Saturday of the 5th Sunday of Pascha

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

After He had said, Ye are not of My sheep, He exhorts them to become such: My sheep hear My voice.

i. e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life: And I give unto them eternal life.

What is the voice of the shepherd? "And that repentance and forgiveness of sins should be preached in his name throughout all the nations, beginning from Jerusalem." There is the voice of the shepherd. Recognize it and follow if you are a sheep.

"My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life." This is the pasture. "I will give," He says, "unto them," unto my sheep, "eternal life." Ye are on the search for calumnies, just because your only thoughts are of the life that is present.

(Tract. xlviii. 5, 6) This is the pasture of which He spoke before: And shall find pasture. Eternal life is called a goodly pasture: the grass thereof withereth not, all is spread with verdure. But these cavillers thought only of this present life. And they shall not perish eternally; as if to say, Ye shall perish eternally, because ye are not of My sheep.

"My sheep hear my voice." Here the presentation of a certain sign is noted, which indeed consists in this: that he is heard by the sheep, and the sheep follow him, and he himself preserves them; this is certainly the mark of a shepherd. Therefore he says: "My sheep hear my voice," namely by believing, because "faith comes from hearing," Romans chapter ten. "And I know them," by discerning them from the wicked, not by face, but by heart: Hebrews chapter four: "He is the discerner of the thoughts and intentions of the heart, and no creature is invisible in his sight; but all things are naked and open to his eyes"; Matthew chapter twenty-five: "I know you not," is said of the wicked; on the contrary, of the good, Second Timothy chapter two: "The Lord knows those who are his." "And they follow me," through imitation: Matthew chapter sixteen: "Whoever wishes to come after me, let him deny himself and take up his cross and follow me."

"And other sheep there are also," saith the Lord, "which are not of this fold" - deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee," we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow.

The mark of Christ's sheep is their willingness to hear and obey, just as disobedience is the mark of those who are not his. We take the word hear to imply obedience to what has been said. People who hear God are known by him. No one is entirely unknown by God, but to be known in this way is to become part of his family. Therefore, when Christ says, "I know mine," he means I will receive them and give them a permanent mystical relationship with myself.It might be said that inasmuch as he has become man, he has made all human beings his relatives, since all are members of the same race. We are all united to Christ in a mystical relationship because of his incarnation. Yet those who do not preserve the likeness of his holiness are alienated from him.… "My sheep follow me," says Christ. By a certain God-given grace, believers follow in the footsteps of Christ. No longer subject to the shadows of the law, they obey the commands of Christ and guided by his words rise through grace to his own dignity, for they are called "children of God." When Christ ascends into heaven, they also follow him.

A willing readiness to obey characterises the sheep of Christ, as disobedience marks those that are not His. For thus we understand the word "hear," as equivalent to "obey," namely, the words that are spoken: and they who thus hear God are known by Him, and "known" signifies "brought into friendly relationship:" for no one is altogether unknown by God. When therefore He saith: I know Mine, He saith this: "I will receive them and bring them into friendly relationship both mystically and firmly. And any one might say that, inasmuch as He has become Man, He brought all men into friendly relationship by being of the same race; so that we are all united to Christ in a mystical relationship, inasmuch as He has become Man: but they are alienated from Him, who do not preserve the correspondent image of His holiness. For in this way also the Jews, who are united in a family relationship with Abraham the faithful, because they were unbelieving, were deprived of that kinship with him on account of the dissimilarity of character. And He saith: And My sheep follow Me; for they who are obedient and follow, by a certain God-given grace, in the footsteps of Christ, no longer serving the shadows of the Law, but the commandments of Christ, and giving heed to His words, through grace shall rise to His honourable Name, and be called sons of God. For when Christ ascends into the heavens, they also shall follow Him. And He says that He gives to those that follow Him as a recompense and reward, eternal life and exemption from death, or corruption, and from the torments that will be brought upon the transgressors by the Judge. And by the fact of His giving life, He shows that He is in His Nature Life, and that He furnishes this from Himself and not as receiving it from another. And we understand by eternal life, not [only] the length of days which all, both good and bad, are going to enjoy after the resurrection, but also the spending it in bliss.

It is possible also to understand by "life" the mystical blessing by which Christ implants in us His own life through the participation of His own Flesh by the faithful, according to that which is written: He that eateth My Flesh and drinketh My Blood hath eternal life.

Of which sheep indeed he says again: "My sheep hear my voice, and I know them, and they follow me, and I give them eternal life." Of which he also says a little earlier: "If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

Observe how in renouncing He exciteth them to follow Him. "Ye hear Me not," He saith, "for neither are ye sheep, but they who follow, these are of the flock." This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.

The custom of faith which is mingled with simplicity is that it receiveth not doctrine by much persuasion, but as the sound and healthy eye receiveth not the ray which is sent therein by contrivances and cunning inventions—but immediately that it is opened it looketh with strength upon the light, because its natural sight is sound—so also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the voice of God recogniseth it, and there riseth in it the light of His Word. And joyfully it draweth towards Him and receiveth Him, even as our Lord said in His Gospel, "My sheep hear My voice and come after Me." Wherever natural faith is preserved in its original state, that man, with whom this faith is preserved, is a sheep of the Shepherd.

Having told them that they are not of His sheep, He now inclines them to become His sheep. For this reason He also adds: "My sheep hear My voice, and they follow Me."

Now he reveals the dignity of his sheep when he says, my sheep hear my voice. He here mentions four things: two of them are what we do in reference to Christ; the other two, which correspond to the first two are what Christ does in us.

The first thing we do is to obey Christ. Concerning this he says, my sheep, through predestination, hear my voice, by believing and obeying my precepts: "O that today you would harken to his voice! Harden not your hearts" (Ps 95:7).

The second thing, corresponding to this, is what Christ does, which is to give his love and approval. Concerning this he says, and I know them, that is, I love and approve of them: "The Lord knows those who are his" (2 Tim 2:19). This is like saying: The very fact that they hear me is due to the fact that I know them by an eternal election.

But if a person cannot believe unless God gives this to him, it seems that unbelief should not be imputed to anyone. I answer that it is imputed to them because they are the cause why it is not given to them. Thus, I cannot see the light unless I am enlightened by the sun. Yet if I were to close my eyes, I would not see the light; but this is not due to the sun but to me, because by closing my eyes I am the cause of my not being enlightened. Now sin, for example, original sin, and in some persons actual sin, is the cause why we are not enlightened by God through faith. This cause is in everyone. Thus, all who are left by God are left by reason of the just judgment of God, and those who are chosen are lifted up by God's mercy.

The third thing, which is what we do, concerns our imitation of Christ. So he says, and they follow me: "My foot has held fast his steps" (Job 23:11); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21).

"And they shall never perish." Hear the undertone, as if He had said to them, Ye shall perish for ever, because ye are not of my sheep. "No one shall pluck them out of my hand." Give still greater heed to this.

(Tract. xlviii. 6) And He adds why they do not perish: Neither shall any man pluck them out of My hand. (2 Tim. 2:19) Of those sheep of which it is said, The Lord knoweth then that are His, the wolf robbeth none, the thief taketh none, the robber killeth none. Christ is confident of their safety; and He knows what He gave up for them.

"And I give them eternal life," as a good shepherd, by rewarding; above in chapter six: "That everyone who sees the Son and believes in him may have eternal life"; Ecclesiasticus chapter four: "Wisdom breathed life into her children." "And they shall never perish, neither shall anyone snatch them from my hand," on account of my power. This shepherd was rightly signified by David, who is interpreted as "strong of hand," who snatched the prey from the mouth of the lion and the bear, as is said in First Kings chapter seventeen.

It is asked here concerning what he says: "No one shall snatch them from my hand."

Are not those who have present justice in the hand of the Son? Yet they are scattered, according to what was said above: "The wolf comes and scatters the sheep."

The response to this is that they are snatched away not from the weakness of the guardian, but from the infirmity of the one guarded.

Or according to Augustine, "sheep" are here understood according to eternal election, who cannot be snatched away finally. Whence Augustine: "Neither does the wolf snatch, nor does the thief steal, nor does the robber kill: he who has numbered them is secure concerning their number."

Christ promises his followers eternal life as a compensation and reward. They receive exemption from death and corruption and from the torments the judge inflicts upon transgressors. By giving life, Christ shows that by nature he is life. He does not receive it from another but supplies it from his own resources. And by eternal life we understand not only length of days which all, both good and bad, shall possess after the resurrection but also the passing of those days in bliss.It is also possible to understand by "life" a reference to the mystical blessing [of the Eucharist] by which Christ implants in us his own life through the participation of his own flesh by the faithful, according to the text, "He who eats my flesh and drinks my blood has eternal life."

The faithful also have the help of Christ, and the devil is not able to snatch them. Those who have an endless enjoyment of good things remain in Christ's hand, no one thereafter snatching them away from the bliss that is given to them. [No one can throw them] into punishment or torments. For it is not possible that those who are in Christ's hand should be snatched away to be punished because of the great might Christ has. For "the hand" in the divine Scripture signifies "the power." It cannot be doubted therefore that the hand of Christ is unconquerable and mighty to all things.

[Daniel 5:19] "'He slew whomever he would and smote to death whomever he wished to; those whom he wished he set on high, and brought low whomever he would.'" Thus he sets forth the example of the king's great-grandfather, in order to teach him the justice of God and make it clear that his great-grandson too was to suffer similar treatment because of his pride. Now if Nebuchadnezzar slew whomever he would and smote to death whomever he wished to; if he set on high those whom he would and brought low whomever he wished to, there is certainly no Divine providence or Scriptural injunction behind these honors and slayings, these acts of promotion and humiliation. But rather, such things ensue from the will of the men themselves who do the slaying and promoting to honor, and all the rest. If this be the case, the question arises as to how we are to understand the Scripture: "The heart of a king reposes in the hand of God; He will incline it in whatever direction He wishes" (Proverbs 21:1). Perhaps we might say that every saint is a king, for sin does not reign in his mortal body, and his heart therefore is kept safe, for he is in God's hand (Romans 6:1-23). And whatever has once come into the hand of God the Father, according to the Gospel, no man is able to take it away (John 10:28). And whoever is taken away, it is understood that he never was in God's hand at all.

"What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?" By no means. And in order that thou mayest learn that the expression, "The Father which gave them to Me," is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, "No man plucketh them out of My hand," He proceedeth to show, that His hand and the Father's is One. Since had not this been so, it would have been natural for Him to say, "The Father which gave them to Me is greater than all, and no man can pluck them out of My hand." But He said not so, but, "out of My Father's hand." Then that thou mayest not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He addeth, "I and the Father are One." As though He had said "I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are One." Speaking here with reference to Power, for concerning this was all His discourse; and if the power be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; "For the sheep are in My Father's hand"; as the Prophet saith, "Upon My hand I have pictured thy walls." (Isa. xlix. 16.) Then to show that the hand is One, He sometimes saith that it is His own, sometimes the Father's. But when thou hearest the word "hand," do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, "I and the Father are One." Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. Yet not even so did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, "Wherefore do ye these things? I spake not thus to testify that my power and the Father's are equal"; but now He doth quite the contrary, and confirmeth their suspicion, and clencheth it, and that too when they were exasperated. For He maketh no excuse for what had been said, as though it had been said ill, but rebuketh them for not entertaining a right opinion concerning Him.

For "no one snatches us away from his hands," according to what was said in the Gospel according to John. Yet it is not written that just as no one snatches us away, no one also falls from his hands. For one who is self-determined is free. And, I say, no one will snatch us away from the hand of God, no one can take us. But we are able to fall from his hands if we are negligent.

Even though there are many deceivers, [Jesus says], "No one will snatch them out of my hand." It is impossible—even in the face of ten thousand enemies—that someone stronger than me may snatch them from my hands. And this is the difference between you and my [followers]: you do not believe after you heard my words and saw my miracles, while they, even though they may suffer ten thousand afflictions, will never recede from my presence. For this reason they will receive the reward due to their good will, namely, eternal life, because, he said, "No one will snatch them out of my hand," that is, they cannot separate them from me.

Then, urging them on, He also tells what those who follow Him will receive. "I," He says, "give them eternal life, and they shall never perish" and so forth. Of course, with such words He rouses them and instills in them zeal and desire to follow Him, since He bestows such gifts. How then does He say "My sheep will follow Me, and they will not perish"? Yet we see that Judas perished. But he perished because he did not follow Jesus and did not remain a sheep to the end. The Lord speaks of His true followers and sheep, that they will not perish. But if anyone strays from the flock of sheep and ceases to follow the Shepherd, that one will soon perish. What happened with Judas can also be used against the Manichaeans. Judas was holy and a sheep of God, but fell away: he fell away precisely by his own choice and free will. Therefore, evil or good exists not by nature, but appears and ceases by free volition.

But how then did Judas perish? Because he did not continue to the end. Christ speaks of them who persevere. If any sheep is separated from the flock, and wanders from the Shepherd, it incurs danger immediately.

The corresponding fourth part, which is what Christ does, is the bestowing of a reward. Concerning this he says, and I give them eternal life. This is like saying: They follow me by walking the path of gentleness and innocence in this life, and I will see that afterwards they will follow me by entering into the joys of eternal life.

Our Lord shows in three ways that this reward will never end. Something can end in three ways. First of all, by its very nature, for example, if it is corruptible. But this reward is incorruptible of its very nature. Thus He says, I give them eternal life, which is incorruptible and ever-living enjoyment of God: "This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent" (17:3). As Augustine says, this is the pasture which he spoke before (v 9). Indeed, eternal life is called a good pasture because it is entirely verdant and nothing withers away. Secondly, a thing can end because the one receiving it ends, or does not guard it well. But this will not happen to that reward; so he says, and they shall never perish, that is, the sheep will never perish. This conflicts with Origen, for he said that the saints in glory are able to sin. Yet our Lord says, they shall never perish, because they will be preserved forever: "He who conquers I will make him a pillar in the temple of my God; never shall he go out of it" (Rev 3:12). Thirdly, a thing can end by being snatched by force: for perhaps Adam would not have been cast out if the Deceiver had not been there. But this will not happen in eternal life, and so he says, and no one shall snatch them, that is, the sheep, out of my hand, that is, from my protection and loyalty: "The souls of the righteous are in the hand of God" (Wis 3:1). As Augustine says: "There the wolf does not snatch, nor the thief steal, nor the robber kill."

O our support, our powerful God, who dost not accept persons, be Thou the assister of this Thy people, which Thou hast redeemed with the precious blood of Thy Christ; be Thou their protector, aider, provider, and guardian, their strong wall of defence, their bulwark and security. For "none can snatch out of Thy hand:" for there is no other God like Thee; for on Thee is our reliance. "Sanctify them by Thy truth: for Thy word is truth." Thou who dost nothing for favour, Thou whom none can deceive, deliver them from every sickness, and every disease, and every offence, every injury and deceit, "from fear of the enemy, from the dart that flieth in the day, from the mischief that walketh about in darkness;" and vouchsafe them that everlasting life which is in Christ Thy only begotten Son, our God and Saviour...

"That which my Father gave me is greater than all." Give still greater heed to this. What did the Father give to the Son that was greater than all? To be His own only-begotten Son. In what sense, then, did He say "gave"? Was He to whom He gave previously existent, or gave He in the act of begetting? For if He previously existed to whom He gave the gift of Sonship, there was a time when He was, and was not the Son. Far be it from us to suppose that the Lord Christ ever was, and yet was not the Son. The Word of God was always with the Father, and always the Word; and because the Word, therefore the Son. So then, always the Son, and always equal. For it is not by growth but by birth that He is equal, who was always born, the Son of the Father, God of God, coeternal of the Eternal.

(Tract. xlviii) The Son, born from ever lasting of the Father, God from God, has not equality with the Father by growth, but by birth. This is that greater than all which the Father gave Himb; viz. to be His Word, to be His Only-Begotten Son, to be the brightness of His light. Wherefore no man taketh His sheep out of His hand, any more than from His Father's hand: And no man is able to pluck them out of My Father's hand. If by hand we understand power, the power of the Father and the Son is one, even as Their divinity is one. If we understand the Son, the Son is the hand of the Father, not in a bodily sense, as if God the Father had limbs, but as being He by Whom all things were made. Men often call other men hands, when they make use of them for any purpose. And sometimes a man's work is itself called his hand, because made by his hand; as when a man is said to know his own hand, when he recognises his own handwriting. In this place, however, hand signifies power. If we take it for Son, we shall be in danger of imagining that if the Father has a hand, and that hand is His Son, the Son must have a Son too.

The Father witnessed for the Son by voice, and the Holy Spirit came down in the form of a dove, in order that the witnessing be most solid. For Jesus said: "What My Father has given Me is greater than all."

Here is noted the third point, namely the approval of that sign, for which a twofold reason is assigned. The first is as follows: what the Father has given Me is greater than all things; but what is greater than all things does not suffer violence; therefore it is impossible that anyone should snatch from My hand. He sets forth the middle term of this argument when He says: "My Father, what He has given Me," that is, that which My Father has given Me, "is greater than all things," because He gave everything that He could: below in chapter sixteen: "All things that the Father has are Mine." The other reason: no one can snatch from the hand of the Father; but My hand and the Father's are one; therefore no one can snatch from My hand. For this reason He says: "No one can snatch from the hand of My Father," because He is omnipotent: the Psalm: "You are terrible, and who shall resist You?" Ecclesiastes 8: "His word is full of power."

It is asked concerning what he says: "No one is able to snatch them from the hand of my Father."

Therefore those who are in the hand of God, as the predestined, cannot be damned: therefore they do not have the freedom of sinning finally.

To this Augustine seems to say simply that they cannot perish, in the book On the Good of Perseverance; nor however does free will perish, just as it also does not perish in those who are confirmed. It must be said, however, that no one can snatch them, because the Father does not permit violence to be done to his elect; whence: "God is faithful, who will not permit you to be tempted beyond what you are able": and the devil cannot do violence to God, so as to tempt his servants beyond what he himself permits. Therefore the freedom of free will to sin remains in them, but the power to do violence and to snatch by force does not remain in the devil.

The faithful also have the succour of Christ, the devil not being able to snatch them; and they who have an endless enjoyment of good things, remain in it, no one henceforth snatching them away from the bliss that is given to them into punishment or torments. For it is not possible that they who are in Christ's hand should be snatched away to be punished, because of Christ's great might; for "the hand," in the Divine Scripture, signifies "the power:" it cannot be doubted therefore that the hand of Christ is unconquerable and mighty to all things. But when He saw the Jews mocking at Him as being a mere man, not understanding that He Who to sight and touch was Man was in His Nature God, to persuade them that He is the power of the Father, He saith: No one shall snatch them from My Father's hand, that is, from Mine. For He says that Himself is the all-powerful Right Hand of the Father, forasmuch as by Him the Father effecteth all things, even as by our hand the things are effected which we do. For in many places of the Scripture, Christ is named the Hand and Right Hand of the Father, which signifies the Power; and the all-producing energy and might of God is named simply His hand. For in some way the language used concerning God is always superior to bodily representation. And the Father is said to give to the Son, not as to one who had not alway creation under His hand, but as to Him Who is in His Nature Life; bringing us who are in need of life to the Son, that we may be made alive through Him Who is in His Nature Life, and has it of His own. But also, inasmuch as He has become Man, it is suitable for Him to ask and to receive from the Father things which He already had as being in His Nature God.

This is the speech of conscious power—this confession of free and irresistible energy that will allow no one to pluck his sheep from his hand. But more than this, not only does he have the nature of God but he would have us know that that nature is his by birth from God, and so he adds, "That which the Father has given me is greater than all." He does not conceal that his birth is from the Father, for what he received from the Father he says is greater than all. He received it in that he was born from him. He received it in the birth itself, not after it, and yet it came to him from Another, for he received it.

(de Trin. vii. c. 22) This is the speech of conscious power. Yet to show, that though of the Divine nature He hath His nativity from God, He adds, My Father which gave Me them is greater than all. He does not conceal His birth from the Father, but proclaims it. For that which He received from the Father, He received in that He was born from Him. He received it in the birth itself, not after it; though He was born when He received it.

(vii. de Trin. c. 22) The hand of the Son is spoken of as the hand of the Father, to let thee see, by a bodily representation, that both have the same nature, that the nature and virtue of the Father is in the Son also.

(Hom. lxi) Then that thou mayest not suppose that the Father's power protects the sheep, while He is Himself too weak to do so, He adds, I and My Father are one.

He referred the cause of it all to the Father, in order to confirm his words as indisputable to the unbelievers. And since what he had said could appear to be quite weak, that is, "no one will snatch them out of my hand," for this reason he introduced the power of the Father and his outstanding greatness by saying, "no one can snatch them out of the Father's hand," because all are absolutely inferior to him.

Why will they not perish? Because no one can "snatch them out of My hand; for My Father, who has given them to Me, is greater than all, and no one can snatch them out of His hand," and therefore not out of My hand either. But someone may ask: "How did the Lord say that no one shall snatch them out of My Father's hand, when we see that many perish?" To this one may answer that no one can snatch from the Father's hand, but many can deceive. For no one can forcibly and by their own authority draw them away from God the Father; but through deception we stumble every day.

He now proves what he had said above about the dignity of his sheep, namely, that no one can snatch them from his hand. His reason is this: No one can snatch what is in the hand of my Father; but the Father's hand and mine are the same; therefore, no one can snatch what is in my hand. Concerning this he does three things: first, he gives the minor premise by showing that the Father had communicated divinity to him, saying, what my Father has given to me, through an eternal generation, is greater than all. "For as the Father has life in himself, so he has granted the Son also to have life in himself" (5:26). It is greater than any power: "He has given him authority to execute judgment, because he is the Son of man" (5:27); it is greater than any reverence and honor: "God had bestowed on him the name which is above every name, that at the name of Jesus every knee should bow" (Phil 2:9). Therefore, what my Father has given to me, that is, that I am his Word, his only begotten, and the splendor of his light, is greater than all.

Secondly, he mentions the greatness of the Father's power, which concerns the major premise, when he says, and no one is able to snatch, take by violence or secretly pilfer, out of my Father's hand, from the power of my Father, or from me, who am the might of the Father - although as Augustine says, it is better to say "from the power of the Father" than "from me." Now no one is able to snatch out of my Father's hand, because he is the almighty One who is not subject to violence, and he is all-wise from whom nothing is hidden: "He is wise in heart, and mighty in strength" (Job 9:4).

But of those words which signify His natural glory and nobility, and abiding with the Father, they have become unmindful. Such as this: "I and My Father are one," which indeed the Lord says, not as proclaiming Himself to be the Father, nor to demonstrate that two persons are one; but that the Son of the Father most exactly preserves the expressed likeness of the Father, inasmuch as He has by nature impressed upon Him His similitude in every respect, and is the image of the Father in no way discrepant, and the expressed figure of the primitive exemplar.

Now He is raised up and becomes as another shepherd. But not another. Not another according to the form of God, because in the form of God He and the Father are one God. But in the form of a servant He is raised up as another to shepherd, because the Father is greater. Hear one shepherding, and Christ shepherding: "I and the Father are one." Hear Christ shepherding being raised up: "The Father is greater than I." Therefore, one shepherds; because when He was in the form of God, He did not consider it robbery to be equal with God. But He is raised up to shepherd because He emptied Himself, taking the form of a servant.

By such a great and ineffable sacrament, Christ our God is considered both man and God; man through the mother, God through the Father. Thus it comes to be true, that which He said: "The Father is greater than I"; and: "I and the Father are one." For He is equal to the Father in divinity, subordinated to the Father in incarnation.

...that the Father is not anything in respect to His own substance; and that not only that He is the Father, but that He is, is said relatively to the Son. How then can the Son be of the same essence as the Father, seeing that the Father, in respect to Himself, is neither His own essence, nor is at all in respect to Himself, but even His essence is in relation to the Son? But, on the contrary, much more is He of one and the same essence, since the Father and Son are one and the same essence; seeing that the Father has His being itself not in respect to Himself, but to the Son, which essence He begat, and by which essence He is whatever He is. Therefore neither [person] is in respect to Himself alone; and both exist relatively the one to the other.

How are the Father and the Son inseparable, since Himself said, "I and the Father are one?" Because the Father and the Son are not two Gods, but one God, the Word and He whose the Word is, One and the Only One, Father and Son bound together by charity, One God, and the Spirit of Charity also one, so that Father, Son, and Holy Spirit is made the Trinity. Therefore, not only of the Father and Son, but also of the Holy Spirit; as there is equality and inseparability of persons, so also the works are inseparable. I will tell you yet more plainly what is meant by "the works are inseparable." The catholic faith does not say that God the Father made something, and the Son made some other thing; but what the Father made, that also the Son made, that also the Holy Spirit made. For all things were made by the Word; when "He spoke and they were done," it is by the Word they were done, by Christ they were done.

But that there may be no more room for hesitation, hear what follows: "I and my Father are one." Up to this point the Jews were able to bear Him; they heard, "I and my Father are one," and they bore it no longer; and hardened in their own way, they had recourse to stones. "They took up stones to stone Him." ...And they answered, "For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God." Such was their reply to His words, "I and my Father are one." You see here that the Jews understood what the Arians understand not. For they were angry on this account, that they felt it could not be said, "I and my Father are one," save where there was equality of the Father and the Son.

(Tract. xxxvi. non occ.) Mark both those words, one and are, and thou wilt be delivered from Scylla and Charybdis. In that He says, one the Arian, in we are the Sabellian, is answered. There are both Father and Son. And if one, then there is no difference of persons between them.

(vii. de Trin. c. 2) We are one. What He is, that am I, in respect of essence, not of relation.

Listen if you will know what the kiss of the mouth is: "The Father and I are one;" and again: "I am in the Father and the Father is in me." This is a kiss from mouth to mouth, beyond the claim of any creature. It is a kiss of love and of peace, but of the love which is beyond all knowledge and that peace which is so much greater than we can understand. The truth is that the things that no eye has seen, and no ear has heard, things beyond the mind of man, were revealed to Paul by God through his Spirit, that is, through him who is the kiss of his mouth. That the Son is in the Father and the Father in the Son signifies the kiss of the mouth.

But we must make a clearer distinction between the two. He who received the fullness is given the kiss of the mouth, but he who received from the fullness is given the kiss of the kiss. Paul was certainly a great man, but no matter how high he should aim in making the offer of his mouth, even if he were to raise himself right into the third heaven," he would still of necessity find himself remote from the lips of the Most High. He must abide content within the limits of his capacity, and since he cannot of himself reach that glorious countenance, let him humbly ask that it may lean down to him, that, the kiss be transmitted from on high. He however who did not count equality with God a thing to be grasped, since he could dare to say: "The Father and I are one," because he was joined to him as an equal and embraced him as an equal -- he does not beg for a kiss from an inferior position; rather on equally sublime heights mouth is joined to mouth, and by a prerogative that is unique he receives the kiss from the mouth. For Christ therefore, the kiss meant a totality, for Paul only a participation; Christ rejoiced in the kiss of the mouth, Paul only in that he was kissed by the kiss.

"I and the Father are one: one," namely in the unity of essence; "are," in the plurality of persons; therefore My hand and the Father's are one. Chrysostom: "When you hear 'hand,' do not think of anything sensible, but understand only virtue and power."

There was a man born among these Jews who claimed to be, or to be the son of, or to be 'one with', the Something which is at once the awful haunter of nature and the giver of the moral law. The claim is so shocking--a paradox, and even a horror, which we may easily be lulled into taking too lightly--that only two views of this man are possible. Either he was a raving lunatic of an unusually abominable type, or else He was, and is, precisely what He said. There is no middle way. If the records make the first hypothesis unacceptable, you must submit to the second. And if you do that, all else that is claimed by Christians becomes credible--that this Man, having been killed, was yet alive, and that His death, in some manner incomprehensible to human thought, has effected a real change in our relations to the 'awful' and 'righteous' Lord, and a change in our favour.

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.

Since therefore He is at once both God and man He is proved to be both by His works, and this cannot escape the notice of the spectators. For, that He is by nature God, is shown both by His works and His signs, cleansing the lepers, giving sight to the blind, strength to the paralytic, and life to the dead—and what is greatest of all (for the Prophets also equally succeeded in doing these things) He expressly and unreservedly said: I and my Father are one. But, by the things mentioned, the might of His divinity is fully proved—and that He is also truly man, this He does not wish to go unobserved; thus in anticipation refuting those who erroneously think He assumed a body in appearance only, for He showed clearly that He submitted to sufferings—and to what kind of sufferings? to those, forsooth, which are assigned to flesh by reason of its infirmity and not by reason of sin—I mean, for instance, hunger and thirst and the need of sleep, and fatigue. For as these things happen to us by nature and not by our choice, they do not affect with sin those who have to endure them. By these sufferings then which were not incurred by sin the Lord declared that His flesh obeyed, showing clearly that He had become man in nature and in truth, and not in seeming.

And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, "I and my Father are one." To which unity reducing His Church, He says again, "And there shall be one flock, and one shepherd." But if the flock is one, how can he be numbered among the flock who is not in the number of the flock? Or how can he be esteemed a pastor, who,-while the true shepherd remains and presides over the Church of God by successive ordination,-succeeding to no one, and beginning from himself, becomes a stranger and a profane person, an enemy of the Lord's peace and of the divine unity, not dwelling in the house of God, that is, in the Church of God, in which none dwell except they are of one heart and one mind, since the Holy Spirit speaks in the Psalms, and says, "It is God who maketh men to dwell of one mind in a house."

The spouse of Christ cannot be adulterous; she is uncorrupted and pure. She knows one home; she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the sons whom she has born for the kingdom. Whoever is separated from the Church and is joined to an adulteress, is separated from the promises of the Church; nor can he who forsakes the Church of Christ attain to the rewards of Christ. He is a stranger; he is profane; he is an enemy. He can no longer have God for his Father, who has not the Church for his mother. If any one could escape who was outside the ark of Noah, then he also may escape who shall be outside of the Church. The Lord warns, saying, "He who is not with me is against me, and he who gathereth not with me scattereth." He who breaks the peace and the concord of Christ, does so in opposition to Christ; he who gathereth elsewhere than in the Church, scatters the Church of Christ. The Lord says, "I and the Father are one; " and again it is written of the Father, and of the Son, and of the Holy Spirit, "And these three are one." And does any one believe that this unity which thus comes from the divine strength and coheres in celestial sacraments, can be divided in the Church, and can be separated by the parting asunder of opposing wills? He who does not hold this unity does not hold God's law, does not hold the faith of the Father and the Son, does not hold life and salvation.

For Christ, having admitted what pertained to His humanity, recurs to His God-befitting dignity, taking pleasure in the advantages of His Nature for the profit of the faithful and for the sake of sound faith, which is, never at all to suspect that the Son is inferior to the Father. For thus He is shown to be the undamaged Image of the Father, preserving in Himself whole and sound the Very Impress of the Father. And we say the Son and the Father are One, not blending their Individualities by the use of that number, as do some who say that the Father and the Son are the same [Person], but believing the Father by Himself and the Son by Himself to personally subsist; and collecting the two into One Sameness of Essence, also knowing them to possess one might, so that it is seen without variation now in One and now in the Other.

I and the Father are One. By the word "One" He signifies the Sameness of their Essence: and by the word "are" He severs into two that which is understood, and again binds them up into One Godhead.

But this also we must understand, in opposition to the Arians, that in His saying: I and the Father are One, there is signified, not the proof of sameness of will, but the Oneness of their Essence. For indeed the Jews understood that in saying this, He said that Himself was God and equal to the Father; and Christ did not deny that He had said this as they understood it.

We say the Son and the Father "are one," not to blend their individuality by the use of that number, as some do who say that the Father and the Son are the same [person]. Rather, we believe that the Father and the Son are two unique persons, and we regard the two together in one identical essence, knowing that they possess one might, so that this divine essence is seen without variation in both.

The Lord himself also says: "I and the Father are one." And again he says: "The Father is greater than I." Of whom it is also written that he was subject to his parents. What wonder then if from his humanity he asserts himself less than the Father in heaven, from which he was also subject to his parents on earth?

Now seeing that the heretics cannot get around these words because they are so clearly stated and understood, they nevertheless try to explain them away. They maintain that the words "I and the Father are one" refer to a mere union of unanimity only; a unity of will, not of nature, that is, that the two are one not by essence of being but by identity of will. … They make use of the example of our own union with God, as though we were united to the Son and through the Son to the Father by mere obedience and a devout will and not through the true communion of our nature [with his] that is promised to us through the sacrament of the body and blood.…But it is not through any mysterious appointment of God that they are one, but through the birth of the nature, for God loses nothing in begetting the Son from himself. They are one, for the sheep not plucked out of the Son's hand are not plucked out of the hand of the Father.… The Father works in the Son's works, for the Son himself is in the Father and the Father is in him. This proceeds from no creation but from birth. It is not brought about by will but by power. It is not an agreement of mind that speaks but nature that does so. For to be created and to be born are not one and the same any more than to will and to be able are the same; neither is it the same thing to agree and to abide. Thus we do not deny the unanimity between the Father and the Son—for heretics falsely say that since we do not accept the concord by itself as the bond of unity we declare the Father and the Son to be in disagreement. We do not deny such a unanimity, [but the unanimity results from the unity]. The Father and the Son are one in nature, honor, power, and the same nature cannot will contrary things.

(viii. de Trin. c. 5) The heretics, since they cannot gainsay these words, endeavour by an impious lie to explain them away. They maintain that this unity is unanimity only; a unity of will, not of nature; i. e. that the two are one, not in that they are the same, but in that they will the same. But they are one, not by any economy merely, but by the nativity of the Son's nature, since there is no falling off of the Father's divinity in begetting Him. They are one whilst the sheep that are not plucked out of the Son's hand, are not plucked out of the Father's hand: whilst in Him working, the Father worketh; whilst He is in the Father, and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but nature accomplisheth. But we deny not therefore the unanimity of the Father and Son; for the heretics, because we refuse to admit concord in the place of unity, accuse us of making a disagreement between the Father and Son. We deny not unanimity, but we place it on the ground of unity. The Father and Son are one in respect of nature, honour, and virtue: and the same nature cannot will different things.

Lastly, that the Father and the Son are but one God, Isaiah showed in that passage which we have brought forward before, when he said: "They shall fall down unto Thee, and make supplication unto Thee, since God is in Thee, and there is no other God besides Thee." And he also speaks to the same purport in another place: "Thus saith God the King of Israel, and His Redeemer, the everlasting God; I am the first, and I am the last; and beside me there is no God." When he had set forth two persons, one of God the King, that is, Christ, and the other of God the Father, who after His passion raised Him from the dead, nevertheless, with reference to each person, he introduced the words, "and beside me there is no God," when he might have said "beside us;" but it was not right that a separation of so close a relationship should be made by the use of the plural number. For there is one God alone, free, most high, without any origin; for He Himself is the origin of all things, and in Him at once both the Son and all things are contained. Wherefore, since the mind and will of the one is in the other, or rather, since there is one in both, both are justly called one God; for whatever is in the Father flows on to the Son, and whatever is in the Son descends from the Father.

This word can be true of no human being, "I and the Father are one." Christ alone declared this word out of the consciousness of his divinity.

But since they frequently urge on us the passage where it is said, "I and the Father are one," in this also we shall overcome them with equal facility. For if, as the heretics think, Christ were the Father, he ought to have said, "I, the Father, am one." But when he says I and afterwards introduces the Father by saying, "I and the Father," he severs and distinguishes the peculiarity of his, that is, the Son's person, from the paternal authority, not only in respect of the sound of the name but moreover in respect of the order of the distribution of power, since he might have said, "I the Father," if he had had it in mind that he himself was the Father. And since he said "one" thing, let the heretics understand that he did not say "one" person. For "one," placed in the neuter, intimates association, not personal unity. He is said to be one neuter, not one masculine, because the expression is not referred to the number, but it is declared with reference to the association of another. Finally, he adds, and says, "We are," not "I am," so as to show, by the fact of his saying "I and the Father are," that they are two persons. Moreover, that he says one, has reference to the agreement, and to the identity of judgment and to the loving association itself, as reasonably the Father and Son are one in agreement, in love and in affection. And because he is of the Father, whatsoever he is, he is the Son. The distinction, however, remains that he is not the Father who is the Son, because he is not the Son who is the Father. For he would not have added "we are" if he had had it in mind that he, the only and sole Father, had become the Son.

Our Savior and Lord in his relation to the Father and God of the universe is not one flesh or one spirit but something higher than flesh and spirit, namely, one God. The appropriate word when human beings are joined to one another is flesh. The appropriate word when a righteous person is joined to Christ is spirit. But the word when Christ is united to the Father is not flesh or spirit but more honorable than these—God. This then is the sense in which we should understand "I and the Father are one."

Neither then may we divide into three Godheads the wonderful and divine Monad; nor disparage with the name of "work" the dignity and exceeding majesty of the Lord; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is united. For "I," says He, "and the Father are one;" and, "I in the Father and the Father in Me." For thus both the Divine Triad, and the holy preaching of the Monarchy, will be preserved.

"[W]e are one thing," not "one person." For if he had said "one person," he might have rendered some assistance to their opinion. Unus, no doubt, indicates the singular number; but [here we have a case where] "two" are still the subject in the masculine gender. He accordingly says unum, a neuter term, which does not imply singularity of number but unity of essence, likeness, conjunction, affection on the Father's part, who loves the Son, and submission on the Son's part, who obeys the Father's will.

Because the Son is the Word, and "the Word is God," and "I and my Father are one." But after all, perhaps, the Son will patiently enough submit to having that preferred before Him which (by Hermogenes), is made equal to the Father!

The Word, therefore, is both always in the Father, as He says, "I am in the Father; " and is always with God, according to what is written, "And the Word was with God; " and never separate from the Father, or other than the Father, since "I and the Father are one." This will be the prolation, taught by the truth, the guardian of the Unity, wherein we declare that the Son is a prolation from the Father, without being separated from Him.

For as in the Old Testament Scriptures they lay hold of nothing else than, "I am God, and beside me there is no God ; " so in the Gospel they simply keep in view the Lord's answer to Philip, "I and my Father are one; " and, "He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.

And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father," -even in the same in which it was said in a previous passage, "I and my Father are one." 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.

These Three are, one essence, not one Person, as it is said, "I and my Father are One," in respect of unity of substance not singularity of number.

That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; "for I," saith He, "and the Father are One." Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son.

One, he says of himself, with the Father according to ousia, not according to hypostasis, and he is equal with the Father in all things. For he is to be counted as two according to hypostases, both himself and the Father, who, he said is greater than he.

For My hand and the Father's hand are one; I and the Father are one, that is, in authority and power. By "hand" He means authority and power. So then, I and the Father are one in Nature and in Essence, and in authority. The Jews also understood it this way, that by these words He declares Himself Consubstantial with God, and because He makes Himself the Son of God, they picked up stones to stone Him.

He only means His perfect agreement with His Father.

Thirdly, he affirms his unity with the Father, and from this the conclusion follows. Thus he says, I and the Father are one. As if to say: no one shall snatch them out of my hand, because I and the Father are one, by a unity of essence, for the Father and the Son are the same in nature.

This statement rejects two errors: that of Arius, who distinguished the essence of the Father from that of the Son, and that of Sabellius, who did not distinguish the person of the Father from the person of the Son. We escape both Charybdis and Scylla, for by the fact that Christ says, one, he saves us from Arius, because if one, then they are not different in nature. And by the fact that he says, we are, he saves us from Sabellius, for if we are, then the Father and the Son are not the same person.

Yet the Arians, deceived by their wickedness, try to deny this, and say that a creature can in some sense be one with God, and in this sense the Son can be one with the Father. The falsity of this can be shown in three ways. First, from our very manner of speaking. For it is clear that "one" is asserted as "being"; thus, just as something is not said to be a being absolutely except according to its substance, so it is not said to be one except according to its substance or nature. Now something is asserted absolutely when it is asserted with no added qualification. Therefore, because I and the Father are one, is asserted absolutely, without any qualifications added, it is plain that they are one according to substance and nature. But we never find that God and a creature are one without some added qualification, as in 1 Corinthians (6:17): "He who is united to the Lord becomes one spirit with him." Therefore, it is clear that the Son of God is not one with the Father as a creature can be.

Secondly, we can see this from his previous statement, what my Father has given me is greater than all. He draws the conclusion from this: I and the Father are one. This is like saying: We are one to the extent that the Father has given me that which is greater than all.

Thirdly, it is clear from his intention. For our Lord proves that no one will snatch the sheep from his hand precisely because no one can snatch from the hand of his Father. But this would not follow if his power were less than the power of the Father. Therefore, the Father and Son are one in nature, honor and power.

Healing of the sick, teaching, miracles. He showed them of the Father, because He sought His Father's glory in all of them. For which of these works do ye stone Me? They confess, though reluctantly, the benefit they have received from Him, but charge Him at the same time with blasphemy, for asserting His equality with the Father; For a good work we stone Thee not, but for blasphemy; and because that Thou, being a man, makest Thyself God.

"Jesus answered them." Here the reason for the persecution is noted. And first the Lord shows that they are moved irrationally; therefore He says: "Many good works I have shown you from My Father; for which of those works do you stone Me?" That is, for which work of those, that is, from among them; it is a partitive construction: the Psalm: "They repaid Me evil for good"; Proverbs 17: "He who returns evil for good, evil shall not depart from his house." But malice, which lurks under a sheep's skin, assigns a reason; whence:

He therefore adds to this very statement, that He "had showed them many works from the Father," for none of which did He deserve to be stoned. And to prevent their thinking Him deserving of this fate, as if He had claimed to be considered as God Himself, that is, the Father, by having said, "I and my Father are One," representing Himself as the Father's divine Son, and not as God Himself, He says, "If it is written in your law, I said, Ye are gods; and if the Scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world, that He blasphemeth, because He said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, even if ye will not believe me, still believe the works; and know that I am in the Father, and the Father in me.

The Lord, reproving them and showing that they have no reasonable cause for their fury against Him, but rage in vain, reminds them of the miracles He performed and says: "I have shown you many good works; for which of them do you wish to stone Me?"

Our Lord remonstrates with them; Many good works have I showed you from My Father, showing that they had no just reason for their anger.

Secondly, we see our Lord reprove their violence, saying, I have shown you many good works. First, he reminds them of the benefits given to them; secondly, he reproves their violence. He recalls the benefits he granted in healing the sick, in teaching them and performing his miracles. So he answered them saying, I have shown you many good works, by healing, teaching and working miracles - "He has done all things well" (Mk 7:37) - from the Father, whose glory I have sought in all these things - "Yet I do not seek my own glory" (8:50). And he reproves their violence when he says, for which of these do you stone me? This was like saying: You should honor one who does good to you, not stone him: "Is evil a recompense for good?" (Jer 18:20).

But see what answer the Lord gave to their dull apprehension. He saw that they could not bear the brilliance of the truth, and He tempered it with words. "Is it not written in your law," that is, as given to you, "that I said, Ye are gods?" And the Lord called all the Scriptures generally, the law. "If He calleth them gods, to whom the word of God came, and the Scripture cannot be broken: say ye of Him, whom the Father hath sanctified, and sent into the world. Thou blasphemest; because I said, I am the Son of God?" If the word of God came to men, that they might be called gods, how can the very Word of God, who is with God, be otherwise than God? If by the word of God men become gods, if by fellowship they become gods, can He by whom they have fellowship not be God? If lights which are lit are gods, is the light which enlighteneth not God? If through being warmed in a way by saving fire they are constituted gods, is He who gives them the warmth other than God?

(Tract. xlviii) i. e. the Law given to you, I have said, Ye are Gods? (Ps. 82:6) God saith this by the Prophet in the Psalm. Our Lord calls all those Scriptures the Law generally, though elsewhere He spiritually distinguishes the Law from the Prophets. On these two commandments hang all the Law and the Prophets. (Matt. 22:40) In another place He makes a threefold division of the Scriptures; All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning Me. (Luke 24:44) Now He calls the Psalms the Law, and thus argues from them; If he called them gods unto whom the word of God came, and the scripture cannot be broken, say ye of Him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God?

(Tract. xlviii) Or sanctified, i. e. in begetting, gave Him holiness, begat Him holy. If men to whom the word of God came were called gods, much more the Word of God Himself is God. If men by partaking of the word of God were made gods, much more is the Word of which they partake, God.

"Jesus answered them." Here his prudent self-defense is noted, in which the Lord shows that he did not blaspheme, by a twofold testimony, namely of the Scriptures and of works. By the testimony of the Scriptures thus: Scripture calls "gods" those to whom God has spoken; but much more is he to be called "god" whom the Father has sanctified and sent: therefore if Scripture does not blaspheme, neither do I. "Is it not written in your Law: I said: you are gods?" "Law" is here taken broadly, insofar as it comprehends the Psalms, in which it is written.

It is asked concerning the Lord's response: because the Lord had called himself God and the Son of God, he showed that he did not blaspheme, through Scripture, which calls the servants of God "gods."

This response seems to be worth nothing, because Scripture calls them "gods by adoption"; but he was calling himself "God by essence": whence he said: "I and the Father are one."

It must be said to this that when the Lord was disputing with the Jews, sometimes he responded to the argument, sometimes he responded to the man, because "one who entirely opposes must be entirely opposed." Whence when they asked by what authority he acted, and the Lord responded: "Was the baptism of John from heaven, or from men?" he bound them with his own question, Matthew twenty-one. So also now he responds to the man, in order to mitigate their anger, just as above in chapter eight he confuted their malice: "Let him who is without sin among you cast the first stone at her."

It can however be said that he truly responded most excellently, because, since this name "god" is said in three ways: by nature, by participation, and by appellation, as in idols; this multiplicity has its origin from one root, just as the multiplicity of the term "healthy." Whence in the truest manner he is called God by nature, but in a lesser manner of speaking by participation, and least of all by appellation, because only according to estimation. Because therefore they were accusing him on the ground that he had attributed the name of "god" to himself: he proves that he can attribute it to himself without blasphemy; because, if a friend or adoptive son of God is called "god," and God is truly honored without blasphemy: much more so he who is Son by nature: and this is an argument from the lesser.

That Christ is God. In Genesis: "And God said unto Jacob, Arise, and go up to the place of Bethel, and dwell there; and make there an altar to that God who appeared unto thee when thou reddest from the face of thy brother Esau." Also in Isaiah: "Thus saith the Lord, the God of Sabaoth, Egypt is wearied; and the merchandise of the Ethiopians, and the tall men of the Sabeans, shall pass over unto Thee, and shall be Thy servants; and shall walk after Thee bound with chains; and shall worship Thee, and shall pray to Thee, because God is in Thee, and there is no other God beside Thee. For Thou art God, and we knew it not, O God of Israel, our Saviour. They shall all be confounded and fear who oppose Thee, and shall fall into confusion." Likewise in the same: "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. Every channel shall be filled up, and every mountain and bill shall be made low, and all crooked places shall be made straight, and rough places plain; and the glory of the Lord shall be seen, and all flesh shall see the salvation of God, because the Lord hath spoken it." Moreover, in Jeremiah: This is our God, and no other shall be esteemed beside Him, who hath found all the way of knowledge, and hath given it to Jacob His son, and to Israel His beloved. After this He was seen upon earth, and He conversed with men." Also in Zechariah God says: "And they shall cross over through the narrow sea, and they shall smite the waves in the sea, and they shall dry up all the depths of the rivers; and all the haughtiness of the Assyrians shall be confounded, and the sceptre of Egypt shall be taken away. And I will strengthen them in the Lord their God, and in His name shall they glory, saith the Lord." Moreover, in Hosea the Lord saith: "I will not do according to the anger of mine indignation, I will not allow Ephraim to be destroyed: for I am God, and there is not a holy man in thee: and I will not enter into the city; I will go after God." Also in the forty-fourth Psalm: "Thy throne, O God, is for ever and ever: the sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." So, too, in the forty-fifth Psalm: "Be still, and know that I am God. I will be exalted among the nations, and I will be exalted in the earth." Also in the eighty-first Psalm: "They have not known, neither have they understood: they will walk on in darkness." Also in the sixty-seventh Psalm: "Sing unto God, sing praises unto His name: make a way for Him who goeth up into the west: God is His name." Also in the Gospel according to John: "In the beginning was the Word, and the Word was with God, and God was the Word." Also in the same: "The Lord said to Thomas, Reach hither thy finger, and behold my hands: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God. Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed are they who have not seen, and yet have believed." Also Paul to the Romans: "I could wish that I myself were accursed from Christ for my brethren and my kindred according to the flesh: who are Israel-ires: whose are the adoption, and the glory, and the covenant, and the appointment of the law, and the service (of God), and the promises; whose are the fathers, of whom, according to the flesh, Christ came, who is God over all, blessed for evermore." Also in the Apocalypse: "I am Alpha and Omega, the beginning and the end I will give to him that is athirst, of the fountain of living water freely. He that overcometh shall possess these things, and their inheritance; and I will be his God, and he shall be my son." Also in the eighty-first Psalm: "God stood in the congregation of gods, and judging gods in the midst." And again in the same place: "I have said, Ye are gods; and ye are all the children of the Highest: but ye shall die like men." But if they who have been righteous, and have obeyed the divine precepts, may be called gods, how much more is Christ, the Son of God, God! Thus He Himself says in the Gospel according to John: "Is it not written in the law, that I said, Ye are gods? If He called them gods to whom the word of God was given, and the Scripture cannot be relaxed, do ye say to Him whom the Father hath sanctified and sent into the world, that thou blasphemest, because I said, I am the Son of God? But if I do not the works of my Father, believe me not; but if I do, and ye will not believe me, believe the works, and know that the Father is in me, and I in Him." Also in the Gospel according to Matthew: "And ye shall call His name Emmanuel, which is, being interpreted, God with us."

I said, Ye are gods, ...

Since therefore the Father called certain men gods, and of necessity the honourable name was something external, super-added to them, for He Who is God by Nature is One only; lest Jesus also should be deemed to be one |104 of that class----clothed in the glory of the Godhead, not as essentially His own, but rather as something external, super-added to Himself, in the same way as was the case with those others----He as a matter of necessity clearly distinguishes Himself from them. For He shows that He differed so far from their poverty, that when He was in them, [then only, and] on that very account they were called gods: because He is the Word of God the Father. And if the Word, being in them, was in any cases sufficient to make those who were really [only] men shine with the honour of the Godhead; how could He be anything else than God by Nature, Who bestowed freely even upon those others His splendour in this way?

Now convicting the Jews, that not because He said: I and the Father are One, they were stoning Him, but without reason; He says: "If, because I said I was God, 1 seem to blaspheme; why, when the Father said by the Law to certain men: Ye are gods, did ye not judge that to be blasphemy?" And this He says, not as instigating them to say anything against the Father, but to convict them of being ignorant of the Law and the inspired Scriptures. And seeing that the difference between those who were called gods and Him Who is in His Nature God is great, through the words which He uses, He teaches us the distinction; for if the men unto whom the Word of God came were called gods, and were illumined with the honour of the Godhead, by admitting and receiving the Word of God into their soul, how could He through Whom they became gods, be other than in His Nature God? For the Word was God, according to the language of John, Who also bestowed this illumination on the others. For if the Word of God through the Holy Spirit leads up to superhuman grace, and adorns with a Divine honour those in whom He may be, Why, saith He, say ye that I blaspheme when I call Myself Son of God and God? Although by the works I have done from Him I am borne witness to as in My Nature God. For having sanctified Me He sent Me into the world to be the Saviour of the world; and it is the attribute only of One in His Nature God, to be able to save men from the devil and from sin and from corruption.

This, he says, is ocean, "generation of gods and generation of men" ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; " "If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation. This, he says, is the great Jordan which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt-I mean from terrestrial intercourse, for Egypt is with them the body,-Jesus drove back, and made it flow upwards.

You shall escape the boiling flood of hell's eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum has bred it. Now such (torments) as these shall thou avoid by being instructed in a knowledge of the true God. And thou shalt possess an immortal body, even one placed beyond the possibility of corruption, just like the soul. And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality. This constitutes the import of the proverb, "Know thyself; "i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God's knowledge, for thou art called by the Deity Himself. Be not therefore inflamed, O ye men, with enmity one towards another, nor hesitate to retrace with all speed your steps. For Christ is the God above all, and He has arranged to wash away sin from human beings, rendering regenerate the old man. And God called man His likeness from the beginning, and has evinced in a figure His love towards thee. And provided thou obeyest His solemn injunctions, and becomest a faithful follower of Him who is good, thou shall resemble Him, inasmuch as thou shall have honour conferred upon thee by Him. For the Deity, (by condescension,) does not diminish aught of the divinity of His divine perfection; having made thee even God unto His glory!

(Hom. lxi. 2) Our Lord did not correct the Jews, as if they misunderstood His speech, but confirmed and defended it, in the very sense in which they had taken it. Jesus answered them, Is it not written in your law, I said, Ye are gods?

This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self." When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction.

He calls the book of David "Law," as indeed all of Scripture.

Here our Lord defends himself against the charge of blasphemy. First, he gives his defense; secondly, he shows them the truth (v 37). He defends himself by divine authority, and so first, he mentions the authority of Scripture; secondly, he explains its meaning; and thirdly, he draws his conclusion.

The Evangelist says, Jesus answered them: Is it not written in your law (in Psalm 82:6): I said, you are gods? Here we should note that "law" is understood in three ways in Scripture. Sometimes it is taken in a general sense for the entire Old Testament, containing the five books of Moses, the prophets and the hagiographies. This is the way in your law is understood here, meaning in the Old Testament. For this quotation is from the psalms which are referred to as the law because the entire Old Testament is considered to have the authority of law. Sometimes "law" is understood as distinct from the prophets, psalms, and the hagiographies; this is the way Luke uses it in "Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled" (Lk 24:44). Again, at other times it is distinguished from the prophets. In this sense the psalms and the other books of the Old Testament, other than the Pentateuch, are included within the prophets, on the ground that the Old Testament was produced by a prophetic spirit. This is the way it is understood in Matthew: "On these two commandments depend all the law and the prophets" (Matt 23:40).

The word "God" is also used in three senses. Sometimes it signifies the divine nature itself, and then it is used only in the singular: "Hear, O Israel: The Lord our God is one Lord" (Deut 6:4). At other times it is taken in a denominative sense: in this way idols are called gods: "All the gods of the peoples are idols" (Ps 96:5). And sometimes someone is called a god because of a certain participation in divinity, or in some sublime power divinely infused. In this way, even judges are called gods in Scripture: "If the thief is not known, the owner of the house shall be brought to the gods," that is, to the judges (Ex 22:8); "You shall not speak ill of the gods," that is, of the rulers (Ex 22:28). This is the way the word "god" is taken here, when he says, I said, you are gods, i.e., you share in some divine power superior to the human.

Do you conceive no anxiety lest you should in something offend the gods themselves, whoever they are, because you believe that it is owing to filthy intercourse that they have reached the light they knew not of, thanks to lewdness? For we, lest any one should chance to think that we are ignorant of, do not know, what befits the majesty of that name, assuredly think that the gods should not know birth; or if they are born at all, we hold and esteem that the Lord and Prince of the universe, by ways which He knew Himself, sent them forth spotless, most pure, undefiled, ignorant of sexual pollution, and brought to the full perfection of their natures as soon as they were begotten.

Christ was not man [first], and then became God. Rather, he was [first] God, and then he became man, and that to deify us. When he became man, he was called Son and God, but before he became man, God had called the ancient people sons. In fact, he made Moses a god to Pharaoh, and Scripture says of many, "God stands in the congregation of gods." Since this is so, it is plain that he is called Son and God later than they are. How then are all things through him, and how is he before everything? Or, how is he "firstborn of the whole creation" if he has others before him who are called sons and gods? And how is it that those first partakers do not partake of the Word?This opinion is not true; it is a device of our present Judaizers. For how in that case can any at all know God as their Father? For there can be no adoption apart from the real Son, who says, "No one knows the Father except the Son, and he to whomsoever the Son will reveal him." And how can there be deifying apart from the Word and before him? And yet, he says to their brothers the Jews, "If he called them gods, to whom the Word of God came." And if all who are called sons and gods, whether in earth or in heaven, were adopted and deified through the Word, and the Son himself is the Word, it is plain that they all exist through him, and he himself is before all. Or rather, he himself is the only true Son, and he alone is very God from the very God, not receiving these prerogatives as a reward for his virtue or being another beside them, but being all these by nature and according to essence. For he is offspring of the Father's essence, so that one cannot doubt that after the resemblance of the unalterable Father, the Word also is unalterable.

"If he called them gods, to whom the word of God was made," such as the Prophets and other Saints: Ezekiel one: "And the word of the Lord came to Ezekiel the priest," etc.; "and Scripture cannot be broken," that is, it cannot be charged with falsehood or reproved of blasphemy: Matthew five: "One iota or one tittle shall not pass from the Law, until all things be fulfilled."

His words have this meaning: if those who received deification by grace are gods (Ps. 81:6), and this is not imputed to them as a fault, then what justice is there when you condemn Me, Who am God by nature, Whom the Father sanctified, that is, set apart for sacrifice for the world? For that which is set apart for God is called holy. Clearly, when the Father sanctified Me and appointed Me for the salvation of the world, I am not equal to the other gods, but am the true God. And if those to whom the Word of God came — that is, I, for I am the Word of God, and having dwelt in them, I granted them adoption — if they are gods, then all the more can I call Myself God without any fault, I Who am God by My very Nature and grant deification to others. Let the Arians and Nestorians be put to shame by these words. For Christ is the Son of God and God by Essence and Nature, and not a creature, and He grants deification to the rest, to whom the Word of God came, and is not Himself deified by grace. Clearly, by these present words He distinguishes Himself from those deified by grace and shows that He, being the Word of God and having dwelt in them, bestowed deification upon them. For this is what is meant by the words "to whom the Word of God came" — with whom it was, in whom it dwelt.

Then when he says, If he called them gods to whom the word of God came, he shows the meaning of the authority he cited. This was like saying: He called them gods because they participated in something divine insofar as they participated in God's word, which was spoken to them. For due to God's word a person obtains some participation in the divine power and purity: "You are already made clean by the word which I have spoken to you" (15:3); and in Exodus (c 34) we read that the face of Moses shone when he heard the words of the Lord.

From what has been said above, one might argue in this way: It is clear that a person by participating in the word of God becomes god by participation. But a thing does not become this or that by participation unless it participates in what is this or that by its essence: for example, a thing does not become fire by participation unless it participates in what is fire by its essence. Therefore, one does not become god by participation unless he participates in what is God by essence. Therefore, the Word of God, that is the Son, by participation in whom we become gods, is God by essence. But our Lord, rather than argue so profoundly against the Jews, preferred to argue in a more human way. He says, and scripture cannot be broken, in order to show the irrefutable truth of Scripture: "O Lord, your word endures forever" (Ps 118:89).

"Whom the Father has sanctified," that is, "begot as holy," "and sent into the world," he did not call him from the world and the darkness of the world, as he did other Saints: "you say: You blaspheme, because I said: I am the Son of God?" As if to say: you speak irrationally. "For if the illuminated are gods, is not the light which illuminates, God?" The Lord was not blaspheming, but they themselves were, who said of God that he was not God. Whence the Lord said, Matthew twelve: "Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven, neither in this age nor in the age to come"; whence they all deserved to be stoned.

Then he shows the same thing, that he did not blaspheme, by the testimony of works, which declare him equal to the Father. Therefore he says:

But perhaps when the Divine Scripture saith that the Son was sent from the Father, the heretic straightway deems the expression a support to his own error, and will say in all probability: "Ye who refuse to speak of the Son as inferior to the Father, do ye not see that He was sent from Him, as from a superior and a greater one?" What then shall we say? Surely, that the mention of His being sent is particularly suitable to the measure of His self-humiliation; for thou nearest that Paul, uniting Both, then says that the Son was sent from the Father, when He was also made of a woman and under the Law as a Man amongst us, although being "Lawgiver and Lord. And if the Son be understood as made in the form of a servant, then said to be sent from the Father, He suffers no damage whatever, with regard to His being also Consubstantial with Him and Coequal in glory and in no respect at all falling short. For the expressions used among ourselves, if they are applied to God, do not admit of being accurately tested; and I say that we ought not to understand them just exactly as they are usually understood among ourselves, but as far as may be suitable to the Divine and Supreme Nature itself. For what [else could happen], unless the tongue of man possessed words competent to suffice for setting forth the Divine glory? Accordingly it is absurd that the preeminence of the glory which is highest of all should suffer injury through the weakness of the human tongue and its poverty of expression. Remember that which Solomon says: The glory of the Lord maketh language obscure. For when we waste our labour in trying to express accurately the glory of the Lord, we are like to those who wish to measure the heavens by a span. Therefore when anything is said concerning God in words generally applied to men, it must be understood in a manner befitting God. Else what wilt thou do when thou hearest David singing in his psalm: O Thou that sittest upon the Cherubim, show Thyself; stir up Thy strength and come to save us? For how does the Incorporeal sit? And where does He call upon the God of the universe to come to for us, the God Who saith by the Prophets: Do not I fill heaven and earth, saith the Lord? Where therefore should He come to for us, when He filleth all things? Again, it is written that some were building a tower to reach unto heaven, and the Lord came down to see the city and the tower; and the Lord said, Gome and let Us go down and there confound their tongues. Where did the Lord go down? Or in what manner doth the Holy Trinity urge Itself on to the descent? And how, tell me, did the Saviour Himself also promise to send to us the Paraclete from heaven? For where or whence is That Which filleth all things sent? For the Spirit of the Lord filleth the world, as it is written.

Therefore the expressions ordinarily used of ourselves signify things above us, if they are spoken concerning God. Dost thou wish to understand any of those things so difficult of comprehension? Then thy mind proves too weak to grasp them, and dost thou perceive that it is so? Be not provoked to anger, O man, but confess the weakness of thy nature, and remember him that said: Seek not out the things that are above thy strength. When thou di-rectest thy bodily eye to the orb of the sun, immediately thou turnest it away again, overcome by the sudden influx of the light. Know therefore that the Divine Nature also dwells in unapproachable light; unapproachable, that is, by the understandings of those who over-busily look into it. Therefore also when things concerning God are expressed in language ordinarily used of men, we ought not to think of anything base, but to remember that the wealth of the Divine Glory is being mirrored in the poverty of human expression. For what if the Son is sent from the Father? Shall He then on this account be inferior? But when from the solar body its light is sent forth, is that of a different nature from it and inferior to it? Is it not foolish merely to suppose such a thing for a moment? Therefore the Son, being the Light of the Father, is sent to us, as we may say, from a Sun that darteth forth Its Beam; which indeed David also entreats may take place, saying: O send out Thy Light and Thy Truth. And if it is a glory to the Father to have the Light, how dost thou call that in which He is glorified inferior to Him? And the Son Himself also says concerning Himself: Whom the Father sanctified and sent. Now the word "sanctified" is used in the Scripture in many senses. For it is said that anything dedicated to God is sanctified. For instance He said unto Moses: Sanctify unto Me all the firstborn. And again, that is sanctified which is prepared by God for the execution of any of His designs, for He speaks thus concerning Cyrus and the Medes, when He determined that they should make war against the city of the Babylonians; The mighty ones are come to fulfil Mine anger, being both joyous and proud; they have been sanctified, and I lead them. And again, that is sanctified which is made to participate of the Holy Spirit. Therefore the Son saith that Himself is sanctified by the Father, as having been prepared by Him for the restitution of the life of the world, and for the destruction of those who oppose Him; or still further, in so far as He was sent to be slain for the salvation of the world; for indeed those things are called holy which are set apart as an offering to God. And we say that He was sanctified, even as men like ourselves are, when He became flesh: for His Flesh was sanctified, although it was not in its nature holy, by being received into union with the Word; and because this is come to pass, He is sanctified by the Father; for the Godhead of Father and Son and Holy Spirit is One.

He begins by exposing the absurdity, as well as the insolence, of such a charge as that of making himself God, though he was only a man. The law had conferred the title on holy people. The word of God, from which there is no appeal, had given its sanction to the public use of the name. What blasphemy, then, could there be in the assumption of the title of Son of God by him whom the Father had sanctified and sent into the world?… The law gives the name of gods to those who are confessedly mortals. And so, if other people may use this name without blasphemy, there can obviously be no blasphemy in its use by the man whom the Father has sanctified. Also, note here that throughout this argument he calls himself man, for the Son of God is also Son of man. He excels above the rest who, nonetheless, are guilty of no irreverence in styling themselves gods. He excels above them in that he has been hallowed to be the Son, as the blessed Paul says, who teaches us of this sanctification. … And so, the accusation of blasphemy against him in making himself God falls to the ground. For the Word of God has conferred this name on many people; and he who was sanctified and sent by the Father did no more than proclaim himself the Son of God.

(vii. de Trin. c. 24) Before proving that He and His Father are one, He answers the absurd and foolish charge brought against Him, that He being man made Himself God. When the Law applied this title to holy men, and the indelible word of God sanctioned this use of the incommunicable name, it could not be a crime in Him, even though He were man, to make Himself God. The Law called those who were mere men, gods; and if any man could bear the name religiously, and without arrogance, surely that man could, who was sanctified by the Father, in a sense in which none else is sanctified to the Sonship; as the blessed Paul saith, Declared to be the Son of God with power, according to the Spirit of holiness. (Rom. 1:4) For all this reply refers to Himself as man; the Son of God being also the Son of man.

The Jews thought that what he had said was … hateful and blasphemous, for he had shown himself in these discourses to be God. Therefore they rushed at once to stoning and set to work passionately to hurl stones. He, however, strongly refuted his adversaries by the example and witness of the Scriptures. "If," said he, "he called them gods to whom the words of God were given, and the Scripture cannot be broken, you say of him whom the Father sanctified and sent into this world, 'You blaspheme,' because I said, I am the Son of God." With these words, he did not deny that he was God, but rather he confirmed the assertion that he was God. For because undoubtedly they are said to be gods to whom the words of God were given, much more is he God who is found to be superior to all these. And nevertheless he refuted the calumny of blasphemy in a fitting manner with lawful tact. For his desire is to be understood to be God as the Son of God, not wanting to be understood as the Father. Thus he said that he was sent and showed them that he had manifested many good works from the Father that further demonstrates that he wanted to be understood as the Son and not the Father. And in the latter portion of his defense he made mention of the Son, not the Father when he said, "You say, 'You blaspheme,' because I said, 'I am the Son of God.' " Thus, as far as pertains to the guilt of blasphemy, he calls himself the Son, not the Father; but as pertaining to his divinity, by saying, "I and the Father are one," he proved that he was the Son of God. He is God, therefore, but God in such a manner as to be the Son, not the Father.

How then do I blaspheme when I call Myself the Son of God? For although I bear flesh and descend from the lineage of David, you do not know the mystery, namely that the fleshly human nature could not otherwise receive communion with God unless He appeared to it in the flesh, as if under a veil.

Or, sanctified, i. e. set apart to be sacrificed for the world: a proof that He was God in a higher sense than the rest. To save the world is a divine work, not that of a man made divine by grace.

Then when he says, do you say of him whom the Father sanctified and sent into the world, You are blaspheming, he draws his conclusion. If, with Hilary, we refer this to Christ insofar as he has a human nature, the meaning is this: Some people are called gods only because they participate in God's word. How then can you say, you are blaspheming, that is, how can you consider it blasphemy, if that man who is united in person to the Word of God is called God? This is why he says, whom the Father sanctified. For although God sanctifies all who are sanctified - "Sanctify them in truth" (17:17) - he sanctified Christ in a special way. He sanctifies others to be adopted children - "You have received the spirit of adoption" (Rom 8:15) - but he sanctified Christ to be the Son of God by nature, united in person to the Word of God. These words, whom the Father sanctified, show this in two ways. For if God sanctifies as Father, it is clear that he sanctifies Christ as his Son: "He was predestined to be the Son of God by the Spirit of sanctification" (Rom 1:4). We can also see this by his saying, and sent into the world. For it is not fitting for a thing to be sent some place unless it existed before it was sent there. Therefore, he whom the Father sent into the world in a visible way, is the Son of God, who existed before he was visible: for as we saw above, "He was in the world, and the world was made through him" (1:10); and "God sent the Son into the world" (3:17). Do you say of him whom the Father sent into the world, you are blaspheming, because I said, I am the Son of God? This was like saying: I, who am united in person to the Word, have much more reason to say this than those to whom the word of God came.

But how did the Jews realize that he was claiming to be the Son of God? Our Lord did not say this expressly. I answer that although our Lord did not say this expressly, yet from what he did say - I and the Father are one and what my Father has given to me is greater than all - they understood that he received his nature from the Father and was one in nature with him. But to receive the same nature from another, and to be it, is to be a son.

But if, with Augustine, we refer him whom the Father sanctified to Christ as God, then the meaning is this: him whom the Father sanctified is he whom he has begotten holy, or sanctified, from eternity. The other things which follow should be explained in the same way as Hilary does. Yet the better explanation is to refer everything to Christ as man.

"If I do not the works of my Father, believe me not. But if I do, though ye will not believe me, believe the works; that ye may know and believe that the Father is in me, and I in Him." The Son says not, "the Father is in me, and I in Him," as men can say it. For if we think well, we are in God; and if we live well, God is in us: believers, by participating in His grace, and being illuminated by Himself, are in Him, and He in us. But not so is it with the only-begotten Son: He is in the Father, and the Father in Him; as one who is equal is in him whose equal he is. Recognize the prerogative of the Lord, and the privilege of the servant. The prerogative of the Lord is equality with the Father: the privilege of the servant is fellowship with the Saviour.

"If I do not do the works of my Father," namely works of omnipotence; "do not believe me," that is, when I say that I am equal to the Father; Exodus four, Moses said: "They will not believe me and will not hear my voice, but will say," etc.; and therefore the Lord gave him signs.

What He says is this. Though it is easy for any one to call God Father, yet to demonstrate the fact by works is hard and impossible to a creature. By works however of a God-befitting character, He says, I am seen to be equal to God the Father: and there is no defence for your unbelief since you have learnt that I am equal to the Father by the evidence of the God-befitting works which I do, although as regards the flesh I seemed to be one among you like an ordinary man. Hence it is possible to perceive that I am in the Father and the Father in Me. For the sameness of their Essence makes the Father to be and to be seen in the Son, and the Son in the Father. For truly even among ourselves the essence of our father is recognised in him that is begotten of him, and in the parent again that of the child. For the delineation of their nature is one in them all, and they all are by nature one. But when we distinguish ourselves by our bodies, the many are no longer one; a distinction which cannot be mentioned concerning One Who is God by Nature, for whatever is Divine is incorporeal, although we conceive of the Holy Trinity as in distinct Subsistences. For the Father is the Father and not the Son; the Son again is the Son and not the Father; and the Holy Spirit is peculiarly the Spirit: although They are not at variance, through Their fellowship and unity One with Another.

The Holy Trinity is known in the Father and in the Son and in the Holy Spirit. But the designation of each one of These Who have been enumerated denotes not a part of the Trinity, but the Whole of It; since in truth God is undivided and simple, although distributed in These Subsistences.

What He saith is of this kind: "If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who hath this by nature deserve to be rebuked?" Yet He spake not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, "Whom the Father hath sanctified and sent." And when He had softened their anger, He bringeth forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying, "If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works."

Seest thou how He proveth what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He affordeth a proof of unvaryingness as to Power. And what, tell me, shall we believe?

"That I am in the Father, and the Father in Me."

"For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knoweth the Father, and if he knoweth the Father, he hath learnt also the Son." Now were the power inferior, then also what relateth to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.

" And in another place it is thus said through the prophet: "The King with His glory ye shall see,"-that is, Christ, doing deeds of power in the glory of God the Father; "and your eyes shall see the land from afar," -which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: "your soul," he says, "shall meditate terror," -namely, at the time when they suffered the ruin of themselves.

"Do you wish," He says, "to know My equality with the Father?" You cannot know the equality according to Essence, because it is impossible to know the Essence of God; but accept the equality and identity of works as proof of the identity of power, for the works will be testimony for you of My Divinity.

Then when he says, If I am not doing the works of my Father, then do not believe me, he proves the truth of the foregoing. This is like saying: Although in your opinion I am only human, yet I am not blaspheming when I say that I am truly God, because I truly am. He does two things concerning this: first, he presents the argument of his works; secondly, he draws his conclusion (v 38b).

In the first place he says that in the absence of his works they would have an excuse. He says, If I am not doing the works of my Father, i.e., the same ones that he does, and with the same might and power, then do not believe me. "Whatever he does, that the Son does likewise" (5:19).

By the works he did in the body [he] showed himself to be not man but God the Word. But these things are said about him because the actual body that ate, was born and suffered belonged to none other but the Lord. And he had become a man; it was proper for these things to be predicated of him as a man in order to show that he really had a body, and not just one in appearance. But just as from these things he was known to be bodily present, so from the works he did in the body he made himself known to be the Son of God.… For just as, though invisible, he is known through the works of creation; so, having become man and being in the body unseen, it may be known from his works that he who can do these is not man but the power and Word of God.

"If I do not the works of my Father, believe me not. But if I do, though ye will not believe me, believe the works; that ye may know and believe that the Father is in me, and I in Him." The Son says not, "the Father is in me, and I in Him," as men can say it. For if we think well, we are in God; and if we live well, God is in us: believers, by participating in His grace, and being illuminated by Himself, are in Him, and He in us. But not so is it with the only-begotten Son: He is in the Father, and the Father in Him; as one who is equal is in him whose equal he is. Recognize the prerogative of the Lord, and the privilege of the servant. The prerogative of the Lord is equality with the Father: the privilege of the servant is fellowship with the Saviour.

(Tract. xlviii. 10) The Son doth not say, The Father is in Me, and I in Him, in the sense in which men who think and act aright may say the like; meaning that they partake of God's grace, and are enlightened by His Spirit. The Only-begotten Son of God is in the Father, and the Father in Him, as an equal in an equal.

"But if I do, and if you will not believe me," that is, my word: "believe the works," that is, through the works believe in me, "that you may believe and know that the Father is in me, and I in the Father": and thus that what I said above is true: "I and the Father are one." "That you may believe," that is, by believing "may know," because, according to what Isaiah says in chapter seven, according to another reading, "unless you believe, you will not understand"; below in chapter fourteen he says to Philip: "Do you not believe that I am in the Father, and the Father in me? Otherwise, believe because of the works themselves."

Therefore, as there is but One Godhead in Father and Son and Holy Spirit, we say that the Father is seen in the Son, and the Son in the Father. And it is necessary to know this other point also, that it is not the wishing the same things as the Father, nor the possessing one will with Him, that makes the Son say: I am in the Father, and the Father in Me, and: I and the Father are One; but because, being the genuine Offspring of the Essence of the Father, He shows forth the Father in Himself, and Himself also is shown forth in the Father. For He says that He wills and speaks and effects the same things as the Father, and easily performs what He wishes, even as the Father doth, in order that He may be acknowledged in all respects Consubstantial with Him, and a true Fruit of His Essence; and not merely as having a relative unity with Him, only in similarity of will and the laws of love; which unity we say belongs also to His creatures.

What room is there here for adoption, or for permission to use the name or for denial that he was born from the nature of God when the proof that he is God's Son is that he does the works that belong to the Father's nature? No creature is equal or similar to God, no nature external to his is comparable in might to him. It is only the Son, born from himself, whom we can without blasphemy liken and make equal to him.… The Son performs the Father's works and on that ground demands that we should believe that he is God's Son. This is no claim of mere arrogance; for he bases it on his works and asks us to examine them. And he bears witness that these works are not his own but his Father's. He would not have our thoughts distracted by the splendor of the deeds from the evidence for his birth. And because the Jews could not penetrate the mystery of the body that he had taken, the humanity born of Mary, and recognize the Son of God, he appeals to his deeds for confirmation of his right to the name.… First, he would not have them believe that he is the Son of God, except on the evidence of God's works, which he does. Next, if he does the works yet seems unworthy in his bodily humility to bear the divine name, he demands that they believe the works. Why should the mystery of his human birth hinder our recognition of his birth as God when he that is divinely born fulfills every divine task by the agency of that manhood that he has assumed? If we do not believe the man for the works' sake when he tells us that he is the Son of God, let us believe the works when they—which are beyond a doubt the works of God—are clearly done by the Son of God. For the Son of God possesses by virtue of his birth everything that is God's. Therefore the Son's work is the Father's work because his birth has not excluded him from that nature that is his source and in which he abides, and because he has in himself that nature to which he owes his eternal existence.

(vii. de Trin. 26) What place hath adoption, or the mere conception of a name then, that we should not believe Him to be the Son of God by nature, when He tells us to believe Him to be the Son of God, because the Father's nature showed itself in Him by His works? A creature is not equal and like to God: no other nature has power comparable to the divine. He declares that He is carrying on not His own work, but the Father's, lest in the greatness of the works, the nativity of His nature be forgotten. And as under the sacrament of the assumption of a human body in the womb of Mary, the Son of God was not discerned, this must be gathered from His work; But if I do, though ye believe not Me, believe the works. Why doth the sacrament of a human birth hinder the understanding of the divine, when the divine birth accomplishes all its work by aid of the human? Then He tells them what they should gather from His works; That ye may know and believe, that the Father is in Me, and I in Him. The same declaration again, I am the Son of God: I and the Father are one.

It must therefore be by the works that the Father is in the Son, and the Son in the Father; and so it is by the works that we understand that the Father is one with the Son. All along he therefore strenuously aimed at this conclusion, that while they were of one power and essence, they should still be believed to be two. For otherwise, unless they were believed to be two, the Son could not possibly be believed to have any existence at all.

And you will know and believe that I am nothing other than the Father. For while remaining the Son and being distinct in Person, I have one and the same Essence; just as the Father also, while remaining the Father and being distinct in Person, is nothing other than the Son, that is, in Essence and Nature. Although We are distinguished by Persons, the Persons are inseparable and indivisible, and the Father and the Son abide in one another without confusion. Among us, a father exists separately from a son, though they are one by nature. But in the Divine Persons it is not as it is among us; rather, They abide one in another without confusion. Therefore, concerning us it is said "three men," for we are separate Persons and do not properly constitute one; but of the Holy Trinity it is said "one" God, and not three, because the Persons abide together with One Another without confusion. Add to this the identity of will and desire.

Secondly, he says that they are convicted by his very works: but if I do them, the same works the Father does, then even though you do not believe me, who appears as a son of man, believe the works, i.e., these works show that I am the Son of God: "If I had not done among them the works which no one else did, they would not have sin" (15:24).

Now he draws his conclusion, saying, that you may know and believe that the Father is in me and I am in the Father. For the clearest indication of the nature of a thing is taken from its works. Therefore, from the fact that he does the works of God it can be clearly known and believed that Christ is God. Accordingly he says: I will argue from my works themselves, that you may know and believe what you cannot see with your own eyes, that is, that the Father is in me and I am in the Father: "I am in the Father and the Father in me," by a unity of essence (14:10). The Father is in me and I am in the Father and "I and the Father are one," have the same meaning.

Hilary explains this well by saying that there is this difference between God and man: man being a composite, is not his own nature; but God, being entirely simple, is his own existence and his own nature. Therefore, in whomever the nature of God is, there is God. And so, since the Father is God and the Son is God, where the nature of the Father is, there is the Father, and where the nature of the Son is, there is the Son. Therefore, since the nature of the Father is in the Son, and conversely, the Father is in the Son, and conversely. But as Augustine remarks, although God is in man and man is in God - "He who abides in love abides in God, and God abides in him" (1 Jn 4:16) - this does not mean that they are one in essence. Rather, man is in God, that is, under the divine care and protection, and God is in man, by the likeness of his grace. However, the only Son is in the Father and the Father is in him as equals.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is explained in three ways.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus urging them to ask and to learn.

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