "O God of my praise." Thus therefore I was keeping them well, and then they did not need me to pray for them.

There is a question concerning what he says: When I was with them, I kept them. From this he seems to suggest powerlessness in himself, because in his very absence he could not keep them. It also seems from this that the works of the Trinity are divided and performed alternately, because first the Son kept them, and now he asks the Father to keep them. I respond: It must be said that there are two ways of keeping, namely effectively and dispositively. In the first way, it belongs to him to keep whose it is to give being; in the second way, it can belong to another. In the first way, God preserves man in the good: in the second, one man preserves another by good instruction and example, as a prelate his subjects. I say therefore that Christ speaks here of preservation that was dispositive, by a dispositive mode, namely by example and exhortation and instruction: and this was to be withdrawn along with his bodily presence. In the other way he kept them interiorly with the Father insofar as he is God: but he does not speak of this, and this he did not withdraw, but exercised it together with the Father.

There is a question concerning what he says: Those whom you gave me I have kept: and none of them perished except the son of perdition. Against this: Above in chapter six: All that the Father gives me shall come to me: and above in chapter ten: No one snatches the sheep from my hands: therefore none of the sheep ought to have perished. I respond: It must be said that the Father gives some to the Son in two ways, namely by eternal foreknowledge those whom he predestined and foreknew to be conformed to the image of his Son; and he gives some according to present justice. When therefore it is said that he lost none of those given to him, he speaks according to predestination; when he excepts Judas, he speaks according to present justice.

Our Saviour's speech soon proceeds to illustrate His meaning more plainly; and while at the first dark hints were given, it is now proclaimed and revealed like a storm breaking into sunshine. For the disciples thought that our Saviour's abandonment of them,----I mean in the flesh,----would inflict on them great loss; for nothing could prevent His being with them as God. But they expected that no one could then save them after Christ's Ascension into heaven, but that they would fall a prey to those who wished to injure them, and that there would be nothing to restrain the hand of their powerful adversaries, but rather that any one so disposed might work his will on them without hindrance, and involve them in any peril. But wise as they were and fathers in the faith, and bearers of light to the world, we need not shrink from saying that they ought not merely to have regarded the Incarnate Presence of our Saviour Christ, but to have known that even though He were to deprive them of converse with Him in the flesh, and they saw Him not with the eye of the body, yet that it was their duty at any rate to think of Him as present with them for evermore in the power of His Godhead. For will God ever lose the attributes of His Person? Or what power can resist an Omnipotent Nature, or is able perforce to hinder it in the performance of its functions? And it is the power and actuality of God's Being to be present everywhere, and unspeakably to fill the heavens and also the earth, and to contain all things, but to be contained of none. For God is not bounded by place, nor separated by distance within any sphere, however great; for such like things cannot avail to affect that Nature which has nothing to do with the dimensions of space. Then, since Christ was at the same time God and Man, the disciples ought to have been aware that, though He were absent in the body, yet He would not wholly forsake them, but would be ever with them by reason of God's unspeakable might. And for this reason also our Saviour Himself said, in the foregoing passage: Holy Father, keep them in Thy Name which Thou hast given Me; and here again: While I was with them, I kept them in Thy Name which Thou hast given Me; almost pointing out this fact to His disciples, that the ability to save them suited rather the working of His power as God than His Presence in the flesh: for this very flesh was not sanctified of itself; but when, by His Incarnation, the Word was made one with it, it was in some sort transformed into His inherent power, and is now become the channel of salvation and sanctification to those who partake thereof. We must not then attribute the whole of the Divine activities of Christ to the flesh by itself, but we shall be rather right if we ascribe them to the Divine power of the Word. For does not "keeping the disciples in the Name of the Father" mean this, and nothing else? For they are kept by the glory of God. He removes, then, from His disciples' minds, the fear which they felt because they thought themselves forsaken; often following the same course of thought, He assures them that they will be in perfect safety, not through living with their Master in the body, but rather because He is by Nature God. Evidently the universal dominion and might which are His have no end; for He can suffer no change or alteration from that state in which He dwells eternally, but will keep them safe with ease for evermore, and rescue them from every peril that may assail them. Consider also the forethought wrapped up in the saying, to our profit and edification. For when He asks that they----I mean His holy disciples ----should be kept by God the Father, He declares that He Himself had done this, showing Himself like in power and works to His Father, or rather, His inherent might. For surely He Who is seen to have the same power as God, He Who is acknowledged the true God, must be thought to be wholly inherent in Him, and to possess equality of power and identity of Nature with Him. And how can He Who kept them as God in the Name of God, and as a God crowned them with the glory that proceeded from righteous actions befitting the title, be foreign to God, or of different nature? Is He not in very deed shown to be that which He is, namely, God? For nothing that exists can do those works which are peculiar to God, without being in its own nature that which we imagine God to be. He still preserves in the passage the twofold conception of His character owing to His Incarnation. For He takes away, as it were, from His Nature, as a created Being, the power of saving and preserving all to whom this is due for their piety towards God. and ascribes it to the Name of the Father, attributing to the Divine Nature alone the things which are of God. And for this reason, again, though He says that He kept the disciples, He did not give the honour of taking up the work to His Humanity, but rather says that it was fulfilled in the Name of God; excluding Himself, in a manner, from its accomplishment, so far as He is flesh and is so conceived of, but not excluding Himself from the power of keeping them, and of accomplishing the works of a God, insomuch as He is God, and from God, the all-working power of the Father----a Divine force which even when at rest displays by its very attributes the Nature from which it ineffably proceeded. And if here too, again, He says that the Name of God has been given unto Him, although He is in fact God by Nature, as the Only-begotten Who proceeded from Him, He is not thereby in truth degraded, nor would He thereby exclude Himself from the honour and glory which is His due. Far from it. For to receive is appropriate to His Humanity, and can be fittingly ascribed thereto; for, of itself, humanity possesses nothing.

He says that He so kept His disciples, and had such care for them, that none of them was lost save one, whom He called the son of perdition; as though he were doomed to destruction of his own choice, or rather his own wickedness and impiety. For it is inconceivable that the traitor disciple was by a Divine and irresistible decree entangled, as it were, in the snare of the fowler, and brought within the devil's noose; for then would he surely have been guiltless when he succumbed to the verdict of heaven. For who shall oppose the decree of God? And now he is condemned and accursed, and it would have been better for him if he had never been born. And why? Surely the wretched man met his doom as a consequence of his own volitions, and is not convicted by destiny. He that was so enamoured of destruction may well be called a son of perdition, inasmuch as he merited ruin and corruption, and ever awaits the day of perdition as fraught with anguish and lamentation.

And as Christ added to the words He used concerning him, that the Scripture might be fulfilled, we have given an explanation which may be useful to readers of this passage. For it was not because of any prophecy in Scripture that the traitor was lost, and became so vile as to barter for a few coins the precious Blood of Christ, but rather, as through his own innate wickedness he betrayed his Lord, and was infallibly destined to destruction on that account, the Scripture, which cannot lie, foretold that so it would be. For the Scripture is the Word of God, Who knows all things, and carries in His own consciousness the character and life of each one of us, and his conversation from the beginning to the end. Moreover, the Psalmist, attributing to Him knowledge of all things, of the past as well as of the future, thus addresses Him: Thou understandest all my thoughts afar off; Thou compassest my path and my lying down, and art acquainted with all my ways. The Divine Word, then, Which had complete foreknowledge, and saw the future as though it were already present, besides all the rest which It told us about Christ, revealed unto us that he that was ranked a disciple would also die the death of a traitor. Still, the foreknowledge and foretelling of the future indicated not the pleasure and commandment of God; nor yet was the prophecy directed to compel the actual fulfilment of the evil that was foreshadowed and the conspiracy against the Saviour, but rather to avert it. For when Judas had this knowledge he might, at any rate, if he had so chosen, have shunned and avoided the result, as he was free to determine his inclinations in any direction.

Put perhaps you will say, "How, then, can Christ be said to have kept His disciples, if merely in pursuance of the inclinations and volitions of their own wills the rest escaped the devil's net while Judas alone was taken, ill-fated beyond the others? How, then, can the safekeeping here spoken of be said to have been of profit?

Nay, my good friend, we answer, soberness is indeed a good thing, and the keeping guard over our minds profiteth much, together with an earnest endeavour towards the doing of good works and stablishing ourselves in virtue, for so shall we work out our own salvation; but this alone will not avail to save the soul of man. For it stands in urgent need of assistance and grace from above, to make what is difficult of achievement easy to it, and to render the steep and thorny path of righteousness smooth. And to prove to you that we are not able to do anything at all of ourselves without the aid of Divine grace, hearken to the voice of the Psalmist: If the Lord build not the house, their labour is in vain that build it: and if the Lord keep not the city, the watchman waketh but in vain.

I say, then, that it is our bounden duty to foster and practise a home-bred self-denial and a religious frame of mind; but in so doing also to ask help of God, and, receiving the aid that comes from above as a panoply proof against every assault, to acquit ourselves like men. When God has once for all vouchsafed to grant our prayer, and it is therefore in our power to subdue the might of our adversaries, and conquer the power of the devil, if we do not choose to follow him when he allures us to pleasure or any other kind of sin; then, I say, if we let our wills comply with him, and, yielding to our wicked inclinations, are entangled in his noose, how can we any more with justice accuse any one else, or fail to attribute our doom to our own folly? For is not this what Solomon said long ago: The foolishness of man perverteth his way, and his heart fretteth against the Lord? And this is unquestionably the case. If, however, the traitor was unable to enjoy the succour of the Saviour as much as the other disciples, let any man only prove this, and we submit; but if, while he was, in common with the rest, encompassed by the Divine grace, of his own will he relapsed into the abyss of perdition, how can Christ be said not to have kept him, when He vouchsafed him the riches of His mercy, and increased, so far as it was possible in any man's case, his chance of safety, if he had not chosen his doom of his own will? His grace, moreover, was conspicuous in the rest, continually keeping in safety those who made their own free-will, as it were, co-operate therewith. For this is the manner in which the salvation of each one of us is achieved.

For he (Antichrist) being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, [i.e., one] in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself [all] satanic apostasy, and setting aside idols to persuade [men] that he himself is God, raising up himself as the only idol, having in himself the multifarious errors of the other idols. This he does, in order that they who do [now] worship the devil by means of many abominations, may serve himself by this one idol, of whom the apostle thus speaks in the second Epistle to the Thessalonians: "Unless there shall come a failing away first, and the man of sin shall be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he sitteth in the temple of God, showing himself as if he were God." The apostle therefore clearly points out his apostasy, and that he is lifted up above all that is called God, or that is worshipped-that is, above every idol-for these are indeed so called by men, but are not [really] gods; and that he will endeavour in a tyrannical manner to set himself forth as God.

"While I was with them in the world, I kept them in Thy Name." Again He speaketh as a man and as a Prophet, since nowhere doth He appear to have done anything by the Name of God.

"Those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled." And in another place He saith, "Of all that Thou gavest Me, I will surely lose nothing." (c. vi. 39.) Yet not only was he lost, but also many afterwards; how then saith He, "I will in nowise lose"? "For My part, I will not lose." So in another place, declaring the matter was more clearly, He said, "I will in nowise cast out." (c. vi. 37.) "Not through fault of Mine, not because I either instigate or abandon them; but if they start away of themselves, I draw them not by necessity."

But after having said that "none of them was lost but the son of perdition," He added, "that the Scripture might be fulfilled." Of what Scripture doth He speak? That which foretelleth many things concerning Him. Not that He perished on that account, in order that the Scripture might be fulfilled. But we have before spoken at length on this point, that this is the peculiar manner of Scripture, which puts things which fall out in accordance with it, as though they were caused by it. And it is needful to enquire exactly into all, both the manner of the speaker, his argument, and the laws of Scripture, if at least we are minded not to draw wrong conclusions. For, "Brethren, be not children in your minds." (1 Cor. xiv. 20.)

But O ungodliest of people, "seed of Canaan and not of Judah," and no longer "a vessel of election" but "a son of perdition" and death! You thought the devil's instigations would profit you better so that, inflamed with the torch of greed, you were ablaze to gain thirty pieces of silver without seeing the riches you would lose. For even if you did not think the Lord's promises were to be believed, what reason was there for preferring so small a sum of money to what you had already received? You were allowed to command the evil spirits, to heal the sick, to receive honor with the rest of the apostles. And that you might satisfy your thirst for gain, you had the opportunity to steal from the box that was in your charge. But your mind, which lusted after forbidden things, was more strongly stimulated by what was less allowed. It was not the amount of the price that pleased you so much as the enormity of the sin. And so your wicked bargain is not so detestable merely because you valued the Lord so cheaply but because you sold him who was the redeemer, yes, even yours, and yet you asked for no pity for yourself. And justly was your punishment put into your own hands because none could be found more cruelly bent on your destruction than yourself.

"I kept them in Your name" – He says this not because He could not keep them otherwise than by the name of the Father, but, as we have said many times, because His listeners were weak and did not yet conceive anything great about Him. For this reason He says: "By Your help I kept them." Together with this He also strengthens them in hope, that just as during My time with you, you were kept by the name and help of My Father, so too, believe, you will again be preserved by Him; for keeping you is a customary matter for Him. There is much abasement in these words, if one does not receive them as one should. For see what is presented here. "Those whom You gave Me, I kept." It appears that He is commending them to the Father, so that the Father also would keep them, just as someone handing over property to another for safekeeping might say: "Look, I lost nothing; do not lose anything either." But all this He says for the consolation of the disciples. I sought to keep them, Lord, yet how is it that none were lost when Judas perished and many others turned back (John 6:66)? "For My part," He says, "I destroyed no one. Whatever depended on Me, I left nothing unfulfilled, but I kept them, that is, I endeavored in every way to preserve them. But if they fell away of their own accord, this is in no way attributable to My fault." "That the Scripture might be fulfilled," that is, every scripture foretelling about the son of perdition. For it is said concerning him in various psalms (Ps. 109:8, 17; Ps. 69:26) and in the rest of the prophetic books. Concerning the particle "that" we have spoken many times, that Scripture has the custom of calling the cause that which comes to pass afterwards.

Then he mentions why they need this protection (v 12). They need it for two reasons: because he is leaving them; and because the world hates them (v 14). He does three things about the first: he recalls the eagerness with which he protected them while he was with them; secondly, he states he is leaving (v 13a); thirdly, he mentions why he is saying these things (v 13b). Three things are done with the first: first, he mentions the way he protected them; secondly, his obligation to protect them; and thirdly, the effectiveness of his protection.

The way they were protected was appropriate, because it was by the power of the Father. Accordingly, he says, While I was with them, that is, physically present - "Afterward he appeared on earth and lived among men" (Bar 3:37) - I, the Son of man, kept, that is, protected them from evil and sin, not by human power, but rather by divine power, because it was in your name. This name is also common to the Father, the Son and the Holy Spirit - "Baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19) - because the Father and the Son are one God, and because the name of "Son" is implied in the name "Father," for one who has a son is called a Father.

Note that before, when Christ denied that he had a devil, he did not deny that he was a Samaritan, that is, a guardian, because Christ is a guardian: "Watchman, what of the night?" (Is 21:11), that is, the night of this world, for like a shepherd, Christ guards his flock.

His obligation to protect them is stated when he says, which you have given me, for a guardian is bound to protect those placed in his care: "Keep this man" (1 Kgs 20:39); "I will take my stand to watch" (Hab 2:1). This is the way a superior acts when he carefully watches over those entrusted to his care: "And in that region there were shepherds out in the field, keeping watch over their flock by night" (Lk 2:8).

The effectiveness of Christ's protection is complete, because none of them is lost: "My sheep hear my voice... and no one shall snatch them out of my hand" (10:27); "Every one who... believes in him should have eternal life" (6:40). One person is excluded, that is, the son of perdition, Judas. He is called the son of perdition as though foreknown and foreordained to eternal perdition. In this way those destined to die are called the sons of death: "You are the sons of death" (1 Sam 26:16); "You traverse sea and land to make a single proselyte... and you make him a son of death twice as much as yourself" (Mt 23:15).

A Gloss says that a "son of death is one who is predestined to perdition." It is not customary to say that one is predestined to evil, and so here we should understand predestination in its general meaning of knowledge or orientation. Actually, predestination is always directed to what is good, because it has the double effect of grace and glory; and it is God who directs us to each of these. Two things are involved in reprobation: guilt, and punishment in time. And God ordains a person to only one of these, that is, punishment, and even this is not for its own sake. That the scripture, in which you predicted that he would betray me - "Wicked and deceitful mouths are opened against me" (Ps 109:2) - might be fulfilled.

"And now," He says, "come I to Thee; and these things I speak in the world, that they may have my joy fulfilled in themselves." See! He says that He speaketh in the world, when He had said only a little before, "I am no more in the world:" the reason of which we have there explained, or rather have shown that He Himself explained it. Accordingly, on the one hand, as He had not yet departed, He was still here; and because He was on the very point of departure, in a kind of way He was no more here. But what this joy is whereof He says, "That they may have my joy fulfilled in themselves," has already been elucidated above, where He says, "That they may be one, even as we are." This joy of His that is bestowed on them by Him, was to be fulfilled, He says, in them; and for that very end declared that He had spoken in the world. This is that peace and blessedness in the world to come, for the attaining of which we must live temperately, and righteously, and godly in the present.

(Tr. cvii) Or thus: That they might have the joy spoken of above: That they may be one, as We are one. This His joy, i. e. bestowed by Him, He says, is to be fulfilled in them: on which account He spoke thus in the world. This joy is the peace and happiness of the life to come. He says He spoke in the world, though He had just now said, I am no more in the world. For, inasmuch as He had not yet departed, He was still here; and inasmuch as He was going to depart, He was in a certain sense not here.

But now I come to you, and I leave them, and therefore I pray, that they themselves may conceive confidence from my prayer; therefore he says: These things I speak in the world, that is, I make this prayer while they themselves are listening, that they may have my joy fulfilled in themselves, so that they may not be troubled by distrust, but may rejoice in themselves through the hope of being heard, according to that passage above in the sixteenth chapter: "Ask, and you shall receive, that your joy may be full." Therefore he himself was asking, so that they might conceive full joy. This therefore is the first necessity, namely the absence of the preserver; but the other is the immersion in tribulation, which on this account was about to rush upon them because of their observance of the divine word, on account of which the world held them in hatred.

Keep in mind once more what we were just now saying, and you will easily understand the drift of the passage. For He on all occasions preserved the juxtaposition of the two aspects of His character, at the same time displaying the Divine majesty for which He was pre-eminent, and not discarding the proper limitations of the Human Nature which He assumed at His Incarnation. For there would be something absurd in the supposition that He wished to disown what He had willingly taken upon Himself. For being Himself in lack of nothing, but the all-perfect Son of a perfect Father, He emptied Himself of His glory, not to do Himself any service, but rather to convey to us the blessing which would result from His humiliation. Showing Himself, then, to them as at the same time both God and Man, He, as it were, induces His disciples to reflect that absent, as well as present, He would work the things which made for their salvation in God; and that, as He had them in His keeping while He was yet with them on the earth in the form of Man, so also would He keep them while absent from them as God, through the excellency of His Substance. For that which is Divine is not bounded by space, and is not far from anything that exists, but fills and pervades the universe, and though present in all things is contained of none. When, addressing His own Father, He says: Holy Father, keep them, He at once refers, by right of its existence, to the universal working of the power of the Father; and at the same time shows that He standeth not apart from His Nature, but, being in it and proceeding from it, is indivisibly united with it, though He be conceived of as independently existing. Keep them, He says, in Thy Name which Thou hast given Me; and again: While I was with them, I kept them in Thy Name which Thou hast given Me. We are bound, therefore, to think that, if He had kept them hitherto in the Name given Him by the Father, that is, in the glory of Godhead, for He gave unto Him the Name which is above every name; and if He wishes the Father Himself also to keep them in the Name given unto Him, He will not be excluded from acting in the work; for the Father will keep those who are knit to Him by faith through the agency of the Only-begotten, Who is His power and might. For He will not exercise His power in any way save through Him. Then, if even in the flesh He kept them, by the power and glory of His Godhead, how can we think that He will fail to think His disciples worthy of the mercy which they need; and how can they ever lose His sure support while the Divine power of the Only-begotten abideth evermore, and the power which is His by Nature is for ever firmly established? For that which is Divine admits of no variance at all, or of any change into any evil agency, but shines forth for ever in those attributes which belong to it eternally.

I have spoken then, He says, these things in the world, that My disciples might have My joy fulfilled in them. What kind of joy is meant we will proceed to show, putting away from us fear of dispute, because of the obscurity of the expression. The blessed disciples, then, thought indeed that while Christ was present with them in their daily lives, I mean, of course, in the flesh, they could easily rid themselves of every calamity and readily escape danger from the Jews, and that they would remain proof against every assault of their foes; but that when He was separated from them, and had gone up to heaven, they would fall an easy prey to perils of every sort, and would have to bear the attack of the king of terrors himself, as there was no one any more with them who was strong to save, and who could scare away the temptations that assailed them. For this cause, then, our Lord Jesus Christ neither disavowed the Manhood He had once for all taken upon Himself, nor yet showed Himself deficient in Divine power; speaking plainly to this intent, and saying that the Name of God had been given to Him as Man, but that through Him, and in Him, the Father c showed mercy to those who worshipped Him, and had them in safe keeping. What, then, was the wise object that He here had in view"? It was that the blessed disciples might understand and know well, if they only slightly considered this saying, that even when He was in the flesh, it was not through the flesh that He was working for their salvation, but in the omnipotent glory and might of His Godhead. My absence in the flesh then, He says, will do My disciples no harm, while the Divine power of the Only-begotten can easily keep them safe, even though He be not visibly present in the body.

We give this explanation, not as making of no account the holy Body of Christ----God forbid; but because it were more fitting that the accomplishment of His Word should be ascribed to the glory of the Godhead. For even the Body Itself of Christ was sanctified by the power of the Word made one with it. and it is thus endowed with living force in the blessed Eucharist, so that it is able to implant in us its sanctifying grace. Therefore also our Saviour Christ Himself, once conversing with the Jews, and speaking many things concerning His own Body, calling it the true Bread of Life, said: The bread which I will give you is My Flesh,; which I will give for the life of the world. And when they were sore amazed and perplexed to know how the nature of earthly flesh could be to them the channel of eternal life, He answered and said: It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I spake unto you are spirit, and are life. For here, too, He says that the flesh can profit nothing, that is, to sanctify and quicken those who receive it, so far, that is, as it is mere human flesh; but when it is understood and believed to be the temple of the Word, then surely it will be a channel of sanctification and life, but not altogether of itself, but through God, Who has been made one with it, Who is holy and Life. Ascribing everything, then, to the power of His Godhead, He says that His disciples will suffer no loss from His departure in the body, with reference, at any rate, to their seeking to be in His keeping. For the Saviour, though He be vanished into heaven, will yet not be far from those who love Him, but will be with them by the power of His Godhead.

In order, then, that they may have My joy fulfilled in themselves, He says, I have spoken these things in the world. What, then, is this joy which is fulfilled and perfect? It is the knowledge and belief that Christ was not a mere Man as we are, but that, besides being as we are, yet without sin, He is also the true God. It is clear, then, and beyond dispute, that He will always have the power to save those who worship Him at any time He will, even though He be not present in the body. For this knowledge will involve the perfect fulfilment of our own joy, inasmuch as we have an ally ever near us, Who is strong enough to rescue us from every evil.

"But now I come to thee." Seest thou that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaketh partly as though informing and explaining to Him, partly as enjoining. Informing, as when He saith, "I pray not for the world"; enjoining, as, "I have kept them until now," "and none of them is lost"; and, "do Thou therefore now keep them," He saith. And again, "Thine they were, and Thou hast given them unto Me" and "While I was in the world I kept them." But the solution of all is, that the words were addressed to their infirmity.

"This," He says, "I speak in the world for the peace, consolation, and joy of the disciples, so that they may be encouraged and not troubled, since You receive them whole and will keep them, just as I also kept them, and lost none of them."

But now I am coming to you, physically leaving them: "I am leaving the world and going to the Father" (16:28). He had said before, "I kept them in your name," so that some would not fall into unbelief by misunderstanding this present statement (v 13) to mean that he could not protect them after he had left, or that the Father was not protecting them before. The Father was protecting them before. And the Son could also protect them after he left.

He gives the reason why he said these things when he says, and these things I speak in the world, that they may have my joy fulfilled in themselves. It is like saying: I am like a man who is praying, and I am speaking these things to console my disciples, who think that I am merely human, so that at least they can be consoled because I am entrusting them to you, Father, whom they believe to be greater than I, and so they can rejoice in your protection. This is the interpretation of Chrysostom.

In the interpretation of Augustine, this present statement is related to "that they may be one, even as we are one" (v 11). In this case, these words (v 13) indicate the fruit of being one. It is like saying: that they may have my joy, by which they can rejoice in me, or, which they have received from me, fulfilled in themselves. They will obtain this joy by a unity of spirit, which will give them the joy of eternal life, which is full joy. And so this joy follows upon being one, because unity and peace produce perfect joy: "Those who follow plans for peace have joy" (Prv 12:20); "The fruit of the Spirit is joy" (Gal 5:22).

"Blessed," it says, "are the poor." Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, "A righteous poor man is better than a rich liar." Blessed is the poor man who cried and whom the Lord heard. Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world finds nothing. Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake. Matthew fully revealed this when he said, "Blessed are the poor in spirit." One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle?

Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another's, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light?

Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth 1 is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor.

In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God. Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

(in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.

And he, lifting his eyes towards his disciples, said, Blessed are the poor, for yours is the kingdom of God. And although he speaks generally to all, yet he more specifically lifts his eyes towards the disciples, so that to those who perceive the word with the attentive ear of the heart, he may more broadly reveal the light of inward savor. This is similar to what Matthew says: And when he sat down, his disciples came to him, and he opened his mouth and taught them, saying: Blessed are the poor in spirit (Matt. V). For those to whom he opens his mouth while sitting on the mountain to hear lofty things, he directs his eyes standing in the plain, so that they may plainly understand what they have heard. Therefore, blessed are the poor. Certainly not all, but only those who regard all the heights of the present age as nothing, even if they may seem lofty. Who are rightly deemed worthy of the gift of the heavenly kingdom, because they are found to be stripped of the desire for human delight. Such poverty as King David, declaring the poverty he endured, said: But I am poor and needy. And elsewhere, not only considering earthly things as trivial, but even the heavenly ones for the Lord's sake, saying: For what is there for me in heaven, and what have I desired on earth besides thee (Psalm LXXII)? Soon, when he had fixed the anchor of his hope, he manifests by adding: But for me it is good to cling to God, to put my trust in the Lord God. Otherwise, some in the most wretched condition of poverty, both here lack the joys of the world due to the scarcity of things, and there lack the kingdom of God due to the wickedness of their deeds.

And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.

Concerning the promise of the beatitudes, note that he promises four things, namely the kingdom, which consists in participation in divine power; fullness, which consists in the taste of divine goodness; laughter, which consists in the contemplation of divine truth; and a great reward, which consists in the duration of eternity. And these four are designated in Ephesians three: "That you may be able," he says, "to comprehend with all the Saints what is the length, breadth, height, and depth"; the length of eternity, the breadth of goodness, the height of power, and the depth of wisdom or truth. Moreover, he promises these four things to four kinds of merits that raise us to God and build up our free will. For the kingdom of wealth is promised to those who despise temporal goods, such as are the poor; the banquet of abundance to those who desire spiritual things, and these are called the hungry; the laughter of delight to those who detest the evils of sin, and these are called the weeping; the multitude of reward to those who endure the evils of punishment, and these are the patient. In these four is enclosed the perfection of the human will with respect to a twofold good and with respect to a twofold evil.

First, therefore, he promises to the poor the kingdom of wealth on account of their contempt of temporal things, and such were the disciples, and therefore he says: And he, lifting up his eyes upon his disciples, said: Blessed are the poor, etc. By lifting up his eyes he calls them blessed, because "the eyes of the Lord are upon the just," and especially upon the poor: Ecclesiasticus eleven: "There is a man who is feeble and in need of recovery, lacking in strength and abounding in poverty, and the eye of the Lord looked upon him for good." Moreover, he calls these poor blessed because they are prepared for beatitude. And therefore he adds: For yours is the kingdom of God, which indeed is very great. For in the Psalm: "Your kingdom, O Lord, is a kingdom of all ages." This he says belongs to the poor, because the poor are its heirs, according to that passage in James two: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" "Better therefore is the poor man who walks in his simplicity than the rich man who twists his lips and is foolish," Proverbs nineteen.

And note that he says is in the present tense, either on account of the certainty of the promise, or also because the truly poor now in a certain way begin to be kings, according to that passage in 2 Corinthians 6: "As having nothing and yet possessing all things." "For their deep poverty has abounded unto the riches of simplicity," as is said in 2 Corinthians 8. Whence the evangelical or voluntary poor are now to be reckoned as already blessed, not wretched. Seneca: "No one is born rich: whoever comes forth into the light is commanded to be content with bread and milk." "No one is poor amid these things: among which if anyone has enclosed his desire, he will be able to contend with Jupiter concerning happiness." And note that he begins from poverty, because, as Ambrose says there, "poverty is the first parent of virtues, because he who has despised worldly things will merit eternal things," an imitator of that poor one "who, though he was rich, became poor for our sake," 2 Corinthians 8.

Of poverty--the affliction which actually or potentially includes all other afflictions--I would not dare to speak as from myself; and those who reject Christianity will not be moved by Christ's statement that poverty is blessed. But here a rather remarkable fact comes to my aid. Those who would most scornfully repudiate Christianity as a mere "opiate of the people" have a contempt for the rich, that is, for all mankind except the poor. They regard the poor as the only people worth preserving from "liquidation", and place in them the only hope of the human race. But this is not compatible with a belief that the effects of poverty on those who suffer it are wholly evil; it even implies that they are good. The Marxist thus finds himself in real agreement with the Christian in those two beliefs which Christianity paradoxically demands--that poverty is blessed and yet ought to be removed.

After the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life.

In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.

But when the celestial kingdom is considered in the many gradations of its blessings, the first step in the scale belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes.

The poor have many other vices, but, at least, they are never realistic. The poor are melodramatic and romantic in grain; the poor all believe in high moral platitudes and copy-book maxims; probably this is the ultimate meaning of the great saying, "Blessed are the poor." Blessed are the poor, for they are always making life, or trying to make life like an Adelphi play.

There remains always this great boast, perhaps the greatest boast that is possible to human nature. I mean the great boast that the most unhappy part of our population is also the most hilarious part. The poor can forget that social problem which we (the moderately rich) ought never to forget. Blessed are the poor; for they alone have not the poor always with them. The honest poor can sometimes forget poverty. The honest rich can never forget it.

But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which isessentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

The phrase "lift up your eyes" occurs in many places in Scripture. By this expression, the divine Word admonishes us to exalt and lift up our thoughts. It invites us to elevate the insight that lies below in a rather sickly condition and is stooped and completely incapable of looking up. For instance, it is written in Isaiah, "Lift up your eyes on high and see. Who has made all these things known?"The Savior too, when he is about to deliver the Beatitudes, lifts up his eyes to the disciples and says "blessed" are such and such.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace."

But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy." "I shall have no food.

"Blessed are the needy" (for no less than this is required for interpreting the word in the Greek, "because theirs is the kingdom of heaven." Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for "my heart," says He, "hath indited a very good word.

"Blessed are the needy, because theirs is the kingdom of heaven." "He hath sent me to bind up the broken-hearted.

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you.… One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. Let us pursue order, because it is written, "Set in order love in me." I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness? What is the bread of which it is said, "I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread"? Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness?

If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn't prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, "Blessed are those who cry, because they shall laugh." So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy.

(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.

Blessed are you who weep now, for you shall laugh. Those who weep not for the losses of temporal goods but for the detriment of spiritual virtues will be consoled by eternal bliss. Here we are commanded not only to weep for our own sins but also for the sins of our neighbors. If we love them as ourselves, we must consequently rejoice at their progress and grieve at their failings; and not only grieve but be moved to tears. Thus Samuel and David mourned the sin and death of Saul. Thus the Lord Himself wept over the sinful city, and, moved with compassion for the grieving sisters, wept over Lazarus, whom He was to resurrect by His divine majesty, showing human pity first. Mystically, this signifies that those who are dead in sin should be mourned by their neighbors so that they may revive. The promise that those who weep now will laugh should not be understood childishly; in the language of Scripture, laughter signifies inner exaltation and joy of the mind. As Sarah said: God has brought me laughter (Genesis 21:6). And in Job it is said: The lips of the truthful shall be filled with laughter. By these names, as I said, the inward joy of the soul is depicted.

That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.

Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when thy glory shall be made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.

Secondly, he promises to those who hunger the banquet of abundance on account of the desire for spiritual things: and this he indicates when he adds: Blessed are you who now hunger, namely for the food of justice, according to what is said in the Gloss on Matthew 5. For you shall be satisfied, through the banquet of abundance. Ambrose: "He who hungers seeks an increase of strength," according to that passage in Ecclesiasticus 24: "Those who eat me will hunger still more, and those who drink me will thirst still more." Those hunger for justice who can say with Jesus that word in John 4: "My food is to do the will of my Father." Those also hunger for justice who for love of justice willingly endure hunger: and these can say with the Apostle that word in 1 Corinthians 4: "Even unto this hour we hunger and thirst." Such were those holy Fathers, of whom in Hebrews 11 it is said that "they went about in sheepskins, destitute, afflicted, tormented," etc. Such shall be satisfied by the Lord, because, Revelation 7, "they shall hunger no more, neither thirst anymore, nor shall the sun fall upon them, nor any heat, for the Lamb who is in the midst of the throne shall rule them." And this will be in the divine glory, according to what is said in the Psalm: "I shall be satisfied when your glory shall appear"; and again: "They shall be inebriated with the abundance of your house, and you shall give them to drink of the torrent of your pleasure." And so is fulfilled that word in 1 Kings 2: "The hungry were filled." Nor is this surprising, because, Isaiah 25, "the Lord of hosts shall make for all peoples on this mountain a feast of vintage, of rich things full of marrow, of refined vintage"; and again, according to that word of the Psalm: "He fed them with the fat of wheat, and from the rock he satisfied them with honey."

Third, he promises the laughter of joy to those who weep on account of repentance for the evil of sin, when he adds: Blessed are you who now weep, namely for evils committed, as Hezekiah, "turning to the wall," "wept with great weeping," as is said in Isaiah thirty-eight; as also Peter, of whom in Matthew twenty-six after the denial it is said that "going out he wept bitterly"; and Job thirty: "My harp is turned to mourning, and my organ into the voice of those who weep." Or for the sins of others, as David over Saul, II Kings one; so Christ over Jerusalem, below in chapter nineteen: "Seeing the city, he wept over it." Or: you now weep, namely for the miseries of others: Job thirty: "I wept once over him who was afflicted"; Romans twelve: "Weep with those who weep." Or: You who now weep, for escaping the temptations of sins and their consequences: in Judges two it is said that "when the Angel of the Lord spoke to the children of Israel, they lifted up their voice and wept. And the name of that place was called the place of weepers—or of tears." And this place is the state of the present life, which lasts only until now. And therefore he says: You who now weep: I Peter one: "Though now for a little while, if need be, you are made sorrowful in various temptations, that the testing of your faith, much more precious than gold which is tried by fire, may be found unto praise," etc. Or: You who now weep, namely from desire for eternal things, and this is the proper understanding: John sixteen: "You shall weep and lament, but the world shall rejoice, and you shall be sorrowful; but your sorrow shall be turned into joy"; and the Psalm: "My tears have been my bread day and night, while it is said to me daily: Where is your God?" To these he says: you are blessed, because you shall laugh, with a spiritual laughter, which consists in the joy of the mind through the contemplation of truth: Job eight: "Your mouth shall be filled with laughter, and your lips with rejoicing"; for it is said in Proverbs thirty-one: "Strength and beauty are her clothing, and she shall laugh in the last day." This laughter shall be over one's own goods and those of others, according to what is said of Sarah in Genesis twenty-one: "The Lord has made laughter for me, and whoever hears of it will laugh with me."

After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now.

But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things.

(de Beat. orat. 4.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

(ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never faileth.

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

"Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.

Blessed are you when men hate you, and when they separate you, and reproach you. He who for the sake of the wealth of the inheritance of Christ in the saints, for the sake of the bread of eternal life, and for the hope of the heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not fear to keep these virtues amidst adversities. For although men may hate with a wicked heart, they cannot harm the beloved heart of Christ. Let them separate and expel from the synagogue, Christ will find and strengthen. Let them reproach the name of the Crucified, He Himself raises the dead with Him and makes them sit in the heavenly places (Ephesians II).

And they will cast out your name as evil, for the sake of the Son of Man. The name he says signifies the name of Christians, which, as far as their memory goes, has very often been erased and cast out by the Gentiles and Jews, with no longer any cause for hatred except for the Son of Man, because, evidently, believers would want to make the name of Christ their own surname; and therefore the persecutors of the highest name are, not unjustly, marked by the name of men. Blessed (He says) are you when men hate you, teaching them that they will be harassed by men, but will be blessed beyond men.

He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and east out by men, when there was no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice ye in that day, and weep for joy, for behold your reward is great in heaven.

Fourth, he promises to those who suffer the greatness of the reward on account of endurance in the evil of punishment, when he adds: Blessed shall you be, when men shall hate you, namely with respect to the act of the heart. Most fittingly he says: men, that is, those who are animal-like and bestial, because "man, when he was in honor, did not understand: he was compared to senseless beasts and was made like unto them"; First Corinthians 3: "Whereas there is among you jealousy and contention, are you not carnal, and do you not walk according to man"? according to that man, namely, of whom it is said in Sirach 28: "Man reserves wrath for man." These hate the servants of Christ: Proverbs 19: "The brothers of the poor man hate him"; and Matthew 10: "You shall be hated by all men for my name's sake."

With respect to the act of deed he adds: And when they shall separate you, namely by casting you out of the synagogues, according to that passage in John 9: "The Jews had already conspired that if anyone should confess him to be the Christ, he should be put out of the synagogue," and thus would be separated from others in reproach, even from his own household members, just as the Lord foretold would come to pass for his disciples: Matthew 10: "I have come to set a man against his father"; and afterward it is added: "And a man's enemies shall be those of his own household."

With respect to the act of the mouth he adds: And shall reproach you, reviling you, and shall cast out your name as evil, by defaming; First Peter 4: "If you are reproached in the name of Christ, you shall be blessed"; James 2: "They blaspheme the good name that has been invoked over you," because they call good evil, according to that passage in Matthew 5: "They shall say all manner of evil against you falsely, for my sake." And because not just any punishment makes a Martyr unless the proper cause is present, therefore he adds: On account of the Son of Man: First Peter 3: "If you suffer anything for the sake of justice, you shall be blessed," that is, for the sake of Christ, "who was made by God wisdom and justice and sanctification." And for this threefold justice Paul wished to suffer; Acts 21: "I am prepared not only to be bound, but also to be killed in Jerusalem for the sake of Christ Jesus."

And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake;" if we do not detest our persecutors, and undergo punishments at their hands, not hating them under the idea that we have been put to trial more tardily than we looked for; but knowing this also, that every instance of trial is an occasion for testifying.

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."

But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of 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."

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but 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 like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile 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." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

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." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet's crown, after having traveled by the same road.

The Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason experiences glory and pleasure and enjoyment that is greater than any human pleasure. These come to one after grace is given to him, after being hated because of Christ, being driven, and enduring every insult and shame in behalf of his faith in God. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For Jesus says, "Blessed are you when men reproach you and persecute you and, speaking falsely, say all manner of evil against you; for my sake rejoice and exult because your reward is great in heaven."

I beg you to remember in your entire present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness' sake. Be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name.

Now since Christ, as soon as He entered on His course, fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion's Christ must be a ridiculous one (although I should perhaps add a necessary one), which bade him say, "Blessed shall ye be, when men shall bate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake." In this declaration there is, no doubt, an exhortation to patience.

If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.

For the Jews persecuted the prophets even to death.

(Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.

Rejoice in that day, and exult. For behold, your reward is great in heaven. This command can be fulfilled not by anyone suffering, but by him who suffers solely with a view to the heavenly reward. Thus, amidst the hatred of hearts, amidst the insults of tongues, amidst the very hands of persecutors, one can remain with an equally, or even more joyful heart. Not to this are those like us capable, but those who went rejoicing from the presence of the council, because they were deemed worthy to suffer dishonor for the name of Jesus (Acts V). Therefore, whoever endures many adversities on earth for Christ, will receive many gifts in heaven from Christ. However, how many javelins of words did the false prophets endure from Elijah, who, mocking them, said: Shout with a louder voice: For Baal is a god, perhaps he is talking, or he is in an inn, or on a journey, or certainly he is sleeping, so that he must be awakened (1 Kings XVIII). What a great massacre did those who were eight hundred and fifty in number suffer when they were all killed! But because Baal and not Christ was the cause, neither did the mocked ones rejoice, nor did the slain ones deserve a palm, but an eternal punishment.

For such things their fathers did to the prophets. He encouraged well by example, because those who speak the truth usually suffer persecution. Nevertheless, the ancient prophets did not fail in their preaching of truth out of fear of persecution. It should be noted indeed that just as Matthew, through the eight beatitudes he set forth, insinuates the eighth as the perfection of our hope dedicated to the glory of the resurrection, so Luke embraces the four cardinal virtues. For blessed are the poor, who are restrained from the enticements of the world through temperance. Blessed are the hungry, who, reminded by their own hunger, show mercy to the hungry, and themselves show mercy through justice as much as they can. For the alms which we give to Christ, not out of our own, but as His, the Psalmist rightly testifies as being called justice, saying: He has distributed to the poor; his justice endures forever (Psalm 111). For it is justice when we give what is rightfully due to each, owing no one anything except to love each other. Blessed are those who, through prudence, discern good from evil, who mourn for what is transitory, and long for what is eternal. Blessed are those who, through fortitude of faith, are able to endure all hardships. Thus, those who are not yet able to ascend the pinnacle of consummate virtue, are to be cherished with the blessedness of general perfection. So that, progressing gradually from good to better, while they willingly listen to the Lord who stands on the plain, they may someday ascend to Him who sits on the mountain in sublimity. For those whose hearts He is still taming and instructing, He addresses them as one standing, which is the position of laboring. But those He finds ready and teachable from long spiritual exercise, He, in the freedom and dignity of the teacher, seated as the peaceful Savior, imparts mystical things of the higher realms. This difference in spiritual progress is beautifully expressed in the attire of the Israelite people. Where all the common folk, using whatever garments, are commanded to make for themselves fringes of blue in the four corners of their garments. Priests are to have four garments, distinguished in wonderful variety by as many mystical colors. And high priests are to bear both what the priests have and four other kinds of garments, of the same colors, but with greater dignified grace, interspersed with glittering gold, and bearing the name of the patriarchs and of the Lord Himself. To explain or even to merely present these details pertains to the diligence of its own work.

They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth.

Thus he gladdens the patient through reward, when he adds: Rejoice and exult: behold, your reward is great in heaven: rejoice, namely from recompense: Romans twelve: "Rejoicing in hope, patient in tribulation." Which was fulfilled in Acts five: "The Apostles went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus." This, moreover, the consideration of reward brings about; Jeremiah thirty-one: "Let your voice cease from weeping, and your eyes from tears, for there is a reward for your work." A reward, I say, great, because "great peace have they that love your law" etc., as it is said in the Psalm: and perpetual, because it is in heaven; Wisdom five: "But the just shall live forever, and their reward is with the Lord." And this is what Bede says: "Amid the hatreds of hearts, amid the reproaches of tongues, amid the hands of persecutors, dwell with a more joyful heart in contemplation of the heavenly reward." And because this work is most arduous, namely to rejoice in tribulations: therefore he not only promises a reward, but adds an example, when he continues: For according to these things did their fathers do to the Prophets: according to what is said in Matthew twenty-three: "You are witnesses against yourselves, that you are the sons of those who killed the Prophets"; and Acts seven: "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Which of the Prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One." He sets these forth as an example on account of their constancy: James, last chapter: "Take as an example, brothers, of patience, labor, and long-suffering, the Prophets"; who were not moved from the truth on account of scourges. Whence concerning Elisha, Sirach forty-eight: "In his days he did not fear the prince, and in power no one overcame him, nor did any man surpass him." All these evils the Prophets endured on account of the reward, which they promise to others: Sirach thirty-six: "Give a reward, O Lord, to those who wait for you, that your Prophets may be found faithful." Whence that eminent Prophet John, after all the tribulations of the Church, adds at the end of Apocalypse twenty-two: "Behold, I come quickly, and my reward is with me, to render to each one according to his works."

Whence note that divine Scripture intimates to us the difference of rewards according to the diversities of merits. Whence there is found a reward that is safe, a reward that is great, worthy, full, timely, swift, faithful, abundant, perpetual. The reward is safe for the Angels who minister to us; great is given to prelates or those who preside; worthy, to the obedient; full, to the contemplatives; timely is given to workers; swift, to those making progress; faithful, to those who bring to perfection; much or abundant, to those who suffer; but perpetual, to those who persevere. Whence concerning the safe reward of the Angels, because the ministry which they exercise toward us is not defrauded of its prize, it is said in Tobit 5: "Seek some faithful man who may go with you, his reward being safe," says Tobias. Concerning the great reward of those who preside, it is said in Genesis 15 to Abraham, who bears the type of prelates: "I am your protector, and your reward exceedingly great." Concerning the worthy reward of the obedient, it is said in Esther 16: "Let all know that those who obey the Persians faithfully receive a worthy reward for their fidelity." Concerning the full reward of the contemplatives, it is said to Ruth, in chapter 2, who bears the type of contemplatives who relinquish all things for God, and is also interpreted as sheep, or seeing, so that the contemplative soul may be called sheep on account of the gentleness of affection, but seeing on account of the illumination of the intellect; whence Boaz says to her: "May you receive a full reward from the Lord God of Israel, to whom you have come and under whose wings you have taken refuge." Concerning the timely reward of workers, it is said in the last chapter of Sirach: "Work your work while there is time, and He will give you your reward in His time." Concerning the swift reward of those making progress, it is said in Sirach 11: "The blessing of God hastens toward the reward of the just." Concerning the faithful reward of the perfect, such as preachers and the like, it is said in Proverbs 11: "To the one sowing justice, a faithful reward." Concerning the abundant reward of those who suffer or those who struggle, it is said here and in Matthew 5: "For behold, your reward is abundant in the heavens." Concerning the perpetual reward indeed, which befits those who persevere, Sirach 18: "Do not be afraid to be justified even unto death, for the reward of God remains forever." Thus therefore, according to the diversities of merits, the differences of rewards are appropriated; and so "God will render to the just the reward of their labors," Wisdom 10.

He then fortifies His disciples against the attacks of their adversaries, which they were about to suffer as they preached through the whole world; adding, For in like manner did their fathers to the prophets.

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

(in lib. de Logic c. 49.) Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure and number we call great and much indefinitely; as when we say that great is the longsuffering of God.

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake.