John § 32

Has falsehood indeed found something to say, and should not truth find its fitting reply? Let us hear what they say: let us hear what they hear. "We have one Father," they say, "even God. Then said Jesus unto them, If God were your Father, ye would [doubtless] love me; for I proceeded forth and came from God; neither came I of myself, but He sent me." Ye call God Father; recognize me, then, as at least a brother. At the same time He gave a stimulus to the hearts of the intelligent, by touching on that which He has a habit of saying, "I came not of myself: He sent me. I proceeded forth and came from God." Remember what we are wont to say: From Him He came; and from whom He came, with Him He came. The sending of Christ, therefore, is His incarnation. But as respects the proceeding forth of the Word from God, it is an eternal procession. Time holds not Him by whom time was created. Let no one be saying in his heart, Before the Word was, how did God exist? Never say, Before the Word of God was. God was never without the Word, because the Word is abiding, not transient; God, not a sound; by whom the heaven and earth were made, and which passed not away with those things that were made upon the earth. From Him, then, He proceeded forth as God, the equal, the only Son, the Word of the Father; and came to us, for the Word was made flesh that He might dwell among us. His coming indicates His humanity; His abiding, His divinity.

(Tr. xlii. 8) This then is the eternal procession, the proceeding forth of the Word from God: from Him It proceeded as the Word of the Father, and came to us: The Word was made flesh. (c. 1:14) His advent is His humanity: His staying, His divinity. Ye call God your Father; acknowledge Me at least to be a brother.

"Jesus said to them: If God were your father, you would surely love me," as your brother, because the spirit of adoption is the spirit of love; Romans eight: "You have received the spirit of adoption of sons, in which we cry: Abba, Father." "For I proceeded from God," namely as Son by generation; "and I came," into the world through the incarnation, and just as I was begotten by him, so also I was sent; whence: "neither did I come of myself, but he sent me." I did not come by my own authority; Hebrews five: "Christ did not glorify himself to be made high priest"; on the contrary, Jeremiah twenty-three: "They ran, and I was not sending them"; likewise Exodus four: "I beseech you, Lord, send whom you are about to send." And yet you do not love me; and this he proves by asking them.

The Lord does not hereby take away the power of any to be ranked among the sons of God, but shows rather to whom will pertain the boast of it, and that it will be found rather in the saints, and convicts the insulting Jew of being mad. For I (saith He) am sprung the One and True Son by Nature, from God the Father that is; and all are adopted, formed after Me and mounting up unto My Glory, for images are always after their archetypes. How can ye then (He says) at all be numbered among the children of God, who are minded not only not to love Him Who beamed forth from God and transfashions unto His own Form those who believe on Him, but do even dishonour Him, not in one way but in many? and they who receive not the Image of God the Father, how will they be at all formed after Him? Besides it is lawful (He says) not to any chance persons without blame to call God their Father, but those in whom the beauty of piety towards Him shall flash forth,----those I deem and none other will it befit. I have come from Heaven to counsel you things most excellent, and My Word invites you to the being formed after God. But if it be verily your aim and longing to have God as your Father, surely ye would have loved Me your Guide and Teacher on such a path, Who give you the opportunity of likeness to the One and True Son, Who through the Holy Ghost render conformed to Himself those who receive Him. For he (He says) who altogether boasteth of ownness toward God, how would he not love Him That is of God? how (tell me) will he honour the tree who foolishly loatheth the fruit that is its offspring? Either therefore, He saith, make the tree good and his fruit good, or make the tree corrupt and his fruit corrupt. If therefore the Tree (i. e. God the Father) be Noble and ye know how to draw the Splendour thereof on your own heads, why loved ye not the Fruit that is of Him, believing It to be such as He is? The verse before us therefore hath at once a bitter reproof of the Jews (for it shows them to be liars, for when they essay to call God their Father, they are far away from the virtue that pertains to those who are called to this, because they love not Him Who is of God by Nature) and at the same time it profitably brings in the mention of His own Ineffable Generation, that they might be caught in impiety in this too, calling Him ill-born and bastard. For if the saying, I proceeded forth from God, signifies His Ineffable and Eternal Generation from the Father; adding I am come, [He shews] His appearance in this world with Flesh. And surely one will not say that God the Word then first beamed forth from God the Father, when He became Man (for so it seemed to some of the unholy heretics) but he will rather take it as is meet and will conceive of it piously. For not because He joined the words, (I mean I proceeded forth and I am come) will the Word of the Father be co-eval in time with the Birth of the Flesh, but to each of the things indicated will we keep its proper meaning. For we believe the first Generation of the Word conceived of as from God to be without beginning and above mind; wherefore it hath been set forth first in the words, I proceeded forth from God; the second, i. e., that after the Flesh, for neither have I come of Myself but He sent Me. I was Incarnate as you, that is, I became Man, in the Good Pleasure of God the Father came I in this world to declare to you the things of God and to tell to those who know not, what it is that pleases Him. But ye loved not (He says) Him Who from the Divine counsel was revealed to you as Saviour and Guide. How then will ye any more be called children of God, or how will ye gain the grace of ownness with Him, if ye honour not Him That is of Him? It is likely that the Lord again means something by this and aims by such words also to silence the people of the Jews who are vainly yelping at Him. And what it is that is intended we will briefly say. |645

Many among the Jews esteeming no whit the Divine Fear, but admiring and accepting only honours from men, and overcome by base lucre, dared to prophesy, speaking out of their own heart and not out of the Mouth of the Lord, as it is written. And verily the Lord of all Himself chid them saying, I sent not the prophets, I spake not to them yet they prophesied; yea, He threatened to do dread things to them crying out, Woe unto them that prophesy out of their their own heart and see nothing at all. Such an one was that Shemaiah who to the words of Jeremiah opposed his own lie and having taken the yokes of wood and shattered them, said, Thus saith the Lord, I will shatter the yoke of the king of Babylon. Since then when our Saviour Christ says, But now ye seek to kill Me a man who have told you the truth which I heard of God, the Jews began to murmur, and not knowing Who He is in truth, to imagine that He is some false prophet and to be therefore hardened, so as to even dare to revile Him, and so angrily desire to kill Him as even to press on to do it:----profitably does He again terrify them, saying that He came not of Himself as was the wont of them who prophesy falsely, but was sent by God, that by the same He both putting aside the reputation of being a false prophet and teaching that they will incur no slight doom, who not only dishonour Him that has been sent by God the Father, but also dare to devise murder against Him, might cut short their unbridled daring.

This then for what is before us. But it is probable that the heretic will make what has been said the food of his innate impiety. He will haply accuse the Essence of the Only-Begotten and will deem that it is in lower case than the Father's because of His saying that He had been sent by Him. But let such an one consider the mode of the economy but now spoken, and remember Paul crying aloud of the Son, Who being in the Form of God thought it not robbery to be Equal with God, but emptied Himself taking servant's form, made in the likeness of men and found in fashion as a man He humbled Himself made obedient unto death. But if He hath of His own will humbled Himself, the Father, that is, consenting and Co-willing it, what accusal will He have, going through the whole mode of the Economy unto its consummation, in any reasonable way? But if because of His saying that He has been sent, you deem that the Son lies in lower case than the Father, how (tell me) doth He That is in lower case, according to thy unlearning, work in all exactitude the things of God? For where does the lesser show itself in Him who possesses perfectly all that belongs to His own Progenitor and the fullest God-befitting Authority? Therefore He will not be conceived of as less on account of being sent, but being God of God by Nature and verily, since Himself is the Wisdom and Power of the Father, He is sent to us as from the sun the light which is spread abroad from it, in order that He might make wise that which lacks wisdom, and that thus at length that which was weak might be lifted up through Him and strengthened unto the knowledge of God the Father and recovered unto all virtue. For all things most fair beamed on the human race through only Christ. There is therefore nothing at all of servile kind in Christ, but it belongs only to the form of the flesh: but God-befitting is His Authority and Power even all, even though the language meetly conformed to the measure of lowliness take human fashion.

The Son of God here was not condemning the devout confidence of those who combine their confession that he is true God, the Son of God, with their own claim to be God's children. What he is condemning here is the rash presumption of the Jews in claiming God for their Father when they did not love the Son: "If God were your Father, you would surely love me; for I proceeded from God." … His proceeding is obviously different from his coming, for the two are mentioned side by side in this passage: "For I proceeded and came from God." In order to elucidate the difference between "I proceeded from God" and "I came," he further explains, "I did not come on my own, but he sent me." These words tell us that he is not the source of his own existence. They also tell us that he has proceeded forth a second time from God [in the incarnation] when he was sent by him. But when our Lord says that those who called God their Father ought to love him because he has proceeded from God, there he means that his being born of God was the reason why he should be loved. This proceeding carries back our thoughts to the incorporeal birth, for their claim that God was their Father was supposed to be evident in their loving Christ who was begotten from God. For when the Son says, "Whoever hates me hates my Father as well," this my is an assertion of his relationship to the Father that no one else has.… No one can worship the Father except those who love the Son. For the one and only reason that he gives for loving the Son is his origin from the Father, not by his advent [i.e. his incarnation] but by his birth [i.e., his eternal generation]. And love for the Father is only possible for those who believe that the Son is from him.

(vi. de Trin. c. 30) It was not that the Son of God condemned the assumption of so religious a name; that is, condemned them for professing to be the sons of God, and calling God their Father; but that He blamed the rash presumption of the Jews in claiming God for their Father, when they did not love the Son. For I proceeded forth, and came from God. To proceed forth, is not the same with to come. When our Lord says that those who called God their Father, ought to love Him, because He came forth from God, He means that His being born of God was the reason why He should be loved: the proceeding forth, having reference to His incorporeal birth. Their claim to be the sons of God, was to be made good by their loving Christ, Who was begotten from God. For a true worshipper of God the Father must love the Son, as being from Godf. And he only can love the Father, who believes that the Son is from Him.

(lib. v. ibid.) In what follows, He teaches that His origin is not in Himself; Neither came I of Myself, but He sent Me.

"What sayest thou? Ye have God for your Father, and do ye blame Christ for asserting this?" Seest thou that He said that God was His Father in a special manner? When therefore He had cast them out of their relationship to Abraham, having nothing to reply, they dare a greater thing, and betake themselves to God. But from this honor also He expelleth them, saying, "If God were your Father, ye would love Me; for I proceeded forth and came from God; neither came I of Myself, but He sent Me. Why do ye not understand My speech? Even because ye cannot hear My word."

"Why do ye not understand My speech?" Since they were always doubting, saying, "What is it that he saith, 'Whither I go ye cannot come'?" therefore He telleth them, "Ye do not understand My speech," "because ye have not the word of God. And this cometh to you, because that your understanding is groveling, and because what is Mine is far too great for you." But what if they could not understand? Not to be able here means not to be willing; for "ye have trained yourselves to be mean, to imagine nothing great." Because they said that they persecuted Him as being themselves zealous for God on this account He everywhere striveth to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

If, then, the [conditional] proposition is true, "If God were your father, you would love me," it is clear that the [conditional] contrary to this is also true: If you do not love me, God is not your Father. God is not the Father, therefore, of those who do not love Jesus. And there was a time when Paul did not love Jesus. There was a time, then, when God was not Paul's Father. Paul, therefore, was not a son of God by nature, but later he became a son of God.

Now, at what other time does God become one's father than at the time one keeps his commandments? It is because of these commandments that one who was not formerly a son of the father in heaven becomes his son, when the Father leads the one who becomes his son to regeneration, and is called "Father."

But when one compares the condition that resulted from having taken up the form of a servant after he had emptied himself with that former condition of the Son, you will understand how the Son has proceeded from God and has come to us, and [how he] has come out, as it were, of the one who sent him, even if, in another manner, the Father has not left him alone but is with him, and is in the Son just as also the Son is in the Father. For unless you understand that the Son is in the Father in a different way than he was before he proceeded from God, it will seem contradictory that he has both proceeded from God and, after he has proceeded from God, is still in God.

I think these words were spoken because there were some who came without being sent by the Father. Jeremiah teaches of such people who promise some teaching or prophecy, where it is written, "I did not send these prophets, yet they ran."

Since He excluded them from kinship with Abraham, they rose even higher, calling God their Father. He reproached them as murderers, but they, defending themselves, say that they are avenging God, and for this reason they form a counsel against Him. Therefore the Lord, showing that they are not championing God's cause, but by their very design wish to kill Him, and are not children of God, as they supposed, but rather opponents of God, says: "If God were your Father, you would love Me." For I came down from God into the world, that is, I appeared in the flesh. I am not an opponent of God. I came from Him. Therefore, by rising up against Me, you are enemies of God.

Next (v 42), our Lord refutes their opinion: first we see the sign of being a child of God; secondly, the reason for this sign is given (v 42); and thirdly, we see that the Jews lack this sign (v 43).

With respect to the first it should be noted that above he had said that the sign of being a child according to the flesh was in the exterior actions that a person performs; but here he places the sign of being a child of God in one's interior affections. For we become children of God by sharing in the Holy Spirit: "you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship" (Rom 8:15). Now the Holy Spirit is the cause of our loving God, because "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Therefore, the special sign of being a child of God is love: "Be imitators of God, as beloved children. And walk in love" (Eph 5:1). Therefore he says, If God were your Father, you would love me: "The innocent and the right in heart," who are the children of God, "have clung to me" (Ps 24:21).

Then (v 42) he gives the reason for this sign. First, he states the truth; secondly, he rejects an error (v 42b).

The truth he asserts is that he proceeded and came forth from God. It should be noted that all friendship is based on union, and so brothers love one another inasmuch as they take their origin from the same parents. Thus our Lord says: you say that you are the children of God; but if this were so, you would love me, for I proceeded and came forth from God. Therefore, any one who does not love me is not a child of God.

I say I proceeded from God from eternity as the Only Begotten, of the substance of the Father: "From the womb before the daystar I begot you" (Ps 109:4); "In the beginning was the Word" (1:1). And I came forth as the Word made flesh, sent by God through incarnation. "I came from the Father," from eternity, as the Word, "and have come into the world" when I was made flesh in time (16:28).

He rejects an error when he says, I came not of my own accord. And first, he rejects the error of Sabellius, who said that Christ did not have his origin from another, for he said that the Father and the Son were the same in person. In regard to this he says, I came not of my own accord, i.e., according to Hilary, I came, not existing of myself, but in a way as sent by another, that is, the Father. Thus he adds, but he sent me: "God sent forth his Son, born of woman, born under the law" (Gal 4:4). Secondly, he rejects an error of the Jews who said that Christ was not sent by God, but was a false prophet, of whom we read in Jeremiah (23:21): "I did not send the prophets, yet they ran." And in regard to this he says, according to Origen, I came not of my own accord, but he sent me. Indeed, this is what Moses prayed for: "O, my Lord, send, I pray, whom you will send" (Ex 4:13).

"Why," He says, "do ye not understand my speech? Even because ye cannot hear my word." And so they could not understand, because they could not hear. And whence could they not hear, but just because they refused to be set right by believing?

(Tr. xlii. 9) And they could not hear, because they would not believe, and amend their lives.

"Why," he says, "do you not recognize my speech?" namely by believing in me. The reason for this was hatred, "because you cannot hear my word," on account of hatred and envy; Wisdom two: "He is grievous to us to behold."

What we have oftentimes said we say again for profit to the readers: for there is no harm in our discourse going very frequently through what may profit. It is the custom then of our Saviour Christ not altogether to accept from those who disbelieve Him, the word that boiled up from their tongue, but to look rather on the hearts and reins, and to make His replies to the thoughts that were yet revolving in the depth of their hearts. For man who knows not the thoughts that are in another, will needs admit the uttered word, but God not so; for He knowing all things, takes the thought for the voice. When then the Lord said to the Jews that He had come not of Himself, like them who of their own mind and not of the Divine Spirit advance to prophesy, but that He was sent by God, they again imagine, or reason among themselves, or secretly whispering one to another said, Many Prophets have spoken the things of God and brought words from the Spirit unto us, but we find nought among them of such sort as is in this man's words. For He bears us wholly away from the worship after the Law and removes us to some other polity and introduces to us a strange transition of life. Dissonant therefore manifestly and irreconcileable is His Discourse with that of those of old. Since He beheld them thinking (as is likely) these things, shewing that He is by Nature God and knoweth the counsels of the hearts, He takes hold of it and says, Why do ye not understand My Speech? because ye cannot hear My Word. I am not ignorant (He says) that ye cannot comprehend My Speech, or doctrine; but I will tell you the reason and will clearly set before you what is the hindrance. Ye cannot hear My Word. He says, ye cannot, convicting them of impotence unto perfect good, because of their being fore-mastered by their passions. For the love of pleasure unnerves the mind, and the unbridled tendency towards evil yet weakening the sinew of the heart, renders it feeble and most spiritless to the power of performing any virtue. Being therefore fore-weakened by tendencies to vice and tyrannized by your own passions ye cannot, He says, hear My Word. For right are the ways of the Lord, as it is written, and the just shall walk in them, but the transgressors shall become impotent in them. Akin to this will you find that too which was in another place said to the Pharisees, How can ye believe which receive honour one of another and seek not the honour that, cometh from the only God? for verily in this their not being able to believe shews the voluntary weakness of their understanding or that their mind has been before overcome of vainglory. And we find again that that is true of the Jews which has been spoken by the voice of Paul, But the natural man receiveth not the things of the Spirit of God, for they are foolishness to him. Since therefore they were natural, they deemed that He was foolishness Who was inviting them to be saved, and was teaching them the path of an excellent conversation, and directing them full well unto the power of pleasing God who delighteth in virtue, to whom be all honour, glory, might, for ever and ever. Amen.

First then, we must acquire the ability to hear the divine word so that subsequently we may also be able to know the whole teaching of Jesus. For it is possible that, though one previously could not hear Jesus' word, he attains the ability to hear it, because one cannot hear until his hearing is healed by the Word who says to the deaf, "Be opened."

(tom. xx. 18. [Nic.]) First then, that virtue must be sought after, which hears the divine word; that by degrees we may be strong enough to embrace the whole teaching of Jesus. For so long as a man has not had his hearing restored by the Word, which says to the deaf ear, Be opened: (Mark 7:34) so long he cannot hear.

(tom. xx.) And this seems to be the same mistake, as if one said, that an eye which saw right was different in kind from an eye which saw wrong. For just as in these there is no difference of kind, only one of them for some reason sees wrong; so, in the other case, whether a man receives a doctrine, or whether he does not, he is of the same nature.

Why do you not understand My speech, do not comprehend and do not grasp what I am saying? Without doubt, for no other reason than that you cannot hear My word, that is, you do not want to. For "cannot" is used in place of "do not want to." As long as envy and murderous intent dwell in you, how can you listen to what I am saying?

He shows that they lack this sign when he says, Why do you not understand what I say? For as was stated above, to love Christ is the sign of being a child of God; but they did not love Christ; therefore it is obvious that they did not have this sign. That they do not love Christ is shown by the effect of love: for the effect of loving someone is that the lover joyfully hears the words of the beloved; thus we read: "Let me hear your voice, for your voice is sweet" (Song 2:14). And again, "My companions are listening for your voice; let me hear it" (Song 8:13). Therefore, because they did not love Christ, it seemed tedious to them even to hear his voice: "This is a hard saying, who can listen to it?" (6:60); "The very sight of him is a burden to us" (Wis 2:15).

It sometimes happens that a person is not glad to hear the words of another because he cannot weigh them and for that reason does not understand them, and so he contradicts them: "Answer, I beseech you, without contention—and you shall not find iniquity on my tongue" (Job 6:29). Therefore he says, Why do you not understand what I say? You question what I mean, as "Where I am going, you cannot come" (8:21). I say that you do not understand because you cannot bear to hear my word, i.e., your heart is so hardened against me that you do not even want to hear me.

Our Lord being the truth, and the Son of the true God, spoke the truth; but the Jews, being the sons of the devil, were averse to the truth; and this is why our Lord says, Because I tell you the truth, ye believe not.

Do not admit less evidence to convict any one than that of three witnesses, and those of known and established reputation; inquire whether they do not accuse out of ill-will or envy: for there are many that delight in mischief, forward in discourse, slanderous, haters of the brethren, making it their business to scatter the sheep of Christ; whose affirmation if thou admittest without nice scanning the same, thou wilt disperse thy flock, and betray it to be devoured by wolves, that is, by demons and wicked men, or rather not men, but wild beasts in the shape of men—by the heathen, by the Jews, and by the atheistic heretics. For those destroying wolves soon address themselves to any one that is cast out of the Church, and esteem him as a lamb delivered for them to devour, reckoning his destruction their own gain. For he that is "their father, the devil, is a murderer." He also who is separated unjustly by thy want of care in judging will be overwhelmed with sorrow, and be disconsolate, and so will either wander over to the heathen, or be entangled in heresies, and so will be altogether estranged from the Church and from hope in God, and will be entangled in impiety, whereby thou wilt be guilty of his perdition: for it is not fair to be too hasty in casting out an offender, but slow in receiving him when he returns; to be forward in cutting off, but unmerciful when he is sorrowful, and ought to be healed.

Someone may object that the words of the Lord about the devil [here] … are to be understood as if he was not only a murderer from the beginning of the human race when human beings, whom he could kill by his deceit, were made; but also that he did not abide in the truth from the time of his own creation and was accordingly never blessed with the holy angels. Instead he refused to submit to his Creator and proudly exulted as if in a private lordship of his own. In this way he was deceived and deceiving.… But they do not notice that the Lord did not say, "The devil was naturally a stranger to the truth" but "The devil did not remain in the truth." By this, he meant us to understand that the devil had fallen from the truth in which, if he had remained, he would have become a partaker and would have remained in blessedness along with the holy angels.…They suppose [according to 1 John 3:8] that the devil was made with a sinful nature, but they misunderstand the passage; for if sin is natural, it is not sin at all. And how do they answer the prophetic proofs—either what Isaiah says when he represents the devil under the person of the king of Babylon, "How you are fallen, O Lucifer, son of the morning!" or what Ezekiel says, "You were in Eden, the garden of God …" where it is meant that he was at some point without sin? For a little after, it is still more explicitly said, "You were perfect in your ways." And if these passages cannot be interpreted properly in any other way, then we must understand by this passage also, "He did not remain in the truth," that he was once in the truth but did not remain in it. And from this passage, "The devil has sinned from the beginning," it is not that he sinned from the beginning of his created existence; rather, sin began in him, and he was the beginning of sin.

"Ye are of your father the devil, and the lusts of your father ye will do." How were the Jews the children of the devil? By imitation, not by birth. Listen to the usual language of the Holy Scriptures. The prophet says to those very Jews, "Thy father was an Amorite, and thy mother a Hittite." The Amorites were not a nation that gave origin to the Jews. The Hittites also were themselves of a nation altogether different from the race of the Jews. But because the Amorites and Hittites were impious, and the Jews imitated their impieties, they found parents for themselves, not of whom they were born, but in whose damnation they should share, because following their customs. But perhaps you inquire, Whence is the devil himself? From the same source certainly as the other angels. But the other angels continued in their obedience. He, by disobedience and pride, fell as an angel, and became a devil.

"He was a murderer from the beginning." This it is that explains, "the lusts of your father ye will do." "Ye seek to kill me, a man that telleth you the truth." He, too, had ill-will to man, and slew man. For the devil, in his ill-will to man, assuming the guise of a serpent, spoke to the woman, and from the woman instilled his poison into the man. They died by listening to the devil, whom they would not have listened to had they but listened to the Lord; for man, having his place between Him who created and him who was fallen, ought to have obeyed the Creator, not the deceiver. Therefore "he was a murderer from the beginning." Look at the kind of murder, brethren. The devil is called a murderer not as armed with a sword, or girded with steel. He came to man, sowed his evil suggestions, and slew him. Think not, then, that thou art not a murderer when thou persuadest thy brother to evil. If thou persuadest thy brother to evil, thou slayest him.

"And he stood [abode] not in the truth." Therefore he was in the truth, and fell by not standing in it. And why "stood he not in the truth"? "Because the truth is not in him;" not as in Christ. In such a way is the truth [in Him], that Christ Himself is the Truth. If, then, he had stood in the truth, he would have stood in Christ; but "he abode not in the truth, because there is no truth in him."

"When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." Hear and understand. I shall not send thee far away [for the meaning]; understand it from the words themselves. It is not every one who tells a lie that is the father of his lie. For if thou hast got a lie from another, and uttered it, thou indeed hast lied in giving utterance to the lie; but thou art not the father of that lie, because thou hast got it from another. But the devil was a liar of himself. He begat his own falsehood; he heard it from no one. As God the Father begat as His Son the Truth, so the devil, having fallen, begat falsehood as his son.

(Tr. xlii. 10) Here we must guard against the heresy of the Manichæans, who hold a certain original nature of evil, and a nation of darkness with princes at their head, whence the devil derives his existence. And thence they say our flesh is produced; and in this way interpret our Lord's speech, Ye are of your father the devil: viz. to mean that they were by nature evil, drawing their origin from the opposite seed of darkness.

(Tr. xlii. 11) The Jews then were children of the devil by imitation, not by birth: And the lusts of your father ye will do, our Lord says. Ye are his children then, because ye have such lusts, not because ye are born of him: for ye seek to kill Me, a man that hath told you the truth: and he envied man, and killed him: he was a murderer from the beginning; i. e. of the first man on whom a murder could be committed: man could not be slain, before man was created. The devil did not go, girt with a sword, against man: he sowed an evil word, and slew him. Do not suppose therefore that you are not guilty of murder, when you suggest evil thoughts to your brother. The very reason why ye rage against the flesh, is that ye cannot assault the soul.

(xi. de Civ. Dei, c. 13) But it will be objected perhaps, that if from the beginning of his existence, the devil stood not in the truth, he was never in a state of blessedness with the holy angels, refusing, as he did, to be subject to his Creator, and therefore false and deceitful; unwilling at the cost of pious subjection to hold that which by nature he was; and attempting in his pride and loftiness to simulate that which he was not. This opinion is not the same with that of the Manichæans, that the devil has his own peculiar nature, derived as it were from the opposite principle of evil. This foolish sect does not see that our Lord says not, Was alien from the truth, but Stood not in the truth, meaning, fell from the truth. And thus they interpret John, The devil sinneth from the beginning, (1 John 3:8) not seeing that if sin is natural, it is no sin. But what do the testimonies of the prophets reply? Isaiah, setting forth the devil under the figure of the prince of Babylon, says, How art thou fallen from heaven, O Lucifer, son of the morning! (Ezek. 28:13) Ezekiel says, Thou hast been in Eden, the garden of God. Which passages, as they cannot be interpreted in any other way, show that we must take the word, He stood not in the truth, to mean, that he was in truth, but did not remain in it; and the other, that the devil sinneth from the beginning, to mean, that he was a sinner not from the beginning of his creation, but from the beginning of sin. For sin began in him, and he was the beginning of sin.

(xi. de Civ. Dei, c. xiv) Or when our Lord says, The truth is not in him, He intends it as an index: as if we had asked Him, how it appeared that the devil stood not in the truth; and He said, Because the truth is not in him. For it would be in him, if he stood in it. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

(Tr. xlii. s. 12, 13) Some have thought from these words that the devil had a father, and asked who was the father of the devil. This is the error of the Manichæans. But our Lord calls the devil the father of a lie for this reason: Every one who lies is not the father of his own lie; for you may tell a lie, which you have received from another; in which case you have lied, but are not the father of the lie. But the lie wherewith, as with a serpent's bite, the devil slew man. had no source but himself: and therefore he is the father a lie, as God is the Father of the truth.

(de Quæst. Nov. et Vet. Test. 2, 90) Or thus: The devil is not a singular, but a common name. In whomsoever the works of the devil are found, he is to be called the devil. It is the name of a work, not of a nature. Here then our Lord means by the father of the Jews, Cain; whom they wished to imitate, by killing the Saviour: for he it was who set the first example of murdering a brother. That he spoke a lie of his own, means that no one sins but by his own will. And inasmuch as Cain imitated the devil, and followed his works, the devil is said to be his father.

But ignorance of yourself begets pride in you in this way: when your deceived and deceiving thought falsely tells you that you are better than you are. This indeed is pride, this is the beginning of all sin, when you are greater in your own eyes than before God, than in truth. And therefore he who first sinned this great sin (I speak of the devil), of him it was said that he stood not in the truth, but is a liar from the beginning; because what he was in his own thought, he was not in truth. What if he had disagreed with truth in this, that he thought himself lesser and lower than the truth held him to be? His ignorance would without doubt excuse him, and he would not at all be reckoned proud, nor would his iniquity be found so much to be for hatred, as his humility perhaps for grace.

"You are of your father the devil." Here, having shown that they are not children of God, he shows that they are children of the devil, so that all their glory may be emptied. He proposes: "You are of your father the devil": the word "of" does not indicate generation there, but imitation of example; Ezekiel sixteen: "Your father was an Amorite, and your mother a Hittite"; and First John three: "He who commits sin is of the devil."

He proves this, because they imitate him; whence: "you want to do the desires of your father." These are the desires about which First Timothy, last chapter, says: "Many useless and harmful desires, which plunge men into ruin and perdition." He shows that they imitate him in two things, namely in murder and lying: in lying there is the crookedness of the intellect, in murder of the affection. Therefore he says: "He was a murderer from the beginning," that is, after the beginning of the human race; because he led the first man to death by promising life and denying death: "You shall not die at all, he said," Genesis three, and Wisdom two: "God created man imperishable, but by the envy of the devil death entered the world," etc. And in this you imitate him; as was said above, you want to kill me. You also imitate him in lying: whence he says: "And he did not stand in the truth": rather, he fell into falsehood and vanity; Isaiah fourteen: "How have you fallen from heaven, O Lucifer, who rose in the morning"? "Because truth is not in him." For on account of the sin of pride he did not recover: Ezekiel twenty-eight: "You have been brought to nothing and shall not be forever." "When he speaks a lie, he speaks from his own," because he has it from himself, with no other suggesting it. "But he is a liar and his father," that is, of lying: Job, second to last chapter: "He is king over all the children of pride." Augustine says: "The father of lying is the devil, the father of truth is God. Depart from the father of lying and run to the father of truth; embrace the truth, that you may receive freedom." The children of this father are all liars, who hate the truth. And such were the Jews; and the Lord proves this, that they hate the truth.

Likewise, it is asked concerning what he says: "You are of your father the devil." From this the Manichaean argues that the Lord is not the maker and creator of evil men.

To this Augustine responds that "father" here is used not of one who begets by origin, but by imitation. Similarly, the preposition "from" does not here denote origin in first being, but in second being. Hence Augustine: "Here they are called sons not by being born, but by imitating." Adam did not wish to imitate God by obeying, and he imitated the devil by consenting to sin.

Likewise, an objection is raised concerning what he says: "He was a murderer from the beginning."

From this the Manichaean objects that the malice of the devil has no beginning, and thus it seems that there are two principles: one of good and another of evil.

I respond: It must be said that this passage is explained in five ways.

In one way thus: he was a murderer from the beginning, because just as the Word was in the beginning, because he had no beginning.

But this is heretical and is refuted by the text: for it does not say "in the beginning," but "from the beginning."

Another exposition is that from his very beginning he was made evil, as the Psalm seems to say: "This dragon which you formed to sport with him."

And this is heretical, because just as it is impossible that the supremely hot should make cold, so too that the supremely good should make evil; and that verse of the Psalm and similar passages are to be understood after the fact.

The third exposition is this: he was a murderer from the beginning, that is, immediately after the beginning, because the interval between creation and the fall was brief; and therefore it is added: "He did not stand in the truth," because he did not persevere.

The fourth exposition is this: a murderer from the beginning not his own, but of the human race; hence Augustine: "Man could not have been killed unless man had been made."

The fifth is this, that a murderer from the beginning, because in the same instant he began to exist from God and to be evil from himself, just as our soul, which is infused into the body.

The first two are heretical; the next two are catholic; the last is doubtful and tending toward the heretical, although it is not heretical; and therefore it is not commonly held.

Likewise, an objection is raised concerning what he says, that the devil is the father of lies.

Therefore, since every sin is a lie, it seems that there is one principle of sin.

I respond: It must be said that one should not posit a first evil that is first in the genus of being, as though it were not from another; but one should posit a first evil before which no other evil preceded; and this is indeed the origin of subsequent evils, not always by efficient causation, but by occasion and by suggestion. Therefore he says: "He is a liar and the father of it," namely of lying.

The devil is called "thief and robber;" having mixed false prophets with the prophets, as tares with the wheat. "All, then, that came before the Lord, were thieves and robbers;" not absolutely all men, but all the false prophets, and all who were not properly sent by Him. For the false prophets possessed the prophetic name dishonestly, being prophets, but prophets of the liar. For the Lord says, "Ye are of your father the devil; and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."

Nor ought we, beloved brethren, only to observe and understand that we should call Him Father who is in heaven; but we add to it, and say our Father, that is, the Father of those who believe-of those who, being sanctified by Him, and restored by the nativity of spiritual grace, have begun to be sons of God. A word this, moreover, which rebukes and condemns the Jews, who not only unbelievingly despised Christ, who had been announced to them by the prophets, and sent first to them, but also cruelly put Him to death; and these cannot now call God their Father, since the Lord confounds and confutes them, saying, "Ye are born of your father the devil, and the lusts of your father ye will do. For he was a murderer from the beginning, and abode not in the truth, because there is no truth in him." And by Isaiah the prophet God cries in wrath, "I have begotten and brought up children; but they have despised me. The ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and my people hath not understood me. Ah sinful nation, a people laden with sins, a wicked seed, corrupt children! Ye have forsaken the Lord; ye have provoked the Holy One of Israel to anger." In repudiation of these, we Christians, when we pray, say Our Father; because He has begun to be ours, and has ceased to be the Father of the jews, who have forsaken Him. Nor can a sinful people be a son; but the name of sons is attributed to those to whom remission of sins is granted, and to them immortality is promised anew, in the words of our Lord Himself: "Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever, but the son abideth ever."

Having with reason led them off from their kindred with Abraham and convicted them of having unlikeness to him in their manners, and of being far removed from piety toward God Himself, and yet moreover having explained the reason of their not being able to be obedient to His speech, He again shows who will rather be more fittingly and properly termed their father. Ye therefore, He says, are of your father the devil, whom He says was also a murderer in the beginning and that he abides not in the truth and is a liar; and that his father was a liar, whom in what follows He defined clearly who he is : for the mighty force itself in their brevity of the words before us has much obscurity and specially needs accurate scrutiny. For deep is the discourse about this, and not clear I ween to the many. For as to the meaning which can readily be got, it allots to the Jews no other father than Satan who fell from heaven. But that which is put next about the father allotted them, that he is a liar just as his father also, troubles us, yea rather compels us to fresh doubt2 not a little. For whom (if we think reasonably) can we imagine to have been father to the devil, or what other before him fell to whom he that comes after can be compared in likeness and manner ? for no one will show us such a reading as this in the holy and Divine Scriptures; and in no wise is that to be received as truth which is not told in the Divinely-inspired Scriptures. For every spirit that is reckoned among devils as a child of the devil is called Satan according to what is said by our Saviour Christ, If then Satan cast out Satan, he is divided against himself: yet have we heard of one surpassing the rest and above them, him to whom it is somewhere said by the Prophet Ezekiel, Thou art the seal of likeness and crown of beauty begotten in the delight of the Paradise of God, every precious stone hast: thou put on. Whom else then shall we unblamed suppose existed, after whom this one was formed, in likeness I mean as to vice? for some of the elder expositors, citing what is now before us, say that that ancient Satan who is conceived of as being the chief of all the other devils was bound by the Might of God and cast into Tartarus itself there to pay the penalty of what he had done in outrage against God, and that some other appeared after him, coming nothing short of the abominations of his father, and they affirmed that of him it was that the Saviour says that he was a murderer from the beginning and that he is a liar, as his father.

But unless we had much considered it in our minds, we should with reason have readily accepted this, but now this one thing above all suffers us not to approve inconsiderately. For at the time of the Saviour's Advent, the tyranny of the devil was receiving the beginning of its fall and the wicked and unclean spirits were being sent orth into the deep. And verily the devils would come and openly beg Him, that He would not command them to go forth into the deep. And we remember that they made a great outcry about this, saying, Let us alone, what have we to do with Thee, Thou Jesus of Nazareth? we know Thee Who Thou art, The Holy One of God, art Thou come hither to torment us before the time? For that our Lord Jesus Christ having come among us would waste them away and manifoldly vex them, they themselves too knew full well, finding much talk of Him among those in Israel, yet found fault as though He had come not in His season, in this too acting tyrannically and perversely accusing the time of the Advent. But they say before the time, as though in no wise tormented in any other time, but looking for one, the time of the Advent, in which they were unquestionably to undergo what they are expecting. And to this we say besides, If, he being bound according to their distinction, some other deceived Adam, and does not yet cease from the madness whereof he is accused, the first one will be wholly blameless as regards us, and this account will free him from all blame, and neither hath he slain any, nor deceived nor lied, nor yet will it be justly said to him by God, As raiment stained in blood shall not be clean, so neither shalt thou be clean, because thou destroyedst My land and slewest My people. If therefore we grant that that he whom they say is the first is wholly without any share in the above enumerated evil deeds, whom shall we decide that the second after him imitated, or after whom was he formed who surpassed in wickedness his leader, and had the deeper impress of that one's villainy?

And it were I suppose not unreasonable that we searching out this matter should go through fuller proofs, but we think it superfluous to put forth too much energy for what needs not: we will therefore go on to another thought and accurately search who it was that Christ allotted to the Jews as their father of like manner and disposition, so that for his father might reasonably be enrolled an evil spirit, that prince of evil, i. e. Satan. He brings them up therefore to Cain who first of all men loved not Him who chastised him by reproofs, but was set forth as the beginning of envy and murder and craft and lying and deceit, next to that Satan whose son he is rightly said to be, inasmuch as he receives in himself the whole impress of that one's wickedness. For as God is the Father of every holy and righteous person, being Himself the beginning of the holiness and righteousness of all:----in the same way I deem will Satan be reasonably styled father of every wicked person, himself being the author of all wickedness. But since we have said that Cain was given to the Jews as their father, to Cain again Satan, come let us following out our own words clearly show that Satan first of all reared his neck at God's reproofs, then both deceived and lied and lastly through envy committed murder: and having shown that Cain was of like manner and disposition with him, we in the third place bring down our argument to the Jews who possess complete the image of the wickedness that is in him.

Satan therefore despising his own principality and greatly longing after what was above his own nature, and not keeping the limit of his position, was borne down and fell, thereby convicted by God and taught the measure of his nature. But nothing profited thereby by reason of his ill counsel, he sickened of a worse disease, by no means looking to the duty of amending his own disposition, but minded to abide in steadfast perversity. But when the first man was formed by God, according to the book of Moses, and was in Paradise, yet keeping the commandment given him, that I mean about the Tree, Satan was first kindled to envy, and in that his transgression and disobedience were blamed by the first-created, while they were as yet keeping the commandment given them, he was eager by much-intriguing deceits to draw them away unto disobedience. And knowing that they would waste away if they made light of the commands of the Great King, he persuades them to do this, encompassing with the uttermost ills those who had nothing injured him. For that a deed of devilish deceit and envy was the transgression in Adam and the death that through it sprang upon him, the very nature of the thing will itself teach us, and the saying of the all-wise Solomon will make clear to us speaking on this wise, God made not death, but through envy of the devil came death into the world.

Herein then is his part, let now Cain come in to us and stand before us. For he was the first-born of Adam, an husbandman by occupation, and next after him came Abel, but he was a shepherd of sheep. But since the law of nature called them to offer sacrifice to God, implanting untaught the knowledge of the Creator (for all good things have been sown and infused in our nature by God): Cain offered of the fruit of the ground, as it is written, but Abel, he also brought of the firstlings of his flock and of the fat thereof; and God had respect unto Abel and to his gifts but unto Cain and to his offerings He had not respect. And Cain was very vexed and his countenance fell. And the Lord God said unto Cain, Why wert thou vexed and why did thy countenance fall? If thou offeredst well but dividedst not aright, didst thou not sin? be still. Then to Abel, Unto thee shall be his resort and thou shalt rule over him. Therefore Cain was blamed for dividing not aright his offering, Abel was rightly deemed worthy of praise and honour, which was to Cain food of envy. For he was exasperated at the correcting reproofs, just as Satan was, then swelling with unrighteous envy, as we said, he goes after his brother in guile, already devising the unholy murder. For, it says, Cain said to Abel his brother, Let us go over unto another field better than this, and inviting as though to enjoyment and tender grass him who was utterly unconscious, he savagely murdered him, and first of all laid him dead on the ground, thinking (it seems) that he would surely win all wonder, having no longer any to surpass him. And having slain him, he told a lie; for when |655 God says. Where is Abel thy brother? he says, I know not, and out of his exceeding folly added in heat, Am I my brother's keeper? For it says that he well-nigh said thus, Thou who crownedst him unjustly what good didst Thou, his Keeper, do him? Thou seest then and that clearly that the whole likeness of the devil's wickedness was accurately finished in him, and the conformation of his manners moulded after an equal and like fashion.

Let our discourse therefore go forward to the impiety of the Jews, and putting around them the likeness of Cain's villainy, let us show that they essayed those things against Christ, which he did against Abel, that rightly and fitly he may be termed their father. Therefore first-born was Cain, as we have said, first-born again among the children of God by adoption was Israel, as was said to Moses, Israel is My first-born. And he hath brought of the produce of the ground an offering unto God, but to his offerings He had not respect, as it is written. For more earthly was Israel's worship of the law, as has been said, by bullocks and sheep and fruits of the earth, nor does God accept this. For to what purpose, He saith, cometh there to Me incense from Sheba and cinnamon from a far country? and by the voice of Isaiah too He openly crieth, Who required this at your hand? After Cain cometh the righteous Abel to sacrifice of the sheep. For after the service according to the law, and at the consummation of the Prophets came Christ the verily Righteous, bringing not fruits of the earth for a sacrifice to God the Father, but for the life and salvation of all offering to Him Himself as an immaculate Victim for an odour of a sweet smell. For God the Father dismissing as more earthly the worship after the Law, had respect to the sacrifice of our Saviour Christ. The word, had respect to means Delighted in. What followed? Cain was rebuked for not dividing aright, and when blamed was sick of envy, and hastens headstrong unto murder. And God was admonishing in His Son the people of the Jews, was asking of them better things for offering, bidding them transform the worship according to the Law unto spiritual fruit-bearing, and urging them to transfashion the Letter unto truth: but they reproved are angry, and are smitten with the paternal envy, and unrighteously plot murder against our Saviour Christ. Cain deceived Abel, and taking him into the field displayed him dead: the Jews likewise as far as in them lay deceived Christ, sending the traitor in the guise of a friend, who coming to Him to betray Him saluted Him deceitfully saying, Hail Master. And they too took Him into the plain, i. e., they destroyed Him without the gate. For without the gate did Christ suffer because of us and for us. Thou seest then how they are found to be in no way like Abraham or those who were really of him, but bear the image of their own fitly and really belonging father, and madly sick with wickedness conformed and akin to his, they rightly hear, ye are of your father the devil and the lusts of your father ye will do; he was a murderer from the beginning and abode not in the truth because there is no truth in, him; when he speaketh a lie, he speaketh of his own, for he is a liar just as was his father. And I, because I tell you the truth, ye believe Me not. The aim of the discourse looks to the father of the Jews who was brought forward and exhibited, I mean Cain, but it spreads out more generally. For not at that man's life does He bound the force of what He says, but puts it round about every one who is like him, allotting what is said of one individually to every one who is like him. For when (He says) Cain or other liar like him utters a lie, he utters it as of his own kin. For learning what he has from his rulers and him who hath given him the beginning of wickedness, he making the lie his own as some natural acquisition imitates his own father, for he utters a lie. Wherefore (He saith) since he had for his father one who delighted in lies, he is led on as by natural laws to the ignobility of his grandfather and father and shows forth in himself their villainy, and making the depravity of his ancestors the very clearest image of his own manners and ways, surely brags of his own ill.

Since then this is even so and the wickedness of elders engraven on those of like manners with themselves, causes them to be styled their children, what is it that hinders you from believing Me even when I tell you the truth, that I of a surety am sprung of a True Father, and (as I said before) I proceeded forth from God and am come? For if a person tells lies because he has a liar for his father and utters them thence as from his own kindred, how is it not of necessity that I too speaking the truth must be conceived to have been surely begotten of a True Father and not (as YE blasphemously surmised) from one of the earth who was of fornication and unlawful union?

Such words then will the Lord have used to the Jews. But we must know that in respect of men or of rational spirits in manners and habits is seen the kinness which they may have one to another [and] to the father of all wickedness the devil: in regard of the Only-Begotten this is taken only as an image of this which is before us 2: for by Him it [i. e., the relationship] is full exactly limned, for His Connaturalness with the Father is Natural and Essential. For being of Him in truth, possessing all that is His with Natural Property and the acme of likeness in ail things, He is seen the Form and Image and Impress of Him Who begat Him. Since therefore the Father is True, Truth of a surety is He too That is of Him, i. e., the Christ.

But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colours of the conceived (kine) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (kine). And the difference of colours, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate-just as by the conception resulting from the rod a something white is produced,-he is of the same substance altogether with the Father in heaven, and returns thither. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, "your Father which is in heaven," he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, "Your father is a murderer from the beginning," he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death.

If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil, and is a Jew falsely so called, being possessed of mere carnal circumcision. If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil, and is a disciple of Simon Magus, not of the Holy Spirit. If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men. And such a man is poor in understanding, even as by name he is an Ebionite.

Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground, it follows that his declaration, "All these things are delivered unto me, and to whomsoever I will I give them," proceeds from him when puffed up with pride. For the creation is not subjected to his power, since indeed he is himself but one among created things. Nor shall he give away the rule over men to men; but both all other things, and all human affairs, are arranged according to God the Father's disposal. Besides, the Lord declares that "the devil is a liar from the beginning, and the truth is not in him." If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, "For all these things are delivered to me, and to whomsoever I will I give them."

He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: "From every tree which is in the garden thou shalt eat food; but from the tree of knowledge of good and evil, from this ye shall not eat: for in the day that ye shall eat of it, ye shall die by death;" he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: "Has God indeed said this, Ye shall not eat from every tree of the garden?" And when she had exposed the falsehood, and simply related the command, as He had said, "From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die:" when he had [thus] learned from the woman the command of God, having brought his cunning into play, he finally deceived her by a falsehood, saying, "Ye shall not die by death; for God knew that in the day ye shall eat of it your eyes shall be opened, and ye shall be as gods, knowing good and evil." In the first place, then, in the garden of God he disputed about God, as if God was not there, for he was ignorant of the greatness of God; and then, in the next place, after he had learned from the woman that God had said that they should die if they tasted the aforesaid tree, opening his mouth, he uttered the third falsehood, "Ye shall not die by death." But that God was true, and the serpent a liar, was proved by the result, death having passed upon them who had eaten. For along with the fruit they did also fall under the power of death, because they did eat in disobedience; and disobedience to God entails death. Wherefore, as they became forfeit to death, from that [moment] they were handed over to it. ...For they died who tasted of the tree; and the serpent is proved a liar and a murderer, as the Lord said of him: "For he is a murderer from the beginning, and the truth is not in him."

"Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth: when he speaketh a lie, he speaketh of his own."

He had driven them out of their relationship to Abraham, and when they dared greater things, He then addeth a blow, telling them that they not only are not Abraham's children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness; nor doth He leave it unsupported, but establisheth it by proofs. "For," He saith, "to murder belongeth to the wickedness of the devil." And He said not merely, "ye do his works," but, "ye do his lusts," showing that both he and they hold to murder, and that envy was the cause. For the devil destroyed Adam, not because he had any charge against him, but only from envy. To this also He alludeth here.

"And abode not in the truth." That is, in the right life. For since they continually accused Him of not being from God, He telleth them that this also is from thence. For the devil first was the father of a lie, when he said, "In the day that ye eat thereof your eyes shall be opened," and he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper.

These words make it very clear that one is not a child of the devil as a result of creation, nor is anyone said to be a son of God because he was so created. It is also clear that one who was previously a child of the devil can become a child of God. Matthew also reveals this when he records that the Savior spoke as follows: "You have heard that it was said, you shall love your neighbor and hate your enemy. But I say to you, you shall love your enemies and pray for those who persecute you, that you may become children of your Father who is in heaven." For note that by [obeying] the commands, "Love your enemies" and "Pray for those who persecute you," he who previously was not a child of the Father in heaven subsequently becomes his child.

For such is the meaning of the words "You will to do your father's desires." But we must say in reference to these matters that the devil desires, let us say, that this boy be corrupted, and that this woman commit adultery and that these men visit prostitutes. By the power of these desires, [the devil] makes the desire to do the things that he wishes to effect serve him so that, according to this, one could say that the one [i.e., the devil] who causes the prostitution or adultery practices prostitution and commits adultery even before the human becomes involved. And you will say the same thing also about every sin, that is to say, the devil does not desire money, but he desires to make people lovers of money and passionately desirous of material things. And those who love money, even if all they do is wish for it, will to carry out this desire of his.

If we do the works of God and wish to do his desires, we are children of God. But if we do the works of the devil and wish to do what he desires, we are of our father the devil. Let us pay attention, then, not only to what we do but also to what we desire. For even to wish to do the desires of the devil is sufficient to be his child. Perhaps this is why the words "You wish to do the desires of your father" are added after the statement "You do the works of your father," so that we may learn that even if we merely wish to do what the devil desires, we will still be called the children of the devil.

But notice also the statement "In Adam all die, and in Christ all shall be made alive." … By observing these words you will perceive the life of man according to the image. And when you have understood what his life is, you will perceive in what manner the murderer killed the living man, and that he will correctly be called a murderer, not because he killed some particular individual but because he killed the whole race insofar as "in Adam all die."

And the reason why truth is not in him is that he has been deceived and accepts lies, and he has himself been deceived by himself. On this basis he is considered to be worse than the rest of these who are deceived, since they are deceived by him, but he creates his own deception himself.

If one carefully considers human nature, which is not easily purified of false teachings, one sees that, as "everyone is a liar," not everyone has stood in the truth. If someone is not a liar and has stood in the truth, he is not an ordinary person but is like those to whom God says, "I have said, 'You are gods, children of the Most High.' " … But when the Holy Spirit or an angelic spirit speaks, it does not speak from its own resources but from the Word of truth itself and from wisdom. This is made clear in the Gospel according to John below where Jesus teaches about the Paraclete, saying, "He will receive from me and will declare it to you." Whenever the lie speaks, however, it speaks from its own resources.… We then who are human beings should hurry and flee with all our strength to become "gods" since, to the extent that we are human, we are liars, just as the father of the lie is a liar.

(tom. xx. 21.) Consider too; it was not one man only that he killed, but the whole human race, inasmuch as in Adam all die; so that he is truly called a murderer from the beginning.

(tom. xx. 22.) There is only one way of standing in the truth; many and various of not standing in it. Some try to stand in the truth, but their feet tremble and shake so, they cannot. Others are not come to that pass, but are in danger of it, as we read in the Psalms, My feet were almost gone: (Ps. 72) others fall from it. Because the truth is not in him, is the reason why the devil did not stand in the truth. He imagined vain things, and deceived himself; wherein He was so far worse than others, in that, while others are deceived by him, he was the author of his own deception. But farther; does the truth is not in him, mean that he holds no true doctrine, and that every thing he thinks is false; or that he is not a member of Christ, who says, I am the truth? (c. 14:6) Now it is impossible that any rational being should think falsely on every subject and never be even ever so slightly right in opinion. The devil therefore may hold a true doctrine, by the mere law of his rational nature: and therefore his nature is not contrary to truth, i. e. does not consist of simple error and ignorance; otherwise he could never have known the truth.

(tom. xx. 23.) Note however; this word, liar, is applied to man, as well as to the devil, who begat a lie, as we read in the Psalm, All men are liars. (Ps. 111) If a man is not a liar, he is not an ordinary man, but one of those, to whom it is said, I have said, Ye are Gods. (Ps. 81) When a man speaketh a lie, he speaketh of his own; but the Holy Spirit speaketh the word of truth and wisdom; as he said below, He shall receive of Mine, and shall show it unto you. (c. 16:15)

I should wish, my dearest brethren, always to receive the glad account of your sincere love and peace, so that the signs of your welfare might be promoted in turn by the dissemination of our letters among you, if our ancient enemy should give us quiet and deliverance from his attacks; who was a liar from the beginning,

If, on the contrary, it had been only the Son of God, most likely I should never have condescended to deal with Him." However, he is himself a liar from the beginning, and whatever man he instigates in his own way; as, for instance, Praxeas.

When Satan, he says, speaks lies and similar words, he does not use those of others but his own. He is the father of falsehood because he generated it and was the first to use it by speaking to Adam when he substituted certain words in place of others. The expression "He is a liar and the father of it" signifies that he is a liar and the father of lies. In other words, the devil not only generated lies. He was also the first to introduce them and to use them.

He said "you cannot hear My word" instead of "you do not want to." Then He gives the reason why they did not want to hear: that they have their own father, namely the devil. Although you madly ascribe yourselves as children to God, as your father, your deeds testify that the devil is a more natural father to you. "You want to carry out his desires." He did not say "deeds," but "desires," showing that they are very inclined toward lying and murder, two kinds of evil which are very characteristic of the devil. "He was a murderer from the beginning." Therefore you also, seeking to kill Me, liken yourselves to him who murdered Adam. "He did not stand in the truth," but is the father of lies. And you, when you lie about Me and say that I am not from God, do not stand in the truth, do not abide in My word; you are children of him who begot the lie. For he slandered God to men as well, when he told Eve that He had forbidden them the tree of the knowledge of good and evil out of envy. Likewise he slandered men to God, for example Job, saying that Job did not honor God for nothing. People, when they lie, make use of what is, as it were, another's falsehood. But the devil employs falsehood as his own property, for it is his offspring; and the liar in the proper sense and the father of lies is he himself. He said to Eve: "In the day that ye eat thereof, ye shall be as gods" (Gen. 3:5). But they (Adam and Eve) received death.

For he accused God to man, saying to Eve, But of envy He hath forbidden you the tree: and to God he accused man, as in Job, Doth Job serve God for nought? (Job 1:9)

After showing that the Jews had a certain spiritual origin, and after rejecting the origin they presumed they had, our Lord here gives their true origin, ascribing their fatherhood to the devil. First, he makes his statement; secondly, he gives its reason; and thirdly, he explains this reason.

He says: You do the works of the devil; therefore, you are of your father the devil, that is, by imitating him: "Your father was an Amorite, and your mother a Hittite" (Ez 16:3).

Here one must guard against the heresy of the Manicheans who claim that there is a definite nature called "evil," and a certain race of darkness with its own princes, from which all corruptible things derive their origin. According to this opinion, all men, as to their flesh, have come from the devil. Further, they say that certain souls belong to that creation which is good, and others to that which is evil. Thus they said that our Lord said, you are of your father, the devil, because they came from the devil according to the flesh, and their souls were part of that creation which was evil. But as Origen says, to suppose that there are two natures because of the difference between good and evil seems to be like saying that the substance of an eye which sees is different from that of an eye that is clouded or crossed. For just as a healthy and bleary eye do not differ in substance, but the bleariness is from some deficient cause, so the substance and nature of a thing is the same whether it is good or has a defect in itself, which is a sin of the will. And so the Jews, as evil, are not called the children of the devil by nature, but by reason of their imitating him.

Then when he says, and your will is to do your father's desires, he gives the reason for this, for their being of the devil. It is like saying: you are not the children of the devil as though created and brought into existence by him, but because by imitating him your will is to do your father's desires. And these desires are evil, for as he envied and killed man - "through the devil's envy death entered the world" (Wis 2:24) - so you too envy me and "you seek to kill me, a man who has told you the truth" (8:40).

Then when he says, he was a murderer from the beginning, he explains the reason he gave. First, he mentions the characteristic of the devil that they imitate; secondly, he shows that they are truly imitators of that (8:45).

With respect to the first it should be noted that two sins stand out in the devil: the sin of pride towards God, and of envy towards man, whom he destroys. And from the sin of envy towards man, because of which he injures him, we can know his sin of pride. And so first, he mentions the devil's sin against man; secondly, his sin against God, he did not stand in the truth.

His sin of envy against man lies in the fact that he kills him. So he says, he, that is, the devil, was a murderer from the beginning. Here it should be noted that the devil kills man not with the sword, but by persuading him to do evil. "Through the devil's envy death entered the world" (Wis 2:24). First, the death of sin entered: "The death of the wicked is very evil" (Ps 33:22); then came bodily death: "Sin came into the world through one man and death through sin" (Rom 5:12). As Augustine says: "Do not think that you are not a murderer when you lead your brother into evil." However, it should be noted with Origen, that the devil is not called a murderer with respect to only some particular person, but with respect to the whole race, which he destroyed in Adam, in whom all die, as we read in 1 Corinthians (c 15). Thus he is called a murderer because that is a chief characteristic, and he is so indeed from the beginning, that is, from the time that a man existed who could be killed, who could be murdered; for one cannot be murdered unless he first exists.

Then when he says, he did not stand in the truth, he mentions the devil's sin against God, which consists in the fact that he turned away from the truth, which is God. First, he shows that he is turned from the truth; secondly, he shows that he is contrary to the truth: when he lies, he speaks according to his own nature. As to the first he does two things: first, he shows that the devil is turned from the truth; secondly, he explains what he has said, because there is no truth in him.

He says, he did not stand in the truth. Here it should be noted that truth is of two kinds, namely, the truth of word and the truth of deed. The truth of word consists in a person saying what he feels in his heart and what is in reality: "Therefore, putting away falsehood, let every one speak the truth with his neighbor" (Eph 4:25); "He who speaks truth from his heart, who does not slander with his tongue" (Ps 15:3). The truth of deed, on the other hand, is the truth of righteousness, i.e., when a person does what befits him according to the order of his nature. Concerning this it says above: "He who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God" (3:21). Speaking of this truth our Lord says, in the truth, namely, the truth of righteousness, he did not stand, because he abandoned the order of his nature, which was that he be subject to God, and through him acquire his happiness and the fulfillment of his natural desire. And so, because he wanted to obtain this through himself, he fell from the truth.

The statement, he did not stand in the truth, can be understood in two ways. Either he never had anything to do with the truth, or that he once did, but did not continue in it. Now never to have anything to do with the truth of righteousness has two meanings. One is according to the Manicheans, who say that the devil is evil by nature. From this it follows that he was always evil, because whatever is present by nature is always present. But this is heretical, for we read: "God made heaven and earth, the sea, and all that is in them" (Ps 146:6). Therefore, every being is from God; but everything which is from God, insofar as it is, is good.

Consequently, others have said that the devil was created good in his nature by God, but became evil in the first instant by his own free choice. And this opinion differs from that of the Manicheans who say that the devils were always and by nature evil, whereas this opinion claims that they were always evil by free choice.

Someone might suppose that since an angel is not evil by nature but by a sin of his own will - and sin is an act - it is possible that at the beginning of the act the angel was good, and at the end of the evil act he became evil. For it is plain that the act of sin in the devil is subsequent to his creation, and that the terminus of creation is the existence of an angel; but the terminus of the act of sin is that he is evil. Consequently, according to this explanation, they conclude that it is impossible that an angel be evil in the first instant in which the angel came to exist.

But this explanation does not seem to be sufficient, because it is true only in motions that occur in time and that are accomplished in a successive manner, not in instantaneous motions. For in every successive motion the instant in which an act begins is not the one in which the action is terminated; thus, if a local motion follows upon an alteration, the local motion cannot be terminated in the same instant as the alteration. But in changes that are instantaneous, the terminus of a first and of a second change can occur together and in the same instant. Thus, in the same instant that the moon is illumined by the sun, the air is illumined by the moon. Now it is clear that creation is instantaneous, and likewise the act of free choice in the angels, since they do not go through the weighings and discoursings of reason. Thus, in the case of an angel there is nothing to prevent the same instant from being the terminus of creation (in which he was good), and the terminus of a free decision (in which he was evil). Some admit this, although they do not say that it so happened, but that it could have so happened. And they base themselves on the authority of Scripture, for under the figure of the king of Babylon it is said of the devil: "How have you fallen from heaven, O Lucifer, who did rise in the morning?" (Is 14:12); and under the person of the king of Tyre it says: "You were in the pleasures of the paradise of God" (Ez 28:13). Accordingly, they say that he was not evil at the first instant of his creation, but that he was once good, and fell through his free choice.

But it must be said that he could not be evil at the first instant of his creation. The reason for this is that no act is sinful except insofar as it is outside the nature of the voluntary agent. But in order of acts, the natural act is first: thus in understanding, first principles are understood first, and through them other things are understood; and in willing, we likewise first will the ultimate perfection and ultimate end, the desire for which is naturally in us, and on account of this we seek other things. Now that which is done according to nature is not sin. Therefore, it is impossible that the first act of the devil was evil; consequently, at some instant the devil was good. But he did not stand in the truth, i.e., he did not remain in it. Concerning the statement from 1 John (3:8): "The devil has sinned from the beginning," one may say that he did indeed sin from the beginning in the sense that once he began to sin he never stopped.

Then when he says, because there is no truth in him, he explains what he has said. And this explanation can be understood in two ways. In one way, according to Origen, so that it is an explanation of the general by the particular, as when I explain that Socrates is an animal by the fact that he is a man. It is then like saying: he did not stand in the truth, but fell from it, and this because there is no truth in him. Now there are two classes of those that do not stand in the truth: some do not stand in the truth because they are not convinced, but waver: "My feet had almost stumbled, my steps had well nigh slipped" (Ps 73:2); others, on the other hand, because they have entirely recoiled from the truth. And this was the way the devil did not stand in the truth, but turned away from it in aversion.

But is there no truth at all in him? For if there is no truth in him, we would not understand himself or anything else, since understanding is concerned only with things that are true. I answer that there is some truth in the evil spirits, just as there is something true. For no evil utterly destroys a good thing, since at least the subject in which evil is found is good. Thus Dionysius says that the natural goods remain intact in evil spirits. Thus there is some truth in them, but not the fulfilling truth from which they have turned, namely, God, who is fulfilling truth and wisdom.

In a second way, this explanation is understood as a sign, as Augustine says. For it seems that he should rather have said the converse, namely, "there is not truth in him, because he did not stand in the truth." But just as a cause is sometimes shown by its effect, so our Lord wished to show that the truth was not in him because he did not stand in the truth; for truth would have been in him had he stood in the truth. A similar pattern of speech is found in "I cried because you heard" (Ps 16:6): as if to say that it is evident that I cried because you heard me.

Then he shows that the devil is contrary to the truth, when he lies, he speaks according to his own nature. First, he makes this point; secondly, he explains it.

The contrary of truth is falsity and a lie. The devil is contrary to the truth because he speaks a lie. Thus he says, he lies. Here we should note that, God excepted, whoever speaks on his own speaks a lie; although not everyone who speaks a lie speaks on his own. God alone, when speaking on his own, speaks the truth, for truth is an enlightenment of the intellect, and God is light itself and all are enlightened by him: "the true light that enlightens every man" (1:9). Thus he is truth itself, and no one speaks the truth except insofar as he is enlightened by him. So Ambrose says: "Every truth, by whomsoever spoken, is from the Holy Spirit." Thus the devil, when he speaks on his own, speaks a lie; man, too, when he speaks on his own, speaks a lie; but when he speaks from God, he speaks the truth: "Let God be true though every man be false" (Rom 3:4). But not every man who tells a lie speaks on his own, for sometimes he gets this from someone else, not indeed from God, who is truthful, but from him who did not stand in the truth and who first invented lying. So in a unique way when the devil tells a lie, he is speaking on his own: "I will go forth and will be a lying spirit in the mouth of all prophets" (1 Kgs 22:22); "The Lord mingled" (that is, allowed to mingle) "a spirit of error in their midst" (Is 19:14).

He explains this statement when he says, for he is a liar and the father of lies. The Manicheans did not understand this, and placed some kind of procreation in the evil spirits, with the devil as their father. They said that the devil "is a liar and his father." It should not be understood this way, as our Lord said that the devil is a liar and its father, the father of lies. Not everyone who lies is the father of his lie. As Augustine says, "If you have learned a lie from someone else and you repeat it, you have indeed lied, but you are not the father of that lie." But the devil, because he did not learn from someone else the lie by which he destroyed humankind as with poison, is the father of the lie, just as God is the father of truth. The devil was the first to invent the lie, namely, when he lied to the woman: "You will not die" (Gen 3:4). Just how true this statement was, was proved by the outcome.

Here we should note that the book Questions of the New and Old Testament takes the words you are of your father the devil, and applies them to Cain, in the sense that one is called a devil who performs the works of the devil, and you are imitating him; hence you are of your father the devil, that is, of Cain, who did the work of the devil, and you are imitating him. Cain "was a murderer from the beginning," because he killed his brother Abel. And he "did not stand in the truth, because there is no truth in him." This is obvious because when the Lord asked him, "Where is Abel your brother?" he said, "I do not know; am I my brother's keeper?" (Gen 4:9). Thus he is a liar. But the first explanation is better.

"But because I speak the truth, you do not believe me," and thus you hate the truth: the Psalm: "O sons of men, how long will you be heavy of heart?" And because they could say: we do not disbelieve on account of hatred of truth, but of iniquity: therefore he adds.

"And because I tell you the truth, ye believe Me not." What kind of consequence is this? "Having no charge against Me, ye desire to kill Me. For because ye are enemies of the truth, therefore ye persecute Me. Since had this not been the reason, ye would have named your charge." Wherefore He added, "Which of you convinceth Me of sin?" Then they said, "We be not born of fornication." Yet in fact many of them were born of fornication, for they practiced unbefitting unions. Still He doth not convict them of this, but setteth Himself to the other point. For when He hath proved them to be, not of God, but of the devil, by all these signs, (for to do murder is of the devil, and to lie is of the devil, both which ye do,) then He showeth that to love is the sign of being of God.

We must question how he says, to people who believe in him, "because I speak the truth, you do not believe in me." Consider whether it is possible to believe in someone in one particular aspect but not to believe in another aspect. For instance, one could believe that Jesus was crucified in Judea in the time of Pontius Pilate but not believe that he was born of the Virgin Mary. This one believes and disbelieves in the same person. Take, as another example, those who believe in the Jesus who performed the recorded wonders and signs in Judea but who do not believe in the Son of the one who made heaven and earth. These believe and disbelieve in the same one.…It is likely that they believed in him on the basis of what was seen because of his marvelous deeds, but they did not believe in his deeper sayings.… You see this even in the present, that there are many people who marvel at Jesus whenever they consider the story about him but who no longer believe when a teaching that is deeper and greater than their capacity is disclosed to them, but instead suspect it to be false.

But you do not believe Me, because I speak the truth. Having nothing to accuse Me of other than the truth, you rise up against Me for this very reason, as sons of the father of lies.

After mentioning some characteristics of the devil, he then shows that the Jews are imitating these. Our Lord ascribed two kinds of evil to the devil, murder and lying. He reproved them before for their imitation of one of these, namely, murder: "Now you seek to kill me, a man who has told you the truth" (8:40). Then passing from this, he reproves them for turning away from the truth: first, he shows that they are turned away from the truth; secondly, he rejects a certain reason they might give for this (v 46); thirdly, he concludes to the true reason for their being turned away from the truth (v 46b).

He says first: It was said that the devil is a liar and the father of lies, and you are imitating him because you do not wish to adhere to the truth. Thus he says, If I tell the truth to you you do not believe me; "If I tell you, you will not believe" (Lk 22:67); "If I have told you earthly things and you do not believe me, etc." (3:12). And Isaiah complains: "Who has believed what we have heard?" (Is 53:1).

For we shall show that Christ did not teach the nations impiety, but delivered ignorant and wretched men from those who most wickedly wronged them.

"Which of you convicts me of sin?" As if to say: no one can. On this account it is said in reproof in Job fifteen: "You reprove with words him who is not equal to you." Why then do you not believe me? "If I speak the truth, why do you not believe me?" This is certainly not on account of my fault, but your malice; and this he proves.

If I say the truth, why do ye not believe Me?

He goes often through the selfsame words, when He sees that they understand nought: for this too is a thing most befitting for teachers, not to shrink from manifoldly revolving the instruction which at the first was not taken in, in order that it may be fixed in the souls of the hearers. When therefore the liar (He says) speaketh a lie, he speaketh of his own, for he is a liar just as his father:----why do ye reasoning and acting not conformably to what I say, not believe Me, albeit I say the truth, [imagining] that I am therefore speaking apart from the truth, seeing that I am even so True as is the Father also? It is (I suppose) likely that He is convicting the Jews of being therefore infirm in the power of containing the words of the truth, because they are not sons of the truth. To no purpose do they falsely call God their Father, saying, We have One Father, God. For God (He says) being wholly Truth, rejoices in the truth and wills them that worship Him, to worship Him in Spirit and in truth. And the children of the truth receive willingly what is of kin to them, i. e., the Truth. But YE when I tell you the truth do therefore not believe, because ye are not children of the truth. Some such thing does the Lord seem to me to be saying to the Jews, as one will easily see if one adapt the speech to another person. For let one for example of sober character say to an unbridled son or servant or neighbour, If I seem to thee to be of sober character shunning fornication and putting the thought thereof as far from me as possible, why disbelievest thou and givest no credence when I say that it is a foul and polluted deed? One would not I suppose say that he said this, looking for an answer to his question, but whereby he shows him unbelieving clearly convicts him that he rejoicing in licentiousness does not admit the speech that would amend him.

Thus then shall we conceive as to the Jews likewise, when Christ says, If I say the truth, why do ye not believe Me? for the form of such questions has an affirmation alongside of them and ever annexed, from the very questions themselves; yea rather (may one say) the question largely convicts them. For we convict those who are asked of having the sickness of being without what ourselves possess. But note how He says, not absolutely nor generally, why believe ye Me not? but hath added YE, hinting at those who were wont more fiercely to disbelieve, and indicating that there were some there who had haply a nobler mind, and did not preserve in their ways the accurate impress of Cain's stubbornness, but were even now going forward to being even enrolled among the children of God. For I say that we must not think that all the Jews were utterly immersed in untempered folly, but that some having a zeal of God, as Paul saith, yet not according to knowledge, did therefore delay a little as to the faith. But in those who were thus disposed we shall blame, as much looking unto wrath and intemperately kindled unto bloodthirstiness, the unholy scribes and Pharisees in particular, to whom will more fitly pertain the, Why do YE not believe Me, Christ as it were attributing to them as their own, boundless unbelief. For they were they who are the leaders and who persuade their subjects to go along with their profane-nesses. Rightly therefore are they accused as having taken away the key of knowledge, and neither entering in themselves, and hindering others. The YE therefore has its more especial application to the rulers.

Which of you convinceth Me of sin?

The question is not that of one who looketh to be convicted, but rather of One Who takes away and utterly denies the possibility of Very God Who beamed forth of God, falling into sin: for Christ did no sin. For all sin takes its rise from the turning aside from the better unto that which is not so, and is produced in those whose nature it is to turn and who are recipient of change unto what they ought not. For how will he be conceived to even sin who knows no turning nor is recipient of change to ought that is not convenient, but rather is steadfast in His own innate Good, and that not from another but from Himself? The Lord then enquires of the Jews if they can at all convict Him of sin. And the word used for this will go through every transgression universally: but connecting it fitly with what is before us, we say that He does not at present ask it of every sin and do this as fearing to be convicted, but we consider it in this way, that since He was ever zealous to shame the sin of the Jews, He would not have endured by this question to incite them to again accuse Him of those things of which they before said, For a good work we stone Thee not but for blasphemy, and because Thou, being a Man, makest Thyself God: and besides that they should bring forward the breach of the sabbath in regard to which He was judged to have exceedingly transgressed. By sin therefore He at present means falsehood. For if (He says) I am never yet convicted of being untrue, why are ye minded to disbelieve Me who ever speak the truth, and tell you of a surety that I am sprung of the Very Father and know not falsehood? Give therefore give to faith unhesitatingly to hold that I am surely True when I say of Myself, I proceeded forth from God and am come, of you that your father is the devil, for ye lie and desire to kill just as he doth. But He convicts them profitably of desiring to kill Him, cutting short thereby their attempts. For sin exposed often blushes, and after a sort withdraws, finding no way of going forward and persisting: but if it think that it lies hid, it is ever the more lifted up and with unchecked impetus creeps on to basest consummation.

We must not think that all the Jews were utterly immersed in ill-tempered foolishness. Rather, some had "a zeal for God," as Paul said, "but it was not yet enlightened," and these therefore delayed a little regarding the faith. But regarding those who were thus disposed we shall blame the unholy scribes and Pharisees … whose boundless unbelief stirred the others to wrath and intemperately kindled them to bloodthirstiness. For the scribes and Pharisees were the leaders and the ones who persuaded their subjects to go along with their sacrilege. It is fitting therefore that they are accused as having "taken away the key of knowledge," and neither entering themselves, they hinder others. Therefore, when Christ says, "Why do you not believe me?" he is primarily speaking against the leaders.

Consider, dearest brothers, the gentleness of God. He had come to forgive sins, and yet he said: "Which of you can convict me of sin?" He did not disdain to show by reasoning that he was not a sinner, he who by the power of his divinity could justify sinners.

(Hom. xviii. in Evang.) Observe here the condescension of God. He who by virtue of His Divinity could justify sinners, deigns to show from reason, that He is not a sinner.

He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin. For says He, "Which of you convicteth me of sin?" He did in reality both eat and drink.

Now, so far as the literal meaning is concerned, the text also involves the Savior's boldness, since no man could say with the confidence that he had not sinned, "Which of you convicts me of sin?" It is only our Lord "who did not sin," "who has been tempted in all things like as we are, without sin." He is the only one able to address these words to all who have ever known him. Now, I understand the words "which of you" to be said not only to those present but also to the whole human race, as if we were to understand it to mean: Who of your race? Or, what sort of person will be able to convict me of sin? But be assured: there is no one.

(tom. xx. in Joan. s. 25.) A bold speech this; which none could have had the confidence to utter, but he Who did no sin; even our Lord.

They themselves called themselves sons of God. He says: "If you are sons of God, you certainly ought to hate the sinner. If you can convict Me, whom you hate, of sin, then obviously you hate Me justly. But if no one can convict Me openly, you hate Me for the truth." For what truth? Without doubt, for the fact that He called Himself the Son of God, which is completely true.

As if to say: If ye are the sons of God, ye ought to hold sinners in hatred. If ye hate Me, when ye cannot convince Me of sin, it is evident that ye hate Me because of the truth: i. e. because I said I was the Son of God.

The reason which the Jews might allege for their unbelief is that Christ is a sinner, for it is not easy to believe a sinner even when he is telling the truth. Thus we read: "But to the wicked God says: 'What right have you to recite my statutes?'" (Ps 50:16). So they might have said: We do not believe you since you are a sinner.

Accordingly, he excludes this reason when he says, Which of you convicts me of sin? As if to say: You have no good reason for not believing me when I speak the truth, since you can find no sin in me: "He committed not sin; no guile was found on his lips" (1 Pt 2:22).

According to Gregory, we are invited to consider the mildness of God, who did not consider it beneath himself to show by rational grounds that he who can justify sinners by the power of his divinity is not a sinner: "If I have rejected the cause of my manservant or my maidservant, when they brought a complaint against me; what then shall I do when God rises up?" (Jb 31:13). We should also honor the unique greatness of Christ's purity, for as Chrysostom says, no mere man could have confidently said, Which of you convicts me of sin? Only God, who had no sin, could say this: "Who can say, 'I have made my heart clean; I am pure from my sin?'" (Prv 20:9) - this is like saying: No one but God alone. "They have all gone astray, they are all alike corrupt; there is none that does good, no, not one," except Christ (Ps 14:3).

Next, he concludes to the real reason they have turned away from the truth. First, he mentions the reason; secondly, he rejects their rejoinder (v 48). As to the first he does three things: first, he asks a question; secondly, he begins with a reasonable starting point; thirdly, he draws from his conclusion.

First, he says: Since you cannot say that you do not believe me because I am a sinner, one can ask why if I tell the truth, you do not believe me, since I am not a sinner? This is like saying: If you cannot convict me, whom you hate, of sin, it is obvious that you hate me because of the truth, that is, because I say that I am the Son of God: "A fool takes no pleasure in understanding, but only in expressing his opinion" (Prv 18:2).

"He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." Here, again, it is not of their nature as men, but of their depravity, that you are to think. In this way they are of God, and yet not of God. By nature they are of God, in depravity they are not of God.

(Tr. xlii. 16) Apply this not to their nature, but to their faults. They both are from God, and are not from God at the same time; their nature is from God, their fault is not from God. This was spoken too to those, who were not only faulty, by reason of sin, in the way in which all are: but who it was foreknown would never possess such faith as would free them from the bonds of sin.

"He who is of God hears the words of God," First John four: "He who knows God hears us; he who is not of God does not hear us"; but you do not hear, and why? "Therefore you do not hear, because you are not of God," but rather of the devil: Sirach three: "A good ear will hear wisdom with all desire"; on the contrary, the Jews did not hear: Acts seven: "Stiff-necked and uncircumcised in hearts and ears, you always resist the Holy Spirit."

Likewise, it is asked concerning what he says: "He who is of God."

Some have drawn strength for the error that good spirits are from God materially.

It is answered to them that it is erroneous to say that God is the matter of anything, since he is most simple.

But then an objection is raised: because if "from" denotes there an origin and efficient cause, and we are all from God, then we all hear the word of God.

Likewise, did not they themselves hear?

I respond: As has been said above, "from" denotes origin not with respect to primary being, but with respect to secondary being, which is the being of grace and of guilt, and this indeed according to conformity and imitation. Whence the meaning is: "he who is from God," through conformity of will, "hears the words of God," with the ear of the heart, not of the body, because in that way even the wicked hear.

We must here understand that certain are of God, not as though begotten of His Essence (for that were foolish), nor yet according to what is said through Paul, All things are of God (for since He is Creator and Maker of all things who giveth being to all, the Divine Paul saith that all things are of Him): but it will not harmonize so to understand it here, for all are of God, both bad and good, in so far as He is Creator of all. He says therefore that he is of God who by virtue and a right conversation is related to God, and accounted worthy of kinness to Him, in that He deigns to enrol such among His children. He therefore, He says, that is of God will receive most readily and gladly the Divine words (for that which is of kin and own is always dear) but he that is not of God, i. e., he who in no wise prizes relationship with Him, will not most gladly hear the Divine words: for neither will good easily inexist the bad, nor will longing for virtue be to them a thing worth fighting for, since their mind has been filled with the extremest depravity and looks to only its own will.

But when Christ says, He that is of God heareth God's words, let no one think that He is bidding us to give the Divine voice entry in merely our bodily ears. For who that is, even though he be a thoroughly bad man, will not surely hear the voice of him who speaketh, if he have not by some disease lost his hearing? But the word heareth, He here puts instead of Consents, believes and lays up in his mind, as it is said in the book of Proverbs, The wise will receive commandments in his heart. For that of the unwise or despisers the word borne about, like some meaningless sound and like some din that annoys to no purpose, forthwith departs from the recipients: but into the heart of the prudent like some generous soil it sinks in.

Full wisely does now the Lord, convicting the madness of the Jews and showing that they blaspheme without restraint, say that His words are the words of God. For He reinstructs them (He says) to think more becomingly of Him and not to deem that of Joseph or any other of those on the earth did He of a truth spring, but to believe that of the Essence of God the Father He hath appeared God of God. Which they indeed understanding are annoyed and burn with hotter wrath, adding iniquity to their iniquity, as it is written, through those things whereby they insult Him yet more.

But what follows is very terrifying: "He who is of God hears the words of God; therefore you do not hear, because you are not of God." For if he who is of God hears the words of God, and whoever is not of him cannot hear his words, let each one ask himself whether he perceives the words of God in the ear of his heart, and he will understand where he is from. The Truth commands us to desire the heavenly homeland, to crush the desires of the flesh, to shun the glory of the world, not to covet what belongs to others, and to give away what is our own. Therefore let each one of you consider within himself whether this voice of God has taken hold in the ear of his heart, and he will recognize that he is already of God. For there are some who do not deign to receive the precepts of God even with the ear of the body. And there are some who indeed receive them with the bodily ear, but embrace them with no desire of the mind. And there are some who gladly receive the words of God, so that they are even moved to tears of compunction, but after the time of weeping they return to iniquity. These certainly do not hear the words of God, who scorn to put them into practice by their deeds. Therefore, dearest brothers, call your life back before the eyes of your mind, and with profound consideration fear what sounds from the mouth of Truth: "Therefore you do not hear, because you are not of God."

(ut sup.) Let him then, who would understand God's words, ask himself whether he hears them with the ears of his heart. For there are some who do not deign to hear God's commands even with their bodily ears; and there are others who do this, but do not embrace them with their heart's desire; and there are others again who receive God's words readily, yea and are touched, even to tears: but who afterwards go back to their sins again; and therefore cannot be said to hear the word of God, because they neglect to practise it.

"Why do ye not understand My speech?" Since they were always doubting, saying, "What is it that he saith, 'Whither I go ye cannot come'?" therefore He telleth them, "Ye do not understand My speech," "because ye have not the word of God. And this cometh to you, because that your understanding is groveling, and because what is Mine is far too great for you." But what if they could not understand? Not to be able here means not to be willing; for "ye have trained yourselves to be mean, to imagine nothing great." Because they said that they persecuted Him as being themselves zealous for God, on this account He everywhere striveth to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

But how came it into their thoughts to betake themselves to God? He had shown them unworthy of Abraham; desiring therefore to escape this charge, they mounted higher. For when He reproached them with murder, they said this, making it, as it were, a kind of excuse for themselves that they were avenging God. Therefore He showeth that this very thing is the act of men opposing God. And the, "I came forth," showeth that He was from thence. He saith, "I came forth," alluding to His arrival among us. But since they would probably say to Him, "Thou speaketh certain things strange and new," He telleth them that He was come from God. "And therefore with good reason ye hear them not, because ye are of the devil. For on what account would ye kill Me? What charge have ye to bring against Me? If there be none, why do ye not believe Me?" Thus then having proved them to be of the devil by their lying and their murder, He showeth them also to be alien from Abraham and from God, both because they hated One who had done no wrong, and because they would not hear His word.

(tom. xx. 24.) But how is this said to the Jews who believed on Him? Consider: a man may believe in one sense, not believe in another; e. g. that our Lord was crucified by Pontius Pilate, but not that He was born of the Virgin Mary. In this same way, those whom He is speaking to, believed in Him as a worker of miracles, which they saw Him to be; but did not believe in His doctrines, which were too deep for them.

"He who is of God hears the words of God." Therefore, if you too were sons of God, you would not turn away from Me, the Son of God, who came down from heaven and exalts the words of God.

He then begins with a reasonable and true starting point, saying, he who is of God hears the words of God. For we read in Sirach (13:15): "Every creature loves its like." Therefore, whoever is of God, to that extent possesses a likeness to the things of God and clings to them. Thus, he who is of God gladly hears the words of God: "Every one who is of the truth hears my voice" (18:37). The word of God ought to be heard gladly by those, above all, who are of God, since it is the seed by which we are made the children of God: "He called them gods to whom the word of God came" (10:35).

He draws his conclusion from this saying, the reason why you do not hear them is that you are not of God. This is like saying: The reason for your unbelief is not my sin, but your own wickedness; as Sirach (6:20) says: "She seems very harsh to the uninstructed."

Augustine says about them that as to their nature, they are of God, indeed; but by reason of their vice and evil affection they are not of God. For this statement was made to those who were not just sinful, for this was common to all; it was made to those of whom it was foreknown that they would not believe with that faith by which they could have been set free from the chains of their sins.

It should be noted, as Gregory says, that there are three degrees of being badly disposed in one's affections. Some refuse to physically hear God's precepts. Of these we read: "Like the deaf adder that stops its ear" (Ps 58:4). Others hear them physically, but they do not embrace them with the desire of their heart, since they do not have the will to obey them: "They hear what you say, but they will not do it" (Ez 33:32). Finally, there are those who joyfully receive the words of God and even weep with tears of sorrow; but after the time of crying is past and they are oppressed with troubles or allured by pleasures, they return to their sins. An example of this is given in Matthew (c 13) and Luke (c 8), where we read of the word being choked by cares and anxieties. "But the house of Israel will not listen to you; for they are not willing to listen to me" (Ez 3:7). Consequently, a sign that a person is of God is that he is glad to hear the words of God, while those who refuse to hear, either in affection or physically, are not of God.

(Tr. xliv. 1. 2) And to imitate His patience first, if we would attain to His power. But though being reviled, He reviled not again, it was incumbent on Him to deny the charge. Two charges had been made against Him: Thou art a Samaritan, and hast a devil. In reply He does not say, I am not a Samaritan: for Samaritan means keeper; and He knew He was a keeper: He could not redeem us, without at the same time preserving us. Lastly, He is the Samaritan, who went up to the wounded, and had compassion on him.

(Tr. xliii. 3) Then after being so reviled, all that He says to vindicate His glory, is, But I honour My Father: as if to say, That you may not think Me arrogant, I tell you, I have One, Whom I honour.

(Tr. xliii. 3) As if to say, I do my duty: ye do not do yours.

"Jesus answered." Here the second point is touched upon, namely the patient response, because he does not respond to the whole insult but to a part. Whence he says: "I do not have a demon," by whose power I would perform works for my own glory; "but I honor my Father," who is in heaven, because he did all things for the glory of the Father, according to that word of the Apostle in First Corinthians 10: "Do all things for the glory of God." "And you have dishonored me," by inflicting insult, and consequently you have also dishonored the Father; above in chapter 5: "He who does not honor the Son does not honor the Father who sent him."

Likewise it is asked: since two things had been objected against him, why did the Lord respond only to one?

Gregory responds that "he denied the one and by his silence consented to the other. For Samaritan is interpreted as guardian, and he himself was the guardian, of whom the Psalm says: Unless the Lord guard the city," etc.

It is answered in another way that it was certain that he was born of the Jews; therefore it was not necessary for him to respond, because it was evidently false.

In a third way it is answered that the charge of being a Samaritan touched upon his own dishonor, but the charge about a demon touched upon divine dishonor and was blasphemy against the Holy Spirit, about which Matthew twelve speaks, and it detracted from the glory of the Father. Therefore the Lord taught us to endure our own reproaches, but not divine ones. And this is clear from his response: "I do not have a demon, but I honor my Father."

Gentle is the word, but nevertheless very pointed. For most emphatically does He say, I have not a devil, and putting Himself in contradistinction to them, He shows that He is free from their railing and that it is true of them. For unless themselves had a devil, they would (it is likely) have shuddered at calling Him possessed Who was attested to them by His Deeds as God. Most excellently therefore does He say, I have not, transferring the speech to them and allotting it rather to them by reason that so it was in truth. I therefore have not (He says) but YE the devil, and I honour My Father, saying that I am God and have beamed forth of God and affirming that I knew not sin. For it needed, it needed that He Who is of God be God and that He Who is of Him Who knoweth not sin should be beheld such as He of Whom He is. But if (as is necessary the opposite should be) refusing to offend you, I had not used such splendid language (for God would not be honoured if conceived of as having a Son not God) the Father (He says) would not have been honoured if He had been called the Father of one who falls into sin. Hence in witnessing most excellent things to Myself, I in no wise (He says) blaspheme as ye suppose, but rather honour My Father. I honour Him in another way too (for I say with justice of you that ye are not of God, since neither is it right that they who have come to this pitch of wickedness and are drenched in all villainy should say that they are of God. For He honours and deems worthy of kin to Him not the liar and railer and blasphemer and haughty and insolent, nor yet one whose wont it is to seek to kill unjustly, but the gentle and meek and pious and godly and good. Hence in this way too do I honour the Father, putting forth from kinness with Him those who are condemned for utter wickedness; and YE again dishonour Me doing this, and attack the praise that belongs to the Father that ye may be caught, blaspheming not only against the Son, but now against Him too. For if I by witnessing of Myself things most excellent, honour My Father, he will surely (He says) dishonour Him, who clothes Him That is of Him with the deepest reproaches. On all sides therefore is Christ consistent with His own words, and clearly shows that He is God by Nature, and whereby He says that the Father is honoured when the kinness to Him of the multitude of the unholy is thrust off, by this doth He say that the Jews are in all respects alien to God: for what more unholy than they who say those things?

But having received such an insult, let us hear what the Lord responds: "I do not have a demon, but I honor my Father, and you have dishonored me." For since "Samaritan" is interpreted as "guardian," and he himself is truly the guardian of whom the Psalmist says: "Unless the Lord guards the city, in vain do those who guard it keep watch"; and to whom it is said through Isaiah: "Guardian, what of the night? Guardian, what of the night?" — the Lord did not wish to answer: "I am not a Samaritan"; but rather, "I do not have a demon." For indeed two things were charged against him: one he denied, the other he conceded by remaining silent. For he had come as the guardian of the human race; and if he had said that he was not a Samaritan, he would have denied that he was a guardian. But he kept silent about what he acknowledged, and patiently repelled what he heard falsely spoken, saying: "I do not have a demon." In these words, what else is confounded but our pride? For if it is provoked even slightly, it returns more savage injuries than it received: it does the evils it can, and threatens even those it cannot do. Behold, the Lord receiving an injury does not grow angry, does not answer with insulting words. If he had wished to respond to those saying these things: "You have a demon," he would certainly have spoken the truth, because unless they had been filled with a demon, they could not have spoken such perverse things about God. But having received the injury, Truth did not wish to say even what was true, lest he should seem not to have spoken truth, but to have returned insult when provoked. From this matter, what is suggested to us except that at the time when we receive insults from neighbors out of falsehood, we should also keep silent about their true evils, lest we turn the ministry of just correction into weapons of fury? But because whoever uses zeal for God is dishonored by wicked men, the Lord provided us an example of patience in himself, when he says: "But I honor my Father, and you have dishonored me."

(Hom. xviii. in Evang.) See; when God suffers a wrong, He does not reply reproachfully: Jesus answered, I have not a devil. An intimation this to us, that when reproached by our neighbours falsely, we should not retort upon them by bringing forward their evil deeds, however true such charges might be; lest the vehicle of a just rebuke turn into a weapon of rage.

(Hom. xliii. 3) As all who have zeal toward God are liable to meet with dishonour from wicked men, our Lord has Himself set us an example of patience under this trial; And ye do dishonour Me.

Let us imitate him, since he also was an imitator of Christ. If he, with enemies, who went even to the length of murder and slaughter, said nothing offensive to them, what pardon shall we deserve, who in reviling and abuse become infuriated, calling our enemies villains, detestable wretches? Just as Christ also said: I have not a devil, but I honor My Father: but ye do dishonor Me.

The statement "And you dishonor me" follows these words and is addressed to those who have dishonored him and said to him, "Are we not correct in saying that you are a Samaritan and have a demon?" They thought that their incorrect statement was correct. For they denounced the Savior because they thought incorrectly that he was a Samaritan and had a demon. But we must think that the statement "And you dishonor me" was made not only to those at that time but also to those who always dishonor him by what they do contrary to the upright word of God. It was made by those who dishonor Christ, who is justice, by the unjust things they do.… "You dishonor me" would also be said to anyone who despises wisdom, since Christ also is wisdom.

Thus they insult Him, yet He accepts their insults without malice. However, when they call themselves sons of God, He strongly rebukes them, standing up for the truth; but when He Himself is insulted, He does not defend Himself. By this He teaches us also to stand up for the glory of God and to bear meekly the insults that concern ourselves, just as He Himself meekly says: "I do not have a demon; but I honor My Father." How does He honor the Father? By defending Him and not allowing murderers and liars to call themselves sons of the Savior and the Truth. "You," He says, "dishonor Me because I honor My Father, whom you revile, since you falsely claim that He is your father. But even if I do not avenge Myself and endure the insults, do not think that this insult will remain unavenged. There is a Father who will punish for such an insult inflicted upon Me because I defend Him and do not allow you to call yourselves His sons."

He honoured the Father, by revenging Him, and not suffering murderers or liars to call themselves the true sons of God.

Then when he says, Jesus answered: I have not a demon, our Lord rejects the response of the Jews. Now they had taxed Christ with two things, that he was a Samaritan and that he had a demon. Concerning the first, our Lord makes no apology, and this for two reasons. First, according to Origen, because the Jews always wanted to keep themselves apart from the Gentiles. But the time had now come when the distinction between Jews and Gentiles was to be removed, and everyone was to be called to the way of salvation. Accordingly, our Lord, in order to show that he had come for the salvation of all, made himself all things to all men, more so than Paul, so that he might win all (cf. 1 Cor 9:22); and so he did not deny that he was a Samaritan. The other reason was that "Samaritan" means "keeper," and because he especially is our keeper, as we read, "He who keeps Israel will neither slumber nor sleep" (Ps 121:4), so he did not deny that he was a Samaritan.

But he did deny that he had a demon, saying, I have not a demon. First, he rejects the insult; secondly, he reproves the insulters for their obstinacy (v 49b). As to the first he does two things: first, he rejects the insult; secondly, he shows that the opposite is true, I honor my Father.

It should be noted with respect to the first that when correcting the Jews our Lord often spoke harshly to them: "Woe to you, Scribes and Pharisees" (Mt 23:14), and many other instances are recorded in Matthew. But there is no record that our Lord spoke harsh or injurious words in answer to their harsh words or deeds against himself. Rather, as Gregory said, God accepted their insults, and did not answer with insulting words, but simply said, I have not a demon. And what does this suggest to us if not that when we are falsely attacked by our neighbor with railing words, we should keep silence, even about his abusive words, so as not to pervert our ministry of correcting in a just manner into a weapon of our anger. However, while we should not value our own goods, we should vindicate the things that are of God. As Origen says, Christ alone is capable of claiming, I have not a demon, for he has nothing, either slight or serious, of the devil in him; thus he says: "The ruler of this world is coming. He has no power over me" (14:30). "What accord has Christ with Belial?" (2 Cor 6:15).

He supports his stand by saying the opposite: but I honor my Father. Now the devil hinders honor being given to God; therefore, any person who seeks God's honor is a stranger to the devil. Thus, Christ, who honors his Father, that is, God, has not a demon. Furthermore, it is a proper and singular mark of Christ that he honor his Father, as we read: "A son honors his father" (Mal 1:6). And Christ is most singularly the Son of God.

Next he reproves the impudence of those insulting him. First, he reproves them; secondly, he rejects the supposed reason for their reproof; and thirdly, he foretells their deserved condemnation.

He says first, I honor my Father, and you dishonor me. This is like saying: I do what I ought, but you do not do what you ought. Indeed, by dishonoring me you dishonor my Father: "He who does not honor the Son does not honor the Father who sent him" (5:23).

"And I," said He, "seek not mine own glory: there is one that seeketh and judgeth." Whom does He wish to be understood but the Father? How, then, does He say in another place, "The Father judgeth no man, but hath committed all judgment unto the Son," while here He says, "I seek not mine own glory: there is one that seeketh and judgeth"? If, then, the Father judgeth, how is it that He judgeth no man, but hath committed all judgment unto the Son? ...Similarly now said the Lord Christ, "I seek not mine own glory: there is one that seeketh and judgeth." How is there "one that seeketh and judgeth"? There is the Father, who discerns and distinguishes between my glory and yours. For ye glory in the spirit of this present world. Not so do I who say to the Father, "Father, glorify Thou me with that glory which I had with Thee before the world was." What is "that glory"? One altogether different from human inflation. Thus doth the Father judge. And so to "judge" is to "discern." And what does He discern? The glory of His Son from the glory of mere men; for to that end is it said, "God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." For not because He became man is He now to be compared with us. We, as men, are sinful, He is sinless; we, as men, inherit from Adam both death and delinquency, He received from the Virgin mortal flesh, but no iniquity.

(Tr. xliii. 4) Meaning of course the Father. But how is it then that He says in another place, The Father judgeth no man, but hath committed all judgment unto the Son. (c. 5:22) Judgment is sometimes put for condemnation, whereas here it only stands for trial: as if to say, There is one, even My Father, who distinguishes My glory from yours; ye glory after this world, I not after this world. The Father distinguishes the glory of the Son, from that of all men: for that He has been made man, does not bring us to a comparison with Him. We men have sin: He was without sin, even when He was in the form of a servant; for, as the Word which was in the beginning, who can speak worthily of Him?

"I do not seek my own glory." Here the third point is touched upon, namely the reason for the patient response. For he was not responding in order to glorify himself; but he endured their insult, not because it was true, but because he did not care about glory; on account of which he says: "I do not seek my own glory," and therefore I do not respond to your insult; Jerome: "He who does not seek glory does not feel insult." Therefore I do not care about the insult inflicted, but nevertheless do not think yourselves free from fault and from fitting retribution; whence he says: "There is one who seeks and judges," namely the Father, who seeks the glory of the Son; below in chapter 12: "And I have glorified and will glorify again"; "and judges": as if to say: I reserve it to his judgment. Gregory: "The Son reserves the insults inflicted upon him to the judgment of the Father, so that he may surely teach us how patient we ought to be, since he who judges does not yet wish to avenge himself."

Likewise it is asked about what he says: "There is one who seeks and judges."

On the contrary: Above in chapter five: "The Father judges no one, but has given all judgment to the Son."

I respond: There is a judgment of condemnation and of discernment: the first is treated above, the second is found here.

Herein is that seen to be clearly true which is said through Peter of the Saviour, Who when He was reviled reviled not again, suffering He threatened not but delivered Himself to Him That judgeth righteously. For see how He hearing things of all the worst and cruellest from those who are impiously raging against Him (and this full oft) He abides in His own gentleness, and in no wise departs from what beseems Him, for our ensample doing this too, that we zealous to follow His Footsteps might not be caught in rendering railing for railing, nor ought else of evil for evil, but might rather overcome evil with good.

I therefore seek not My glory (He says) and this not as though He were proffering to those who so willed the insulting of Him as a thing free from peril, nor yet as inciting any to go readily unto this impiety is He seen to say this, but He signifies rather thus: I am come (He says) not to make glory from you My business, nor desiring at all honour or fame: for being in the form of God the Father I have abased Myself and have for your sakes become Man as you. And He Who disdained not to take servant's form, when He might have remained in equality with God the Father and had the full enjoyment of things above mind and speech, how will He be deemed to be seeking glory from any and not rather to be enduring voluntary disgrace for others' good?

Our Lord here is either saying this, or in another way too we will suppose that He seeketh not His own glory. For it being in His Power to punish immediately those who insult Him and to demand satisfaction for their blasphemy as behaving ungodly against the Very Lord of all:----He bears calmly what is grievous and endures to that extent as not so much as to desire to grieve by a mere word the haughty ones, yet in order that blasphemy against God may not seem a beaten track to any, needs does He, forbidding them to advance thereto, straightway oppose as a barrier, the Father's wrath. For though the Son be longsuffering and do not forthwith take vengeance for His own glory, the Father (He says) will not be forbearing, for He will be an Avenger and will rise up against the insulters, not as though taking the part of another nor as though He were pleased to grieve in behalf of one of the saints insulted and deemed it became Him thus to do, but as though the sin reached up unto Him (for there is nought at all intervening between the Father and the Son, as far I mean as identity of Essence, even though either be conceived of as existing separately). For therefore does our Lord Jesus Christ too elsewhere say, He that honoureth not the Son neither doth he honour the Father. For the Son hath in Himself Naturally the Father Co-glorified and Co-existing, the Father again hath in Himself the Son partaker of His Essence, so too of His glory in every thing. The wretched Jews therefore will be punished for their blasphemy against the Lord and Son, impious against the whole Consubstantial and Holy Trinity and grieving in the Son the Nature that is King of all.

Every one therefore who at all practiseth piety must therefore shun in ought offending the good God. For not because He doth not immediately bring His Anger on those who offend against Him, must we therefore be supine. For He is Good, not bringing on His Anger every day, yet if we turn not, He will whet His sword, as it is written, and will bend against us His Bow, wherein are the instruments of death, that is to say, every form of shame and intolerable trouble.

But what we should do in such matters, he still admonishes us by example, when he adds: "But I do not seek my own glory; there is one who seeks and judges." We know certainly that it is written that the Father has given all judgment to the Son, and yet behold the same Son, receiving injuries, does not seek his own glory. He reserves the insults inflicted for the Father's judgment, so that he might surely intimate to us how patient we ought to be, since he who judges does not yet wish to avenge himself.

(ut sup.) How we are to take injuries, He shows us by His own example, when He adds, I seek not Mine own glory, there is one that seeketh and judgeth.

"I seek not Mine own glory." "These things," He saith, "I have spoken to show that it becometh not you, being murderers, to call God your Father; so that I have spoken them through honor for Him, and for His sake do I hear these reproaches, and for His sake do ye dishonor Me. Yet I care not for this insolence; to Him, for whose sake I now hear these things, ye owe an account of your words. For 'I seek not Mine own glory.' Wherefore I omit to punish you, and betake Myself to exhortation, and counsel you so to act, that ye shall not only escape punishment, but also attain eternal life."

God, who gave his own Son for us, seeks the glory of Christ in each of those who have received him. He will find it in those who attend to themselves and work out the opportunities for virtue that have been implanted in them, but he will not find it in those who are not such. When he does not find it, he will judge those in whom he does not find the glory of his own Son and will say to them, "Because of you my name is continually blasphemed among the nations."

There is One who seeks My glory, and not only seeks it, but is also able to judge and punish those who offend Me without cause. Often someone seeks redress for an offense, but cannot himself judge. But the Father both seeks the glory of the Son and is able to judge. Therefore He also said: "There is One who seeks and judges." What love for mankind! He is offended, yet leaving the seeking of His own glory and vengeance to the Father, He turns to exhortation and teaching, and in this way does good to those who insult Him. So too must we repay our enemies.

But they could say: You are too severe, you are too concerned for your own glory, and so you reprove us. He rejects this, and speaking as man, says, I do not seek my own glory. For it is God alone who can seek his own glory without fault; others must seek it in God: "Let him who glories, glory in the Lord" (2 Cor 10:17); "If I glorify myself, my glory is nothing."

But does not Christ as man have glory? He does indeed, and it is great in every respect, because, although he does not seek it, nevertheless, there is One who seeks it, that is, the Father; for we read: "Thou dost crown him with glory and honor" (Ps 8:5), referring to Christ in his human nature.

Not only will he seek my glory in those who accomplish works of great virtue, but he will punish and condemn those who speak against my glory; thus he adds: and he will be the judge. This, however, seems to conflict with the statement above (5:22): "The Father judges no one, but has given all judgment to the Son." I answer that the Father does not judge anyone apart from the Son, because even that judgment which he will make concerning the fact that you insult me, he will make through the Son. Or, one might say that judgment is sometimes taken for condemnation, and this judgment the Father has given to the Son, who alone will appear in visible form in judgment, as has been said. Sometimes, however, it is understood as meaning to distinguish one from another; and this is the way it is used here. Thus we read: "Judge me, O God, and distinguish my cause" (Ps 42:1). It is like saying: It is the Father who will distinguish my glory from yours, for he discerns that you glory in the world; and he sees the glory of his Son, whom he has anointed above his fellows and who is without sin. But you are men with sin.

But what sayest Thou, O Lord, of Thyself? "Verily, verily, I say unto you, If a man keep my saying, he shall never see death." Ye say, "Thou hast a devil." I call you to life: keep my word and ye shall not die. They heard, "He shall never see death who keepeth my word," and were angry, because already dead in that death from which they might have escaped.

(Tr. xliii. 10, 11) See is put for experience. But since, about to die Himself, He spoke with those about to die, what means this, If a man keep My saying, he shall never see death? What, but that He saw another death from which He came to free us, death eternal, the death of the damned, which is shared with the devil and his angels! That is the true death: the other is a passage only.

"Amen, amen I say to you." The Lord has shown that through his teaching there is liberation from the blindness of error and the servitude of sin; here now he shows that through it there is liberation from the damnation of death. First, against those reviling, he shows the efficacy of his word; second, against those arguing, he shows his excellence; third, to those marveling, his eternity; fourth, to those persecuting, his patient humility.

There is set forth, then, first the commendation of the doctrine of Christ in this, that those who keep it are snatched from death, and this without any doubt: therefore he says: "Amen, amen, I say to you," that is, I Jesus assert this in truth: "If anyone keeps my word, he shall never taste death." This observance is through the keeping of the commandments; Ecclesiastes 8: "He who keeps the commandment shall experience no evil"; and Wisdom 6: "The keeping of the laws is the consummation of incorruption. And incorruption makes one to be near to God." And such a one does not taste death through experience, namely eternal death, although he may see it, according to that saying of Isaiah last chapter: "They shall go out and see the corpses of men who have transgressed against me"; Matthew 16: "There are some standing here who shall not taste death until they see the Son of Man coming in his kingdom."

But it is asked here: since the Jews were scandalized and did not understand the Lord, because they understood only in a carnal manner, why is it that the Lord did not cease from preaching?

I respond: It must be said that the Lord spoke in such a way that they could have understood spiritually, but by the just judgment of God they were blinded; nor did he cease from preaching, because, as Gregory says, "when the perversity of the wicked increases, preaching ought not to be diminished, but increased."

He shows that it is superfluous to array long defences against those who are wont to delight in blaming; for He bends Himself to what was necessary, I mean the calling through faith unto eternal life, and all but bidding farewell to those who had through their unlearning grieved Him, He kneads up His own discourse with a sort of art. For having before said of God, He that is of God heareth God's words, He immediately says, If a man keep My word, showing that He is by Nature God and hence teaching that no further reach of impiety yet remains to the Jews when they have said that He hath a devil Who giveth eternal Life to those who will keep His word. For will He not be known by this too to be God by Nature? for to what other will pertain the being able to quicken for ever them who hear His words, save to Him Who is God by Nature?

The Divine word is kept, when a man does not transgress the Divine Commandment but is instant and does without delay that which is bidden and is in no wise accused of sloth in the Divine laws. But note again how great exactitude the words have, for He does not endure to say, If a man hear My Word, but, If a man keep My Word. For there receive into their ear the word of God, not men alone holden in sin, but also the unhallowed band itself of the devils: and verily Satan the chieftain of them all, when he daring to tempt in the wilderness our Lord Jesus Christ, kicking against the pricks by reason of his much ferocity of character, did set before Him the Divine word also, saying. It has been written That He shall command His Angels respecting Thee to guard Thee in all Thy ways. Therefore not in mere hearing is the word of salvation, nor in only learning is life, but in keeping what was heard, and as a certain rule and guide of life was He setting before [them] the Divine word. He says that the sure keeper of His words shall not see death for ever, not surely as taking away death in the flesh, but as God not accounting that death is death, for to Him nought is dead, in that His it is both to bring to the birth that which is not and easily to quicken that which when so wrought has decayed. Or He says that the saints shall not see death in the age to come, which age will strictly and more truly be conceived of as not having an end like this of ours; and He says that they who have kept His Divine Word, shall not see death during that age, not as though any should die after the Resurrection, for the death of all has been undone in the death of Christ and the might of decay brought to an end, but by death He means (as is like) being punished for ever. And you may learn this, viewing what Himself has said above: for Verily (He says) I say to you, he that believeth on the Son hath everlasting life, he that disobeyeth the Son shall not see life: albeit all shall rise again and shall hasten anew unto life, both faithful and faithless. For by no means is the Resurrection partial, but equally to all, so far at least that all must live again.

How then will he that believeth not the Son not see life, albeit all look to rise again? it is then manifest to every body that it is Christ's wont to call life, a long living in gladness and glory which refuseth to draw to a close, and this is treasured up in hope for the saints. As therefore He says that he which disobeyeth the Son shall have |668 no sight of life albeit all look to live again, meaning here not the life of the body, but calling by this name the hope prepared for the saints: in the same way He says that the brave and intrepid keeper of His Divine words shall not see death for ever, not surely signifying hereby the death of the body, but the punishment prepared for the sinners. For as in the former joy is indicated through the word life, so here too punishment through saying death.

But when the perversity of the wicked increases, preaching must not only not be broken off, but even increased. The Lord admonishes us of this by his own example, who after being said to have a demon bestowed the benefits of his preaching more generously, saying: "Amen, amen, I say to you, if anyone keeps my word, he shall not see death forever." But just as it is necessary for the good to become even better through insults, so the reprobate always become worse from benefit. For having received the preaching, they say again: "Now we know that you have a demon." For since they had clung to eternal death, and did not see the same death to which they clung, while they looked only at death of the flesh, they were blind to the word of Truth.

(Hom. xviii. in Evang.) As the perversity of the wicked increases, preaching so far from giving way, ought even to become more active. Thus our Lord, after He had been accused of having a devil, imparts the treasures of preaching in a still larger degree: Verily, verily, I say unto you, If a man keep My saying, he shall never see death.

"Verily, verily, I say unto you, If a man keep My saying, he shall never see death." Here He speaketh not of faith only, but of a pure life. Above He said, "shall have everlasting life," but here, "shall not see death." At the same time He hinteth to them that they could do nothing against Him, for if the man that should keep His saying should not die, much less should He Himself.

For what is that death that has come into the world through sin if it is not the last enemy of Christ that will be destroyed? And what is that death that passed to all people because all have sinned if it is not this very death that also reigned from Adam to Moses? Now Moses, that is, the law, continued until the sojourn of our Lord Jesus and ruled by one man's transgression through that one man, until those who have received the abundance of grace and righteousness should reign in life through the one Christ Jesus. Whoever, then, has kept the word of the Only Begotten and Firstborn of creation will never see this death, since it is the nature of the Word to prevent death from being seen. And this is how we must understand the words "If anyone keeps my word, he will never see death." It is as if he who speaks these words had given those who hear them light as a gift and said, If anyone keeps this light of mine, he will never see darkness.

"If anyone keeps My word," that is, joins to faith a pure life as well (for only he truly keeps the Lord's teaching who also has a pure life), such a person shall not see the death by which sinners die, being delivered in the age to come to endless torment and falling away from the true life. At the same time, He lets them know that if the one who keeps My word does not die, then all the more so do I not die. Why then do you want to kill Me, over Whom death has so little power that I even grant true life to others? For although believers die bodily, they are alive in God.

Above, our Lord had promised two things to his followers: liberation from darkness and the attainment of life, saying, "He who follows me does not walk in darkness, but will have the light of life" (8:12). The first of these has been treated above; so we are now concerned with the second, the obtaining of life through Christ. First, he states the truth; secondly he counters its denial by the Jews (v 52).

It should be noted that although Christ had been loaded down with insults and criticisms, he did not stop his teaching; indeed, after being accused of having a demon, he offers the benefits of his teachings more generously, saying: Truly, truly, I say to you, if any one keeps my word, he will never see death. He is here giving us an example that when the malice of wicked men increases, and those that are converted are abused with insults, preaching, so far from being curtailed, should be increased: "And you, son of man, be not afraid of them, nor be afraid of their words" (Ez 2:6); "the gospel for which I am suffering and wearing fetters like a criminal. But the word of God is not fettered" (2 Tim 2:9).

In this statement our Lord does two things: he requires something, and he promises something. What he requires is that his words be kept, if any one keeps my word - for the word of Christ is the truth. Therefore, we should keep it, first of all, by faith and continual meditation: "Do not forsake her, and she will keep you" (Prv 4:6); secondly, by fulfilling it in action: "He who has my commandments and keeps them, he it is who loves me" (14:21).

What he promises is freedom from death; thus he says, he will never see death, that is, experience it: "They who act by me (i.e., by divine wisdom) shall not sin; they who explain me shall have life everlasting" (Sir 24:30). Such a reward suits such merit, for life everlasting consists especially in the divine vision: "This is eternal life, that they know thee the only true God, and Jesus Christ whom thou has sent" (17:3). Now the seedbed and source of this vision comes into us by the word of Christ; "The seed is the word of God" (Lk 8:11). Therefore, just as a person who keeps the seed of some plant or tree from being destroyed succeeds in obtaining its fruit, so the person who keeps the word of God attains to life everlasting: "Keep my statutes and my ordinances by doing which a man shall live" (Lev 18:5).