Other Writings, Part 22

John 14:15-17

1. We need everywhere works and actions, not a mere show of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks? Because there are many at this time who say that they fear and love God, but in their works show the contrary; but God requires that love which is shown by works. Wherefore He said to the disciples, If you love Me, keep My commandments. For after He had told them, Whatsoever you shall ask, I will do it, that they might not deem the mere asking to be availing, He added, If you love Me, then, He says, I will do it. And since it was likely that they would be troubled when they heard that, I go to the Father, He tells them to be troubled now is not to love, to love is to obey My words. I have given you a commandment that you love one another, that you do so to each other as I have done to you; this is love, to obey these My words, and to yield to Him who is the object of your love.

And I will ask the Father, and He shall give you another Comforter. Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what says He? I will ask the Father, and He shall give you another Comforter, that is, Another like Me. Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it has stricken down contradictory heresies with the same blow. For by saying another, He shows the difference of Person, and by Paraclete, the connection of Substance. But why said He, I will ask the Father? Because had He said, I will send Him, they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sends Him, saying, Receive the Holy Ghost [John 20:22]; but in this place He tells them that He asks the Father, so as to render His discourse credible to them. Since John says of Him, Of His fullness have all we received [John 1:16]; but what He had, how receives He from another? And again, He shall baptize you with the Holy Ghost and with fire. [Luke 3:16] But what had He more than the Apostles, if He was about to ask It of His Father in order to give It to others, when they often even without prayer appear to have done thus? And how, if It is sent according to request from the Father, does It descend of Itself? And how is that which is everywhere present sent by Another, that which divides to every man severally as He will [1 Corinthians 12:11], and which says with authority, Separate Me Paul and Barnabas? [Acts 13:2] Those ministers were ministering unto God, yet still It called them authoritatively to Its own work; not that It called them to any different work, but in order to show Its power. What then, says some one, is, 'I will ask the Father?'? (He says it) to show the time of Its coming. For when He had cleansed them by the sacrifice, then the Holy Ghost lighted upon them. And why, while He was with them, came it not? Because the sacrifice was not yet offered. But when afterwards sin had been loosed, and they were being sent forth to dangers, and were stripping themselves for the contest, then need was that the Anointer should come. But why did not the Spirit come immediately after the Resurrection? In order that being greatly desirous of It, they might receive It with great joy. For as long as Christ was with them, they were not in tribulation; but when He departed, being made defenseless and thrown into much fear, they would receive It with much readiness.

He remains with you. This shows that even after death It departs not. But lest when they heard of the Paraclete, they should imagine a second Incarnation, and expect to see It with their eyes, He sets them right by saying, Whom the world cannot receive, because it sees Him not. He will not be with you as I have been, but will dwell in your very souls; for this is the, shall be in you. He calls it the Spirit of truth; thus explaining the types in the Old Testament. That He may be with you. What is, may be with you? That which He says Himself, that I am with you. [Matthew 28:20] Besides, He also implies something else, that the case of the Spirit shall not be the same as Mine, He shall never leave you. Whom the world cannot receive, because it sees Him not. Why, what is there belonging to the other Persons that is visible? Nothing; but He speaks here of knowledge; at least He adds, neither knows Him. For He is wont, in the case of exact knowledge, to call it sight; because sight is clearer than the other senses, by this He always represents exact knowledge.  By world, He here speaks of the wicked, thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, He is Another like Me; He said, He will not leave you; He said, Unto you alone He comes, as also did I; He said, that He remains in you; but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He says,

John 14:18

2. Fear not, He says, I said not that I would send you another Comforter, as though I were Myself withdrawing from you for ever; I said not that He remains with you, as though I should see you no more. For I also Myself will come to you, I will not leave you orphans. Because when commencing He said, Little children, therefore He says also here, I will not leave you orphans. At first then He told them, You shall come whither I go; and, In My Father's house there are many mansions; but here, since that time was long, He gives them the Spirit; and when, not knowing what it could be of which He spoke, they were not sufficiently comforted, I will not leave you orphans, He says; for this they chiefly required. But since the, I will come to you, was the saying of one declaring a presence, observe how in order that they might not again seek for the same kind of presence as before, He did not clearly tell them this thing, but hinted at it; for having said,

John 14:19

As though He had said, I come indeed to you, but not in the same way as before, ever being with you day by day. And lest they should say, How then did You say to the Jews, Henceforth you shall not see Me? He solves the contradiction by saying, to you alone; for such also is the nature of the Spirit.

Because I live, you shall live also.

For the Cross does not finally separate us, but only hides for a little moment; and by life He seems to me to mean not the present only, but the future also.

John 14:20

With regard to the Father, these words refer to Essence; with regard to the disciples, to agreement of mind and help from God. And how, tell me, is this reasonable? says some one. And how, pray, is the contrary reasonable? For great and altogether boundless is the interval between Christ and the disciples. And if the same words are employed, marvel not; for the Scripture is often wont to use in different senses the same words, when applied to God and to men. Thus we are called gods, and sons of God, yet the word has not the same force when applied to us and to God. And the Son is called Image, and Glory; so are we, but great is the interval between us. Again, You are Christ's, and Christ is God's [1 Corinthians 3:23], but not in like manner as Christ is God's are we Christ's. But what is it that He says? When I am arisen, He says, you shall know that I am not separated from the Father, but have the same power with Him, and that I am with you continually, when facts proclaim the aid which comes to you from Me, when your enemies are kept down, and you speak boldly, when dangers are removed from your path, when the preaching of the Gospel flourishes day by day, when all yield and give ground to the word of true religion. As the Father has sent Me, so send I you. [John 20:21] Do you see that here also the word has not the same force? For if we take it as though it had, the Apostles will differ in nothing from Christ. But why says He, Then you shall know? Because then they saw Him risen and conversing with them, then they learned the exact faith; for great was the power of the Spirit, which taught them all things.

John 14:21

It is not enough merely to have them, we need also an exact keeping of them. But why does He frequently say the same thing to them? As, If you love Me, you will keep My commandments [John 14:15]; and, He that has My commandments and keeps them; and, If any one hears My word and keeps it, he it is that loves Me — he that hears not My words, loves Me not. [John 14:24] I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, He that hates his life in this world shall save it unto life eternal [John 12:25]; and, Unless a man take his cross and follow Me, he is not worthy of Me [Matthew 10:38]; and is about to say other things besides, rebuking them, He says, Think ye that you suffer sorrow from love? The not sorrowing would be a sign of love. And because He wished all along to establish this, as He went on He summed up His discourse in this same point; If you loved Me, He says, ye would have rejoiced, because — I go to My Father [John 14:28], but now you are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorts you not to be afraid of those that kill the body. Those that are such both the Father loves and I. And I will manifest Myself unto him. Then says Judas,

John 14:22

Do you see that their soul was close pressed with fear? For he was confounded and troubled, and thought that as we see dead men in a dream, so He also would be seen. In order therefore that they might not imagine this, hear what He says.

John 14:23

All but saying, As the Father reveals Himself, so also do I. And not in this way only He removed the suspicion, but also by saying, We will make Our abode with him, a thing which does not belong to dreams. But observe, I pray you, the disciple confounded, and not daring to say plainly what he desired to say. For he said not, Woe to us, that Thou diest, and will come to us as the dead come; he spoke not thus; but, How is it that You will show Yourself to us, and not unto the world? Jesus then says, that I accept you, because ye keep My commandments. In order that they might not, when they should see Him afterwards, deem Him to be an apparition, therefore He says these things beforehand. And that they might not deem that He would appear to them so as I have said, He tells them also the reason, Because ye keep My commandments; He says that the Spirit also will appear in like manner. Now if after having companied with Him so long time, they cannot yet endure that Essence, or rather cannot even imagine It, what would have been their case had He appeared thus to them at the first? On this account also He ate with them, that the action might not seem to be an illusion. For if they thought this when they saw Him walking on the waters, although His wonted form was seen by them, and He was not far distant, what would they have imagined had they suddenly seen Him arisen whom they had seen taken and swathed? Wherefore He continually tells them that He will appear, and why He will appear, and how, that they may not suppose Him to be an apparition.

John 14:24

So that he that hears not these sayings not only does not love Me, but neither does he love the Father. For if this is the sure proof of love, the hearing the commandments, and these are of the Father, he that hears them loves not the Son only, but the Father also. And how is the word 'yours' and 'not yours'? This means, I speak not without the Father, nor say anything of Myself contrary to what seems good to Him.

John 14:25

Since these sayings were not clear, and since some they did not understand, and doubted about the greater number, in order that they might not be again confused, and say, What commands? He released them from all their perplexity, saying,

John 14:26

Perhaps these things are not clear to you now, but 'He' is a clear teacher of them. And the, remains with you [John 14:17], is the expression of One implying that Himself will depart. Then that they may not be grieved, He says, that as long as He should remain with them and the Spirit should not come, they would be unable to comprehend anything great or sublime. And this He said to prepare them to bear nobly His departure, as that which was to be the cause of great blessings to them. He continually calls Him Comforter, because of the afflictions which then possessed them. And since even after hearing these things they were troubled, when they thought of the sorrows, the wars, His departure, see how He calms them again by saying,

John 14:27

All but saying, What are you harmed by the trouble of the world, provided ye be at peace with Me? For this peace is not of the same kind as that. The one is external, is often mischievous and unprofitable, and is no advantage to those who possess it; but I give you peace of such a kind that you be at peace with one another, which thing renders you stronger. And because He said again, I leave, which was the expression of One departing, and enough to confound them, therefore He again says,

Let not your heart be troubled, neither let it be afraid.

Do you see that they were affected partly by loving affection, partly by fear?

John 14:28

4. And what joy would this bring to them? What consolation? What then mean the words? They did not yet know concerning the Resurrection, nor had they right opinion concerning Him; (for how could they, who did not even know that He would rise again?) but they thought that the Father was mighty. He says then, that If you are fearful for Me, as not able to defend Myself, and if you are not confident that I shall see you again after the Crucifixion, yet when you heard that I go to the Father, you ought then to have rejoiced because I go away to One that is greater, and able to undo all dangers. You have heard how I said to you. Why has He put this? Because, He says, I am so firmly confident about the things which come to pass, that I even foretell them, so far am I from fearing.  This also is the meaning of what follows.

John 14:29

As though He had said, You would not have known, had I not told you. And I should not have told you, had I not been confident. Do you see that the speech is one of condescension? For when He says, Think ye that I cannot pray to the Father, and He shall presently give Me more than twelve legions of Angels [Matthew 26:53], He speaks to the secret thoughts of the hearers; since no one, even in the height of madness, would say that He was not able to help Himself, but needed Angels; but because they thought of Him as a man, therefore He spoke of twelve legions of Angels. Yet in truth He did but ask those who came to take Him a question, and cast them backwards. [John 18:6] (If any one say that the Father is greater, inasmuch as He is the cause of the Son, we will not contradict this. But this does not by any means make the Son to be of a different Essence.) But what He says, is of this kind: As long as I am here, it is natural that you should deem that I am in danger; but when I have gone 'there,' be confident that I am in safety; for Him none will be able to overcome. All these words were addressed to the weakness of the disciples, for, I Myself am confident, and care not for death. On this account, He said, I have told you these things before they come to pass; but since, He says, you are not yet able to receive the saying concerning them, I bring you comfort even from the Father, whom you entitle great. Having thus consoled them, He again tells them sorrowful things,

John 14:30

By ruler of this world, He means the devil, calling wicked men also by the same name. For he rules not heaven and earth, since he would have been subverted, and cast down all things, but he rules over those who give themselves up to him. Wherefore He calls him, the ruler of the darkness of this world, in this place again calling evil deeds, darkness. What then, does the devil slay You? By no means; he has nothing in Me. How then do they kill You? Because I will it, and,

John 14:31

For being not subject, He says, to death, nor a debtor to it, I endure it through My love to the Father. This He says, that He may again rouse their souls, and that they may learn that not unwillingly but willingly He goes to this thing, and that He does it despising the devil. It was not enough for Him to have said, Yet a little while I am with you [John 7:33], but He continually handles this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things. Wherefore at one time He says, I go, and I come again; and, That where I there ye may be also; and, You cannot follow Me now, but afterwards you shall follow Me; and, I go to the Father; and, The Father is greater than I; and, Before it come to pass, I have told you; and, I do not suffer these things from constraint, but from love for the Father. So that they might consider, that the action could not be destructive nor hurtful, if at least He who greatly loved Him, and was greatly loved by Him, so willed. On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, remains with you [John 16:7], and, My departure is expedient for you, were expressions of One giving comfort. For this reason He spoke by anticipation ten thousand sayings concerning the Spirit, the, Is in you, and, The world cannot receive, and, He shall bring all things to your remembrance, and, Spirit of truth, and, Holy Spirit, and, Comforter, and that It is expedient for you, in order that they might not despond, as though there would be none to stand before and help them. It is expedient, He says, showing that It would make them spiritual.

5. This at least, we see, was what took place. For they who now trembled and feared, after they had received the Spirit sprang into the midst of dangers, and stripped themselves for the contest against steel, and fire, and wild beasts, and seas, and every kind of punishment; and they, the unlettered and ignorant, discoursed so boldly as to astonish their hearers. For the Spirit made them men of iron instead of men of clay, gave them wings, and allowed them to be cast down by nothing human. For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and does not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. [Acts 4:32, and 2:46] On this account no one said that any of the things that he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit most requires, for the fruit of the Spirit is joy, peace — faith, meek ness. [Galatians 5:22-23] And yet spiritual persons often grieve, says some one. But that sorrow is sweeter than joy. Cain was sorrowful, but with the sorrow of the world; Paul was sorrowful, but with godly sorrow. Everything that is spiritual brings the greatest gain, just as everything that is worldly the utmost loss. Let us then draw to us the invincible aid of the Spirit, by keeping the commandments, and then we shall be nothing inferior to the Angels. For neither are they therefore of this character, because they are incorporeal, for were this the case, no incorporeal being would have become wicked, but the will is in every case the cause of all. Wherefore among incorporeal beings some have been found worse than men or things irrational, and among those having bodies some better than the incorporeal. All just men, for instance, whatever were their righteous deeds, did them while dwelling on earth, and having bodies. For they dwelt on earth as those who were pilgrims and strangers; but in heaven, as citizens. Then say not thou either, I am clothed with flesh, I cannot get the mastery, nor undertake the toils which are for the sake of virtue. Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh. Abraham also with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that abandoned woman. But why speak I of the flesh? For though thou place a chain upon the flesh, no harm is done. Though I am bound, says Paul, yet the word of God is not bound. [2 Timothy 2:9] And why speak I of bonds and chains? Add to these the prison, and bars, yet neither are these any hindrance to virtue; at least so Paul has instructed us. For the bond of the soul is not iron but cowardice, and the desire of wealth, and the ten thousand passions. These bind us, though our body be free. But, says some one, these have their origin from the body. An excuse this, and a false pretense. For had they been produced from the body, all would have undergone them. For as we cannot escape weariness, and sleep, and hunger, and thirst, since they belong to our nature; so too these, if they were of the same kind, would not allow any one to be exempt from their tyranny; but since many escape them, it is clear that such things are the faults of a careless soul. Let us then put a stop to this, and not accuse the body, but subdue it to the soul, that having it under command, we may enjoy the everlasting good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

John 14:31-15:1

1. ' Ignorance' makes the soul timid and unmanly, just as instruction in heavenly doctrines makes it great and sublime. For when it has enjoyed no care, it is in a manner timid, not by nature but by will. For when I see the man who once was brave, now become a coward, I say that this latter feeling no longer belongs to nature, for what is natural is immutable. Again, when I see those who but now were cowards all at once become daring, I pass the same judgment, and refer all to will. Since even the disciples were very fearful, before they had learned what they ought, and had been deemed worthy of the gift of the Spirit; yet afterwards they became bolder than lions. So Peter, who could not bear the threat of a damsel, was hung with his head downwards, and was scourged, and though he endured ten thousand dangers, would not be silent, but enduring what he endured as though it were a dream, in such a situation spoke boldly; but not so before the Crucifixion. Wherefore Christ said, Arise, let us go hence. But why, tell me? Did he not know the hour at which Judas would come upon Him? Or perhaps He feared lest he should come and seize them, and lest the plotters should be upon him before he had furnished his most excellent teaching. Away with the thought! These things are far from His dignity. If then He did not fear, why did He remove them, and then after finish ing His discourse lead them into a garden known to Judas? And even had Judas come, could He not have blinded their eyes, as He also did when the traitor was not present? Why did He remove them? He allows the disciples a little breathing time. For it was likely that they, as being in a conspicuous place, would tremble and fear, both on the account of the time and the place, (for it was the depth of night,) and would not give heed to His words, but would be continually turning about, and imagining that they heard those who were to set upon them; and that more especially when their Master's speech made them expect evil. For, yet a little while, He says, and I am not with you, and, the ruler of this world comes. Since now when they heard these and the like words they were troubled, as though they should certainly be taken immediately, He leads them to another place, in order that thinking themselves in safety, they might listen to Him without fear. For they were about to hear lofty doctrines. Therefore He says, Arise, let us go hence. Then He adds, and says, I am the Vine, you are the branches. What wills He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. My Father is the Husbandman. How then? Does the Son need a power working within? Away with the thought! This example does not signify this. Observe with what exactness He goes through the comparison. He says not that the root enjoys the care of the Husbandman, but, the branches. And the foot is brought in in this place for no other purpose, but that they may learn that they can work nothing without His power, and that they ought to be united with Him by faith as the branch with the vine.

John 15:2

Here He alludes to the manner of life, showing that without works it is not possible to be in Him.

And every branch that bears fruit, He purges it.

That is, causes it to enjoy great care. Yet the root requires care rather than the branches, in being dug about, and cleared, yet about this He says nothing here, but all about the branches. Showing that He is sufficient to Himself, and that the disciples need much help from the Husbandman, although they be very excellent. Wherefore He says, that which bears fruit, He purges it. The one branch, because it is fruitless, cannot even remain in the Vine, but for the other, because it bears fruit, He renders it more fruitful. This, some one might assert, was said with relation also to the persecutions then coming upon them. For the purges it, is prunes, which makes the branch bear better. Whence it is shown, that persecutions rather make men stronger. Then, lest they should ask concerning whom He said these things, and lest He should throw them back into anxiety, He says,

John 15:3

Do you see how He introduces Himself as tending the branches? I have cleansed you, He says; yet above He declares that the Father does this. But there is no separation between the Father and the Son. And now your part also must be performed. Then to show that He did not this as needing their ministry, but for their advancement, He adds,

John 15:4

For that they might not be separated from Him by timidity, He fastens and glues to Himself their souls slackened through fear, and holds out to them good hopes for the future. For the root remains, but to be taken away, or to be left, belongs to the branches. Then having urged them on in both ways, by things pleasant and things painful, He requires first what is to be done on our side.

John 15:5

Do you see that the Son contributes not less than the Father towards the care of the disciples? The Father purges, but He keeps them in Himself. The abiding in the root is that which makes the branches to be fruit-bearing. For that which is not purged, if it remain on the root, bears fruit, though perhaps not so much as it ought; but that which remains not, bears none at all. But still the purging also has been shown to belong to the Son, and the abiding in the root, to the Father, who also begot the Root. Do you see how all is common, both the purging, and the enjoying the virtue which is from the root?

2. Now it were a great penalty, the being able to do nothing, but He stays not the punishment at this point, but carries on His discourse farther.

John 15:6

No longer enjoying the benefit of the husbandman's hand. And is withered. That is, if he had anything of the root, he loses it; if any grace, he is stripped of this, and is bereft of the help and life which proceed from it. And what the end? He is cast into the fire. Not such he who abides with Him. Then He shows what it is to abide, and says,

John 15:7

Do you see that with reason I said above, that He seeks the proof by works? For when He had said, Whatsoever you shall ask I will do it c. xiv. 14, 15, He added, If you love Me, you will keep My commandments. And here, If you abide in Me, and My words abide in you.

You shall ask what you will, and it shall be done unto you.

This He said to show that they who plotted against Him should be burnt up, but that they should bear fruit. Then transferring the fear from them to the others, and showing that they should be invincible, He says,

John 15:8

Hence He makes His discourse credible, for if the bearing fruit pertains to the glory of the Father, He will not neglect His own glory. And you shall be My disciples. Do you see how he that bears fruit, he is the disciple? But what is, In this is the Father glorified? He rejoices when you abide in Me, when you bear fruit.

John 15:9

Here at length He speaks in a more human manner, for this, as spoken to men, has its peculiar force. Since what a measure of love did He manifest, who chose to die, who counted worthy of such honor those who were His slaves, His haters, His open enemies, and led them up to the heavens! If then I love you, be bold; if it be the glory of My Father that you bear fruit, imagine nothing ill. Then that He may not make them supine, observe how He braces them again,

Continue ye in My love.

For this you have the power to do. And how shall this be?

John 15:10

Again, His discourse proceeds in a human way; for certainly the Lawgiver would not be subject to commandments. Do you see that here also, as I am always saying, this is declared because of the infirmity of the hearers? For He chiefly speaks to their suspicions, and by every means shows them that they are in safety, and that their enemies are being lost, and that all, whatever they have, they have from the Son, and that, if they show forth a pure life, none shall ever have the mastery over them. And observe that He discourses with them in a very authoritative manner, for He said not, abide in the love of My Father, but, in Mine; then, lest they should say, when You have set us at war with all men, Thou leavest us, and departest, He shows that He does not leave them, but is so joined to them if they will, as the branch in the vine. Then, lest from confidence they should become supine, He says not that the blessing cannot be removed if they are slack-minded. And in order not to refer the action to Himself, and so make them more apt to fall, He says, Herein is My Father glorified. For everywhere He manifests His own and His Father's love towards them. Not the things of the Jews, then, were glory, but those which they were about to receive. And that they might not say, we have been driven from the possessions of our fathers, we have been deserted, we have become naked, and destitute of all things, Look, He says, on Me. I am loved by the Father, yet still I suffer these things appointed. And so I am not now leaving you because I love you not. For if I am slain, and take not this for a proof of not being loved by the Father, neither ought ye to be troubled. For, if you continue in My love, these dangers shall not be able to do you any mischief on the score of love.

3. Since then love is a thing mighty and irresistible, not a bare word, let us manifest it by our actions. He reconciled us when we were His enemies, let us, now that we have become His friends, remain so. He led the way, let us at least follow; He loves us not for His own advantage, (for He needs nothing,) let us at least love Him for our profit; He loved us being His enemies, let us at least love Him being our friend. At present we do the contrary; for every day God is blasphemed through us, through our plunderings, through our covetousness. And perhaps one of you will say, Every day your discourse is about covetousness. Would that I could speak about it every night too; would that I could do so, following you about in the market-place, and at your table; would that both wives, and friends, and children, and domestics, and tillers of the soil, and neighbors, and the very pavement and walls, could ever shout forth this word, that so we might perchance have relaxed a little. For this malady has seized upon all the world, and occupies the souls of all, and great is the tyranny of Mammon. We have been ransomed by Christ, and are the slaves of gold. We proclaim the sovereignty of the one, and obey the other. Whatever he commands we readily obey, and we have refused to know family, or friendship, or nature, or laws, or anything, for him. No one looks up to Heaven, no one thinks about things to come. But there will be a time, when there will be no profit even in these words. In the grave, it says, who shall confess to You? Gold is a desirable thing, and procures us much luxury, and makes us to be honored, but not in like manner as does Heaven. For from the wealthy man many even turn aside, and hate him, but him who lives virtuously they respect and honor. But says some one the poor man is derided, even though he be virtuous. Not among men, but brutes. Wherefore he ought not so much as to notice them. For if asses were to bray and daws chatter at us, while all wise men commended us, we should not, losing sight of this latter audience, have regard to clamors of the brutes; for like to daws, and worse than asses, are they who admire present things. Moreover, if an earthly king approve you, you make no account of the many, though they all deride you; but if the Lord of the universe praise you, do you seek the good words of beetles and gnats? For this is what these men are, compared with God, or rather not even this, but something viler, if there be anything such. How long do we wallow in the mire? How long do we set sluggards and belly-gods for our judges? They can prove dicers well, drunkards, those who live for the belly, but as for virtue and vice, they cannot imagine so much as a dream. If any one taunt you because you have not skill to draw the channels of the watercourses, you will not think it any terrible thing, but will even laugh at him who objects to you ignorance of this kind; and do you, when you desire to practice virtue, appoint as judges those who know nothing of it? On this account we never reach that art. We commit our case not to the practiced, but to the unlearned, and they judge not according to the rules of art, but according to their own ignorance. Wherefore, I exhort you, let us despise the many; or rather let us desire neither praises, nor possessions, nor wealth, nor deem poverty any evil. For poverty is to us a teacher of prudence, and endurance, and all true wisdom. Thus Lazarus lived in poverty, and received a crown; Jacob desired to get bread only; and Joseph was in the extreme of poverty, being not merely a slave, but also a prisoner; and on this account we admire him the more, and we do not so much praise him when he distributed the grain, as when he dwelt in the dungeon: not when he wore the diadem, but when the chain; not when he sat upon the throne, but when he was plotted against and sold. Considering then all these things, and the crowns twined for us after the conflicts, let us admire not wealth, and honor, and luxury, and power, but poverty, and the chain, and bonds, and endurance in the cause of virtue. For the end of those things is full of troubles and confusion, and their lot is bound up with this present life; but the fruit of these, heaven, and the good things in the heavens, which neither eye has seen, nor ear heard; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever. Amen.

John 15:11-12

1. All things good then have their reward, when they arrive at their proper end, but if they be cut off midway, shipwreck ensues. And as a vessel of immense burden, if it reach not the harbor in time, but founder in the midst of the sea, gains nothing from the length of the voyage, but even makes the calamity greater, in proportion as it has endured more toils; so are those souls which fall back when near the end of their labors, and faint in the midst of the struggle. Wherefore Paul said, that glory, and honor, and peace, should meet those who ran their course with patient continuance in well-doing. A thing which Christ now effects in the case of the disciples. [Romans 2:7] For since He had accepted them, and they rejoiced in Him, and then the sudden coming of the Passion and His sad words were likely to cut short their pleasure; after having conversed with them sufficiently to soothe them, He adds, These things have I spoken unto you, that My joy might remain in you, and that your joy might be fulfilled; that is, that you might not be separated from Me, that you might not cut short your course. You were rejoicing in Me, and you were rejoicing exceedingly, but despondency has fallen upon you. This then I remove, that joy may come at the last, showing that your present circumstances are fit cause, not for pain, but for pleasure. I saw you offended; I despised you not; I said not, 'Why do ye not continue noble?' But I spoke to you words which brought comfort with them. And so I wish ever to keep you in the same love. You have heard concerning a kingdom, you rejoiced. In order therefore that your joy might be fulfilled, I have spoken these things unto you. But this is the commandment, that you love one another as I have loved you. Do you see that the love of God is intertwined with our own, and connected like a sort of chain? Wherefore it sometimes says that there are two commandments, sometimes only one.  For it is not possible that the man who has taken hold on the first should not possess the second also. For at one time He said, On this the Law and the Prophets hang [Matthew 22:40]; and at another, Whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets. [Matthew 7:12] And, Love is the fulfilling of the Law. [Romans 13:10] Which He says also here; for if to abide proceeds from love, and love from the keeping of the commandments, and the commandment is that we love one another, then the abiding in God proceeds from love towards each other. And He does not simply speak of love, but declares also the manner, As I have loved you. Again He shows, that His very departure was not of hatred but of love. So that I ought rather to be admired on this account, for I lay down My life for you. Yet nowhere does He say this in these words, but in a former place, by sketching the best shepherd, and here by exhorting them, and by showing the greatness of His love, and Himself, who He is. But wherefore does He everywhere exalt love? Because this is the mark of the disciples, this the bond of virtue. On this account Paul says such great things of it, as being a genuine disciple of Christ, and having had experience of it.

John 15:14-15

How then says He, I have many things to tell you, but you cannot bear them now? [John 16:12] By the all and the hearing He shows nothing else, but that He uttered nothing alien, but only what was of the Father. And since to speak of secrets appears to be the strongest proof of friendship, you have, He says, been deemed worthy even of this communion. When however He says all, He means, whatever things it was fit that they should hear. Then He puts also another sure proof of friendship, no common one. Of what sort was that?

John 15:16

That is, I ran upon your friendship. And He stayed not here, but,

I set you, He says, (that is, I planted you,) that you should go, (He still uses the metaphor of the vine,) that is, that you should extend yourselves; and bring forth fruit, and that your fruit should remain.

Now if your fruit remain, much more shall you. For I have not only loved you, He says, but have done you the greatest benefits, by extending your branches through all the world. Do you see in how many ways He shows His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this, He shows that He also remains continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear fruit.

That whatsoever you shall ask of the Father in My Name, He may give it you.

Yet it is the part of the person asked to do the thing asked; but if the Father is asked, how is it that the Son does it? It is that you may learn that the Son is not inferior to the Father.

John 15:17

That is, It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship. Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered upon this matter. Having first smoothed their minds, He thus proceeds to these points, showing that these things too were for their exceeding advantage, as He had also shown that the others were. For as He had told them that they ought not to grieve, but rather to rejoice, because I go to the Father, (since He did this not as deserting but as greatly loving them,) so here also He shows that they ought to rejoice, not grieve. And observe how He effects this. He said not, I know that the action is grievous, but bear for My sake, since for My sake also ye suffer, for this reason was not yet sufficient to console them; wherefore letting this pass, He puts forward another. And what is that? It is that this thing would be a sure proof of their former virtue. And, on the contrary, you ought to grieve, not because you are hated now but if you were likely to be loved; for this He implies by saying,

John 15:19

So that had ye been loved it would be very clear that you had shown forth signs of wickedness. Then, when by saying this first, He did not effect his purpose, He goes on again with the discourse.

John 15:20

He showed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battle came in the next place upon them. Then because owing to their fewness they were terrified at being about to encounter the attack of so great a multitude, He raises their souls by telling them that it was a special subject of joy that they were hated by them; For so you shall share My sufferings. You should not therefore be troubled, for you are not better than I, as I before told you, The servant is not greater than his lord. Then there is also a third source of consolation, that the Father also is insulted together with them.

John 15:21

That is, they insult Him also. Besides this, depriving those others of excuse, and putting also another source of comfort, He says,

John 15:22

Showing that they shall do unjustly both what they do against Him and against them. Why then did You bring us into such calamities? Did You not foreknow the wars, the hatred? Therefore again He says,

John 15:23

From this also proclaiming beforehand no small punishment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spoke these words. They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should both lead to piety, and exhibit the greatest miracles. And He spoke not simply of signs, but,

John 15:24

And of this they themselves are witnesses, speaking in this way; It was never so seen in Israel [Matthew 9:33]; and, Since the world began was it not heard that any man opened the eyes of one that was born blind [John 9:32]; and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond thought. Why then, says one, do they persecute both You and us? Because you are not of the world. If you were of the world, the world would love its own. [John 15:19] He first reminds them of the words which He spoke also to His own brethren [John 7:7]; but there he spoke more by way of a reflection, lest He should offend them, while here, on the contrary, He revealed all. And how is it clear that it is on this account that we are hated? From what was done to Me. For, tell Me, which of My words or deeds could they lay hold on, that they would not receive Me? Then since the thing would be astounding to us, He tells the cause; that is, their wickedness. And He stays not here either, but introduces the Prophet [Psalm 35:19; 69:4], showing him proclaiming before of old time, and saying, that,

John 15:25

3. Which Paul does also. For when many wondered how that the Jews believed not, he brings in Prophets foretelling it of old, and declaring the cause; that their wickedness and pride were the cause of their unbelief. Well then; if they kept not Your saying, neither will they keep ours; if they persecuted You, therefore they will persecute us also; if they saw signs, such as none other man wrought; if they heard words such as none other spoke, and profited nothing; if they hate Your Father and You with Him, wherefore, says one, have You sent us in among them? How after this shall we be worthy of belief? Which of our kindred will give-heed to us? That they may not therefore be troubled by such thoughts, see what sort of comfort he adds.

John 15:26-27

He shall be worthy of belief, for He is the Spirit of Truth. On this account He called It not Holy Spirit, but Spirit of Truth. But the, proceeds from the Father, shows that He knows all things exactly, as Christ also says of Himself, that I know whence come and whither I go [John 8:14], speaking in that place also concerning truth. Whom will send. Behold, it is no longer the Father alone, but the Son also who sends. And ye too, He says, have a right to be believed, who have been with Me, who have not heard from others. Indeed, the Apostles confidently rely on this circumstance, saying, We who ate and drank with Him. [Acts 10:41] And to show that this was not merely said to please, the Spirit bears witness to the words spoken. [Acts 10:44]

John 16:1

That is, when you see many disbelieve, and yourselves ill-treated.

John 16:2

(For the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues [John 9:22])

Yea, the time comes, that whosoever kills you will think that he does God service.

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

John 16:3

It is sufficient for your comfort that you endure these things for My sake, and the Father's. Here He reminds them of the blessedness of which He spoke at the beginning, Blessed are you, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven. [Matthew 5:11-12]

John 16:4

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

4. Let us too consider these things in our temptations, when we suffer anything from wicked men, looking to the Beginner and Finisher of our faith [Hebrews 12:2], and considering that it is by wicked men, and that it is for virtue's sake, and for His sake. For if we reflect on these things, all will be most easy and tolerable. Since if one suffering for those he loves is even proud of it, what feeling of things dreadful will he have who suffers for the sake of God? For if He, for our sake, calls that shameful thing, the Cross, glory [John 13:31], much more ought we to be thus disposed. And if we can so despise sufferings, much more shall we be able to despise riches, and covetousness. We ought then, when about to endure anything unpleasant, to think not of the toils but of the crowns; for as merchants take into account not the seas only, but also the profits, so ought we to reckon on heaven and confidence towards God. And if the getting more seem a pleasant thing, think that Christ wills it not, and straightway it will appear displeasing. And if it be grievous to you to give to the poor, stay not your reckoning at the expense, but straightway transport your thoughts to the harvest which results from the sowing; and when it is hard to despise the love of a strange woman, think of the crown which comes after the struggle, and you shall easily bear the struggle. For if fear diverts a man from unseemly things, much more should the love of Christ. Difficult is virtue; but let us cast around her form the greatness of the promise of things to come. Indeed those who are virtuous, even apart from these promises, see her beautiful in herself, and on this account go after her, and work because it seems good to God, not for hire; and they think it a great thing to be sober-minded, not in order that they may not be punished, but because God has commanded it. But if any one is too weak for this, let him think of the prizes. So let us do in respect of alms-doing, let us pity our fellow-men, let us not, I entreat, neglect them when perishing with hunger. How can it be otherwise than an unseemly thing, that we should sit at the table laughing and enjoying ourselves, and when we hear others wailing as they pass through the street, should not even turn at their cries, but be angry with them, and call them cheat? What do you mean, man? Does any one plan a cheat for a single loaf of bread? Yes, says some one. Then in this case above all let him be pitied; in this case above all let him be delivered from his need. Or if you are not minded to give, do not insult either; if you will not save the wreck, do not thrust it into the gulf. For consider, when you push away the poor man who comes to you, who you will be when you call upon God. With what measure you measure, it shall be measured to you again. [Matthew 7:2] Consider how he departs, crushed, bowed down, lamenting; besides his poverty having received also the blow from your insolence. For if you count the begging a curse, think what a tempest it makes, begging to get nothing, but to go away insulted. How long shall we be like wild beasts, and know not nature itself through greediness? Many groan at these words; but I desire them not now, but always, to have this feeling of compassion. Think, I pray you, of that day when we shall stand before the judgment-seat of Christ, when we shall beg for mercy, and Christ, bringing them forward, shall say, For the sake of a single loaf, of a single obol, so great a surge did ye raise in these souls! What shall we reply? What defense shall we make? To show that He will bring them forward, hear what He says; Inasmuch as you did it not to one of these, you did it not to Me. [Matthew 25:45] They will no more say anything to us, but God on their behalf will upbraid us. Since the rich man saw Lazarus too, and Lazarus said nothing to him, but Abraham spoke for him; and thus it will be in the case of the poor who are now despised by us. We shall not see them stretching out their hands in pitiful state, but being in rest; and we shall take the state which was theirs (and would that it were that state only, and not one much more grievous) as a punishment. For neither did the rich man desire to be filled with crumbs there, but was scorched and tormented sharply, and was told, You in your lifetime received your good things, and likewise Lazarus evil things. [Luke 16:25] Let us not then deem wealth any great thing; it will help us on our way to punishment, if we take not heed, just as, if we take heed, poverty also becomes to us an addition of enjoyment and rest. For we both put off our sins if we bear it with thankfulness, and gain great boldness before God.

5. Let us then not be ever seeking security here, in order that we may enjoy security there; but let us accept the labors which are in behalf of virtue, and cut off superfluities, and seek nothing more than we need, and spend all our substance on those who want. Since what excuse can we have, when God promises heaven to us, and we will not even give Him bread? When He indeed for you makes the sun to rise, and supplies all the ministry of the Creation, but thou dost not even give Him a garment, nor allow Him to share your roof? But why speak I of sun and moon? He has set His Body before you, He has given you His Precious Blood; and do you not even impart to Him of your cup? But have you done so for once? This is not mercy; as long as, having the means, you help not, you have not yet fulfilled the whole duty. Thus the virgins who had the lamps, had oil, but not in abundance. Why, you ought, even did you give from your own, not to be so miserly, but now when you give what is your Lord's, why do you count every little? Will ye that I tell you the cause of this inhumanity? When men get together their wealth through greediness, these same are slow to give alms; for one who has learned so to gain, knows not how to spend. For how can a man prepared for rapine adapt himself to its contrary? He who takes from others, how shall he be able to give up his own to another? A dog accustomed to feed on flesh cannot guard the flock; therefore the shepherds kill such. That this be not our fate, let us refrain from such feasting. For these men too feed on flesh, when they bring on death by hunger. Do you see not how God has allowed to us all things in common? If amid riches He has suffered men to be poor, it is for the consolation of the rich, that they may be able by showing mercy towards them to put off their sins. But thou even in this hast been cruel and inhuman; whence it is evident, that if you had received this same power in greater things, you would have committed ten thousand murders, and would have debarred men from light, and from life altogether. That this might not take place, necessity has cut short insatiableness in such matters.

If you are pained when you hear these things, much more I when I see them taking place. How long shall you be rich, and that man poor? Till evening, but no farther; for so short is life, and all things so near their end, and all things henceforth so stand at the door, that the whole must be deemed but a little hour. What need have you of bursting storehouses, of a multitude of domestics and house-keepers? Why have you not ten thousand proclaimers of your alms doing? The storehouse utters no voice, yet will it bring upon you many robbers; but the storehouses of the poor will go up to God Himself, and will make your present life sweet, and put away all your sins, and you shall gain glory from God, and honor from men. Why then grudgest you yourself such good things? For you will not do so much good to the poor, as to yourself, when you benefit them. You will right their present state; but for yourself you will lay up beforehand the glory and confidence which shall be hereafter. And this may we all obtain, by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be the glory and the might forever. Amen.

John 16:4-6

These things I said not unto you at the beginning, because I was with you. But now I go My way to Him that sent Me; and none of you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your heart.

1. Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It has somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raises them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, Where are You going? [ c. xiii. 36 ]; and Thomas, We know not whither You go, and how can we know the way? [100:xiv. 5 and 8]; and Philip, Show us Your Father;) these men, I say, now hearing, they will put you out of the synagogues, and will hate you, and whosoever kills you will think that he does God service, were so cast down as to be struck dumb, so that they spoke nothing to Him. This then He makes a reproach to them, and says, These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your heart. For a dreadful thing is immoderate sorrow, dreadful and effective of death. Wherefore Paul said, Lest perhaps such a one should be swallowed up by overmuch sorrow. [2 Corinthians 2:7]

And these things, says He, I told you not at the beginning. Why did He not tell them at the beginning? That none might say that He spoke guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? I knew these things, He says, from the beginning, and spoke not of them; not because I did not know them, but 'because I was with you.' And this again was spoken after a human manner, as though He had said, Because you were in safety, and it was in your power to question Me when you would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning. But did He not tell them this? Did He not call the twelve, and say unto them, 'You shall be brought before governors and kings for My sake,' and, 'they shall scourge you in the synagogues'? [Matthew 10:18]. How then says He, 'I told you not at the beginning'? Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spoke of what they should suffer from the Gentiles, but here He has added in a stronger way the acts of the Jews also, and told them that it was at their doors.

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

John 16:7

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

For if I go not away, the Comforter will not come.

What here say those who hold not the fitting opinion concerning the Spirit? Is it expedient that the master depart, and the servant come? Do you see how great is the honor of the Spirit?

But if I depart, I will send Him unto you. And what the gain?

John 16:8

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

John 16:9

This means, will cut off all their excuses, and show that they have transgressed unpardonably.

John 16:10

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

John 16:11

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

John 16:12

Therefore it is expedient for you that I depart, if you then will bear them when I departed. And what has come to pass? Is the Spirit greater than You, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect? Not so; for He too shall speak My words. Wherefore He says,

John 16:13-15

For since He had told them, that 'He shall teach you, and bring to your remembrance' [John 14:26], and shall comfort you in your afflictions, (which He Himself did not,) and that it is expedient for you that I should depart [John 16:7], and that He should come, and, 'now you are not able to bear' [John 16:12], but then ye shall be able, and, that He shall lead you into all truth [John 16:13]; lest hearing these things they should suppose the Spirit to be the greater, and so fall into an extreme opinion of impiety, therefore He says, He shall receive of Mine, that is, whatsoever things I have told you, He shall also tell you. When He says, He shall speak nothing of Himself, He means, nothing contrary, nothing of His own opposed to My words. As then in saying respecting Himself, I speak not of Myself [John 14:10], He means that He speaks nothing beside what the Father says, nothing of His own against Him, or differing from Him, so also with respect to the Spirit. But the, of Mine, means, of what I know, of My own knowledge; for the knowledge of Me and of the Spirit is one.

And He will tell you things to come. He excited their minds, for the race of man is for nothing so greedy, as for learning the future. This, for instance, they continually asked Him, Where are you going? Which is the way? To free them therefore from this anxiety, He says, He shall foretell you all things, so that you shall not meet with them without warning.

He shall glorify Me. How? In My name He shall grant His inward workings. For since at the coming of the Spirit they were about to do greater miracles, therefore, again introducing the Equality of Honor, He says, He shall glorify Me.

What means He by, all truth? For this also He testifies of Him, that He shall guide us into all truth. [John 16:13] Because He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor; therefore He spoke no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them, and were for the future without; and when many were about to believe, and to be released from their sins; and when there were others who spoke of Him, He with good reason spoke not great things concerning Himself. So that it proceeded not from ignorance of Mine, He says, that I told you not what I should have told you, but from the infirmity of the hearers. On this account having said, He shall lead you into all truth, He added, He shall not speak of Himself. For to show that the Spirit needs not teaching, hear Paul saying, So also the things of God knows no man, but the Spirit of God. [1 Corinthians 2:11] As then the spirit of man, not learning from another, knows; so also the Holy Spirit 'shall receive of Mine,' that is, shall speak in unison with what is Mine.

All things that the Father has are Mine. Since then those things are Mine, and He shall speak from the things of the Father, He shall speak from Mine.

3. But why did not the Spirit come before He departed? Because the curse not having yet been taken away, sin not yet loosed, but all being yet subject to vengeance, He could not come. It is necessary then, says He, that the enmity be put away, that we be reconciled to God, and then receive that Gift. But why says He, I will send Him? [John 16:7] It means, I will prepare you beforehand to receive Him. For, how can that which Is everywhere, be sent? Besides, He also shows the distinction of the Persons. On these two accounts He thus speaks; and also, since they were hardly to be drawn away from Himself, exhorting them to hold fast to the Spirit, and in order that they might cherish It. For He Himself was able to have wrought these things, but He concedes to the Spirit the working of miracles, on this account, that they might understand His dignity. For as the Father could have brought into being things which are, yet the Son did so, that we might understand His power, so also is it in this case. On this account He Himself was made Flesh, reserving the inward working for the Spirit, shutting up the mouths of those who take the argument of His ineffable love for an occasion of impiety. For when they say that the Son was made flesh because He was inferior to the Father, we will reply to them, what then will you say of the Spirit? He took not the flesh, and yet certainly on this account ye will not call Him greater than the Son, nor the Son inferior to Him. Therefore, in the case of baptism also the Trinity is included. The Father is able to effect the whole, as is the Son, and the Holy Ghost; yet, since concerning the Father no man doubts, but the doubt was concerning the Son, and the Holy Ghost, They are included in the rite, that by Their community in supplying those unspeakable blessings, we may also fully learn Their community in dignity. For that both the Son is able by Himself to do that which in the case of baptism He is able to do with the Father, and the Holy Ghost the same, hear these things said plainly. For to the Jews He said, That ye may know that the Son of Man has power on earth to forgive sins [Mark 2:10]; and again, That ye may become children of light [John 12:36]: and, I give to them eternal life. [John 10:28] Then after this, That they might have life, and might have it more abundantly. [John 10:10] Now let us see the Spirit also performing the same thing. Where can we see it? But the manifestation of the Spirit, it says, is given to every man to profit withal [1 Corinthians 12:7]¹; and, The Spirit is Life because of righteousness [Romans 8:10]; and, If you are led by the Spirit, you are not under the Law. [Galatians 5:18] For you have not received the Spirit of bondage again to fear, but you have received the Spirit of adoption. [Romans 8:15] All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul writing to the Corinthians, said, But you have been washed, but you have been sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. [1 Corinthians 6:11] Since then they had heard many things of the Father, and had seen the Son work many things, but as yet knew nothing clearly of the Spirit, that Spirit does miracles, and brings in the perfect knowledge. But (as I said before) that He may not thence be supposed to be greater, on this account Christ says, Whatsoever He shall hear, that shall He speak; and He will show you things to come. Since, if this be not so, how could it be otherwise than absurd, if He was about to hear then, and on account of those who were being made disciples? For according to you, He would not even then know, except on account of those who were about to hear. What could be more unlawful than this saying? Besides, what would He have to hear? Did He not speak all these things by the Prophets? For if He was about to teach concerning the dissolution of the Law, it had been spoken of: if concerning Christ, His Divinity and the Dispensation, these had been spoken of also. What could He say more clearly after this?

And shall show you things to come. Here most of all Christ shows His Dignity, for to foretell things to come is especially the property of God. Now if He also learn this from others, He will have nothing more than the Prophets, but here Christ declares a knowledge brought into exact accordance with God, that it is impossible that He should speak anything else. But the, shall receive of Mine, means, shall receive, either of the grace which came into My Flesh, or of the knowledge which I also have, not as needing it, nor as learning it from another, but because it is One and the same. And wherefore spoke He thus, and not otherwise? Because they understand not yet the word concerning the Spirit, wherefore He provides for one thing only, that the Spirit should be believed and received by them, and that they should not be offended. For since He had said, One is your Teacher, even Christ [Matthew 23:10], that they might not deem that they should disobey Him in obeying the Spirit, He says, His teaching and Mine are One; of what I should have taught, of those things shall He also speak. Do not suppose His words are other than Mine, for those words are Mine, and confirm My opinion. For One is the will of the Father, and of the Son, and of the Holy Ghost. Thus also He wills us to be, when He says, That they may be one, as You and I are One. [John 17:11]

4. There is nothing equal to unanimity and concord; for so one is manifold. If two or ten are of one mind, the one is one no longer, but each one is multiplied tenfold, and you will find the one in the ten, and the ten in the one; and if they have an enemy, he who attacks the one, as having attacked the ten, is vanquished; for he is the mark not for one, but for ten opponents. Is one in want? No, he is not in want, for he is wealthy in his greater part, that is, in the nine; and the needy part, the lesser, is concealed by the wealthy part, the greater. Each of these has twenty hands, twenty eyes, and as many feet. For he sees not with his own eyes alone, but with those of others; he walks not with his own feet alone, but with those of others; he works not with his own hands alone, but with theirs. He has ten souls, for not only does he take thought for himself, but those souls also for him. And if they be made a hundred, it will still be the same, and their power will be extended. Do you see the excess of love, how it makes the one both irresistible and manifold, how one can even be in many places, the same both in Persia and in Rome, and that what nature cannot do, love can? For one part of him will be here, and one there, or rather he will be wholly here and wholly there. If then he have a thousand or two thousand friends, consider again whither his power will extend. Do you see what an increase-giving thing is love? For the wonderful thing is this, its making one a thousand. Why then do we not acquire this power and place ourselves in safety? This is better than all power or riches, this is more than health, than light itself, it is the groundwork of good courage. How long do we set our love on one or two? Consider also the action in the contrary way. Suppose a man without a friend, a mark of the utmost folly, (for a fool will say, I have no friend,) what sort of life will such a one lead? For though he be infinitely rich, in plenty and luxury, possessed of ten thousand good things, yet is he desolate and bare of all. But in the case of friends not so; though they be poor men, yet are they better provided than the wealthy; and the things which a man undertakes not to say for himself, a friend will say for him, and whatever gratifications he is not able to procure for himself, he will be enabled to obtain by means of another, and much more; and it will be to us the groundwork of all enjoyment and safety, since one who is guarded by so many spearmen cannot suffer harm. For the king's body guards are not equal in their strictness to these. The one perform their watch through compulsion and fear, the others through kindness and love; and love is far mightier than fear. The king fears his own guards; the friend is more confident in them than in himself, and by reason of them fears none of those that plot against him. Let us then engage in this traffic; the poor man, that he may have consolation in his poverty; the rich, that he may possess his wealth in safety; the ruler, that he may rule with safety; the ruled, that he may have benevolent rulers. This is the source of kindness, this the groundwork of gentleness; since even among beasts, those are the most fierce and untamable which are not gregarious. For this cause we dwell in cities, and have public places, that we may converse with one another. This also Paul commanded, saying, Not forsaking the assembling of ourselves together [Hebrews 10:25]; for no evil is so great as solitariness, and the state which is without compact and intercourse. What then, says some one, of the solitaries, and of those who have occupied the summits of the mountains? That neither are they without friends; they have indeed fled from the turmoil of common life, but they have many of one soul with them, and closely bound together one to another; and they have retired that they might rightly accomplish this thing. For since the rivalry of business causes many disputes, therefore, removing from among men, they cultivate love with much exactness. But how, says some one, if a man be alone can he have ten thousand friends? I, for my part, desire, if it be possible, that men should know how to dwell one with another; but for the present let the properties of friendship remain unshaken. For it is not place which makes friends. They, for instance, have many who admire them; now these would not have admired had they not loved them. Again, they pray for all the world, which is the greatest proof of friendship. For this cause we salute one another at the Mysteries, that being many we may become one; and in the case of the uninitiated, we make our prayers common, supplicating for the sick, and for the produce of the world, for land and sea. Do you see all the power of love? In the prayers, in the Mysteries, in the exhortations? This is that which causes all good things. If we hold carefully to this, we shall both rightly dispense things present, and also obtain the Kingdom; which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, for ever and ever. Amen.

John 16:16-17

1. Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, I go, and, Hereafter I will not speak with you, continually dwell on the same subject, saying, A little while, and you shall not see Me, because I go to Him that sent Me? When He had recovered them by His words concerning the Spirit, He again casts down their courage. Wherefore does He this? He tests their feelings, and renders them more proved, and well accustoms them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, I go to the Father. For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He adds too another consolation; for He says not merely, A little while, and you shall not see Me, but also, A little while, and you shall see Me; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. If, says one of them, we shall see You, where are You going? And if You go, how shall we see You? Therefore they say, We cannot tell what He says. That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebukes them, because they did not understand His saying. For, desiring to instill in them the doctrine concerning His death, what says He?

John 16:20

Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that little meant, He says, You shall mourn and lament.

But your sorrow shall be turned into joy. Then having shown that after grief comes joy, and that grief genders joy, and that grief is short, but the pleasure endless, He passes to a common example; and what says He?

John 16:21

And He has used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He says is of this kind: Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passes in like manner through pain. Here also He implies something mystical, that He has loosened the travail pangs of death, and caused a new man to be born of them. And He said not, that the pain shall pass away only, but, she does not even remember it, so great is the joy which succeeds; so also shall it be with the Saints. And yet the woman does not rejoice because a man has come into the world, but because a son has been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who bears. Why then spoke He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, a child has been born, but, A man. For to my mind He here alludes to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, a child has been born unto her, but, A man has been born into the world.

John 16:22-23

Again He proves nothing else by these words, but that He is from God. For then you shall for the time to come know all things. But what is, You shall not ask Me? You shall need no intercessor, but it is sufficient that you call on My Name, and so gain all things.

Verily, verily, I say unto you, Whatsoever you shall ask My Father in My Name.

He shows the power of His Name, if at least being neither seen nor called upon, but only named, He even makes us approved by the Father. But where has this taken place? Where they say, Lord, behold their threatenings, and grant unto Your servants that with boldness they may speak Your word [Acts 4:29-31], and work miracles in Your Name. And the place was shaken where they were.

John 16:24

2. Hence He shows it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. For do not suppose, because I shall no longer be with you, that you are deserted; My Name shall give you greater boldness. Since then the words which He had used had been veiled, He says,

John 16:25

There shall be a time when you shall know all things clearly. He speaks of the time of the Resurrection. Then,

I shall tell you plainly of the Father.

(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God [Acts 1:3-4])— because now being in fear, you give no heed to My words; but then when you see Me risen again, and converse with Me, you will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me has been made firm.

John 16:26

Your love for Me suffices to be your advocate.

John 16:27-28

For since His discourse concerning the Resurrection, and together with this, the hearing that I came out from God, and there I go, gave them no common comfort, He continually handles these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, A little while, and you shall not see Me; and again a little while, and you shall see Me [John 16:17], they with reason did not understand Him. But now it is no longer so. What then is, You shall not ask Me? You shall not say, 'Show us the Father,' and, 'Where are You going?' for you shall know all knowledge, and the Father shall be disposed towards you even as I am. It was this especially which made them breathe again, the learning that they should be the Father's friends wherefore they say,

John 16:30

Do you see that He made answer to what was secretly harboring in their minds?

And needest not that any man should ask You.

That is, Before hearing, You know the things which made us stumble, and You have given us rest, since You have said, 'The Father loves you, because you have loved Me.' After so many and so great matters, they say, Now we know. Do you see in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, Now we know, He replies, You still require many other things to come to perfection; nothing is as yet achieved by you. You shall presently betray Me to My enemies, and such fear shall seize you, that you shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful. Do you see again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, Lo, now You speak plainly, and speakest no parable [John 16:29], and therefore we believe You, He shows them that now, when they believe, they do not yet believe, neither does He accept their words. This He says, referring them to another season. But the,

John 16:32

He has again put on their account; for this they everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He says,

John 16:33

That is, that you should not cast Me from your thoughts, but receive Me. Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. For not even when we suffer such things as I have mentioned shall your troubles stop there, but as long as you are in the world you shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for you shall suffer nothing terrible. When the master has gotten the better of his enemies, the disciples must not despond. And how, tell me, have You 'conquered the world'? I have told you already, that I have cast down its ruler, but you shall know hereafter, when all things yield and give place to you.

3. But it is permitted to us also to conquer, looking to the Author of our faith, and walking on that road which He cut for us. So neither shall death get the mastery of us. What then, shall we not die? says some one. Why, from this very thing it is clear that he shall not gain the mastery over us. The champion truly will then be glorious, not when he has not closed with his opponent, but when having closed he is not holden by him. We therefore are not mortal, because of our struggle with death, but immortal, because of our victory; then should we have been mortal, had we remained with him always. As then I should not call the longest-lived animals immortal, although they long remain free from death, so neither him who shall rise after death mortal, because he is dissolved by death. For, tell me, if a man blush a little, should we say that he was continually ruddy? Not so, for the action is not a habit. If one become pale, should we call him jaundiced? No, for the affection is but temporary. And so you would not call him mortal, who has been for but a short time in the hands of death. Since in this way we may speak of those who sleep, for they are dead, so to say, and without action. But does death corrupt our bodies? What of that? It is not that they may remain in corruption, but that they be made better. Let us then conquer the world, let us run to immortality, let us follow our King, let us too set up a trophy, let us despise the world's pleasures. We need no toil to do so; let us transfer our souls to heaven, and all the world is conquered. If you desire it not, it is conquered; if you deride it, it is worsted. Strangers are we and sojourners, let us then not grieve at any of its painful things. For if, being sprung from a renowned country, and from illustrious ancestors, you had gone into some distant land, being known to no one, having with you neither servants nor wealth, and then some one had insulted you, you would not grieve as though you had suffered these things at home. For the knowing clearly that you were in a strange and foreign land, would persuade you to bear all easily, and to despise hunger, and thirst, and any suffering whatever. Consider this also now, that you are a stranger and a sojourner, and let nothing disturb you in this foreign land; for you have a City whose Artificer and Creator is God, and the sojourning itself is but for a short and little time. Let whoever will strike, insult, revile; we are in a strange land, and live but meanly; the dreadful thing would be, to suffer so in our own country, before our fellow citizens, then is the greatest unseemliness and loss. For if a man be where he had none that knows him, he endures all easily, because insult becomes more grievous from the intention of those who offer it. For instance, if a man insult the governor, knowing that he is governor, then the insult is bitter; but if he insult, supposing him to be a private man, he cannot even touch him who undergoes the insult. So let us reason also. For neither do our revilers know what we are, as, that we are citizens of heaven, registered for the country which is above, fellow-choristers of the Cherubim. Let us not then grieve nor deem their insult to be insult; had they known, they would not have insulted us. Do they deem us poor and mean? Neither let us count this an insult. For tell me, if a traveler having got before his servants, were sitting a little space in the inn waiting for them, and then the innkeeper, or some travelers, should behave rudely to him, and revile him, would he not laugh at the other's ignorance? Would not their mistake rather give him pleasure? Would he not feel a satisfaction as though not he but some one else were insulted? Let us too behave thus. We too sit in an inn, waiting for our friends who travel the same road; when we are all collected, then they shall know whom they insult. These men then shall hang their heads; then they shall say, This is he whom we fools had in derision. [Wisdom 5:3]

4. With these two things then let us comfort ourselves, that we are not insulted, for they know not who we are, and that, if we wish to obtain satisfaction, they shall hereafter give us a most bitter one. But God forbid that any should have a soul so cruel and inhuman. What then if we be insulted by our kinsmen? For this is the burdensome thing. Nay, this is the light thing. Why, pray? Because we do not bear those whom we love when they insult us, in the same way as we bear those whom we do not know. For instance, in consoling those who have been injured, we often say, It is a brother who has injured you, bear it nobly; it is a father; it is an uncle. But if the name of father and brother puts you to shame, much more if I name to you a relationship more intimate than these; for we are not only brethren one to another, but also members, and one body. Now if the name of brother shame you, much more that of member. Have you not heard that Gentile proverb, which says, that it behooves to keep friends with their defects? Have you not heard Paul say, Bear ye one another's burdens? Do you see not lovers? For I am compelled, since I cannot draw an instance from you, to bring my discourse to that ground of argument. This also Paul does, thus saying, Furthermore we have had fathers in our flesh, which corrected us, and we gave them reverence. [Hebrews 12:9] Or rather, that is more apt which he says to the Romans, As you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness. For this reason let us confidently keep hold of the illustration. Now do you not observe lovers, what miseries these suffer when inflamed with desire for harlots, cuffed, beaten, and laughed at, enduring a harlot, who turns away from and insults them in ten thousand ways; yet if they see but once anything sweet or gentle, all is well to do with them, all former things are gone, all goes on with a fair wind, be it poverty, be it sickness, be it anything else besides these. For they count their own life as miserable or blessed, according as they may have her whom they love disposed towards them. They know nothing of mortal honor or disgrace, but even if one insult, they bear all easily through the great pleasure and delight which they receive from her; and though she revile, though she spit in their face, they think, when they are enduring this, that they are being pelted with roses. And what wonder, if such are their feelings as to her person? For her very house they think to be more splendid than any, though it be but of mud, though it be falling down. But why speak I of walls? When they even see the places which they frequent in the evening, they are excited. Allow me now for what follows to speak the word of the Apostle. As he says, As you have yielded your members servants to uncleanness, so yield your members servants unto righteousness; so in like manner now I say, as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible. And why say I, one another? Let us so love God. Do ye shudder, when you hear that I require as much love in the case of God, as we have shown towards a harlot? But I shudder that we do not show even thus much. And, if you will, let us go on with the argument, though what is said be very painful. The woman beloved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what the waiting upon a harlot makes a man, ridiculous, shameful, dishonored. But God promises us heaven, and the good things which are in heaven; He has made us sons, and brethren of the Only-begotten, and has given you ten thousand things while living, and when you die, resurrection, and promises that He will give us such good things as it is not possible even to imagine, and makes us honored and revered. Again, that woman compels her lovers to spend all their substance for the pit and for destruction; but God bids us sow the heaven, and gives us an hundred-fold, and eternal life. Again, she uses her lover like a slave, giving commands more hardly than any tyrant; but God says, I no longer call you servants, but friends. [John 15:15]

5. Have ye seen the excess both of the evils here and the blessings there? What then comes next? For this woman's sake, many lie awake, and whatever she commands, readily obey; give up house, and father, and mother, and friends, and money, and patronage, and leave all that belongs to them in want and desolation; but for the sake of God, or rather for the sake of ourselves, we often do not choose to expend even the third portion of our substance, but we look on the hungry, we overlook him, and run past the naked, and do not even bestow a word upon him. But the lovers, if they see but a little servant girl of their mistress, and her a barbarian, they stand in the middle of the market-place, and talk with her, as if they were proud and glad to do so, unrolling an interminable round of words; and for her sake they count all their living as nothing, deem rulers and rule nothing, (they know it, all who have had experience of the malady,) and thank her more when she commands, than others when they serve. Is there not with good reason a hell? Are there not with good reason ten thousand punishments? Let us then become sober, let us apply to the service of God as much, or half, or even the third part of what others supply to the harlot. Perhaps again ye shudder; for so do I myself. But I would not that you should shudder at words only, but at the actions; as it is, here indeed our hearts are made orderly, but we go forth and cast all away. What then is the gain? For there, if it be required to spend money, no one laments his poverty, but even borrows it to give, perchance, when smitten. But here, if we do but mention almsgiving, they pretend to us children, and wife, and house, and patronage, and ten thousand excuses. But, says some one, the pleasure is great there. This it is that I lament and mourn. What if I show that the pleasure here is greater? For there shame, and insult, and expense, cut away no little of the pleasure, and after these the quarreling and enmity; but here there is nothing of the kind. What is there, tell me, equal to this pleasure, to sit expecting heaven and the kingdom there, and the glory of the saints, and the life that is endless? But these things, says some one, are in expectation, the others in experience. What kind of experience? Will you that I tell you the pleasures which are here also by experience? Consider what freedom you enjoy, and how you fear and tremble at no man when you live in company with virtue, neither enemy, nor plotter, nor informer, nor rival in credit or in love, nor envious person, nor poverty, nor sickness, nor any other human thing. But there, although ten thousand things be according to your mind, though riches flow in as from a fountain, yet the war with rivals, and the plots, and ambuscades, will make more miserable than any the life of him who wallows with those women. For when that abominable one is haughty, and insolent, you needs must kindle quarrel to flatter her. This therefore is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For the fruit, it says, of the Spirit is love, joy, peace. [Galatians 5:22] Here is no quarreling, nor unseasonable pecuniary expense, nor disgrace and expense too; and if you give but a farthing, or a loaf, or a cup of cold water, He will be much beholden to you, and He does nothing to pain or grieve you, but all so as to make you glorious, and free you from all shame. What defense therefore shall we have, what pardon shall we gain, if, leaving these things, we give ourselves up to the contrary, and voluntarily cast ourselves into the furnace that burns with fire? Wherefore I exhort those who are sick of this malady, to recover themselves, and return to health, and not allow themselves to fall into despair. Since that son also was in a far more grievous state than this, yet when he returned to his father's house, he came to his former honor, and appeared more glorious than him who had ever been well-pleasing. Let us also imitate him, and returning to our Father, even though it be late, let us depart from that captivity, and transfer ourselves to freedom, that we may enjoy the Kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen.

John 17:1

1. He that has done and taught, it says, the same shall be called great in the Kingdom of heaven. And with much reason; for to show true wisdom in words, is easy, but the proof which is by works is the part of some noble and great one. Wherefore also Christ, speaking of the endurance of evil, puts Himself forth, bidding us take example from Him. On this account too, after this admonition, He betakes Himself to prayer, teaching us in our temptations to leave all things, and flee to God. For because He had said, In the world you shall have tribulation, and had shaken their souls, by the prayer He raises them again. As yet they gave heed unto Him as to a man; and for their sake He acts thus, just as He did in the case of Lazarus, and there tells the reason; Because of the people that stand by I said it, that they might believe that You have sent Me. [John 11:42] Yea, says some one, this took place with good cause in the case of the Jews; but wherefore in that of the disciples? With good cause in the case of the disciples also. For they who, after all that had been said and done, said, Now we know that You know [John 16:30], most of all needed to be established. Besides, the Evangelist does not even call the action prayer; but what says he? He lifted up His eyes to heaven, and says rather that it was a discoursing with the Father. And if elsewhere he speaks of prayer, and at one time shows Him kneeling on His knees, at another lifting His eyes to heaven, be not thou troubled; for by these means we are taught the earnestness which should be in our petitions, that standing we should look up, not with the eyes of the flesh only, but of the mind, and that we should bend our knees, bruising our own hearts. For Christ came not merely to manifest Himself, but also about to teach virtue ineffable. But it behooves the teacher to teach, not by words only, but also by actions. Let us hear then what He says in this place.

Father, the hour has come; glorify Your Son, that Your Son also may glorify You.

Again He shows us, that not unwilling He comes to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action glory, not only for Himself the Crucified, but also for the Father? Since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; Israel, it says, has not known Me [Isaiah 1:3]; but after the Crucifixion, all the world ran to Him. Then He speaks also of the manner of the glory, and how He will glorify Him.

John 17:2

For to be always doing good, is glory to God. But what is, As You have given Him power over all flesh? He now shows, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and lays down beforehand the first invitations to the Gentiles. And since He had said, Go not into the way of the Gentiles [Matthew 10:5], and after this time is about to say, Go, and make disciples of all nations [Matthew 28:19], He shows that the Father also wills this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews. Therefore, when Peter after such a manifestation of the Spirit came to Jerusalem, he could scarcely, by relating the vision of the sheet, escape the charges brought against him. But what is, You have given Him power over all flesh? I will ask the heretics, When did He receive this power? Was it before He formed them, or after? He himself says, that it was after that He had been crucified, and had risen again; at least then He said, All power is given unto Me [Matthew 28:18], and, Go and make disciples of all nations. What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners, (for, Surely I will not hide, it says, from My servant Abraham, that which I am about to do [Genesis 18:17, Septuagint]) and honoring others as righteous. Had He then the power at that time, and now had He lost it, and did He again receive it? What devil could assert this? But if His power was the same both then and now, (for, says He, as the Father raises up the dead and quickens them, even so the Son quickens whom He will [John 5:21]) what is the meaning of the words? He was about to send them to the Gentiles; in order therefore that they might not think that this was an innovation, because He had said, I am not sent, save unto the lost sheep of the house of Israel [Matthew 15:24], He shows that this seems good to the Father also. And if He says this with great meanness of circumstance, it is not wonderful. For so He edified both those at that time, and those who came afterwards; and as I have before said, He always by the excess of meanness firmly persuaded them that the words were those of condescension.

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

That He should give eternal life to as many as You have given Him.

If here also He speaks in a more human manner, wonder not. For He does so both on account of the reasons I have given, and to avoid the saying anything great concerning Himself; since this was a stumblingblock to the hearers because as yet they imagined nothing great concerning Him. John, for example, when He speaks in his own person, does not so, but leads up his language to greater sublimity, saying, All things were made by Him, and without Him was not anything made c. i. 3, 4, 9, 11; and that He was Life; and that He was Light; and that He came to His own: he says not, that He would not have had power, had He not received it, but that He gave to others also power to become sons of God. And Paul in like manner calls Him equal with God. But He Himself asks in a more human way, saying thus, That He should give eternal life to as many as You have given Him. [Philippians 2:6]

John 17:3

The only true God, He says, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they will not allow this, but on account of this word only reject the Son from being true God, in this way as they proceed they reject Him from being God at all. For He also says, You seek not the glory which is from the only God. [John 5:44] Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God. Why, when Paul says, Or I only and Barnabas [1 Corinthians 9:6], does he exclude Barnabas? Not at all; for the only is put by way of distinction from others. And, if He be not true God, how is He Truth? For truth far surpasses what is true. What shall we call the not being a true man, tell me? Shall we not call it the not being a man at all? So if the Son is not true God, how is He God? And how makes He us gods and sons, if He is not true? But on these matters we have spoken more particularly in another place; wherefore let us apply ourselves to what follows.

John 17:4

I have finished the work which You gave Me that I should do it.

And yet the action was still but beginning, or rather was not yet beginning. How then said He, I have finished? Either He means, that I have done all My part; or He speaks of the future, as having already come to pass; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which fruits would certainly and necessarily follow, and from His being present at and assisting in those things which should take place after these. On this account He says again in a condescending way, Which You gave Me. For had He indeed waited to hear and learn, this would have fallen far short of His glory. For that He came to this of His own will, is clear from many passages. As when Paul says, that He so loved us, as to give Himself for us [Ephesians 5:2]; and, He emptied Himself, and took upon Him the form of a servant [Philippians 2:7]; and, As the Father has loved Me, so have I loved you. [John 15:9]

John 17:5

Where is that glory? For allowing that He was with reason unhonored among men, because of the covering which was put around Him; how seeks He class="greek">seekest Thou. " to be glorified with the Father? What then says He here?  The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not on earth, but with You.

3. This glory we also shall enjoy according to our measure, if we be sober. Wherefore Paul says, If so be that we suffer with Him, that we may also be glorified together. [Romans 8:17] Ten thousand tears then do they merit, who through sluggishness and sleep plot against themselves when such glory is set before them; and, were there no hell, they would be more wretched than any, who, when it is in their power to reign and to be glorified with the Son of God, deprive themselves of so great blessings. Since if it were necessary to be cut in pieces, if to die ten thousand deaths, if to give up every day ten thousand lives and as many bodies, ought we not to submit to such things for such glory? But now we do not even despise money, which hereafter, though unwilling, we shall leave: we do not despise money, which brings about us ten thousand mischiefs, which remains here, which is not our own. For we are but stewards of that which is not our own, although we receive it from our fathers. But when there is hell besides, and the worm that dies not, and the fire that is not quenched, and the gnashing of teeth, how, tell me, shall we bear these things? How long will we refuse to see clearly, and spend our all on daily fightings, and contentions, and unprofitable talk, feeding, cultivating earth, fattening the body and neglecting the soul, making no account of necessary things, but much care about things superfluous and unprofitable? And we build splendid tombs, and buy costly houses, and draw about with us herds of all kinds of servants, and devise different stewards, appointing managers of lands, of houses, of money, and managers of those managers; but as to our desolate soul, we care nothing for that. And what will be the limit to this? Is it not one belly that we fill, is it not one body that we clothe? What is this great bustle of business? Why and wherefore do we cut up and tear to pieces the one soul, which we have had assigned to us, in attending to the service of such things, contriving for ourselves a grievous slavery? For he who needs many things is the slave of many things, although he seem to be their master. Since the lord is the slave even of his domestics, and brings in another and a heavier mode of service; and in another way also he is their slave, not daring without them to enter the agora, nor the bath, nor the field, but they frequently go about in all directions without him. He who seems to be master, dares not, if his slaves be not present, to go forth from home, and if while unattended he do but put his head out of his house, he thinks that he is laughed at. Perhaps some laugh at us when we say this, yet on this very account they would be deserving of ten thousand tears. For to show that this is slavery, I would gladly ask you, would you wish to need some one to put the morsel to your mouth, and to apply the cup to your lips? Would you not deem such a service worthy of tears? What if you required continually supporters to enable you to walk, would you not think yourself pitiable, and in this respect more wretched than any? So then you ought to be disposed now. For it matters nothing whether one is so treated by irrational things, or by men.

Why, tell me, do not the Angels differ from us in this respect, that they do not want so many things as we do? Therefore the less we need, the more we are on our way to them; the more we need, the more we sink down to this perishable life. And that you may learn that these things are so, ask those who have grown old which life they deem happiest, that when they were helplessly mastered, or now when they are masters of these things? We have mentioned these persons, because those who are intoxicated with youth, do not even know the excess of their slavery. For what of those in fever, do they call themselves happy when, thirsting much, they drink much and need more, or when, having recovered their health, they are free from the desire? Do you see that in every instance the needing much is pitiable, and far apart from true wisdom, and an aggravation of slavery and desire? Why then do we voluntarily increase to ourselves wretchedness? For, tell me, if it were possible to live uninjured without roof or walls, would you not prefer this; wherefore then do you increase the signs of your weakness? Do we not for this call Adam happy, that he needed nothing, no house, no clothes? Yes, says some one, but now we are in need of them. Why then do we make our need greater? If many persons curtail many of the things actually needed, (servants, I mean, and houses, and money,) what excuse can we have if we overstep the need? The more you put about you, the more slavish do you become; for by whatever proportion you require more, in that proportion you have trenched upon your freedom. For absolute freedom is, to want nothing at all; the next is, to want little; and this the Angels and their imitators especially possess. But for men to succeed in this while tarrying in a mortal body, think how great praise this has. This also Paul said, when writing to the Corinthians, But I spare you, and, lest such should have trouble in the flesh. [1 Corinthians 7:28] Riches are called usables, that we may use them rightly, and not keep and bury them; for this is not to possess them, but to be possessed by them. Since if we are going to make this our aim how to multiply them, not that we may employ them rightly, the order is reversed, and they possess us, not we them. Let us then free ourselves from this grievous bondage, and at last become free. Why do we devise ten thousand different chains for ourselves? Is not the bond of nature enough for you, and the necessity of life, and the crowd of ten thousand affairs, but do you twine also other nets for yourself, and put them about your feet? And when will you lay hold on heaven, and be able to stand on that height? For a great thing, a great thing is it, that even having cut asunder all these cords, you should be able to lay hold on the city which is above. So many other hindrances are there; all which that we may conquer, let us keep to the mean estate [and having put away superfluities, let us keep to what is necessary.] Thus shall we lay hold on eternal life, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

John 17:6

1. 'Messenger' of great counsel [Isaiah 9:6, Septuagint], the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He says, I have manifested Your Name unto the men. For after having said, I have finished Your work, He next explains it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, You shall swear by the true God. [Isaiah 65:16]. But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaks concerning the Gentiles. Nor does He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He has a Son. But He manifested His Name both by words and actions.

Whom You gave Me out of the world. As He says above, No man comes unto Me except it be given him [John 6:65]; and, Except My Father draw him [John 6:64]; so here too, Whom you gave Me. [John 14:6] Now He calls Himself the Way; whence it is clear that He establishes two things by what is said here, that He is not opposed to the Father, and that it is the Father's will to entrust them to the Son.

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

And they have kept Your word.

John 17:7

How did they keep Your word? By believing in Me, and giving no heed to the Jews. For he that believes in Him, it says, 'has set to his seal that God is true.' [John 3:33] Some read, Now I know that all things whatsoever You have given Me are of You. But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. From the time, He says, that I told them these things, they have learned that all that You have given Me is from You; nothing is alien, nothing peculiar to Me, with You. (For whatever is peculiar, puts most things in the condition of being alien. They therefore have known that all things, whatsoever I teach, are Your doctrines and teachings. And whence have they learned it? From My words; for so have I taught them. And not only this have I taught them, but also that I came out from You. For this He was anxious to prove through all the Gospel.

John 17:9

What sayest Thou? Do You teach the Father, as though He were ignorant? Do You speak to Him as to a man who knows not? What then means this distinction? Do you see that the prayer is for nothing else than that they may understand the love which He has towards them? For He who not only gives what He has of His own, but also calls on Another to do the same, shows greater love. What then is, I pray for them? Not for all the world, He says, but for them whom You have given Me. He continually puts the hast given, that they might learn that this seems good to the Father. Then, because He had said continually, they are Yours, and, You gave them unto Me, to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what says He?

John 17:10

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

John 17:11

That is, Although I appear no longer in the flesh, yet by these am I glorified. But why does He say continuously, that, I am not in the world; and that, because I leave them I commit them to You; and that, when I was in the world I kept them? For if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departs He commits them to another? Since these are the words of a mere man parting from them forever. Do you see how He speaks for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He says, While I was with them, I kept them. [John 14:28] Yet He tells them, I come to you; and, I am with you till the end. [Matthew 28:20] How then says He these words, as if about to be parted from them? He addresses Himself, as I said before, to their thoughts, that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holds converse with the Father, manifesting His affection for them. As though He had said, Since You call Me to Yourself, place these in safety; for I come to You. What sayest Thou? Are You not able to keep them? Yea, I am able. Wherefore then do You speak thus? That they may have My joy fulfilled [John 17:13]; that is, may not be confounded, as being imperfect. And by these words He showed that He had spoken all these things so, to give them rest and joy. For the saying appears to be contradictory. Now I am no longer in the world, and these are in the world. This was what they were suspecting. For a while therefore He condescends to them, because had He said, I keep them, they would not have so well believed; wherefore He says, Holy Father, keep them through Your own Name; that is, by your help.

John 17:12

Again He speaks as a man and as a Prophet, since nowhere does He appear to have done anything by the Name of God.

Those that You gave Me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled.

And in another place He says, Of all that You gave Me, I will surely lose nothing. [John 6:39] Yet not only was he lost, but also many afterwards; how then says He, I will in nowise lose? For My part, I will not lose. So in another place, declaring the matter was more clearly, He said, I will in nowise cast out. [John 6:37] Not through fault of Mine, not because I either instigate or abandon them; but if they start away of themselves, I draw them not by necessity.

John 17:13

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

But after having said that none of them was lost but the son of perdition, He added, that the Scripture might be fulfilled. Of what Scripture does He speak? That which foretells many things concerning Him. Not that He perished on that account, in order that the Scripture might be fulfilled. But we have before spoken at length on this point, that this is the peculiar manner of Scripture, which puts things which fall out in accordance with it, as though they were caused by it. And it is needful to enquire exactly into all, both the manner of the speaker, his argument, and the laws of Scripture, if at least we are minded not to draw wrong conclusions. For, Brethren, be not children in your minds. [1 Corinthians 14:20]

3. This it is necessary to consider well, not only for the understanding the Scriptures, but also for earnestness in one's way of life. For so little children do not desire great things, but are wont to admire those which are worth nothing; they are pleased at seeing chariots, and horses, and the muleteer, and wheels, all made out of earthenware; but if they see a king sitting upon a chariot, and a pair of white mules, and great magnificence, they do not even turn their heads. And they deck out as brides dolls made of the same material, but the actual brides, real and beautiful, they do not even notice; and this is their case in many other matters. Now this many men also undergo at this time; for when they hear of heavenly things, they do not even give heed to them, but toward all the things of clay they are as eager as children, and stupidly admire the wealth which is of earth, and honor the glory and luxury of the present life. Yet these are just as much toys as those; but the other are the causes of life, and glory, and repose. But as children deprived of their playthings cry, and do not know how even to desire the realities, so also are many of those who seem to be men. Wherefore it says, Be not children in your minds. [1 Corinthians 14:20] Desirest thou riches, tell me, and do you not desire the wealth that lasts, but childish toys? If you should see a man admiring a leaden coin, and stooping to pick it up, you would pronounce his penury to be extreme; and do you, who collectest more worthless things than this, number yourself among the rich? How can this consist with reason? We will call him rich who despises all present things. For no one, no one will choose to laugh at these little things, silver and gold, and other things of show, unless he have the desire of greater things; just as the man would not despise the leaden coin, unless he possessed coins of gold. Do thou, therefore, when you see a man running by all worldly things, deem that he does so from no other motive than because he looks to a greater world. So the husbandman despises a few grains of wheat, when he expects a larger harvest. But if, when the hope is uncertain, we despise things which are, much more ought we to do so in a case where the expectation is sure. Wherefore I pray and beseech you not to bring loss on yourselves, nor, keeping hold of mire, rob yourselves of the treasures which are above, bringing your vessel to port laden with straw and chaff. Let each say what he will concerning us, let him be angry at our continual admonitions, let him call us silly, tedious, tiresome, still we will not desist from exhorting you on these matters continually, and from continually repeating to you that of the Prophet, 'Break off your sins by almsgiving, and your iniquities by showing mercy to the poor' [Daniel 4:27], and bind them upon your neck. Do not act in this way today, and desist tomorrow. For even this body has need of daily food; and so too has the soul, or rather that much more; and if it give not, it becomes weaker and more vile. Let us then not neglect it when it is perishing, choking. Many wounds it receives each day, by being lustful, angry, slothful, reviling, revengeful, envious. It is therefore necessary to prepare also remedies for it, and no small remedy is that of almsgiving, which can be placed on every wound. For, Give alms, it says, of such things as you have, and behold all things are clean unto you. [Luke 11:41] Alms, not covetousness, for that which proceeds from covetousness endures not, though thou give to those who need. For almsgiving is that which is free from all injustice, this makes all things clean. This is a thing better even than fasting, or lying on the ground; they may be more painful and laborious, but this more profitable. It enlightens the soul, makes it sleek, beautiful, and vigorous. Not so does the fruit of the olive hold up the athletes, as this oil recovers the combatants of piety. Let us then anoint our hands, that we may lift them up well against our adversary. He that practices showing mercy to him that needs, will soon cease from covetousness, he who continues in giving to the poor, will soon cease from anger, and will never even be high-minded. For as the physician continually tending wounded persons is easily sobered, beholding human nature in the calamities of others; so we, if we enter upon the work of aiding the poor, shall easily become truly wise, and shall not admire riches, nor deem present things any great matter, but despise them all, and soaring aloft to heaven, shall easily obtain the eternal blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.

John 17:14

1. When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men. For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life. But let not us grieve, for this is a mark of virtue. Wherefore Christ also says, If you were of the world, the world would love its own. [John 15:19] And in another place again, Woe unto you when all men shall speak well of you. [Luke 6:26] Wherefore also He says here, I have given them Your word, and the world has hated them. Again He tells the reason for which they were worthy to obtain much care from the Father; For Your sake, He says, they have been hated, and for Your word's sake; so that they would be entitled to all providential care.

John 17:15

Again He simplifies His language; again He renders it more clear; which is the act of one showing, by making entreaty for them with exactness, nothing else but this, that He has a very tender care for them. Yet He Himself had told them, that the Father would do all things whatsoever they should ask. How then does He here pray for them? As I said, for no other purpose than to show His love.

John 17:16

How then says He in another place, Which You gave Me out of the world; Yours they were? [John 17:6] There He speaks of their nature; here of wicked actions. And He puts together a long encomium of them; first, that they were not of the world; then, that the Father Himself had given them; and that they had kept His word; and that on this account they were hated. And if He says, As I am not of the world, be not troubled; for the as is not here expressive of unvarying exactness. For as, when in the case of Him and the Father the as is used, a great Equality is signified, because of the Relationship in Nature; so when it is used of us and Him, the interval is great, because of the great and infinite interval between the respective natures. For if He did no sin, neither was guile found in His mouth [1 Peter 2:22], how could the Apostles be reckoned equal to Him? What is it then that He says, They are not of the world? They look to another world, they have nothing common with earth, but have become citizens of heaven. And by these words He shows His love, when He commends them to the Father, and commits them to Him who begot Him. When He says, Keep them, He does not speak merely of delivering them from dangers, but also with regard to their continuance in the faith. Wherefore He adds,

John 17:17

Your word is truth.

That is, there is no falsehood in it, and all that is said in it must needs come to pass; and again, it signifies nothing typical or bodily. As also Paul says concerning the Church, that He has sanctified it by the Word. For the Word of God is wont also to cleanse. [Ephesians 5:26] Moreover, the, sanctify them, seems to me to signify something else, such as this, Set them apart for the Word and for preaching. And this is made plain from what follows. For, He says,

John 17:17

As Paul also says, Having put in us the word of reconciliation. [2 Corinthians 5:19] For the same end for which Christ came, for the same did these take possession of the world. In this place again the as is not put to signify resemblance in the case of Himself and the Apostles; for how was it possible for men to be sent otherwise? But it was His custom to speak of the future as having come to pass.

John 17:19

What is, I sanctify Myself? I offer to You a sacrifice. Now all sacrifices are called holy, and those are specially called holy things, which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not in type, but by the truth itself, He therefore says, That they may be sanctified in Your truth. For I both dedicate them to You, and make them an offering; this He says, either because their Head was being made so, or because they also were sacrificed; for, Present, it says, your bodies a living sacrifice, holy [Romans 12:1]; and, We were counted as sheep for the slaughter. [Psalm 43:22] And He makes them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, I sanctify, is clear from what follows.

John 17:20

2. For since He was dying for them, and said, that For their sakes I sanctify Myself, lest any one should think that He did this for the Apostles only, He added, Neither pray I for these only, but for them also who believe in Me through their word. By this again He revived their souls, showing that the disciples should be many. For because He made common what they possessed peculiarly, He comforts them by showing that they were being made the cause of the salvation of others.

After having thus spoken concerning their salvation, and their being sanctified by faith and the Sacrifice, He afterwards speaks of concord, and finally closes his discourse with this, having begun with it and ended in it. For at the beginning He says, A new commandment I give unto you [John 13:34]; and here,

John 17:21

Here again the as does not denote exact similarity in their case, (for it was not possible for them in so great a degree,) but only as far as was possible for men. Just as when He says Be merciful, as your Father. [Luke 6:36]

But what is, In Us? In the faith which is on Us. Because nothing so offends all men as divisions, He provides that they should be one. What then, says some one, did He effect this? Certainly He effected it. For all who believe through the Apostles are one, though some from among them were torn away. Nor did this escape His knowledge, He even foretold it, and showed that it proceeded from men's slack-mindedness.

That the world may believe that You have sent Me.

As He said in the beginning, By this shall all men know that you are My disciples, if you love one another. And how should they hence believe? Because, He says, You are a God of peace. If therefore they observe the same as those of whom they have learned, their hearers shall know the teacher by the disciples, but if they quarrel, men shall deny that they are the disciples of a God of peace, and will not allow that I, not being peaceable, have been sent from You. Do you see how, unto the end, He proves His unanimity with the Father?

John 17:22

That by miracles, that by doctrines, and, that they should be of one soul; for this is glory, that they should be one, and greater even than miracles. As men admire God because there is no strife or discord in That Nature, and this is His greatest glory, so too let these, He says, from this cause become glorious. And how, says some one, does He ask the Father to give this to them, when He says that He Himself gives it? Whether His discourse be concerning miracles, or unanimity, or peace, He is seen Himself to have given these things to them; whence it is clear that the petition is made for the sake of their comfort.

John 17:23

How gave He the glory? By being in them, and having the Father with Him, so as to weld them together. But in another place He speaks not so; He says not that the Father comes by Him, but, that He and the Father come, and take up their abode with him, there removing the suspicion of Sabellius, here that of Arius.

That they may be made perfect in one, and that the world may know that You have sent Me. [John 14:23]

He says these latter words immediately after the other, to show that peace has more power to attract men than a miracle; for as it is the nature of strife to separate, so it is that of agreement to weld together.

And I have loved them as You have loved Me.

Here again the as means, as far as it is possible for a man to be loved; and the sure proof of His love is His giving Himself for them. After having told them that they shall be in safety, that they shall not be overturned, that they shall be holy, that many shall believe through them, that they shall enjoy great glory, that not He alone loved them, but the Father also; He next tells them of what shall be after their sojourning here, concerning the prizes and crowns laid up for them.

John 17:24

Then dost Thou gain by prayer, and dost Thou not yet possess that concerning which they enquired continually, saying, 'Where are You going?' What sayest Thou? How then did You say to them, 'You shall sit upon twelve thrones'? [Matthew 19:28] How did You promise other things more and greater? Do you see that He says all in the way of condescension? Since how would He have said, You shall follow afterwards? [John 13:36] But He speaks thus with a view to a fuller conviction and demonstration of His love.

That they may behold My glory which You have given Me.

This again is a sign of His being of one mind with the Father, of a higher character than those former, for He says, Before the foundation of the world, yet has it also a certain condescension; for, You have given Me, He says. Now if this be not the case, I would gladly ask the gainsayers a question. He that gives, gives to one subsisting; did the Father then, having first begotten the Son, afterwards give Him glory, having before allowed Him to be without glory? And how could this be reasonable? Seest that the He gave, is, He begot?

3. But why said He not, That they may share My glory, instead of, That they may be hold My glory? Here He implies, that all that rest is, the looking on the Son of God. This certainly it is which causes them to be glorified; as Paul says, With open face mirroring the glory of the Lord. [2 Corinthians 3:18] For as they who look on the sunbeams, and enjoy a very clear atmosphere, draw their enjoyment from their sight, so then also, and in much greater degree, this will cause us pleasure. At the same time also He shows, that what they should behold was not the body then seen, but some awful Substance.

John 17:25

What means this? What connection has it? He here shows that no man knows God, save those only who have come to know the Son. And what He says is of this kind: I wished all to be so, yet they have not known You, although they had no complaint against You. For this is the meaning of, O righteous Father. And here He seems to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aims, saying, For You loved Me before the foundation of the world; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? This then is not true which the Jews say, that they know You, and that I know You not; on the contrary, I know You, and they have not known You.

And these have known that You have sent Me.

Do you see that He alludes to those, who said that He was not from God, and all is finally summed up to meet this argument?

John 17:26

Yet you say that perfect knowledge is from the Spirit. But the things of the Spirit are Mine.

That the love wherewith You have loved Me may remain in them, and I in them.

For if they learn who You are, then they shall know that I am not separated from You, but one of the greatly beloved, and a true Son, and closely knit to You. And those who are rightly persuaded of this, will keep both the faith which is on Me and perfect love; and while they love as they ought, I remain in them. Do you see how He has arrived at a good end, finishing off the discourse with love, the mother of all blessings?

4. Let us then believe and love God, that it may not be said of us, They profess that they know God, but in their works they deny Him. [Titus 1:16] And again, He has denied the faith, and is worse than an infidel. [1 Timothy 5:8] For when he helps his domestics and kinsmen and strangers, while thou dost not even succor those who are related to you by family, what will henceforth be your excuse, when God is blasphemed and insulted by reason of you? Consider what opportunities of doing good God has given to us. Have mercy on one, He says, as a kinsman, on another as a friend, on another as a neighbor, on another as a citizen, on another as a man. And if none of these things hold you, but you break through all bonds, hear from Paul, that you are worse than an infidel; for he having heard nothing of almsgiving, or of heavenly things, has overshot you in love for man; but thou who art bidden to love your very enemies, lookest upon your friends as enemies, and art more careful of your money than of their bodies. Yet the money by being spent will sustain no injury, but your brother if neglected will perish. What madness then to be careful of money, and careless about one's kindred? Whence has this craving for riches burst in upon us? Whence this inhumanity and cruelty? For if any one could, as though seated on the highest bench of a theater, look down upon all the world — or rather, if you will, let us for the present take in hand a single city — if then a man seated on an elevated spot could take in at a glance all the doings of the men there, consider what folly he would condemn, what tears he would weep, what laughter he would laugh, with what hatred he would hate; for we commit such actions as deserve both laughter, and the charge of folly, and tears, and hatred. One man keeps dogs to catch brute animals, himself sinking into brutality; another keeps oxen and asses to transport stones, but neglects men wasting with hunger; and spends gold without limit to make men of stone, but neglects real men, who are becoming like stones through their evil state. Another, collecting with great pains golden quarries, puts them about his walls, but when he beholds the naked bellies of the poor, is not moved. Some again contrive garments over their very garments, while their brother has not even wherewithal to cover his naked body. Again, one has swallowed up another in the law-courts; another has spent his money on women and parasites, another on stage-players and theatrical bands, another on splendid edifices, on purchases of fields and houses. Again, one man is counting interest, another interest of interest; another is putting together bands full of many deaths, and does not enjoy rest even at night, lying awake for others' harm. Then, when it is day, they run, one to his unjust gain, another to his wanton expense, others to public robbery. And great is the earnestness about things superfluous and forbidden, but of things necessary no account is taken; and they who decide questions of law have indeed the name of jurymen, but are really thieves and murderers. And if one should enquire into law suits and wills, he would find there again ten thousand mischiefs, frauds, robberies, plots, and about these things is all time spent; but for spiritual things there is no care, and they all inconvenience the Church, for the sake of seeing only. But this is not what is required; we need works, and a pure mind. But if you spend all the day in grasping after riches, and then coming in sayest a few words, you have not only not propitiated God, but hast even angered Him more. Would you conciliate your Lord, exhibit works, make yourself acquainted with the mass of woes, look upon the naked, the hungry, the wronged; He has cut out for you ten thousand ways of showing love for men. Let us not then deceive ourselves by living aimlessly and to no purpose, nor presume, because we now are in health; but bearing in mind, that often when we have fallen into sickness, and have reached the extreme of debility, we have been dead with fear and the looking for things to come, let us expect to fall again into the same state, let us get again the same fear, and let us become better men; since what is done now deserves infinite condemnation. For those in the courts of justice are like lions and dogs; those in the public places like foxes; and those who lead a life of leisure, even they do not use their leisure as they ought, spending all their time on theaters and the mischiefs arising from them. And there is no one to reprove what is being done; but there are many who envy, and are vexed that they are not in the like condition, so that these in their turn are punished, though not actually doing wicked things. For they not only do these things, but also have pleasure in them that do them. Because what belongs to their will is alike corrupt; whence it is plain, that the intention also will be punished. These things I say each day, and I will not cease to say them. For if any listen, it is gain; but if none give heed, you shall then hear these things, when it will avail you nothing, and you shall blame yourselves, and we shall be flee from fault. But may it never come to pass that we should only have this excuse, but that you may be our boast before the judgment-seat of Christ, that together we may enjoy the blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

John 18:1

1. An awful thing is death, and very full of terror, but not to those who have learned the true wisdom which is above. For he that knows nothing certain concerning things to come, but deems it to be a certain dissolution and end of life, with reason shudders and is afraid, as though he were passing into non-existence. But we who, by the grace of God, have learned the hidden and secret things of His wisdom, and deem the action to be a departure to another place, should have no reason to tremble, but rather to rejoice and be glad, that leaving this perishable life we go to one far better and brighter, and which has no end. Which Christ teaching by His actions, goes to His Passion, not by constraint and necessity, but willingly. These things, it says, Jesus spoke, and departed 'beyond the brook Cedron, where was a garden, into the which He entered, and His disciples.'

John 18:2

He journeys at midnight, and crosses a river, and hastes to come to a place known to the traitor, lessening the labor to those who plotted against Him, and freeing them from all trouble; and shows to the disciples that He came willingly to the action, (a thing which was most of all sufficient to comfort them,) and places Himself in the garden as in a prison.

These things spoke Jesus unto them. What do you say? Surely He was speaking with the Father, surely He was praying. Why then do you not say that, 'having ceased from the prayer,' He came there? Because it was not prayer, but a speech made on account of the disciples. And the disciples entered into the garden. He had so freed them from fear that they no longer resisted, but entered with Him into the garden. But how came Judas there, or whence had he gained his information when he came? It is evident from this circumstance, that Jesus generally passed the night out of doors. For had He been in the habit of spending it at home, Judas would not have come to the desert, but to the house, expecting there to find Him asleep. And lest, hearing of a garden, you should think that Jesus hid Himself, it adds, that Judas knew the place; and not simply so, but that He often resorted there with His disciples. For ofttimes He was with them apart, conversing on necessary matters, and such as it was not permitted to others to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance, that their attention might not be distracted from listening.

John 18:3

And these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers, who had made it their practice to do anything for money.

John 18:4

That is, He did not wait to learn this from their coming, but spoke and acted without confusion, as knowing all these things. But why come they with weapons, when about to seize Him? They feared His followers, and for this reason they came upon Him late at night. And He went forth, and said to them, Whom do you seek?

John 18:5

Do you see His invincible power, how being in the midst of them He disabled their eyes? For that the darkness was not the cause of their not knowing Him, the Evangelist has shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? For he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.

John 18:8

See the forbearance of the Evangelist, how he does not insult over the traitor, but relates what took place, only desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them; after having shown to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse, He put Himself in their hands, saying,

If therefore ye seek Me, let these go their way.

Manifesting until the last hour His lovingkindness towards them. If, He says, ye want Me, have nothing to do with these, for, behold, I give Myself up.

John 18:9

By loss He does not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also. And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, That the saying might be fulfilled which He spoke, that not one, etc. [John 17:12]

2. Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants, And how, says some one, does he who was bidden not to have a scrip, not to have two coats, possess a sword? Methinks he had prepared it long before, as fearing this very thing which came to pass. But if you say, How does he, who was forbidden even to strike a blow with the hand, become a manslayer? He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if you desire to see Peter endued with heavenly wisdom, you shall after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also works a miracle, both showing that we ought to do good to those who do evil to us, and revealing His own power. He therefore restored the servant's ear, and said to Peter, that All they that take the sword shall perish by the sword [Matthew 26:52]; and as He did in the case of the basin, when He relaxed his vehemence by a threat, so also here. The Evangelist adds the name of the servant, because the thing done was very great, not only because He healed him, but because He healed one who had come against Him, and who shortly after would buffet Him, and because He stayed the war which was like to have been kindled from this circumstance against the disciples. For this cause the Evangelist has put the name, so that the men of that time might search and enquire diligently whether these things had really come to pass. And not without a cause does he mention the right ear, but as I think desiring to show the impetuosity of the Apostle, that he almost aimed at the head itself. Yet Jesus not only restrains him by a threat, but also calms him by other words, saying,

John 18:11

Showing, that what was done proceeded not from their power, but from His consent, and declaring that He was not one opposed to God but obedient to the Father even unto death.

John 18:12-13

Why to Annas? In their pleasure they made a show of what had been done, as though forsooth they had set up a trophy.

And he was father-in-law to Caiaphas.

John 18:14

Why does the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.

John 18:15

Who is that other disciple? It is the writer himself. And wherefore does he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why does he this? For the same reason, for here too he mentions a great good deed, that when all had started away, he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that you might understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, How, when all had retreated, did this man enter in farther than Simon? he says, that he was known to the high priest. So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming there was caused by love, his not entering within by distress and fear. For the Evangelist has recorded these things, to clear a way for excusing his denial; with regard to himself, he does not set it down as any great matter that he was known to the high priest, but since he had said that he alone with Jesus went in, lest you should suppose that the action proceeded from any exalted feelings, he puts also the cause. And that Peter would have also entered had he been permitted, he shows by the sequel; for when he went out, and bade the damsel who kept the door bring in Peter, he straightway came in. But why did he not bring him in himself? He clung to Christ, and followed Him; on this account he bade the woman bring him in. What then says the woman?

John 18:17

What do you say, Peter? Did you not declare but now, If need be that I lay down my life for You, I will lay it down? What has happened then, that you can not even endure the questioning of a doorkeeper? Is it a soldier who questions you? Is it one of those who seized Him? No, it is a mean and abject doorkeeper, nor is the questioning of a rough kind. She says not, Are you a disciple of that cheat and corrupter, but, of that man, which was the expression rather of one pitying and relenting. But Peter could not bear any of these words. The, Are you not also, is said on this account, that John was within. So mildly did the woman speak. But he perceived none of this, nor took it into his mind, neither the first time, nor the second, nor the third, but when the cock crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but showing the truth of what had been said by Christ.

John 18:19

3. O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness. What then says Christ? To overthrow this, He says,

John 18:20

What then, said He nothing in secret? He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.

John 18:21

These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, If I bear witness of Myself, My witness is not true [John 5:31], this He now implies, desiring to render His testimony abundantly credible. For when Annas mentioned the disciples, what says He? Do you ask Me concerning Mine? Ask Mine enemies, ask those who have plotted against Me, who have bound Me; let them speak. This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he says. What then does the high priest? When it would have been right thus to have made the enquiry, that person did not so.

John 18:22

What could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, Why do you ask Me, as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He does not any one of these, but speaks words able to relax any brutality.

John 18:23

That is, If you can lay hold on My words, declare it; but if you can not, why do you strike Me? Do you see that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas.

John 18:25

Wonderful, by what a lethargy that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he does not move, but still warms himself, that you may learn how great is the weakness of our nature if God abandons. And, being questioned, he denies again.

John 18:26

But neither did the garden bring him to remember what had taken place, nor the great affection which Jesus there had shown by those words, but all these from pressure of anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but to trust to one's self. But do thou admire the tender care of his Master, who, though a prisoner and bound, took great forethought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears.

They lead Him therefore from Caiaphas to Pilate.

This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. And it was early. Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, lest they should be polluted. And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. And why did they not kill Him, instead of bringing Him to Pilate? In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. But what is, 'That they might eat the Passover?' For He had done this on the first day of unleavened bread. Either he calls the whole feast the Passover, or means, that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for the Preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them.

John 18:29

4. Do you see that he was free from fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they?

John 18:30

O madness! For why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil? Do you see that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered, nothing, sent Him to Pilate. Pilate says, What accusation bring ye against this man? Nor here have they anything to say, but again employ certain conjectures. At which Pilate being perplexed says,

John 18:31-32

And how did the expression, 'It is not lawful for us to put any man to death,' declare this? Either the Evangelist means that He was about to be slain not by the Jews only, but by the Gentiles also, or that it was not lawful for them to crucify. But if they say, It is not lawful for us to put any man to death, they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death. Pilate, wishing to be freed from trouble, does not dismiss Him for a long trial, but,

John 18:33-34

Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, Judge him according to your law, wishing to show that His offense was not a Jewish one, they replied, It is not lawful for us. He has not sinned against our law, but the indictment is general. Pilate then, having perceived this, says, as being (himself) likely to be endangered, Are you the King of the Jews? Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, Did others tell it you? Sayest thou this thing of thyself or did others tell it thee of Me? "N.T. On this point then declaring himself, Pilate replied,

John 18:35

Here desiring to clear himself of the matter. Then because he had said, Are you the King? Jesus reproving him answers, This you have heard from the Jews. Why do you not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this you do not, but art simply framing charges against Me. Jesus answered him, Do you say this thing of yourself, or from others? Pilate then cannot at once say that he had heard it, but simply goes along with the people, saying, They have delivered you unto me. I must needs therefore ask you what you have done. What then says Christ?

John 18:36

He leads upwards Pilate who was not a very wicked man, nor after their fashion, and desires to show that He is not a mere man, but God and the Son of God. And what says He?

If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews.

He undoes that which Pilate for a while had feared, namely, the suspicion of seizing kingly power, Is then His kingdom not of this world also? Certainly it is. How then says He it 'is not'? Not because He does not rule here, but because He has his empire from above, and because it is not human, but far greater than this and more splendid. If then it be greater, how was He made captive by the other? By consenting, and giving Himself up. But He does not at present reveal this, but what says He? If I had been of this world, 'My servants would fight, that I should not be delivered.' Here He shows the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it says, He came to His own? [John 1:11] What, when Himself says, They are not of this world, as I am not of this world? [John 17:14] So also He says that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable. What then said Pilate?

John 18:37

If then He was born a king, all His other attributes are by Generation, and He has nothing which He received in addition. So that when you hear that, As the Father has life in Himself, so has He given to the Son also to have life [John 5:26], deem of nothing else but His generation, and so of the rest.

And for this cause came I, that I should bear witness unto the truth.

That is, that I should speak this very thing, and teach it, and persuade all men.

5. But do thou, O man, when you hear these things, and see your Lord bound and led about, deem present things to be nought. For how can it be otherwise than strange, if Christ bore such things for your sake, and you often cannot endure even words? He is spit upon, and do you deck yourself with garments and rings, and, if you gain not good report from all, think life unbearable? He is insulted, bears mockings, and scornful blows upon the cheek; and do you wish everywhere to be honored, and do you not bear the reproaching of Christ? Do you not hear Paul saying, Be imitators of me, even as I also am of Christ? [1 Corinthians 11:1] When therefore any one makes a jest of you, remember your Lord, that in mockery they bowed the knee before Him, and worried Him both by words and deeds, and treated Him with much irony; but He not only did not defend Himself, but even repaid them with the contraries, with mildness and gentleness. Him now let us emulate; so shall we be enabled even to be delivered from all insult. For it is not the insulter that gives effect to acts of insult, and makes them biting, but he who is little of soul, and is pained by them. If you are not pained, you have not been insulted; for the suffering from injuries depends not on those who inflict, but on those who undergo them. Why do you grieve at all? If a man has insulted you unjustly, in this case surely you ought not to grieve at all, but to pity him; if justly, much more ought thou to keep quiet. For should any one address you, a poor man, as though thou were rich, the praise contained in his words is nothing to you, but his encomium is rather mockery; and so if one insulting you utter things that are untrue, the reproach is nothing to you either. But if conscience takes hold of what has been said, be not grieved at the words, but make correction in deeds. This I say with regard to what really are insults. For if one reproach you with poverty or low birth, laugh at him. These things are a reproach not to the hearer, but to the speaker, as not knowing true wisdom. But, says some one, when these things are said in the presence of many who are ignorant of the truth, the wound becomes unbearable. Nay, it is most bearable, when you have an audience present of witnesses praising and applauding you, scoffing at and making a jest of him. For not he that defends himself, but he that says nothing, is applauded by sensible persons. And if none of those present be a sensible person, then laugh at him most of all, and delight yourself in the audience of heaven. For there all will praise and applaud and welcome you. For one Angel is as good as all the world. But why speak I of Angels, when the Lord Himself proclaims you? Let us exercise ourselves with these reasonings. For it is no loss to be silent when insulted, but it is, on the contrary, to defend one's self when insulted. Since were it a fault silently to bear what is said, Christ would never have told us, If one smite you on the right cheek, turn to him the other also. [Matthew 5:39] If then our enemy say what is not true, let us on this account even pity him, because he draws down upon him the punishment and vengeance of the accusers, being unworthy even to read the Scriptures. For to the sinner God says, Why do you declare My statutes, and takest My covenant in your mouth? Thou sat and spoke against your brother. [Psalm 50:16-20, Septuagint] And if he speak the truth, so also he is to be pitied; since even the Pharisee spoke the truth; yet he did no harm to him who heard him, but rather good, while he deprived himself of ten thousand blessings, enduring shipwreck by this accusation. So that either way it is he that suffers injury, not thou; but thou, if you are sober, will have double gain; both the propitiating God by your silence, and the becoming yet more discreet, the gaining an opportunity from what has been said to correct what has been done, and the despising mortal glory. For this is the source of our pain, that many gape upon the opinion of men. If we are minded to be thus truly wise, we shall know well that human things are nothing. Let us learn then, and having reckoned up our faults, let us accomplish their correction in time, and let us determine to correct one this month, another next month, and a third in that which follows. And so mounting as it were by steps, let us get to heaven by a Jacob's ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of manners. Let us then lay hold on this means of departure and ascent, that having obtained heaven, we may also enjoy all the blessings there, through the grace and lovingkindness of our Lord Jesus Christ; to whom be glory for ever and ever. Amen.

John 18:37

1. A marvelous thing is longsuffering; it places the soul as in a quiet harbor, fleeing it from tossings and evil spirits. And this everywhere Christ has taught us, but especially now, when He is judged, and dragged, and led about. For when He was brought to Annas, He answered with great gentleness, and, to the servant who smote Him, said what had power to bring down all his insolence; thence having gone to Caiaphas, then to Pilate, and having spent the whole night in these scenes, He all through exhibits His own mildness; and when they said that He was a malefactor, and were not able to prove it, He stood silent; but when He was questioned concerning the Kingdom, then He spoke to Pilate, instructing him, and leading him in to higher matters. But why was it that Pilate made the enquiry not in their presence, but apart, having gone into the judgment hall? He suspected something great respecting Him, and wished, without being troubled by the Jews, to learn all accurately. Then when he said, What have you done? on this point Jesus made no answer; but concerning that of which Pilate most desired to hear, namely, His Kingdom, He answered, saying, My Kingdom is not of this world. That is, I am indeed a King, yet not such an one as you suspect, but far more glorious, declaring by these words and those which follow, that no evil had been done by Him. For one who says, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth, shows, that no evil has been done by Him. Then when He says, Every one that is of the truth hears My voice, He draws him on by these means, and persuades him to become a listener to the words. For if, says He, any one is true, and desires these things, he will certainly hear Me. And, in fact, He so took him by these short words, that he said,

John 18:38

But for the present he applies himself to what was pressing, for he knew that this question needed time, and desired to rescue Him from the violence of the Jews. Wherefore he went out, and what said he?

I find no fault in him.

Consider how prudently he acted. He said not, Since he has sinned, and is deserving of death, forgive him on account of the Feast; but having first acquitted Him of all guilt, he asks them over and above, if they were not minded to dismiss Him as innocent, yet as guilty to forgive Him on account of the time. Wherefore he added,

John 18:39-40

O accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their long standing custom. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him [John 19:1] perhaps desiring to exhaust and to soothe the fury of the Jews. For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger. Wherefore also he led Him forth to them crowned [John 19:5], that, seeing the insult which had been done to Him, they might recover a little from their passion, and vomit their venom. And how would the soldiers have done this, had it not been the command of their ruler? To gratify the Jews. Since it was not by his command that they at first went in by night, but to please the Jews; they dared anything for money. But He, when so many and such things were done, yet stood silent, as He had done during the enquiry, and answered nothing. And do thou not merely hear these things, but keep them continually in your mind, and when you behold the King of the world and of all Angels, mocked of the soldiers, by words and by actions, and bearing all silently, do thou imitate Him by deeds yourself. For when Pilate had called Him the King of the Jews, and they now put about Him the apparel of mockery, then Pilate having led Him out, said,

John 19:4-5

But not even so was their rage quenched, but they cried out,

John 19:6

Then Pilate, seeing that all was done in vain, said,

Take ye him, and crucify him.

Whence it is clear that he had permitted what had been done before, because of their madness.

For I, he says, find no fault in him.

2. See in how many ways the judge makes His defense, continually acquitting Him of the charges; but none of these things shamed the dogs from their purpose. For the, Take ye him and crucify him, is the expression of one clearing himself of the guilt, and thrusting them forward to an action not permitted to them. They therefore had brought Him, in order that the thing might be done by the decision of the governor; but the contrary fell out, that He was rather acquitted than condemned by the governor's decision. Then, because they were ashamed,

John 19:7

How then when the judge said, 'Take ye him, and judge him according to your law,' did ye reply, 'It is not lawful for us to put any man to death,' while here ye fly to the law? And consider the charge, 'He made himself the Son of God.' Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God? What then does Christ? While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that He opens not his mouth: in His humiliation His judgment was taken away. [Isaiah 53:7-8, Septuagint]

Then Pilate is alarmed when he hears from them, that He made Himself the Son of God, and dreads lest the assertion may possibly be true, and he should seem to transgress; but these men who had learned this, both by His deeds and words, did not shudder, but are putting Him to death for the very reasons for which they ought to have worshipped Him. On this account he no more asks Him, What have you done? but, shaken by fear, he begins the enquiry again, saying, Are you the Christ? But He answered not. For he who had heard, To this end was I born, and for this came I, and, My Kingdom is not of this world, he, when he ought to have opposed His enemies and delivered Him, did not so, but seconded the fury of the Jews. Then they being in every way silenced, make their cry issue in a political charge, saying, He that makes himself a king, speaks against Cæsar. [John 19:12] Pilate ought therefore to have accurately enquired, whether He had aimed at sovereignty, and set His hand to expel Cæsar from the kingdom. But he makes not an exact enquiry, and therefore Christ answered him nothing, because He knew that he asked all the questions idly. Besides, since His works bore witness to Him, He would not prevail by word, nor compose any defense, showing that He came voluntarily to this condition. When He was silent, Pilate says,

John 19:10

Do you see how he condemned himself beforehand; for, if the whole rests with you, why dost not thou let Him go, when you have found no fault in Him? When then Pilate had uttered the sentence against himself, then He says,

John 19:11

Showing that he also was guilty of sin. Then, to pull down his pride and arrogance, He says,

You would have no power except it were given you.

Showing that this did not come to pass merely in the common order of events, but that it was accomplished mystically. Then lest, when you hear, Except it were given you, you should deem that Pilate was exempt from all blame, on this account therefore He said, Therefore he that delivered Me unto you has the greater sin. And yet if it was given, neither he nor they were liable to any charge. Thou objectest idly; for the 'given' in this place means what is 'allowed'; as though He had said, 'He has permitted these things to be, yet not for that are you clear of the wickedness.' He awed Pilate by the words, and proffered a clear defense. On which account that person sought to release Him; but they again cried out, saying,

John 19:12

For when they profited nothing by bringing charges drawn from their own law, they wickedly betook themselves to external laws, saying,

Every one that makes himself a king speaks against Cæsar.

And where has this Man appeared as a tyrant? Whence can you prove it? By the purple robe? By the diadem? By the dress? By the soldiers? Did not He ever walk unattended, save by His twelve disciples, following in every point a humble mode of living, both as to food, and clothing, and habitation? But O what shamelessness and ill-time cowardice! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter, (for the sitting down showed this,) but without making any enquiry, he gave Him up to them, thinking to shame them. For to prove that he did it for this purpose, hear what he says.

John 19:14-15

Of their own will they subjected themselves to punishment; therefore also God gave them up, because they were the first to cast themselves out from His providence and superintendence; and since with one voice they rejected His sovereignty, He allowed them to fall by their own suffrages. Still what had been said should have been sufficient to calm their passion, but they feared, lest, being let go, He should again draw the multitudes, and they did all they could to prevent this. For a dreadful thing is love of rule, dreadful and able to destroy the soul; it was on account of this that they had never heard Him. And yet Pilate, in consequence of a few words, desired to let Him go, but they pressed on, saying, Crucify him. And why did they strive to kill Him in this manner? It was a shameful death. Fearing therefore lest there should afterwards be any remembrance of Him, they desired to bring Him to the accursed punishment, not knowing that truth is exalted by hindrances. To prove that they had this suspicion, listen to what they say; We have heard that that deceiver said, After three days I will rise again [Matthew 27:63]; on this account they made all this stir, turning things upside down, that they might ruin matters in after time. And the ill-ordered people, corrupted by their rulers, cried out continually, Crucify him!

3. But let us not merely read of these things, but bear them in our mind; the crown of thorns, the robe, the reed, the blows, the smiting on the cheek, the spittings, the irony. These things, if continually meditated on, are sufficient to take down all anger; and if we be mocked at, if we suffer injustice, let us still say, The servant is not greater than his Lord [John 13:16]; and let us bring forward the words of the Jews, which they uttered in their madness, saying, You are a Samaritan, and hast a devil [John 8:48]; and, He casts out devils by Beelzebub. [Luke 11:15] For on this account He bare all these things, in order that we might walk in His footsteps, and endure those mockings which disturb more than any other kind of reproach. Yet nevertheless He not only bare these things, but even used every means to save and deliver from the appointed punishment those who did them. For He sent the Apostles also for their salvation, at least you hear them saying, that, We know that through ignorance you did it [Acts 3:17]; and by these means drawing them to repentance. This let us also imitate; for nothing so much makes God propitious as the loving enemies, and doing good to those who despitefully use us. When a man insults you, look not to him, but to the devil who moves him, and against him empty all your wrath, but pity the man who is moved by him. For if lying is from the devil, to be angry without a cause is much more so. When you see one turning another into ridicule, consider that it is the devil who moves him, for mockings belong not to Christians. For he who has been bidden to mourn, and has heard, Woe, you that laugh [Luke 6:25], and who after this insults, and jests, and is excited, demands not reproach from us, but sorrow, since Christ also was troubled when He thought on Judas. All these things therefore let us practice in our actions, for if we act not rightly in these, we have come to no purpose and in vain into the world. Or rather we have come to our harm, for faith is not sufficient to bring men to the Kingdom, nay, it even has power in this way most to condemn those who exhibit an ill life; for He which knew his Lord's will, and did it not, shall be beaten with many stripes [Luke 12:47]; and again, If I had not come and spoken unto them, they had not had sin. [John 15:22] What excuse then shall we have, who have been set within the palace, and deemed worthy to stoop down and enter into the sanctuary, and have been made partakers of the releasing Mysteries, and who yet are worse than the Greeks, who have shared in none of these things? For if they for the sake of vainglory have shown so much true wisdom, much more ought we to go after all virtue, because it is pleasing to God. But at present we do not even despise wealth; while they have often been careless of their life, and in wars have given up their children to their madness about devils, and have despised nature for the sake of their devils, but we do not even despise money for the sake of Christ, nor anger on account of God's will, but are inflamed, and in no better state than the fevered. And just as they, when possessed by their malady, are all burning, so we, suffocated as by some fire, can stop at no point of desire, increasing both anger and avarice. On this account I am ashamed and astonished, when I behold among the Greeks men despising riches, but all mad among ourselves. For even if we could find some despising riches, we should find that they have been made captive by other vices, by passion or envy; and a hard thing it is to discover true wisdom without a blemish. But the reason is, that we are not earnest to get our remedies from the Scriptures, nor do we apply ourselves to those Scriptures with compunction, and sorrow, and groaning, but carelessly, if at any time we chance to be at leisure. Therefore when a great rush of worldly matters comes, it overwhelms all; and if there has been any profit, destroys it. For if a man have a wound, and after putting on a plaster, do not tie it tight, but allow it to fall off, and expose his sore to wet, and dust, and heat, and ten thousand other things able to irritate it, he will get no good; yet not by reason of the inefficacy of the remedies, but by reason of his own carelessness. And this also is wont to happen to us, when we attend but little to the divine oracles, but give ourselves up wholly and incessantly to things of this life; for thus all the seed is choked, and all is made unfruitful. That this may not be the case, let us look carefully a little, let us look up to heaven, let us bend down to the tombs and coffins of the departed. For the same end awaits us, and the same necessity of departure will often come upon us before the evening. Prepare we then for this expedition; there is need of many supplies for the journey, for great is the heat there, and great the drought, and great the solitude. Henceforth there is no reposing at an inn, there is no buying anything, when one has not taken all from hence. Hear at least what the virgins say, Go to them that sell [Matthew 25:9]; but they who went found not. Hear what Abraham says, A gulf between us and you. [Luke 16:26] Hear what Ezekiel says concerning that day, that Noah, and Job, and Daniel shall in nowise deliver their sons. [Ezekiel 14:14] But may it never come to pass that we hear these words, but that having taken hence sufficient provision for our way to eternal life, we may behold with boldness our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, honor, now and ever, and world without end. Amen.

John 19:16-18

1. Successes have terrible power to cast down or draw aside those who take not heed. Thus the Jews, who at first enjoyed the influence of God, sought the law of royalty from the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Cæsar. Wherefore God set a king over them, according to their own decision. When then Pilate heard these things, he delivered Him to be crucified. Utterly without reason. For when he ought to have enquired whether Christ had aimed at sovereign power, he pronounced the sentence through fear alone. Yet that this might not befall him, Christ said beforehand, My kingdom is not of this world; but he having given himself wholly up to present things, would practice no great amount of wisdom. And yet his wife's dream should have been sufficient to terrify him; but by none of these things was he made better, nor did he look to heaven, but delivered Him up. And now they laid the cross upon Him as a malefactor. For even the wood they abominated, and endured not even to touch it. This was also the case in the type; for Isaac bare the wood. But then the matter stopped at the will of his father, for it was the type; while here it proceeded to action, for it was the reality.

And He came to the place of a skull. Some say that Adam died there, and there lies; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the symbol of victory. What matter if the Jews did these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that you may learn how great is its power, since the Prophet had foretold of old, that He was numbered with the transgressors. [Isaiah 53:12] The devil therefore wished to cast a veil over what was done, but was unable; for the three were crucified, but Jesus alone was glorious, that you may learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross; but no one attributed anything of what was done to either of those others, but to Jesus only; so entirely was the plot of the devil rendered vain, and all returned upon his own head. For even of these two, one was saved. He therefore did not insult the glory of the Cross, but contributed to it not a little. For it was not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him unto Paradise.

John 19:19

At the same time requiting the Jews, and making a defense for Christ. For since they had given Him up as worthless, and attempted to confirm this sentence by making Him share the punishment of the robbers, in order that for the future it might be in no man's power to prefer evil charges against him, or to accuse him as a worthless and wicked person, to close moreover their mouths and the mouths of all who might desire to accuse Him, and to show that they had risen up against their own King, Pilate thus placed, as on a trophy, those letters, which utter a clear voice, and show forth His Victory, and proclaim His Kingdom, though not in its completeness. And this he made manifest not in a single tongue, but in three languages; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defense, he publicly recorded the madness of the Jews, in all the languages. For they bore malice against Him even when crucified. Yet what did this harm you? Nothing. For if He was a mortal and weak, and was about to become extinct, why did you fear the letters asserting that He is the King of the Jews? And what do they ask? Say that 'he said.' For now it is an assertion, and a general sentence, but if 'he said' be added, the charge is shown to be one arising from his own rashness and arrogance. Still Pilate was not turned aside, but stood to his first decision. And it is no little thing that is dispensed even from this circumstance, but the whole matter. For since the wood of the cross was buried, because no one was careful to take it up, inasmuch as fear was pressing, and the believers were hurrying to other urgent matters; and since it was in after times to be sought for, and it was likely that the three crosses would lie together, in order that the Lord's might not be unknown, it was made manifest to all, first by its lying in the middle, and then by the title. For those of the thieves had no titles.

2. The soldiers parted the garments, but not the coat. See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies were fulfilled in Him. For why did they not this in the case of the others, but in His case only? Consider too, I pray you, the exactness of the prophecy. For the Prophet says not only, that they parted, but that they did not part. The rest therefore they divided, the coat they divided not, but committed the matter to a decision by lot. And the, Woven from the top [John 19:23] is not put without a purpose; but some say that a figurative assertion is declared by it, that the Crucified was not simply man, but had also the Divinity from above. Others say that the Evangelist describes the very form of the coat. For since in Palestine they put together two strips of cloth and so weave their garments, John, to show that the coat was of this kind, says, Woven from the top; and to me he seems to say this, alluding to the poorness of the garments, and that as in all other things, so in dress also, He followed a simple fashion.

John 19:24

But He on the Cross, commits His mother to the disciple, teaching us even to our last breath to show every care for our parents. When indeed she unseasonably troubled Him, He said, Woman, what have I to do with you? [John 2:4] And, Who is My mother? [Matthew 12:48] But here He shows much loving affection, and commits her to the disciple whom He loved. Again John conceals himself, in modesty; for had he desired to boast, he would have also put in the cause for which he was loved, since probably it was some great and wonderful one. But wherefore does He converse on nothing else with John, nor comfort him when desponding? Because it was no time for comforting by words; besides, it was no little thing for him to be honored with such honor, and to receive the reward of steadfastness. But do thou consider, I pray, how even on the cross He did everything without being troubled, speaking with the disciple concerning His mother, fulfilling prophecies, holding forth good hopes to the thief. Yet before He was crucified He appears sweating, agonized, fearing.  What then can this mean? Nothing difficult, nothing doubtful. There indeed the weakness of nature had been shown, here was being shown the excess of Power. Besides, by these two things He teaches us, even if before things terrible we be troubled, not on that account to shrink from things terrible, but when we have embarked in the contest to deem all things possible and easy. Let us then not tremble at death. Our soul has by nature the love of life, but it lies with us either to loose the bands of nature, and make this desire weak; or else to tighten them, and make the desire more tyrannous. For as we have the desire of sexual intercourse, but when we practice true wisdom we render the desire weak, so also it falls out in the case of life; and as God has annexed carnal desire to the generation of children, to maintain a succession among us, without however forbidding us from traveling the higher road of continence; so also He has implanted in us the love of life, forbidding us from destroying ourselves, but not hindering our despising the present life. And it behooves us, knowing this, to observe due measure, and neither to go at any time to death of our own accord, even though ten thousand terrible things possess us; nor yet when dragged to it, for the sake of what is pleasing to God, to shrink back from and fear it, but boldly to strip for it, preferring the future to the present life.

But the women stood by the Cross, and the weaker sex then appeared the manlier [John 19:25]; so entirely henceforth were all things transformed.

John 19:26-7

3. And He, having committed His mother to John, said, Behold your Son. [John 19:26] O the honor! With what honor did He honor the disciple! When He Himself was now departing, He committed her to the disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection, He with reason entrusted her to the beloved. To him He says, Behold your mother. [John 19:27] This He said, knitting them together in charity; which the disciple understanding, took her to his own home. But why made He no mention of any other woman, although another stood there? To teach us to pay more than ordinary respect to our mothers. For as when parents oppose us on spiritual matters, we must not even own them, so when they do not hinder us, we ought to pay them all becoming respect, and to prefer them before others, because they begot us, because they bred us up, because they bare for us ten thousand terrible things. And by these words He silences the shamelessness of Marcion; for if He were not born according to the flesh, nor had a mother, wherefore takes He such forethought for her alone?

John 19:28

That is, that nothing was wanting to the Dispensation. For He was everywhere desirous to show, that this Death was of a new kind, if indeed the whole lay in the power of the Person dying, and death came not on the Body before He willed it; and He willed it after He had fulfilled all things. Therefore also He said, I have power to lay down My life; and I have power to take it again. [John 10:18] Knowing therefore that all things were fulfilled, He says,

John 19:28

Here again fulfilling a prophecy. But consider, I pray, the accursed nature of the bystanders. Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent; but they did not even so make peace with Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge, as men bring it to the condemned, thus they gave Him to drink; since it is on this account that the hyssop is added.

John 19:30

Do you see how He does all things calmly, and with power? And what follows shows this. For when all had been completed,

He bowed His head, (this had not been nailed,) and gave up the ghost.

That is, died. Yet to expire does not come after the bowing the head; but here, on the contrary, it does. For He did not, when He had expired, bow His head, as happens with us, but when He had bent His head, then He expired. By all which things the Evangelist has shown, that He was Lord of all.

But the Jews, on the other hand, who swallowed the camel and strained at the gnat, having wrought so atrocious a deed, are very precise concerning the day.

John 19:31

Do you see how strong a thing is truth? By means of the very things which are the objects of their zeal, prophecy is fulfilled, for by occasion of those things, this plain prediction, unconnected with them, receives its accomplishment. For the soldiers when they came, broke the legs of the others, but not those of Christ. Yet these to gratify the Jews pierced His side with a spear, and now insulted the dead body. O abominable and accursed purpose! Yet, beloved, be not thou confounded, be not thou desponding; for the things which these men did from a wicked will, fought on the side of the truth. Since there was a prophecy, saying, (from this circumstance, They shall look on Him whom they pierced. Ver. 37; Zechariah 12:10 And not this only, but the deed then dared was a demonstration of the faith, to those who should afterwards disbelieve; as to Thomas, and those like him. With this too an ineffable mystery was accomplished. For there came forth water and blood. Not without a purpose, or by chance, did those founts come forth, but because by means of these two together the Church consists. And the initiated know it, being by water indeed regenerate, and nourished by the Blood and the Flesh. Hence the Mysteries take their beginning; that when you approach to that awful cup, you may so approach, as drinking from the very side.

John 19:35

That is, I heard it not from others, but was myself present and saw it, and the testimony is true. As may be supposed. For he relates an insult done; he relates not anything great and admirable, that you should suspect his narrative; but securing the mouths of heretics, and loudly proclaiming beforehand the Mysteries that should be, and beholding the treasure laid up in them, he is very exact concerning what took place. And that prophecy also is fulfilled,

John 19:36

For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accomplished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and says, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, A bone of Him shall not be broken. Again he confirms the Prophet's words by his own witness. These things, says he, I have told you, that you might learn that great is the connection of the type with the reality. Do you see what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame? For that the soldier should insult even the dead body, was far worse than being crucified. But still, even these things, he says, I have told, and told with much earnestness, 'that you might believe.' [John 19:35] Let none then be unbelieving, nor through shame injure our cause. For the things which appear to be most shameful, are the very venerable records of our good things.

John 19:38

Not one of the twelve, but perhaps one of the seventy. For now deeming that the anger of the Jews was quenched by the Cross, they approached without fear, and took charge of His funeral. Joseph therefore came and asked the favor from Pilate, which he granted; why should he not? Nicodemus also assists him, and furnishes a costly burial. For they were still disposed to think of Him as a mere man. And they brought those spices whose special nature is to preserve the body for a long time, and not to allow it quickly to yield to corruption, which was an act of men imagining nothing great respecting Him; but anyhow, they exhibited very loving affection. But how did no one of the twelve come, neither John, nor Peter, nor any other of the more distinguished disciples? Nor does the writer conceal this point. If any one say that it was from fear of the Jews, these men also were occupied by the same fear; for Joseph too was, it says, A secret (disciple) for fear of the Jews. And not one can say that Joseph acted thus because he greatly despised them, but though himself afraid, still he came. But John who was present, and had seen Him expire, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the funeral,) and known to Pilate, on which account also he obtained the favor; and then he buried Him, not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one.

4. And because they were straitened by the time, (since the Death took place at the ninth hour, and it is probable, that what with going to Pilate and what with taking down the body, evening would come upon them when it was not lawful to work,) they laid Him in the tomb that was near. And it is providentially ordered, that He should be placed in a new tomb, wherein no one had been placed before, that His Resurrection might not be deemed to be that of some other who lay there with Him; and that the disciples might be able easily to come and be spectators of what came to pass, because the place was near; and that not they alone should be witnesses of His burial, but His enemies also, for the placing seals on the tomb, and the sitting by of the soldiers to watch it, were the actions of men testifying to the burial. For Christ earnestly desired that this should be confessed, no less than the Resurrection. Wherefore also the disciples are very earnest about this, the showing that He died. For the Resurrection all succeeding time would confirm, but the Death, if at that time it had been partially concealed, or not made very manifest, was likely to harm the account of the Resurrection. Nor was it for these reasons only that He was laid near, but also that the story about the stealing might be proved false.

John 20:1

For He arose while both stone and seals lay over Him; but because it was necessary that others should be fully satisfied, the tomb was opened after the Resurrection, and thus what had come to pass was confirmed. This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone taken away, she neither entered in nor stooped down, but ran to the disciples, in the greatness of her longing; for this was what she earnestly desired, she wished very speedily to learn what had become of the body. This was the meaning of her running, and her words declare it.

John 20:2

Do you see how she knew not as yet anything clearly concerning the Resurrection, but thought there had been a removal of the body, and tells all simply to the disciples? And the Evangelist has not deprived the woman of such a praise, nor thought it shame that they should have learned these things first from her who had passed the night in watching. Thus everywhere does the truth-loving nature of his disposition shine forth. When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher, and see the linen clothes lying, which was a sign of the Resurrection. For neither, if any persons had removed the body, would they before doing so have stripped it; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself; but how? They would have taken the body as it was. On this account John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead; in order that when you hear that the napkins lay apart, you may not endure those who say that He was stolen. For a thief would not have been so foolish as to spend so much trouble on a superfluous matter. For why should he undo the clothes? And how could he have escaped detection if he had done so? Since he would probably have spent much time in so doing, and be found out by delaying and loitering. But why do the clothes lie apart, while the napkin was wrapped together by itself? That you may learn that it was not the action of men in confusion or haste, the placing some in one place, some in another, and the wrapping them together. From this they believed in the Resurrection. On this account Christ afterwards appeared to them, when they were convinced by what they had seen. Observe too here again the absence of boastfulness in the Evangelist, how he witnesses to the exactness of Peter's search. For he himself having gotten before Peter, and having seen the linen clothes, enquired not farther, but withdrew; but that fervent one passing farther in, looked at everything carefully, and saw somewhat more, and then the other too was summoned to the sight. For he entering after Peter, saw the grave-clothes lying, and separate. Now to separate, and to place one thing by itself, and another, after rolling it up, by itself, was the act of some one doing things carefully, and not in a chance way, as if disturbed.

5. But do thou, when you hear that your Lord arose naked, cease from your madness about funerals; for what is the meaning of that superfluous and unprofitable expense, which brings much loss to the mourners, and no gain to the departed, or (if we must say that it brings anything) rather harm? For the costliness of burial has often caused the breaking open of tombs, and has caused him to be cast out naked and unburied, who had been buried with much care. But alas for vainglory! How great the tyranny which it exhibits even in sorrow! How great the folly! Many, that this may not happen, having cut in pieces those fine clothes, and filled them with many spices, so that they may be doubly useless to those who would insult the dead, then commit them to the earth. Are not these the acts of madmen? Of men beside themselves? To make a show of their ambition, and then to destroy it? Yea, says some one, it is in order that they may lie safely with the dead that we use all these contrivances. Well then, if the robbers do not get them, will not the moths get them, and the worms? Or if the moths and worms get them not, will not time and the moisture of putrefaction destroy them? But let us suppose that neither tomb-breakers, nor moths, nor worms, nor time, nor anything else, destroy what lies in the tomb, but that the body itself remains untouched until the Resurrection, and these things are preserved new and fresh and fine; what advantage is there from this to the departed, when the body is raised naked, while these remain here, and profit us nothing for those accounts which must be given? Wherefore then, says some one, was it done in the case of Christ? First of all, do not compare these with human matters, since the harlot poured even ointment upon His holy feet. But if we must speak on these things, we say, that they were done when the doers knew not the word of the Resurrection; therefore it says, As was the manner of the Jews. For they who honored Christ were not of the twelve, but were those who did not honor Him greatly. The twelve honored Him not in this way, but by death and massacre and dangers for His sake. That other indeed was honor, but far inferior to this of which I have spoken. Besides, as I began by saying, we are now speaking of men, but at that time these things were done with relation to the Lord. And that you may learn that Christ made no account of these things, He said, You saw Me an hungered, and you fed Me; thirsty, and you gave Me drink; naked, and you clothed Me [Matthew 25:35]; but nowhere did He say, dead, and you buried Me. And this I say not as taking away the custom of burial, (that be far from me,) but as cutting short its extravagance and unseasonable vanity. But, says some one, feeling and grief and sympathy for the departed persuade to this practice. The practice does not proceed from sympathy for the departed, but from vainglory. Since if you desire to sympathize with the dead, I will show you another way of mourning, and will teach you to put on him garments which shall rise again with him, and make him glorious. For these garments are not consumed by worms, nor wasted by time, nor stolen by tomb-breakers. Of what sort then are these? The clothing of alms-doing; for this is a robe that shall rise again with him, because the seal of alms-doing is with him. With these garments shine they who then hear, Hungering ye fed Me. These make men distinguished, these make them glorious, these place them in safety; but those used now are only something for moths to consume, and a table for worms. And this I say, not forbidding to use funeral observance, but bidding you to do it with moderation, so as to cover the body, and not commit it naked to the earth. For if living He bids us have no more than enough to cover us, much more when dead; since the dead body has not so much need of garments as when it is living and breathing. For when alive, on account of the cold, and for decency's sake, we need the covering of garments, but when dead we require grave-clothes for none of these reasons, but that the body may not lie naked; and better than grave-clothes we have the earth, fairest of coverings, and more suited for the nature of such bodies as ours. If then where there are so many needs we must not search for anything superfluous, much more where there is no such necessity, is the ostentation unseasonable.

6. But the lookers-on will laugh, says some one. Most certainly if there be any laughter, we need not care much for one so exceedingly foolish; but at present there are many who rather admire and accept our true wisdom. For these are not the things which deserve laughter, but those which we do at present, weeping, and wailing, and burying ourselves with the departed; these things deserve ridicule and punishment. But to show true wisdom, both in these respects and in the modesty of the attire used, prepares crowns and praises for us, and all will applaud us, and will admire the power of Christ, and will say, Amazing! How great is the power of the Crucified One! He has persuaded those who are perishing and wasting, that death is not death; they therefore do not act as perishing men, but as men who send the dead before them to a distant and better dwelling-place. He has persuaded them that this corruptible and earthy body shall put on a garment more glorious than silk or cloth of gold, the garment of immortality; therefore they are not very anxious about their burial, but deem a virtuous life to be an admirable winding-sheet. These things they will say, if they see us showing true wisdom; but if they behold us bent down with grief, playing the woman, placing around troops of female mourners, they will laugh, and mock, and find fault in ten thousand ways, pulling to pieces our foolish expense, our vain labor. With these things we hear all finding fault; and very reasonably. For what excuse can we have, when we adorn a body, which is consumed by corruption and worms, and neglect Christ when thirsting, going about naked, and a stranger? Cease we then from this vain trouble. Let us perform the obsequies of the departed, as is good both for us and them, to the glory of God: let us do much alms for their sake, let us send with them the best provision for the way. For if the memory of admirable men, though dead, has protected the living, (for, I will defend, it says, this city for Mine Own sake, and for My servant David's sake [2 Kings 19:34]) much more will alms-doing effect this; for this has raised even the dead, as when the widows stood round showing what things Dorcas had made, while she was with them. [Acts 9:39] When therefore one is about to die, let the friend of that dying person prepare the obsequies, and persuade the departing one to leave somewhat to the needy. With these garments let him send him to the grave, leaving Christ his heir. For if they who write kings among their heirs, leave a safe portion to their relations, when one leaves Christ heir with his children, consider how great good he will draw down upon himself and all his. These are the right sort of funerals, these profit both those who remain and those who depart.  If we be so buried, we shall be glorious at the Resurrection-time. But if caring for the body we neglect the soul, we then shall suffer many terrible things, and incur much ridicule. For neither is it a common unseemliness to depart without being clothed with virtue, nor is the body, though cast out without a tomb, so disgraced, as a soul appearing bare of virtue in that day. This let us put on, this let us wrap around us; it is best to do so during all our lifetime; but if we have in this life been negligent, let us at least in our end be sober, and charge our relations to help us when we depart by alms-doing; that being thus assisted by each other, we may attain to much confidence, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.

John 20:10-11

1. Full of feeling somehow is the female sex, and more inclined to pity. I say this, lest you should wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, The disciples, it says, went away unto their own home; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, you see her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first, Angels sitting, the one at the feet, the other at the head, in white; even the dress was full of much radiance and joy. Since the mind of the woman was not sufficiently elevated to accept the Resurrection from the proof of the napkins, something more takes place, she beholds something more; Angels sitting in shining garments, so as to raise her thus awhile from her passionate sorrow, and to comfort her. But they said nothing to her concerning the Resurrection, yet is she gently led forward in this doctrine. She saw countenances bright and unusual; she saw shining garments, she heard a sympathizing voice. For what says (the Angel)?

John 20:13

By all these circumstances, as though a door was being opened for her, she was led little by little to the knowledge of the Resurrection. And the manner of their sitting invited her to question them, for they showed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse. What then says she? She speaks very warmly and affectionately;

They have taken away my Lord, and I know not where they have laid Him.

What do you say?  Do you not know yet anything concerning the Resurrection, but do you still form fancies about His being laid? Do you see how she had not yet received the sublime doctrine?

John 20:14

And by what kind of consequence is it, that she having spoken to them, and not having yet heard anything from them, turned back? Methinks that while she was speaking, Christ suddenly appearing behind her, struck the Angels with awe; and that they having beheld their Ruler, showed immediately by their bearing, their look, their movements, that they saw the Lord; and this drew the woman's attention, and caused her to turn herself backwards. To them then He appeared on this wise, but not so to the woman, in order not at the first sight to terrify her, but in a meaner and ordinary form, as is clear from her supposing that He was the gardener. It was meet to lead one of so lowly a mind to high matters, not all at once, but gently. He therefore in turn asks her,

John 20:15

This showed that He knew what she wished to ask, and led her to make answer. And the woman, understanding this, does not again mention the name of Jesus, but as though her questioner knew the subject of her enquiry replies,

Sir, if you have borne him hence, tell me where you have laid him, and I will take him away.

Again she speaks of laying down, and taking away, and carrying, as though speaking of a corpse. But her meaning is this; If you have borne him hence for fear of the Jews, tell me, and I will take him. Great is the kindness and loving affection of the woman, but as yet there is nothing lofty with her. Wherefore He now sets the matter before her, not by appearance, but by Voice. For as He was at one time known to the Jews, and at another time unperceived though present; so too in speaking, He, when He chose, then made Himself known; as also when He said to the Jews, Whom do you seek? they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only, reproaching and blaming her that she entertained such fancies concerning One who lived. But how was it that,

John 20:17

2. Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, If I go to the Father, 'I will ask Him, and He shall give you another Comforter.' c. xiv. 3, 16 But how could she who was not present with the disciples have heard this? Besides, such an imagination is far from the meaning here. And how should she ask, when He had not yet gone to the Father? What then is the sense? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh. To lead her therefore from this idea, and that she might speak to Him with much awe, (for neither with the disciples does He henceforth appear so familiar as before,) He raises her thoughts, that she should give more reverent heed to Him. To have said, Approach Me not as you did before, for matters are not in the same state, nor shall I henceforth be with you in the same way, would have been harsh and high-sounding; but the saying,

I am not yet ascended to the Father, though not painful to hear, was the saying of One declaring the same thing. For by saying, I am not yet ascended, He shows that He hastes and presses there; and that it was not meet that One about to depart there, and no longer to converse with men, should be looked on with the same feelings as before. And the sequel shows that this is the case.

Go and say unto the brethren, that I go unto My Father, and your Father, unto My God and your God.

Yet He was not about to do so immediately, but after forty days. How then says He this? With a desire to raise their minds, and to persuade them that He departs into the heavens. But the, To My Father and your Father, to My God, and your God, belongs to the Dispensation, since the ascending also belongs to His Flesh. For He speaks these words to one who had no high thoughts. Is then the Father His in one way, and ours in another? Assuredly then He is. For if He is God of the righteous in a manner different from that in which He is God of other men, much more in the case of the Son and us. For because He had said, Say to the brethren, in order that they might not imagine any equality from this, He showed the difference. He was about to sit on His Father's throne, but they to stand by. So that albeit in His Subsistence according to the Flesh He became our Brother, yet in Honor He greatly differed from us, it cannot even be told how much.

John 20:18

So great a good is perseverance and endurance. But how was it that they did not any more grieve when He was about to depart, nor speak as they had done before? At that time they were affected in such a way, as supposing that He was about to die; but now that He was risen again, what reason had they to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them. Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously. And why did He appear in the evening? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, when the doors were shut, and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them clear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. At the same time also by His Voice He smoothed their tossing thought, by saying,

John 20:19

That is, Be not troubled; at the same time reminding them of the word which He spoke to them before the Crucifixion, My peace I leave unto you [John 14:27]; and again, In me you have peace, but in the world you shall have tribulation. [John 16:33]

John 20:20

Do you see the words issuing in deeds? For what He said before the Crucifixion, that I will see you again, and your heart shall rejoice, and your joy no man takes from you [John 16:22], this He now accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, Peace be unto you, giving them, to counterbalance the war, the consolation. And so this was the first word that He spoke to them after the Resurrection, (wherefore also Paul continually says, Grace be unto you and peace,) and to women He gives good tidings of joy, because that sex was in sorrow, and had received this as the first curse. Therefore He gives good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow. Then having put away all painful things, He tells of the successes of the Cross, and these were the peace. Since then all hindrances have been removed, He says, and I have made My victory glorious, and all has been achieved, (then He says afterwards,)

John 20:21

You have no difficulty, owing to what has already come to pass, and to the dignity of Me who send you. Here He lifts up their souls, and shows them their great cause of confidence, if so be that they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He gives to them the power. For,

John 20:22-23

As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ invests them with the same power. But how says He, If I go not away, He will not come [John 16:7], and yet gives them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, You have received the Holy Ghost, but, Receive the Holy Ghost. Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, Whosesoever sins ye remit, they are remitted unto them, showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles. Wherefore He says, You shall receive power, after that the Holy Ghost has come upon you, and you shall be My witnesses both in Jerusalem, and in all Judæa. [Acts 1:8] And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift. But this comes to pass, that you may learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. How then, says some one, does none come to the Son, 'except the Father draw him'? [John 6:44] Why, this very thing is shown to belong to the Son also. I, He says, am the Way: no man comes unto the Father but by Me. [John 14:6] And observe that it belongs to the Spirit also; for No man can call Jesus Christ Lord, but by the Holy Ghost. [1 Corinthians 12:3] Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the diversities of gifts [1 Corinthians 12:4] belong to the Father, the Son, and the Holy Ghost.

4. Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation has been committed. For great is the dignity of the priests. Whosesoever sins, it says, ye remit, they are remitted unto them; wherefore also Paul says, Obey them that have the rule over you, and submit yourselves. [Hebrews 13:17] And hold them very exceedingly in honor; for thou indeed carest about your own affairs, and if you order them well, you give no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for yours, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, For they watch for your souls, and not simply so, but, as they that shall give account. [Hebrews 13:17] They ought therefore to receive great attention from you; but if you join with the rest in trampling upon them, then neither shall your affairs be in a good condition. For while the steersman continues in good courage, the crew also will be in safety; but if he be tired out by their reviling him and showing ill-will against him, he cannot watch equally well, or retain his skill, and without intending it, throws them into ten thousand mischiefs. And so too the priest, if he enjoy honor from you, will be able well to order your affairs; but if you throw them into despondency, you weaken their hands, and render them, as well as yourselves, an easy prey to the waves, although they be very courageous. Consider what Christ says concerning the Jews. The Scribes and the Pharisees sit on Moses' seat; all therefore whatsoever they bid you to do, do ye. [Matthew 23:2-3] Now we have not to say, the priests sit on Moses' seat, but on that of Christ; for they have successively received His doctrine. Wherefore also Paul says, We are ambassadors for Christ, as though God did beseech you by us. [2 Corinthians 5:20] See ye not that in the case of Gentile rulers, all bow to them, and oftentimes even persons superior in family, in life, in intelligence, to those who judge them? Yet still because of him who has given them, they consider none of these things, but respect the decision of their governor, whosoever he be that receives the rule over them. Is there then such fear when man appoints, but when God appoints do we despise him who is appointed, and abuse him, and besmirch him with ten thousand reproaches, and though forbidden to judge our brethren, do we sharpen our tongue against our priests? And how can this deserve excuse, when we see not the beam in our own eye, but are bitterly over-curious about the mote in another's? Do you not know that by so judging you make your own judgment the harder? And this I say not as approving of those who exercise their priesthood unworthily, but as greatly pitying and weeping for them; yet do I not on this account allow that it is right that they should be judged by those over whom they are set. And although their life be very much spoken against, you, if you take heed to yourself, will not be harmed at all in respect of the things committed to them by God. For if He caused a voice to be uttered by an ass, and bestowed spiritual blessings by a diviner, working by the foolish mouth and impure tongue of Balaam, in behalf of the offending Jews, much more for the sake of you the right-minded will He, though the priests be exceedingly vile, work all the things that are His, and will send the Holy Ghost. For neither does the pure draw down that Spirit by his own purity, but it is grace that works all. For all, it says, is for your sake, whether it be Paul, or Apollos, or Cephas. [1 Corinthians 3:22-23] For the things which are placed in the hands of the priest it is with God alone to give; and however far human wisdom may reach, it will appear inferior to that grace. And this I say, not in order that we may order our own life carelessly, but that when some of those set over you are careless livers, you the ruled may not often heap up evil for yourselves. But why speak I of priests? Neither Angel nor Archangel can do anything with regard to what is given from God; but the Father, the Son, and the Holy Ghost, dispenses all, while the priest lends his tongue and affords his hand. For neither would it be just that through the wickedness of another, those who come in faith to the symbols of their salvation should be harmed. Knowing all these things, let us fear God, and hold His priests in honor, paying them all reverence; that both for our own good deeds, and the attention shown to them, we may receive a great return from God, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever, and world without end. Amen.

John 20:24-25

1. As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, We have seen the Lord; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he says not, I do not believe you, but, Except I put my hand — I do not believe. But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when you see the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and comes in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, Except I see, but, Except I handle, he says, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.

And why does He not appear to him straightway, instead of after eight days? [John 20:26] In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others', but record them with great veracity.

Jesus again presents himself to them, and waits not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spoke those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said,

John 20:26

And be not faithless, but believing.

Do you see that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,

John 20:29

For this is of faith, to receive things not seen; since, Faith is the substance of things hoped for, the evidence of things not seen. [Hebrews 11:1] And here He pronounces blessed not the disciples only, but those also who after them should believe. Yet, says some one, the disciples saw and believed. Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, I would that I had lived in those times, and had seen Christ working miracles, let them reflect, that, Blessed are they who have not seen, and yet have believed.

It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eats. At least the Apostles everywhere made this a sign of the Resurrection, saying, We, who ate and drank with Him. [Acts 10:41] As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore corruptible. For He exhibited these appearances on account of the disciple.

John 20:30

2. Since this Evangelist has mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, If, it says, they should be written every one, I suppose that even the world itself could not contain the books. [John 21:25] Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He says,

In the presence of His disciples.

For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, In the presence of His disciples, because He conversed with them alone after the Resurrection; wherefore also He said, The world sees Me no more. [John 14:19] Then, in order that you may understand that what was done was done only for the sake of the disciples, he added,

John 20:31

Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. In His Name, that is, through Him; for He is the Life.

John 21:1

Do you see that He remains not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, showed? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore has the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

John 21:2

Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions; but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow their leisure well. As they then were laboring and wearied, Jesus presents Himself before them, and does not at once reveal Himself, so that they enter into converse with Him. He therefore says to them,

John 21:5

For a time He speaks rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him. For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Do you see his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming. What then does Jesus?

John 21:12

For they no longer had the same boldness, nor were they so confident, nor did they now approach Him with speech, but with silence and great fear and reverence, sat down giving heed to Him.

For they knew that it was the Lord.

And therefore they did not ask Him, Who are You? But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them with a greater exertion of power than before. For here He no more looks to heaven, nor performs those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It says that,

John 21:14

And He bids them to bring of the fish, to show that what they saw was no appearance. But here indeed it says not that He ate with them, but Luke, in another place, says that He did; for He was eating together with them. [Acts 1:4] But the, how, it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

3. Perhaps when you heard these things, you glowed, and called those happy who were then with Him, and those who shall be with Him at the day of the general Resurrection. Let us then use every exertion that we may see that admirable Face. For if when now we hear we so burn, and desire to have been in those days which He spent upon earth, and to have heard His Voice, and seen His face, and to have approached, and touched, and ministered unto Him; consider how great a thing it is to see Him no longer in a mortal body, nor doing human actions, but with a body guard of Angels, being ourselves also in a form of unmixed purity, and beholding Him, and enjoying the rest of that bliss which passes all language. Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. If we endure, we shall also reign with Him. [2 Timothy 2:12] What then is, If we endure? If we bear tribulations, if persecutions, if we walk in the strait way. For the strait way is by its nature laborious, but by our will it is rendered light, from the hope of things to come. For our present light affliction works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen. [2 Corinthians 4:17-18] Let us then transfer our eyes to heaven, and continually imagine those things, and behold them. For if we always spend our time with them, we shall not be moved to desire the pleasures of this world, nor find it hard to bear its sorrows; but we shall laugh at these and the like, and nothing will be able to enslave or lift us up, if only we direct our longing there, and look to that love. And why say I that we shall not grieve at present troubles? We shall henceforth not even appear to see them. Such a thing is strong desire. Those, for instance, who are not at present with us, but being absent are loved, we image every day. For mighty is the sovereignty of love, it alienates the soul from all things else, and chains to the desired object. If thus we love Christ, all things here will seem to be a shadow, an image, a dream. We too shall say, Who shall separate us from the love of Christ? Shall tribulation, or distress? [Romans 8:35] He said not, money, or wealth, or beauty, (these are very mean and contemptible,) but he has put the things which seem to be grievous, famines, persecutions, deaths. He then spat on these even, as being nought; but we for the sake of money separate ourselves from our life, and cut ourselves off from the light. And Paul indeed prefers neither death, nor life, nor things present, nor things to come, nor any other creature, to the love which is towards Him; but we, if we see a little portion of gold, are fired, and trample on His laws. And if these things are intolerable when spoken of, much more are they so when done. For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and perjure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, transgress most of the commandments, and for the sake of money make no account of our own members. For he that loves wealth will work ten thousand mischiefs to his neighbor, and to himself as well. He will easily be angry with him, and revile him, and call him fool, and swear and perjure himself, and does not even preserve the measures of the old law. For he that loves gold will not love his neighbor; yet we, for the Kingdom's sake, are bidden to love even our enemies. Now if by fulfilling the old commandments, we shall not be able to enter the Kingdom of heaven, unless our righteousness exceed and go beyond them, when we transgress even these, what excuse shall we obtain? He that loves money, not only will not love his enemies, but will even treat his friends as enemies.

4. But why speak I of friends? The lovers of money have often ignored nature itself. Such a one knows not kindred, remembers not companionship, reverences not age, has no friend, but will be ill-disposed towards all, and above all others to himself, not only by destroying his soul, but by racking himself with ten thousand cares, and toils, and sorrows. For he will endure foreign travels, hatreds, dangers, plots, anything whatever, only that he may have in his house the root of all evil, and may count much gold. What then can be more grievous than this disease? It is void of any luxury or pleasure, for the sake of which men often sin, it is void of honor or glory. For the lover of money suspects that he has tens of thousands, and really has many, who accuse, and envy, and slander, and plot against him. Those whom he has wronged hate him as having been ill-used; those who have not yet suffered, fearing least they may suffer, and sympathizing with those who have, manifest the same hostility; while the greater and more powerful, being stung and indignant on account of the humbler sort, and at the same time also envying him, are his enemies and haters. And why speak I of men? For when one has God also made his enemy, what hope shall there then be for him? What consolation? What comfort? He that loves riches will never be able to use them; he will be their slave and keeper, not their master. For, being ever anxious to make them more, he will never be willing to spend them; but he will cut short himself, and be in poorer state than any poor man, as nowhere stopping in his desire. Yet riches are made not that we should keep, but that we should use them; but if we are going to bury them for others, what can be more miserable than we, who run about desiring to get together the possessions of all men, that we may shut them up within, and cut them off from common use? But there is another malady not less than this. Some men bury their money in the earth, others in their bellies, and in pleasure and drunkenness; together with injustice adding to themselves the punishment of wantonness. Some minister with their substance to parasites and flatterers, others to dice and harlots, others to different expenses of the same kind, cutting out for themselves ten thousand roads that lead to hell, but leaving the right and sanctioned road which leads to heaven. And yet it has not greater gain only, but greater pleasure than the things we have mentioned. For he who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, The house of a stranger is a cask with holes. [Proverbs 23:27, Septuagint] Besides, that sort of persons is impudent, and Solomon has compared their love to the grave; and then only do they stop, when they see their lover stripped of all. Or rather, such a woman does not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words. Not such is the pleasure of the saved; for neither has any there a rival, but all rejoice and are glad, both they that receive blessings, and they that look on. No anger, no despondency, no shame, no disgrace, besiege the soul of such a one, but great is the gladness of his conscience, and great his hope of things to come; bright his glory, and great his distinction; and more than all is the favor and safety which is from God, and not one precipice, nor suspicion, but a waveless harbor, and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

John 21:15

1. There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requires of Peter. For when their eating was ended, Jesus says to Simon Peter, Simon, son of Jonas, do you love Me more than these? He says unto Him, Yea, Lord, You know that I love You.

He says unto him, Feed My sheep.

And why, having passed by the others, does He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus puts into his hands the chief authority among the brethren; and He brings not forward the denial, nor reproaches him with what had taken place, but says, If you love Me, preside over your brethren, and the warm love which you ever manifested, and in which you rejoiced, show thou now; and the life which you said you would lay down for Me, now give for My sheep.

When then having been asked once and again, he called Him to witness who knows the secrets of the heart, "He saith to him again the second time, Simon, son of Jonas, do you love Me? He saith unto Him, Yea, Lord, Thou know that I love Thee. He saith unto him, Feed my sheep." and then was asked even a third time, "He saith unto him the third time, Simon, son of Jonas, do you love Me? Peter was grieved because He said to him the third time, Do you love Me; and he said to Him, Lord, Thou know all things; Thou know that I love Thee. Jesus saith unto him, Feed my sheep. "N.T. he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betakes himself to Him. For the saying,

John 21:17

You know all things, means, things present, and things to come. Do you see how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last. But Jesus asks him the third time, and the third time gives him the same injunction, to show at what a price He sets the care of His own sheep, and that this especially is a sign of love towards Him. And having spoken to him concerning the love towards Himself, He foretells to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him. Wherefore He says...

John 21:18

And yet this he did will, and desired; on which account also He has revealed it to him. For since Peter had continually said, I will lay down my life for You [John 13:37], and, Though I should die with You, yet will I not deny You [Matthew 26:35]: He has given him back his desire. What then is the, Whither you will not? He speaks of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, whither you will not, is then the expression of one signifying natural feeling.

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

John 21:19

He said not, Should die, but, Should glorify God, that you may learn, that to suffer for Christ, is glory and honor to the sufferer.

And when He had spoken this, He says, Follow Me.

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

John 21:20-21

2. Wherefore has he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only does not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He shows also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spoke beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, And what shall this man do? Shall he not come the same way with us? And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then says Christ?

John 21:22

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

John 21:23

Do not thou on any account suppose, He says, that I order your matters after a single rule. And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He says unto him, You have had a work entrusted to you, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for your own matters. And observe, I pray you, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. Jesus said not, he tells us, that 'he shall not die, but, If I will that he tarry.'

John 21:24

Why is it, that then, when none of the others do so, he alone uses these words, and that for the second time, witnessing to himself? For it seems to be offensive to the hearers. What then is the cause? He is said to have been the last who came to writing, Christ having moved and roused him to the work; and on this account he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore also he continually makes mention of it, to make his record trustworthy, and to show, that, moved from thence, he came to this work. And I know, he says, that the things are true which he says. And if the many believe not, it is permitted them to believe from this. From what? From that which is said next.

John 21:25

Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject the reproachful, to set forth the glorious. Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also says; We are witnesses of the things spoken, and the Spirit which He has given to them that obey Him. [Acts 5:32] And besides, he was present at all, and did not desert Him even when being crucified, and had His mother entrusted to him; all which things are signs of his love for Him, and of his knowing all things exactly. And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.

3. Let us then give exact heed to the words, and let us not cease to unfold and search them through, for it is from continual application that we get some advantage. So shall we be able to cleanse our life, so to cut up the thorns; for such a thing is sin and worldly care, fruitless and painful. And as the thorn whatever way it is held pricks the holder, so the things of this life, on whatever side they be laid hold of, give pain to him who hugs and cherishes them. Not such are spiritual things; they resemble a pearl, whichever way thou turn it, it delights the eyes. As thus. A man has done a deed of mercy; he not only is fed with hopes of the future, but also is cheered by the good things here, being everywhere full of confidence, and doing all with much boldness. He has got the better of an evil desire; even before obtaining the Kingdom, he has already received the fruit here, being praised and approved, before all others, by his own conscience. And every good work is of this nature; just as conscience also punishes wicked deeds here, even before the pit. For if, after sinning, you consider the future, you become afraid and tremble, though no man punish you; if the present, you have many enemies, and livest in suspicion, and cannot henceforth even look in the face those who have wronged you, or rather, those who have not wronged you. deservest punishment. For we do not in the case of those evil deeds reap so much pleasure, as we do despondency, when conscience cries out against us, men, without, condemn us, God is angered, the pit travailing to receive us, our thoughts not at rest. A heavy, a heavy and a burdensome thing is sin, harder to bear than any lead. He at least who has any sense of it will not be able to look up ever so little, though he be very dull. Thus, for instance, Ahab, though very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, and shed fountains of tears. [1 Kings 21:27] If we do this, and grieve as he did, we shall put off our faults as did Zacchæus, and we too shall obtain some pardon. [Luke 19:9] For as in the case of tumors, and fistulous ulcers, if one stay not first the discharge which runs over and inflames the wound, how many soever remedies he applies, while the source of the evil is not stopped, he does all in vain; so too if we stay not our hand from covetousness, and check not that evil afflux of wealth, although we give alms, we do all to no purpose. For that which was healed by it, covetousness coming after is wont to overwhelm and spoil, and to make harder to heal than before. Let us then cease from rapine, and so do alms. But if we betake ourselves to precipices, how shall we be able to recover ourselves? for if one party (that is, alms-doing) were to pull at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be, that the man would be torn asunder. That we may not suffer this, nor, while covetousness weighs us down from below, alms-doing depart and leave us, let us lighten ourselves, and spread our wings, that having been perfected by the riddance of evil things, and the practice of good, we may obtain the goods everlasting, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.

The blessed Paul, writing to the Romans, says, "Inasmuch then as I am the Apostle of the Gentiles, I magnify mine office: if by any means I may provoke to emulation them that are my flesh": and again, in another place, "For He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles." If therefore he were the Apostle of the Gentiles, (for also in the Acts, God said to him, "Depart; for I will send you far hence unto the Gentiles," what had he to do with the Hebrews? And why did he also write an Epistle to them?

And especially as besides, they were ill-disposed towards him, and this is to be seen from many places. For hear what James says to him, "Thou see, brother, how many thousands of Jews there are which believe ... and these all have been informed of you that you teach men to forsake the law." And oftentimes he had many disputings concerning this.

Why therefore, one might ask, as he was so learned in the law (for he was instructed in the law at the feet of Gamaliel, and had great zeal in the matter, and was especially able to confound them in this respect)--why did not God send him to the Jews? Because on this very account they were more vehement in their enmity against him. "For they will not endure you," God says unto him; "But depart far hence to the Gentiles, for they will not receive your testimony concerning me." Whereupon he says, "Yea, Lord, they know that I imprisoned and beat in every synagogue them that believed on you; and when the blood of your martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him."

And this he says is a sign and proof of their not believing him. For thus it is: when a man goes away from any people, if he be one of the least and of those who are nothing worth, he does not much vex those from whom he went; but if he be among the distinguished and earnest partisans and those who care for these things, he exceedingly grieves and vexes them beyond measure, in that he especially overthrows their system with the multitude.

And besides this, there was something else. What now might this be? That they who were about Peter were also with Christ, and saw signs and wonders; but he [Paul] having had the benefit of none of these, but being with Jews, suddenly deserted and became one of them. This especially promoted our cause. For while they indeed, seemed to testify even from gratitude, and one might have said that they bore witness to those things in love for their Master; he, on the other hand, who testifies to the resurrection, this man was rather one who heard a voice only. For this cause you see them waging war passionately with him, and doing all things for this purpose, that they might slay him, and raising seditions

The unbelievers, then, were hostile to him for this reason; but why were the believers? Because in preaching to the Gentiles he was constrained to preach Christianity purely; and if haply even in Judaea he were found [doing so], he cared not. For Peter and they that were with him, because they preached in Jerusalem, when there was great fierceness, of necessity enjoined the observance of the law; but this man was quite at liberty. The [converts] too from the Gentiles were more than the Jews because they were without. And this enfeebled the law, and they had no such great reverence for it, although he preached all things purely. Doubtless in this matter they think to shame him by numbers, saying, "Thou see, brother, how many ten thousands of Jews there are which have come together." On this account they hated him and turned away from him, because "They are informed of you, he says, that you teach men to forsake the law."

Why, then, not being a teacher of the Jews, does he send an Epistle to them? And where were those to whom he sent it? It seems to me in Jerusalem and Palestine. How then does he send them an Epistle? Just as he baptized, though he was not commanded to baptize. For, he says, "I was not sent to baptize": not, however, that he was forbidden, but he does it as a subordinate matter. And how could he fail to write to those, for whom he was willing even to become accursed? Accordingly he said, "Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you."

For as yet he was not arrested. Two years then he passed bound, in Rome; then he was set free; then, having gone into Spain, he saw Jews also in like manner; and then he returned to Rome, where also he was slain by Nero. The Epistle to Timothy then was later than this Epistle. For there he says, "For I am now ready to be offered"; there also he says, "In my first answer no man stood with me." In many places they [the Hebrew Christians] had to contend with persecution, as also he says, writing to the Thessalonians, "You became followers of the churches of Judaea": and writing to these very persons he says, "You took joyfully the spoiling of your goods." Do you see them contending? And if men had thus treated the Apostles, not only in Judaea, but also wherever they were among the Gentiles, what would they not have done to the believers? On this account, you see, he was very careful for them. For when he says, "I go unto Jerusalem to minister unto the saints"; and again, when he exhorts the Corinthians to beneficence, and says that the Macedonians had already made their contribution, and says, "If it be meet that I go also," --he means this. And when he says, "Only that we should remember the poor; the same which I also was forward to do,"--he declares this. And when he says, "They gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision,"--he declares this.

But this was not for the sake of the poor who were there, but that by this we might be partakers in the beneficence. For not as the preaching did we apportion the care for the poor to each other (we indeed to the Gentiles, but they to the circumcision). And everywhere you see him using great care for them: as was reasonable.

Among the other nations indeed, when there were both Jews and Greeks, such was not the case; but then, while they still seemed to have authority and independence and to order many things by their own laws, the government not being yet established nor brought perfectly under the Romans, they naturally exercised great tyranny. For if in other cities, as in Corinth, they beat the Ruler of the synagogue before the Deputy's judgment seat, and Gallio "cared for none of these things," but it was not so in Judaea. Thou see indeed, that while in other cities they bring them to the magistrates, and need help from them. and from the Gentiles, here they took no thought of this, but assemble a Sanhedrim themselves and slay whom they please. Thus in fact they put Stephen to death, thus they beat the Apostles, not taking them before rulers. Thus also they were about to put Paul to death, had not the chief captain thrown himself [upon them]. For this took place while the priests, while the temple, while the ritual, the sacrifices were vet standing. Look indeed at Paul himself being tried before the High Priest, and saying," I knew not that he was the High Priest," and this in the presence of the Ruler. For they had then great power. Consider then what things they were likely to suffer who dwelt in Jerusalem and Judaea.

He then who prays to become accursed for those who were not yet believers, and who so ministers to the faithful, as to journey himself, if need be, and who everywhere took great care of them;--let us not wonder if he encourage and comfort them by letters also, and if he set them upright when tottering and fallen. For in a word, they were worn down and despairing on account of their manifold afflictions. And this he shows near the end, saying, "Wherefore lift up the hands that hang down, and the feeble knees"; and again, "Yet a little while, he that shall come will come, and will not tarry"; and again, "If ye be without chastisement ... then are ye bastards and not sons."

For since they were Jews and learned from the fathers that they must expect both their good and their evil immediately and must live accordingly, but then [when the Gospel came] the opposite was [taught]--their good things being in hope and after death, their evils in hand, though they had patiently endured much, it was likely that many would be fainthearted;--hereon he discourses.

But we will unfold these things at a fit opportunity. At present: he of necessity wrote to those for whom he cared so greatly. For while the reason why he was not sent to them is plain, yet he was not forbidden to write. And that they were becoming fainthearted he shows when he says, "Lift up the hands which hang down, and the feeble knees, and make straight paths" and again, "God is not unrighteous to forget your work and love." For the soul overtaken by many trials, was turned aside even from the faith. Therefore he exhorts them to "Give heed to the things which they have heard, and that there should not be an evil heart of unbelief." On this account also, in this Epistle, especially, he argues at length concerning faith, and after much [reasoning] shows at the end that to them [of old] also He promised good things in hand, and yet gave nothing.

And besides these things, he establishes two points that they might not think themselves forsaken: the one, that they should bear nobly whatever befalls them; the other, that they should look assuredly for their recompense. For truly He will not overlook those with Abel and the line of unrewarded righteous following him.

And he draws comfort in three ways: first, from the things which Christ suffered: as He Himself says, "The servant is not greater than his Lord." Next, from the good things laid up for the believers. Thirdly, from the evils; and this point he enforces not only from the things to come (which would be less persuasive), but also from the past and from what had befallen their fathers. Christ also does the same, at one time saying, "The servant is not greater than his Lord"; and again, "There are many mansions with the Father"; and He denounces innumerable woes on the unbelievers.

But he speaks much of both the New and the Old Covenant; for this was useful to him for the proof of the Resurrection. Lest they should disbelieve that [Christ] rose on account of the things which He suffered, he confirms it from the Prophets, and shows that not the Jewish, but ours are the sacred [institutions]. For the temple yet stood and the sacrificial rites; therefore he says, "Let us go forth therefore without, bearing His reproach." But this also was made an argument against him: "If these things are a shadow, if these things are an image, how is it that they have not passed away or given place when the truth was manifested, but these things still flourish?" This also he quietly intimates shall happen, and that at a time close at hand.

Moreover, he makes it plain that they had been a long time in the faith and in afflictions, saying, "When for the time ye ought to be teachers," and, "Lest there be in any of you an evil heart of unbelief," and ye became "Followers of them who through patience inherit the promises."

Hebrews 1:1-2

God who at sundry times and in various manners spoke in time past unto the fathers by the Prophets, has at the end of the days spoken unto us by His Son whom He has appointed heir of all things, by whom also He made the worlds.

1. Truly, where sin abounded, grace did much more abound. [Romans 5:20] This at least the blessed Paul intimates here also, in the very beginning of his Epistle to the Hebrews. For since as it was likely that afflicted, worn out by evils, and judging of things thereby, they would think themselves worse off than all other men, — he shows that herein they had rather been made partakers of greater, even very exceeding, grace; arousing the hearer at the very opening of his discourse. Wherefore he says, God who at sundry times and in various manners spoke in times past unto the fathers by the Prophets, has at the end of the days spoken unto us by His Son.

Why did he [Paul] not oppose himself to the prophets? Certainly, he was much greater than they, inasmuch as a greater trust was committed to him. Yet he does not so. Why? First, to avoid speaking great things concerning himself. Secondly, because his hearers were not yet perfect. And thirdly, because he rather wished to exalt them, and to show that their superiority was great. As if he had said, What so great matter is it that He sent prophets to our fathers? For to us [He has sent] His own only-begotten Son Himself.

And well did he begin thus, At sundry times and in various manners, for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, at sundry times and in various manners are the same as in different ways. For I (says He) have multiplied visions, and used similitudes by the ministry of the Prophets. [Hosea 12:10] Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He does not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; For to which of the Angels said He, You are My Son, [Hebrews 1:5], and, Sit on My right hand? [Hebrews 1:13]

And look on his great wisdom. First he shows the superiority from the prophets. Then having established this as acknowledged, he declares that to them indeed He spoke by the prophets, but to us by the Only-begotten. Then [He spoke] to them by Angels, and this again he establishes, with good reason (for angels also held converse with the Jews): yet even herein we have the superiority, inasmuch as the Master [spoke] to us, but to them servants, and prophets, fellow-servants.

2. Well also said he, at the end of the days, for by this he both stirs them up and encourages them desponding of the future. For as he says also in another place, The Lord is at hand, be careful for nothing [Philippians 4:5-6], and again, For now is our salvation nearer than when we believed [Romans 13:11]: so also here. What then is it which he says? That whoever is spent in the conflict, when he hears of the end thereof, recovers his breath a little, knowing that it is the end indeed of his labors, but the beginning of his rest.

Hath in the end of the days spoken unto us in [His] Son. Behold again he uses the saying, in [His] Son, for through the Son, against those who assert that this phrase is proper to the Spirit. Do you see that the [word] in is through?

And the expression, In times past, and this, In the end of the days, shadows forth some other meaning:— that when a long time had intervened, when we were on the edge of punishment, when the Gifts had failed, when there was no expectation of deliverance, when we were expecting to have less than all — then we have had more.

And see how considerately he has spoken it. For he said not, Christ spoke (albeit it was He who did speak), but inasmuch as their souls were weak, and they were not yet able to hear the things concerning Christ, he says, God has spoken by Him. What do you mean? did God speak through the Son? Yes. What then? Is it thus you show the superiority? For here you have but pointed out that both the New and the Old [Covenants] are of One and the same: and that this superiority is not great. Wherefore he henceforth follows on upon this argument, saying, He spoke unto us by [His] Son.

(Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spoke to us: and yet He did not speak to him, but to the Apostles, and through them to the many. But he lifts them [the Hebrews] up, and declares that He spoke also to them. And as yet he does not at all reflect on the Jews. For almost all to whom the prophets spoke, were a kind of evil and polluted persons. But as yet the discourse is not of these: but, hitherto of the gifts derived from God.)

Whom He appointed, says he, heir of all. What is whom He appointed heir of all? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, Ask of Me, and I will give You the heathen for Your inheritance. [Psalm 2:8] For no longer is Jacob the portion of the Lord nor Israel His inheritance [Deuteronomy 32:9], but all men: that is to say, He has made Him Lord of all: which Peter also said in the Acts, God has made Him both Lord and Christ. [Acts 2:36] But he has used the name Heir, declaring two things: His proper sonship and His indefeasible sovereignty. Heir of all, that is, of all the world.

3. Then again he brings back his discourse to its former point. By whom also He made the worlds [the ages]. Where are those who say, There was [a time] when He was not?

Then, using degrees of ascent, he uttered that which is far greater than all this, saying,

Hebrews 1:3-4

Who, (being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power,) when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the Angels as He has by inheritance obtained a more excellent name than they.

O! The wisdom of the Apostle! Or rather, not the wisdom of Paul, but the grace of the Spirit is the thing to wonder at. For surely he uttered not these things of his own mind, nor in that way did he find his wisdom. (For whence could it be? From the knife, and the skins, or the workshop?) But it was from the working of God. For his own understanding did not give birth to these thoughts, which was then so mean and slender as in nowise to surpass the baser sort; (for how could it, seeing it spent itself wholly on bargains and skins?) but the grace of the Spirit shows forth its strength by whomsoever it will.

For just as one, wishing to lead up a little child to some lofty place, reaching up even to the top of Heaven, does this gently and by degrees, leading him upwards by the steps from below — then when he has set him on high, and bidden him to gaze downwards, and sees him turning giddy and confused, and dizzy, taking hold of him, he leads him down to the lower stand, allowing him to take breath; then when he has recovered it, leads him up again, and again brings him down — just so did the blessed Paul likewise, both with the Hebrews and everywhere, having learned it from his Master. For even He also did so; sometimes He led His hearers up on high, and sometimes He brought them down, not allowing them to remain very long.

See him, then, even here — by how many steps he led them up, and placed them near the very summit of religion, and then or ever they grow giddy, and are seized with dizziness, how he leads them again lower down, and allowing them to take breath, says, He spoke unto us by [His] Son, whom He appointed Heir of all things. For the name of Son is so far common. For where a true [Son] it is understood of, He is above all: but however that may be, for the present he proves that He is from above.

And see how he says it: Whom He appointed, says he, heir of all things. The phrase, He appointed Heir, is humble. Then he placed them on the higher step, adding, by whom also He made the worlds. Then on a higher still, and after which there is no other, who being the brightness of His glory, and the express image of His person. Truly he has led them to unapproachable light, to the very brightness itself. And before they are blinded see how he gently leads them down again, saying, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty. He does not simply say, He sat down, but after the purifying, He sat down, for he has touched on the Incarnation, and his utterance is again lowly.

Then again having said a little by the way (for he says, on the right hand of the Majesty on high), [he turns] again to what is lowly; being made so much better than the angels, as He has by inheritance obtained a more excellent name than they. Henceforward then he treats here of that which is according to the flesh, since the phrase being made better does not express His essence according to the Spirit, (for that was not made but begotten,) but according to the flesh: for this was made. Nevertheless the discourse here is not about being called into existence. But just as John says, He that comes after me, is preferred before me [John 1:15-30], that is, higher in honor and esteem; so also here, being made so much better than the angels— that is, higher in esteem and better and more glorious, by how much He has obtained by inheritance a more excellent name than they. Do you see that he is speaking of that which is according to the flesh? For this Name, God the Word ever had; He did not afterwards obtain it by inheritance; nor did He afterwards become better than the Angels, when He had purged our sins; but He was always better, and better without all comparison. For this is spoken of Him according to the flesh.

So truly it is our way also, when we talk of man, to speak things both high and low. Thus, when we say, Man is nothing, Man is earth, Man is ashes, we call the whole by the worse part. But when we say, Man is an immortal animal, and Man is rational, and of kin to those on high, we call again the whole by the better part. So also, in the case of Christ, sometimes Paul discourses from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.

4. Since then He has purged our sins, let us continue pure; and let us receive no stain, but preserve the beauty which He has implanted in us, and His comeliness undefiled and pure, not having spot or wrinkle or any such thing. [Ephesians 5:27] Even little sins are a spot and a wrinkle, such a thing, I mean, as Reproach, Insult, Falsehood.

Nay, rather not even are these small, but on the contrary very great: yea so great as to deprive a man even of the kingdom of Heaven. How, and in what manner? He that calls his brother fool, is in danger (He says) of hell fire. [Matthew 5:22] But if it be so with him who calls a man fool, which seems to be the slightest of all things, and rather mere children's talk; what sentence of punishment will not he incur, who calls him malignant and crafty and envious, and casts at him ten thousand other reproaches? What more fearful than this?

Now suffer, I beseech you, the word [of exhortation]. For if he that does [anything] to one of the least, does it to Him [Matthew 25:40], and he that does it not to one of the least does it not to Him [Matthew 25:45], how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For refrain, it is said, your tongue from evil. [Psalm 34:13] For God gave it not that we should speak evil, that we should revile, that we should calumniate one another; but to sing hymns to God withal, to speak those things which give grace to the hearers [Ephesians 4:29], things for edification, things for profit.

Have you spoken evil of a man? What is your gain, entangling yourself in mischief together with him? For you have obtained the reputation of a slanderer. For there is not any, no not any evil, which stops at him that suffers it, but it includes the doer also. As for instance, the envious person seems indeed to plot against another, but himself first reaps the fruit of his sin, wasting and wearing himself away, and being hated of all men. The cheat deprives another of his money; yea and himself too of men's good will: and causes himself to be evil spoken of by all men. Now reputation is much better than money, for the one it is not easy to wash out, whereas it is easy to gain possession of the other. Or rather, the absence of the one does no hurt to him that wants it; but the absence of the other makes you reproached and ridiculed, and an object of enmity and warfare to all.

The passionate man again first punishes and tears himself in pieces, and then him with whom he is angry.

Just so the evil speaker disgraces first himself and then him who is evil-spoken of: or, it may be, even this has proved beyond his power, and while he departs with the credit of a foul and detestable kind of person, he causes the other to be loved the more. For when a man hearing a bad name given him, does not requite the giver in the same kind, but praises and admires, he does not praise the other, but himself. For I before observed that, as calumnies against our neighbors first touch those who devise the mischief, so also good works done towards our neighbors, gladden first those who do them. The parent either of good, or evil, justly reaps the fruit of it first himself. And just as water, whether it be brackish or sweet, fills the vessels of those who resort to it, but lessens not the fountain which sends it forth; so surely also, both wickedness and virtue, from whatever person they proceed, prove either his joy or his ruin.

So far as to the things of this world; but what speech may recount the things of that world, either the goods or the evils? There is none. For as to the blessings, they surpass all thought, not speech only; for their opposites are expressed indeed in terms familiar to us. For fire, it is said, is there, and darkness, and bonds, and a worm that never dies. But this represents not only the things which are spoken of, but others more intolerable. And to convince you, consider at once this first: if it be fire, how is it also darkness? Do you see how that fire is more intolerable than this? For it has no light. If it be fire, how is it forever burning? Do you see how something more intolerable than this happens? For it is not quenched. Yea, therefore it is called unquenchable. Let us then consider how great a misery it must be, to be forever burning, and to be in darkness, and to utter unnumbered groanings, and to gnash the teeth, and not even to be heard. For if here any one of those ingeniously brought up, should he be cast into prison, speaks of the mere ill savor, and the being laid in darkness, and the being bound with murderers, as more intolerable than any death: think what it is when we are burning with the murderers of the whole world, neither seeing nor being seen, but in so vast a multitude thinking that we are alone. For the darkness and gloom does not allow our distinguishing those who are near to us, but each will burn as if he were thus suffering alone. Moreover, if darkness of itself afflicts and terrifies our souls, how then will it be when together with the darkness there are likewise so great pains and burnings?

Wherefore I entreat you to be ever revolving these things with yourselves, and to submit to the pain of the words, that we may not undergo the punishment of the things. For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. For a brother redeems not, He says; shall a man redeem? [Psalm 49:7, Septuagint], though he have much confidence, though he have great power with God. For it is He Himself who rewards every one according to his works, and upon these depends our salvation or punishment.

Let us make then to ourselves friends of the mammon of unrighteousness [Luke 16:9], that is: Let us give alms; let us exhaust our possessions upon them, that so we may exhaust that fire: that we may quench it, that we may have boldness there. For there also it is not they who receive us, but our own work: for that it is not simply their being our friends which can save us, learn from what is added. For why did He not say, Make to yourselves friends, that they may receive you into their everlasting habitations, but added also the manner? For saying, of the mammon of unrighteousness, He points out that we must make friends of them by means of our possessions, showing that mere friendship will not protect us, unless we have good works, unless we spend righteously the wealth unrighteously gathered.

Moreover, this our discourse, of Almsgiving I mean, fits not only the rich, but also the needy. Yea even if there be any person who supports himself by begging, even for him is this word. For there is no one, so poverty-stricken, however exceeding poor he may be, as not to be able to provide two mites. [Luke 21:2]  It is therefore possible that a person giving a small sum from small means, should surpass those who have large possessions and give more; as that widow did. For not by the measure of what is given, but by the means and willingness of the givers is the extent of the alms-deed estimated. In all cases the will is needed, in all, a right disposition; in all, love towards God. If with this we do all things, though having little we give little, God will not turn away His face, but will receive it as great and admirable: for He regards the will, not the gifts: and if He see that to be great, He assigns His decrees and judges accordingly, and makes them partakers of His everlasting benefits.

Which may God grant us all to obtain, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

Hebrews 1:3

Who being the brightness of His Glory and the express Image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins.

1. Everywhere indeed a reverential mind is requisite, but especially when we say or hear anything of God: Since neither can tongue speak nor thought hear anything suitable to our God. And why speak I of tongue or thought? For not even the understanding which far excels these, will be able to comprehend anything accurately, when we desire to utter anything concerning God. For if the peace of God surpasses all understanding [Philippians 4:7], and the things which are prepared for them that love Him have not entered into the heart of man [1 Corinthians 2:9]; much more He Himself, the God of peace, the Creator of all things, does by a wide measure exceed our reasoning. We ought therefore to receive all things with faith and reverence, and when our discourse fails through weakness, and is not able to set forth accurately the things which are spoken, then especially to glorify God, for that we have such a God, surpassing both our thought and our conception. For many of our conceptions about God, we are unable to express, as also many things we express, but have not strength to conceive of them. As for instance:— That God is everywhere, we know; but how, we no longer understand. That there is a certain incorporeal power the cause of all our good things, we know: but how it is, or what it is, we know not. Lo! We speak, and do not understand. I said, That He is everywhere, but I do not understand it. I said, That He is without beginning, but I do not understand it. I said, That He begot from Himself, and again I know not how I shall understand it. And some things there are which we may not even speak — as for instance, thought conceives but cannot utter.

And to show you that even Paul is weak and does not put out his illustrations with exactness; and to make you tremble and refrain from searching too far, hear what he says, having called Him Son and named Him Creator, Who being the brightness of His Glory, and the express image of His person.

This we must receive with reverence and clear of all incongruities. The brightness of His glory, says he. But observe in what reference he understands this, and so do thou receive it:— that He is of Him: without passion: that He is neither greater, nor less; since there are some, who derive certain strange things from the illustration. For, say they, the brightness is not substantial, but has its being in another. Now do not thou, O man, so receive it, neither be thou sick of the disease of Marcellus and Photinus. For he has a remedy for you close at hand, that you fall not into that imagination, nor does he leave you to be hurried down into that fatal malady. And what says he? And the express image of His person [or subsistence ]: that is, just as He [the Father] is personally subsisting, being in need of nothing, so also the Son. For he says this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.

For he who said above, that by Him He made all things here assigns to Him absolute authority. For what does he add? And upholding all things by the word of His power; that we might hence infer not merely His being the express image of His Person, but also His governing all things with absolute authority.

See then, how he applies to the Son that which is proper to the Father. For on this account he did not say simply, and upholding all things, nor did he say, by His power, but, by the word of His power. For much as just now we saw him gradually ascend and descend; so also now, as by steps, he goes up on high, then again descends, and says, by whom also He made the worlds.

Behold how here also he goes on two paths, by the one leading us away from Sabellius, by the other from Arius, yea and on another, that He [Christ] should not be accounted un originated, which he does also throughout, nor yet alien from God. For if, even after so much, there are some who assert that He is alien, and assign to Him another father, and say that He is at variance with Him — had [Paul] not declared these things, what would they not have uttered?

How then does he this? When he is compelled to heal, then is he compelled also to utter lowly things: as for instance, He appointed Him (says he) heir of all things, and by Him He made the worlds. Hebrews 1:2 But that He might not be in another way dishonored, he brings Him up again to absolute authority and declares Him to be of equal honor with the Father, yea, so equal, that many thought Him to be the Father.

And observe thou his great wisdom. First he lays down the former point and makes it sure accurately. And when this is shown, that He is the Son of God, and not alien from Him, he thereafter speaks out safely all the high sayings, as many as he will. Since any high speech concerning Him, led many into the notion just mentioned, he first sets down what is humiliating and then safely mounts up as high as he pleases. And having said, whom He appointed heir of all things, and that by Him He made the worlds, he then adds, and upholding all things by the word of His power. For He that by a word only governs all things, could not be in need of any one, for the producing all things.

2. And to prove this, mark how again going forward, and laying aside the by whom, he assigns to Him absolute power. For after he had effected what he wished by the use of it, thenceforward leaving it, what says he? Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Your hands. infra, Hebrews 1:10 Nowhere is there the saying by whom, or that by Him He made the worlds. What then? Were they not made by Him? Yes, but not, as you say or imaginest, as by an instrument: nor as though He would not have made them unless the Father had reached out a hand to Him. For as He judges no man [John 5:22], and is said to judge by the Son, in that He begot Him a judge; so also, to create by Him, in that He begot Him a Creator. And if the Father be the original cause of Him, in that He is Father, much more of the things which have been made by Him. When therefore he would show that He is of Him, he speaks of necessity lowly things. But when he would utter high things, Marcellus takes a handle, and Sabellius; avoiding however the excess of both, he holds a middle [way]. For neither does he dwell on the humiliation, lest Paul of Samosata should obtain a standing place, nor yet does he for ever abide in the high sayings; but shows on the contrary His abundant nearness, lest Sabellius rush in upon him. He names Him Son, and immediately Paul of Samosata comes on him, saying that He is a son, as the many are. But he gives him a fatal wound, calling Him Heir. But yet, with Arius, he is shameless. For the saying, He appointed Him heir, they both hold: the former one saying, it comes of weakness; the other still presses objections, endeavoring to support himself by the clause which follows. For by saying, by whom also He made the worlds, he strikes backwards the impudent Samosatene: while Arius still seems to be strong. Nevertheless see how he smites him likewise, saying again, who being the brightness of His glory. But behold! Sabellius again springs on us, with Marcellus, and Photinus: but on all these also he inflicts one blow, saying, and the express image of His person and upholding all things by the word of His power. Here again he wounds Marcion too; not very severely, but however he does wound him. For through the whole of this Epistle he is fighting against them.

But the very thing which he said, the brightness of the glory, hear also Christ Himself saying, I am the Light of the world. [John 8:12] Therefore he [the Apostle] uses the word brightness, showing that this was said in the sense of Light of Light. Nor is it this alone which he shows, but also that He has enlightened our souls; and He has Himself manifested the Father, and by the brightness he has indicated the nearness of the Being [of the Father and the Son ]. Observe the subtlety of his expressions. He has taken one essence and subsistence to indicate two subsistences. Which he also does in regard to the knowledge of the Spirit; for as he says that the knowledge of the Father is one with that of the Spirit, as being indeed one, and in nought varying from itself [1 Corinthians 2:10-12]: so also here he has taken hold of one certain [thing] whereby to express the subsistence of the Two.

And he adds that He is the express Image. For the express Image is something other than its Prototype: yet not Another in all respects, but as to having real subsistence. Since here also the term, express image, indicates there is no variation from that whereof it is the express image: its similarity in all respects. When therefore he calls Him both Form, and express Image, what can they say? Yea, says he, man is also called an Image of God. What then! Is he so [an image of Him] as the Son is? No (says he) but because the term, image, does not show resemblance. And yet, in that man is called an Image, it shows resemblance, as in man. For what God is in Heaven, that man is on earth, I mean as to dominion. And as he has power over all things on earth, so also has God power over all things which are in heaven and which are on earth. But otherwise, man is not called Express image, he is not called Form: which phrase declares the substance, or rather both substance and similarity in substance. Therefore just as the form of a slave [Philippians 2:6-7] expresses no other thing than a man without variation [from human nature], so also the form of God expresses no other thing than God.

Who being (says he) the brightness of His glory. See what Paul is doing. Having said, Who being the brightness of His glory, he added again, He sat down on the right hand of the Majesty: what names he has used, nowhere finding a name for the Substance. For neither the Majesty, nor the Glory sets forth the Name, which he wishes to say, but is not able to find a name. For this is what I said at the beginning, that oftentimes we think something, and are not able to express [it]: since not even the word God is a name of substance, nor is it at all possible to find a name of that Substance.

And what marvel, if it be so in respect of God, since not even in respect of an Angel, could one find a name expressive of his substance? Perhaps too, neither in respect of the soul. For this name [soul] does not seem to me to be significative of the substance thereof, but of breathing. For one may see that the same [thing] is called both Soul and Heart and Mind: for, says he, Create in me a clean heart, O God [Psalm 51:10], and one may often see that it [the soul] is called spirit.

And upholding all things by the word of His power. Tell me, God said (it is written), Let there be light [Genesis 1:3]: the Father, says one, commanded, and the Son obeyed? But behold here He also [the Son] acts by word. For (says he), And upholding all things — that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). For the one is to bring forward something out of things which are not: but the other, when things which have been made are about to fill back into non-existence, to hold and fasten them together, utterly at variance as they are with each other: this is indeed great and wonderful, and a certain proof of exceeding power.

Then showing the easiness, he said, upholding: (he did not say, governing, from the figure of those who simply with their finger move anything, and cause it to go round.) Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, By the word of His power. Well said he, By the word. For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how He upholds by the word, he has not further added: for neither is it possible to know. Then he added concerning His majesty: for thus John also did: having said that He is God [John 1:1], he brought in the handiwork of the Creation. For the same thing which the one indirectly expressed, saying, In the beginning was the Word, and All things were made by Him [John 1:3], this did the other also openly declare by the Word, and by saying by whom also He made the worlds. For thus he shows Him to be both a Creator, and before all ages. What then? When the prophet says, concerning the Father, You are from everlasting and to everlasting [Psalm 90:2], and concerning the Son, that He is before all ages, and the maker of all things — what can they say? Nay rather, when the very thing which was spoken of the Father —He which was before the worlds,— this one may see spoken of the Son also? And that which one says, He was life [John 1:4], pointing out the preservation of the creation, that Himself is the Life of all things — so also says this other, and upholding all things by the word of His power: not as the Greeks who defraud Him, as much as in them lies, both of Creation itself, and of Providence, shutting up His power, to reach only as far as to the Moon.

By Himself (says he) having purged our sins. Having spoken concerning those marvelous and great matters, which are most above us, he proceeds to speak also afterwards concerning His care for men. For indeed the former expression, and upholding all things, also was universal: nevertheless this is far greater, for it also is universal: for, for His part, all men believed. As John also, having said, He was life, and so pointed out His providence, says again, and He was light.

By Himself, says he, having purged our sins, He sat down on the right hand of the Majesty on high. He here sets down two very great proofs of His care: first the purifying us from our sins, then the doing it by Himself. And in many places, you see him making very much of this — not only of our reconciliation with God, but also of this being accomplished through the Son. For the gift being truly great, was made even greater by the fact that it was through the Son.

For in saying, He sat on the right hand, and, having by Himself purged our sins,— though he had put us in mind of the Cross, he quickly added the mention of the resurrection and ascension. And see his unspeakable wisdom: he said not, He was commanded to sit down, but He sat down. Then again, lest you should think that He stands, he subjoins, For to which of the angels said He at any time, Sit on My right hand.

He sat (says he) on the right hand of the Majesty on high. What is this on high? Does he enclose God in place? Away with such a thought! But just as, when he says, on the right hand, he did not describe Him as having figure, but showed His equal dignity with the Father; so, in saying on high, he did not enclose Him there, but expressed the being higher than all things, and having ascended up above all things. That is, He attained even unto the very throne of the Father: as therefore the Father is on high, so also is He. For the sitting together implies nothing else than equal dignity. But if they say, that He said, Sit, we may ask them, What then? Did He speak to Him standing? Moreover, he said not that He commanded, not that He enjoined, but that He said: for no other reason, than that you might not think Him without origin and without cause. For that this is why he said it, is evident from the place of His sitting. For had he intended to signify inferiority, he would not have said, on the right hand, but on the left hand.

Hebrews 1:4

Being made, says he, so much better than the angels, as He has by inheritance obtained a more excellent name than they. The being made, here, is instead of being shown forth, as one may say. Then also from what does he reason confidently? From the Name. Do you see that the name Son is wont to declare true relationship? And indeed if He were not a true Son (and true is nothing else than of Him), how does he reason confidently from this? For if He be Son only by grace, He not only is not more excellent than the angels, but is even less than they. How? Because righteous men too were called sons; and the name son, if it be not a genuine son, does not avail to show the excellency. When too he would point out that there is a certain difference between creatures and their maker, hear what he says:

Hebrews 1:5

For to which of the Angels said He at any time, You are My Son, this day have I begotten You. And again, I will be to Him a Father, and He shall be to Me a Son? For these things indeed are spoken with reference also to the flesh: I will be to Him a Father, and He shall be to Me a Son — while this, You are My Son, this day have I begotten You, expresses nothing else than from [the time] that God is. For as He is said to be, from the time present (for this befits Him more than any other), so also the [word] Today seems to me to be spoken here with reference to the flesh. For when He has taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?

Seeing then that we know these things, let us be ashamed of nothing, nor have any high thoughts. For if He Himself being God and Lord and Son of God, did not decline to take the form of a slave, much more ought we to do all things, though they be lowly. For tell me, O man, whence have you high thoughts? From things of this life? But these or ever they appear, run by. Or, from things spiritual? Nay, this is itself one spiritual excellency — to have no high thoughts.

Wherefore then do you cherish high thoughts? Because you go on aright? Hear Christ saying, When you have done all things, say, we are unprofitable servants, for we have done that which was our duty to do. [Luke 17:10]

Or because of your wealth have you high thoughts? Do you not see those before you, how they departed naked and desolate? Did we not come naked into life, and naked also shall depart? Who has high thoughts on having what is another's? For they who will use it to their own enjoyment alone, are deprived of it how ever unwillingly, often before death, and at death certainly. But (says one) while we live we use them as we will. First of all, one does not lightly see any man using what he has as he will. Next, if a man do even use things as he will, neither is this a great matter: for the present time is short compared with the ages without end. Are you high-minded, O man, because you are rich? On what account? For what cause? For this befalls also robbers, and thieves, and man-slayers, and effeminate, and whoremongers, and all sorts of wicked men. Wherefore then are you high-minded? Since if you have made meet use of it, you must not be high-minded, lest you profane the commandment: but if unmeet, by this indeed [it has come to pass that] you have become a slave of money, and goods, and art overcome by them. For tell me, if any man sick of a fever should drink much water, which for a short space indeed quenches his thirst, but afterwards kindles the flame, ought he to be high-minded? And what, if any man have many cares without cause, ought he therefore to be high-minded? Tell me, wherefore? Because you have many masters? Because you have ten thousand cares? Because many will flatter you? [Surely not.] For you are even their slave. And to prove that to you, hear plainly. The other affections which are within us, are in some cases useful. For instance, Anger is often useful. For (says he) unjust wrath shall not be innocent [Sirach 1:22]: wherefore it is possible for one to be justly in wrath. And again, He that is angry with his brother without cause, shall be in danger of hell. [Matthew 5:22] Again for instance, emulation, desire, [are useful]: the one when it has reference to the procreation of children, the other when he directs his emulation to excellent things. As Paul also says, It is good to be zealously affected always in a good thing [ and, Covet earnestly the best gifts. 1 Corinthians 12:31] Both therefore are useful: but an insolent spirit is in no case good, but is always unprofitable and hurtful.

However, if a man must be proud, [let it be] for poverty, not for wealth. Wherefore? Because he who can live upon a little, is far greater and better than he who cannot. For tell me, supposing certain persons called to the Imperial City, if some of them should need neither beasts, nor slaves, nor umbrellas, nor lodging-places, nor sandals, nor vessels, but it should suffice them to have bread, and to take water from the wells — while others of them should say, unless ye give us conveyances, and a soft bed, we cannot come; unless also we have many followers, unless we may be allowed continually to rest ourselves, we cannot come, nor unless we have the use of beasts, unless too we may travel but a small portion of the day — and we have need of many other things also: whom should we admire? Those or these? Plainly, these who require nothing. So also here: some need many things for the journey through this life; others, nothing. So that it would be more fitting to be proud, for poverty if it were fitting at all.

But the poor man, they say, is contemptible. Not he, but those who despise him. For why do not I despise those who know not how to admire what they ought? Why, if a person be a painter, he will laugh to scorn all who jeer at him, so long as they are uninstructed; nor does he regard the things which they say, but is content with his own testimony. And shall we depend on the opinion of the many? Therefore, we are worthy of contempt when men despise us for our poverty, and we do not despise them nor call them miserable.

And I say not how many sins are produced by wealth, and how many good things by poverty. But rather, neither wealth nor poverty is excellent in itself, but through those who use it. The Christian shines out in poverty rather than in riches. How? He will be less arrogant, more sober-minded, graver, more equitable, more considerate: but he that is in wealth, has many impediments to these things. Let us see then what the rich man does, or rather, he who uses his wealth amiss. Such an one practices rapine, fraud, violence. Men's unseemly loves, unholy unions, witchcrafts, poisonings, all their other horrors — will you not find them produced by wealth? Do you see, that in poverty rather than in wealth the pursuit of virtue is less laborious? For do not, I beseech you, think that because rich men do not suffer punishment here, neither do they sin. Since if it were easy for a rich man to suffer punishment, you would surely have found the prisons filled with them. But among its other evils, wealth has this also, that he who possesses it, transgressing in evil with impunity, will never be stayed from doing so, but will receive wounds without remedies, and no man will put a bridle on him.

And if a man choose, he will find that poverty affords us more resources even for pleasure. How? Because it is freed from cares, hatred, fighting, contention, strife, from evils out of number.

Therefore let us not follow after wealth, nor be forever envying those who possess much. But let those of us who have wealth, use it aright; and those who have not, let us not grieve for this, but give thanks for all things unto God, because He enables us to receive with little labor the same reward with the rich, or even (if we will) a greater: and from small means we shall have great gains. For so he that brought the two talents, was admired and honored equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all that in him lay, and brought in what was entrusted to him, doubled. Why then are we eager to have much entrusted to us, when we may by a little reap the same fruits, or even greater? When the labor indeed is less, but the reward much more? For more easily will a poor man part with his own, than a rich man who has many and great possessions. What, know ye not, that the more things a man has, the more he sets his love upon? Therefore, lest this befall us, let us not seek after wealth, nor let us be impatient of poverty, nor make haste to be rich: and let those of us who have [riches] so use them as Paul commanded. They that have, says he, as though they had not, and they that use this world as not abusing it [1 Corinthians 7:29-31]: that we may obtain the good things promised. And may it be granted to us all to obtain them, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now, and for ever, and world without end. Amen.

Hebrews 1:6-8

And again when He brings in the First-Begotten into the world, He says, And let all the angels of God worship Him. And of the Angels He says, Who makes His angels spirits, and His ministers a flame of fire. But unto the Son He says, Your throne, O God, is for ever and ever.

1. Our Lord Jesus Christ calls His coming in the flesh an exodus [or going out]: as when He says, The sower went out to sow. [Matthew 13:3] And again, I went out from the Father, and have come. [John 16:28] And in many places one may see this. But Paul calls it an [eisodus or] coming in, saying, And when again He brings in the First-Begotten into the world, meaning by this Bringing in, His taking on Him flesh.

Now why has he so used the expression? The things signified [thereby] are manifest, and in what respect it is [thus] said. For Christ indeed calls it a Going out, justly; for we were out from God. For as in royal palaces, prisoners and those who have offended the king, stand without, and he who desires to reconcile them, does not bring them in, but himself going out discourses with them, until having made them meet for the king's presence, he may bring them in, so also Christ has done. Having gone out to us, that is, having taken flesh, and having discoursed to us of the King's matters, so He brought us in, having purged the sins, and made reconciliation. Therefore he calls it a Going out.

But Paul names it a Coming in, from the metaphor of those who come to an inheritance and receive any portion or possession. For the saying, and when again He brings in the First-Begotten into the world, means this, when he puts the world into His hand. For when He was made known, then also He obtained possession of the whole thereof, He says not these things concerning God The Word, but concerning that which is according to the flesh. For if according to John, He was in the world, and the world was made by Him [John 1:10]: how is He brought in, otherwise than in the flesh?

And, says he, Let all the angels of God worship Him. Whereas he is about to say something great and lofty, he prepares it beforehand, and makes it acceptable, in that he represents the Father as bringing in the Son. He had said above, that He spoke to us not by prophets but by His Son; that the Son is superior to angels; yea and he establishes this from the name [Son]. And here, in what follows, from another fact also. What then may this be? From worship. And he shows how much greater He is, as much as a Master is than a slave; just as any one introducing another into a house straightway commands those having the care thereof to do him reverence; [so] saying in regard to the Flesh, And let all the Angels of God worship Him.

Is it then Angels only? No; for hear what follows: And of His Angels He says, Which makes His Angels spirits, and His ministers a flame of fire: but unto the Son, Your Throne, O God, is for ever and ever. Behold, the greatest difference! That they are created, but He uncreated. While of His angels He says, who makes; wherefore of the Son did He not say Who makes? Although he might have expressed the difference as follows: Of His Angels He says, Who makes His Angels spirits, but of the Son, 'The Lord created Me': 'God has made Him Lord and Christ.' [Proverbs 8:22; Acts 2:36] But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. Do you see how he distinguishes, and with how great clearness, between creatures and Creator, ministers and Lord, the Heir and true Son, and slaves?

2. But unto the Son he says, Your throne, O God, is for ever and ever. Behold a symbol of Kingly Office. A scepter of righteousness is the scepter of Your kingdom. Behold again another symbol of Royalty.

Hebrews 1:9

Then again with respect to the flesh [Hebrews 1:9] You have loved righteousness and hated iniquity, therefore God, even Your God, has anointed You.

What is, Your God? Why, after that he has uttered a great word, he again qualifies it. Here he hits both Jews, and the followers of Paul of Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion. How? The Jews, by his indicating two Persons, both God and Man; the other Jews, I mean the followers of Paul of Samosata, by thus discoursing concerning His eternal existence, and uncreated essence: for by way of distinction, against the word, He made, he put, Your throne, O God, is for ever and ever. Against the Arians there is both this same again, and also that He is not a slave; but if a creature, He is a slave. And against Marcellus and the others, that these are two Persons, distinguished in reference to their subsistence. And against the Marcionites, that the Godhead is not anointed, but the Manhood.

Next he says, Above Your fellows. But who are these His fellows other than men? That is Christ received not the Spirit by measure. [John 3:34] Do you see how with the doctrine concerning His uncreated nature he always joins also that of the Economy? What can be clearer than this? Did you see how what is created and what is begotten are not the same? For otherwise he would not have made the distinction, nor in contrast to the word, He made [&c.], have added, But unto the Son He said, Your throne, O God, is for ever and ever. Nor would he have called the name, Son, a more excellent Name, if it is a sign of the same thing. For what is the excellence? For if that which is created, and that which is begotten be the same, and they [the Angels] were made, what is there [in Him] more excellent? Lo! Again ὁ Θεὸς, God, with the Article.

Hebrews 1:10-12

3. And again he says [Hebrews 1:10-12]: You Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Your hands. They shall perish, but You remain, and they shall all wax old as a garment, and as a vesture shall You fold them up, and they shall be changed: but You are the same and Your years shall not fail.

Lest hearing the words, and when He brings in the First-Begotten into the world; you should think it as it were a Gift afterwards super-added to Him; above, he both corrected this beforehand, and again further corrects, saying, in the beginning: not now, but from the first. See again he strikes both Paul of Samosata and also Arius a mortal blow, applying to the Son the things which relate to the Father. And withal he has also intimated another thing by the way, greater even than this. For surely he has incidentally pointed out also the transfiguration of the world, saying, they shall wax old as a garment, and as a vesture You shall fold them up, and they shall be changed. Which also he says in the Epistle to the Romans, that he shall transfigure the world. See Romans 8:21 And showing the facility thereof, he adds, as if a man should fold up a garment so shall He both fold up and change it. But if He with so much ease works the transfiguration and the creation to what is better and more perfect, needed He another for the inferior creation? How far does your shamelessness go? At the same time too this is a very great consolation, to know that things will not be as they are, but they all shall receive change, and all shall be altered, but He Himself remains ever existing, and living without end: and Your years, he says, shall not fail.

Hebrews 1:13

4. But to which of the Angels said He at any time, Sit on My right hand until I make your enemies your footstool? Behold, again he encourages them, inasmuch as their enemies were to be worsted, and their enemies are the same also with Christ's.

This again belongs to Sovereignty, to Equal Dignity, to Honor and not weakness, that the Father should be angry for the things done to the Son. This belongs to His great Love and honor towards the Son, as of a father towards a son. For He that is angry in His behalf how is He a stranger to Him? Which also he says in the second Psalm, He that dwells in heaven shall laugh them to scorn, and the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure. [Psalm 2:4-5] And again He Himself says, Those that would not that I should reign over them, bring hither before Me, and slay them. [Luke 19:27] For that they are His own words, hear also what He says in another place, How often would I have gathered your children together, and you would not! Behold, your house is left desolate. [Luke 13:34-35] And again, The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof. [Matthew 21:43] And again, He that falls upon that stone shall be broken, but on whomsoever It shall fall, It will grind him to powder. [Matthew 21:44] And besides, He who is to be their Judge in that world, much more did He Himself repay them in this. So that the words Till I make your enemies your footstool are expressive of honor only towards the Son.

Hebrews 1:14

Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? What marvel (says he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. As if one should say, for this purpose (says he) He employs them; this is the office of Angels, to minister to God for our salvation. So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels' fellow-servants. Why do you gaze so earnestly on the Angels (says he)? They are servants of the Son of God, and are sent many ways for our sakes, and minister to our salvation. And so they are partners in service with us.

Consider how he ascribes no great difference to the kinds of creatures. And yet the space between angels and men is great; nevertheless he brings them down near to us, all but saying, For us they labor, for our sake they run to and fro: on us, as one might say, they wait. This is their ministry, for our sake to be sent every way.

And of these examples both the Old [Testament] is full, and the New. For when Angels bring glad tidings to the shepherds, or to Mary, or to Joseph; when they sit at the sepulcher, when they are sent to say to the disciples, You men of Galilee, why stand ye gazing up into heaven? [Acts 1:11], when they release Peter out of the prison, when they discourse with Philip, consider how great the honor is; when God sends His Angels for ministers as to friends; when to Cornelius [an Angel] appears, when [an Angel] brings forth all the apostles from the prison, and says, Go, stand and speak in the temple to the people the words of this life [Acts 5:20]; and to Paul himself also an Angel appears. Do you see that they minister to us on God's behalf, and that they minister to us in the greatest matters? Wherefore Paul says, All things are yours, whether life or death, or the world, or things present, or things to come. [1 Corinthians 3:22]

Well then the Son also was sent, but not as a servant, nor as a minister, but as a Son, and Only-Begotten, and desiring the same things with the Father. Rather indeed, He was not sent: for He did not pass from place to place, but took on Him flesh: whereas these change their places, and leaving those in which they were before, so come to others in which they were not.

And by this again he incidentally encourages them, saying, What do you fear? Angels are ministering to us.

Hebrews 2:1

5. And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He rules not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. [Hebrews 2:1] Wherefore we ought to give more earnest heed (says he) to the things which we have heard. Why more earnest? Here he meant more earnest than to the Law: but he suppressed the actual expression of it, and yet makes it plain in the course of reasoning, not in the way of counsel, nor of exhortation. For so it was better.

Hebrews 2:2-3

For if the word spoken by Angels (says he) was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?

Why ought we to give more earnest heed to the things which we have heard? Were not those former things of God, as well as these? Either then he means more earnest than [to] the Law, or very earnest; not making comparison, God forbid. For since, on account of the long space of time, they had a great opinion of the Old Covenant, but these things had been despised as yet new, he proves (more than his argument required) that we ought rather to give heed to these. How? By saying in effect, Both these and those are of God, but not in a like manner. And this he shows us afterwards: but for the present he treats it somewhat superficially, but afterwards more clearly, saying For if that first covenant had been faultless [Hebrews 8:7], and many other such things: for that which decays and waxes old is ready to vanish away. [Hebrews 8:13] But as yet he ventures not to say any such thing in the beginning of his discourse, nor until he shall have first occupied and possessed his hearer by his fuller [arguments].

Why then ought we to give more earnest heed? Lest at any time, says he, we should let them slip — that is, lest at any time we should perish, lest we should fall away. And here he shows the grievousness of this falling away, in that it is a difficult thing for that which has fallen away to return again, inasmuch as it has happened through wilful negligence. And he took this form of speech from the Proverbs. For, says he, my son [take heed] lest you fall away [Proverbs 3:21, Septuagint], showing both the easiness of the fall, and the grievousness of the ruin. That is, our disobedience is not without danger. And while by his mode of reasoning he shows that the chastisement is greater, yet again he leaves it in the form of a question, and not in the conclusion. For indeed this is to make one's discourse inoffensive, when one does not in every case of one's self infer the judgment, but leaves it in the power of the hearer himself to give sentence: and this would render them more open to conviction. And both the prophet Nathan does the same in the Old [Testament], and in Matthew Christ, saying, What will He do to the husbandmen [Matthew 21:40] of that vineyard? So compelling them to give sentence themselves: for this is the greatest victory.

Next, when he had said, For if the word which was spoken by Angels was steadfast — he did not add, much more that by Christ: but letting this pass, he said what is less, How shall we escape, if we neglect so great salvation? And see how he makes the comparison. For if the word which was spoken by Angels, says he. There, by Angels, here, by the Lord — and there a word, but here, salvation.

Then lest any man should say, Your sayings, O Paul, are they Christ's? He proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.

6. But what is this, For if the word spoken by Angels was steadfast? For in the Epistle to the Galatians also he says to this effect, Being ordained by angels in the hand of a Mediator. [Galatians 3:19] And again, You received a law by the disposition of Angels, and have not kept it. [Acts 7:53] And everywhere he says it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spoke, and God answered him [Exodus 19:19]) — or that angels were present, God disposing them in order — or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, The Law was given by Moses [John 1:17], and here by Angels? For it is said, And God came down in thick darkness. [Exodus 19:16-20]

For if the word spoken by angels was steadfast. What is was steadfast? True, as one may say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by the word he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. [Judges 2:1; 13:3] For this is the cause why he said not the Law but the word. And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness. [Exodus 19:16]

And every transgression and disobedience, says he. Not this one and that one, but every one. Nothing, he says, remained unavenged, but received a just recompense of reward, instead of [saying] punishment. Why now spoke he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he says, Bringing into captivity every thought to the obedience of Christ. [2 Corinthians 10:5] And again he has put the recompense for punishment, as here he calls punishment reward. If it be a righteous thing, he says, with God to recompense tribulation to them that trouble you, and to you who are troubled rest. [2 Thessalonians 1:6-7] That is, justice was not violated, but God went forth against them, and caused the penalty to come round on the sinners, though not all their sins are made manifest, but only where the express ordinances were transgressed.

How then shall we, he says, escape if we neglect so great salvation? Hereby he signified, that other salvation was no great thing. Well too did he add the So great. For not from wars (he says) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he has briefly expressed, by saying, if we neglect so great salvation.

7. Then he subjoins what makes this worthy of belief. Which at the first began to be spoken by the Lord: that is, had its beginning from the fountain itself. It was not a man who brought it over into the earth, nor any created power, but the Only-Begotten Himself.

And was confirmed unto us by them that heard [Him]. What is confirmed? It was believed, or, it came to pass. For (he says) we have the earnest; that is, it has not been extinguished, it has not ceased, but it is strong and prevails. And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke says in the beginning of his Gospel, As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word. [Luke 1:2]

Hebrews 2:4

How then was it confirmed? What if those that heard were forgers? Says some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined [Hebrews 2:4], God also bearing witness with them. Both they indeed bear witness, and God bears witness too. How does He bear witness? Not by word or by voice, (though this also would have been worthy of belief): but how? By signs, and wonders, and various miracles. (Well said he, various miracles, declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.

And by gifts of the Holy Ghost, according to His own will.

What then, if wizards also do signs, and the Jews said that He cast out devils through Beelzebub? [Luke 11:15] But they do not such kind of signs: therefore said he various miracles: for those others were not miracles, [or powers, ] but weakness and fancy, and things altogether vain. Wherefore he said, by gifts of the Holy Ghost according to His own will.

8. Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, God has set every one of us, as it pleased Him. [1 Corinthians 12:18] And again, The manifestation of the Spirit is given to every man to profit withal. [1 Corinthians 12:7]

According to His will. He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, in singleness and gladness of heart. [Acts 2:46] Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he has done well, reckoning it to be his due, is puffed up. Wherefore God dispenses this profitably: which one may see taking place also in the Church: for one has the word of teaching, another has not power to open his mouth. Let not this man (he says) be grieved because of this. For the manifestation of the Spirit is given to every man to profit withal. [1 Corinthians 12:7] For if a man that is an householder knows to whom he should entrust anything, much more God, who understands the mind of men, who knows all things or ever they come into being. One thing only is worthy of grief, Sin: there is nothing else.

Say not, Wherefore have I not riches? Or, If I had, I would give to the poor. You know not, if you had them, whether you would not the rather be covetous. For now indeed you say these things, but being put to the trial you would be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.

Say not, Wherefore had I not the gift of teaching? Or, If I had it, I should have edified innumerable souls. You know not, if you had it, whether it would not be to your condemnation — whether envy, whether sloth, would not have disposed you to hide your talent. Now, indeed, you are now free from all these, and though thou give not the portion of meat [Luke 12:42], you are not called to account: but then, you would have been responsible for many.

9. And besides, neither now are you without the gift. Show in the little, what you would have been, if you had had the other. For if (he says) you are not faithful in that which is little, how shall any one give you that which is great? [Luke 16:11] Give such proof as did the widow; she had two farthings, and she cast in all, whatsoever she possessed.

Do you seek riches? Prove that you think lightly of the few things, that I may trust you also concerning the many things. But if you dost not think lightly even of these, much less will you do so of the other.

Again, in speech, prove that you can use fitly exhortation and counsel. Have you not external eloquence? Have you not store of thoughts? But nevertheless you know these common things. You have a child, you have a neighbor, you have a friend, you have a brother, you have kinsmen. And though publicly before the Church, you are not able to draw out a long discourse, these you can exhort in private. Here, there is no need of rhetoric, nor of elaborate discourse: prove in these, that if you had skill of speech, you would not have neglected it. But if in the small matter you are not in earnest, how shall I trust you concerning the great?

For, that every man can do this, hear what Paul says, how he charged even lay people; Edify, he says, one another, as also ye do. [1 Thessalonians 5:11] And, Comfort one another with these words. [1 Thessalonians 4:18] God knows how He should distribute to every man. Are you better than Moses? Hear how he shrinks from the hardship. Am I, says he, able to bear them? For You said to me, Bear them up, as a nursing-father would bear up the sucking-child. [Numbers 11:12] What then did God? He took of his spirit and gave unto the others, showing that neither when he bare them was the gift his own, but of the Spirit. If you had had the gift, you would perchance have been lifted up, perchance would you have been turned out of the way. You know not yourself as God knows you. Let us not say, To what end is that? On what account is this? When God dispenses, let us not demand an account of Him: for this [is] of the uttermost impiety and folly. We are slaves, and slaves far apart from our Master, knowing not even the things which are before us.

10. Let us not then busy ourselves about the counsel of God, but whatsoever He has given, this let us guard, though it be small, though it be the lowest, and we shall be altogether approved. Or rather, none of the gifts of God is small: are you grieved because you have not the gift of teaching? Then tell me, which seems to you the greater, to have the gift of teaching, or the gift of driving away diseases? Doubtless the latter. But what? Tell me; does it not seem to you greater to give eyes to the blind than even to drive away diseases? But what? Tell me; does it not seem to you greater to raise the dead than to give eyes to the blind? What again, tell me; does it not seem to you greater to do this by shadows and napkins, than by a word? Tell me then, which would you? Raise the dead with shadows and napkins, or have the gift of teaching? Doubtless you will say the former, to raise the dead with shadows and napkins. If then I should show to you, that there is another gift far greater than this, and that thou dost not receive it when it is in your power to receive it, are not you justly deprived of those others? And this gift not one or two, but all may have. I know that you open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief.

What then is this gift? charity. Nay, believe me; for the word is not mine, but Christ's speaking by Paul. For what says he? Covet earnestly the best gifts: and yet show I unto you a more excellent way. [1 Corinthians 12:31] What is this, yet more excellent? What he means is this. The Corinthians were proud over their gifts, and those having tongues, the least gift, were puffed up against the rest. He says therefore, Do ye by all means desire gifts? I show unto you a way of gifts not merely excelling but far more excellent. Then he says, Though I speak with the tongues of Angels, and have not charity, I am nothing. And though I have faith so as to remove mountains, and have not charity, I am nothing. [1 Corinthians 13:1-2]

Have you seen the gift? Covet earnestly this gift. This is greater than raising the dead. This is far better than all the rest. And that it is so, hear what Christ Himself says, discoursing with His disciples, By this shall all men know that you are My disciples. [John 13:35] And showing how, He mentioned not the miracles, but what? If you have love one with another. And again He says to the Father, Hereby shall they know that You have sent Me, if they be one. [John 17:21] And He said to His disciples, A new commandment I give to you, that you love one another. [John 13:34] Such an one therefore is more venerable and glorious than those who raise the dead; with reason. For that indeed is wholly of God's grace, but this, of your own earnestness also. This is of one who is a Christian indeed: this shows the disciple of Christ, the crucified, the man that has nothing common with earth. Without this, not even martyrdom can profit.

And as a proof, see this plainly. The blessed Paul took two of the highest virtues, or rather three; namely, those which consist in miracles, in knowledge, in life. And without this the others, he said, are nothing. And I will say how these are nothing. Though I give my goods to feed the poor, he says, and have not charity, I am nothing. [1 Corinthians 13:3] For it is possible not to be charitable even when one feeds the poor and exhausts one's means.

11. And indeed these things have been sufficiently declared by us, in the place concerning Charity: and there we refer the readers. Meanwhile, as I was saying, let us covet earnestly the Gift, let us love one another; and we shall need nothing else for the perfect acquisition of virtue, but all will be easy to us without toils and we shall do all perfectly with much diligence.

But see, even now, it is said, we love one another. For one man has two friends, and another three. But this is not to love for God's sake, but for the sake of being beloved. But to love for God's sake has not this as its principle of Love; but such an one will be disposed towards all men as towards brethren; loving those that are of the same faith as being true brothers; heretics and Heathen and Jews, brothers indeed by nature, but vile and unprofitable — pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles.  For we regard even God with admiration when He works wonders, yet much more, when He shows love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this renders us admirable.

This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who have raised innumerable dead, though we may not be able to drive away a fever. But without this [Love]; though we should work greater miracles even than the Apostles themselves, though we should expose ourselves to innumerable dangers for the faith: there will be to us no profit from any. And these things it is not I that say, but he, the very nourisher of Charity, knows these things. To him then let us be obedient; for thus we shall be able to attain to the good things promised, of which may we all be made partakers, by the grace of our Lord Jesus Christ, with whom to the Father with the Holy Ghost, be the glory, now and for ever and world without end. Amen.

Hebrews 2:5-7

For unto Angels He has not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man that You are mindful of him, or the son of man that Thou visitest him? You made him a little lower than the Angels.

1. I could have wished to know for certain whether any hear with fitting earnestness the things that are said, whether we are not casting the seeds by the wayside: for in that case I should have made my instructions with more cheerfulness. For we shall speak, though no one hear, for the fear which is laid on us by our Saviour. For, says He, testify to this people; even if they hear not, you shall yourself be guiltless. See Ezekiel 3:19 If however I had been persuaded of your earnestness, I should have spoken not for fear only, but should have done it with pleasure also. For now indeed, even if no man hear, even if my work, so long as I fulfill my own part, brings no danger, still the labor is not altogether pleasant. For what profit is it, when though I be not blamed, yet no one is benefited? But if any would give heed we shall receive advantage not so much from avoiding punishment ourselves as from your progress.

How then shall I know this? Having taken notice of some of you, who are not very attentive, I shall question them privately, when I meet them. And if I find that they retain any of the things that have been spoken (I say not all, for this would not be very easy for you), but even if [they retain] a few things out of many, it is plain I should have no further doubts about the rest. And indeed we ought, without giving notice beforehand, to have attacked you when off your guard. However it will suffice, if even in this way I should be able to attain my purpose. Nay rather, even as it is, I can attack you when you are off your guard. For that I shall question you, I have forewarned you; but when I shall question you I do not as yet make evident. For perhaps it may be today; perhaps tomorrow, perhaps after twenty or thirty days, perhaps after fewer, perhaps after more. Thus has God also made uncertain the day of our death. Nor has He allowed it be clear to us, whether it shall befall us today, or tomorrow, or after a whole year, or after many years; that through the uncertainty of the expectation we may through all time keep ourselves firm in virtue. And that we shall indeed depart, He has said — but when, He has not yet said. Thus too I have said that I shall question you, but I have not added when, wishing you always to be thoughtful.

And let no man say, I heard these things four or five weeks ago, or more, and I cannot retain them. For I wish the hearer so to retain them as to have his recollection perpetual and not apt to fade, nor yet that he should disown what is spoken. For I wish you to retain them, not, in order to tell them to me, but that you may have profit; and this is of most serious interest to me. Let no one then say this.

2. However, I must now begin with what follows in the epistle. What then is set before us to speak on today?

For not to angels, he says, did He put in subjection the world to come, whereof we speak. Is he then discoursing concerning some other world? No, but concerning this. Therefore he added whereof we speak, that he might not allow the mind to wander away in search of some other. How then does he call it the world to come? Exactly as he also says in another place, Who is the figure of him that was to come, Romans 5:14, when he is speaking about Adam and Christ in the Epistle to the Romans; calling Christ according to the flesh Him that was to come in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, but when he brings in the First-Begotten into the world: that you might not suppose that he is speaking of another world, it is made certain from many considerations and from his saying to come. For the world was to come, but the Son of God always was. This world then which was about to come, He put in subjection not to Angels but to Christ. For that this is spoken with reference to the Son (he says) is evident: for surely no one would assert the other alternative, that it had reference to Angels.

Then he brings forward another testimony also and says, but one in a certain place testified, saying. Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he does this: as when he says, but when He brings in again the First-Begotten into the world, He says, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He says, Who makes His angels spirits. And, You, Lord, in the beginning hast laid the foundations of the earth c. i. 6, 5, 7, 10:— so also here he says, but one in a certain place testified, saying. And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.

Hebrews 2:8

What is man that You are mindful of him, or the son of man that Thou visitest him? You made him a little lower than the angels: You crowned him with glory and honor. [Hebrews 2:8] You have put all things in subjection under his feet.

Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, You have put all things in subjection under his feet, belongs to Him rather than to us.  For the Son of God visited us when we were nothing: and after having assumed our [nature], and united it to Himself, He became higher than all.

For, he says, in that He has put all things in subjection under Him, He left nothing not put under Him: but now we see not yet all things put under Him. What he means is this:— since he had said, Until I make Your enemies Your footstool [Hebrews 1:13] — and it was likely that they would still be grieved — then having inserted a few things after this parenthetically, he added this testimony in confirmation of the former. For that they might not say, How is it that He has put His enemies under His feet, when we have suffered so much? He sufficiently hinted at it in the former place indeed (for the word until showed, not what should take place immediately, but in course of time) but here he follows it up. For do not suppose (he says) that because they have not yet been made subject, they are not to be made subject: for that they must be made subject, is evident; for, on this account was the prophecy spoken. For, he says, in that He has put all things under Him, He left nothing not put under Him. How then is it that all things have not been put under Him? Because they are hereafter to be put under Him.

If then all things must be made subject to Him, but have not yet been made subject, do not grieve, nor trouble yourself. If indeed when the end had come, and all things were made subject, thou were still suffering these things, with reason would you repine: But now we see not yet all things put under Him. The King has not yet clearly conquered. Why then are you troubled when suffering affliction? The preaching [of the Gospel] has not yet prevailed over all; it is not yet time that they should be altogether made subject.

Hebrews 2:9

3. Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, has Himself also died and submitted to sufferings innumerable. [Hebrews 2:9] But, he says, we see Him who was made a little lower than the angels, even Jesus, for the suffering of death — then the good things again —crowned with glory and honor. Do you see, how all things apply to Him? For the [expression], a little, would rather suit Him, who was only three days in Hades, but not ourselves who are for a long time in corruption. Likewise also the [expression] with glory and honor will suit Him much more than us.

Again, he reminds them of the Cross, thereby effecting two things; both showing His care [for them] and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshipped of Angels, for your sake endured to have a little less than the Angels, much more ought thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is glory and honor, as He Himself also always calls it, saying, That the Son of Man might be glorified [John 11:5]; and, the Son of Man is glorified. [John 12:23] If then He calls the [sufferings] for His servants' sake glory, much more should you the [sufferings] for the Lord.

Do you see the fruit of the Cross, how great it is? fear not the matter: for it seems to you indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, That He by the grace of God should taste death for every man.

That by the grace of God, he says. And He indeed because of the grace of God towards us suffered these things. He who spared not His Own Son, he says, but delivered Him up for us all. [Romans 8:32] Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, Much more the grace of God, and the gift by grace which is by one man Jesus Christ, has abounded unto many. [Romans 5:15]

That by the grace of God He should taste death for every man, not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He has fulfilled His own [part].

Moreover he said rightly taste death for every man, he did not say die. For as if He really was tasting it, when He had spent a little time therein, He immediately arose.

By saying then for the suffering of death, he signified real death, and by saying superior to angels, he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. For, He says, the prince of this world comes and finds nothing in Me. [John 14:30] So both the words by grace and should taste death for every man, establish this.

Hebrews 2:10

4. For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. He speaks here of the Father. Do you see how again he applies the [expression] by whom to Him? Which he would not have done, had it been [an expression] of inferiority, and only applicable to the Son. And what he says is this:— He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest.

The Captain of their salvation, that is, the Cause of their salvation. Do you see how great is the space between? Both He is a Son, and we are sons; but He saves, we are saved. Do you see how He both brings us together and then separates us; bringing, he says, many sons unto glory: here he brings us together —the Captain of their salvation, again he separates.

To make perfect through sufferings. Then sufferings are a perfecting, and a cause of salvation. Do you see that to suffer affliction is not the portion of those who are utterly forsaken; if indeed it was by this that God first honored His Son, by leading Him through sufferings? And truly His taking flesh to suffer what He did suffer, is a far greater thing than making the world, and bringing it out of things that are not. This indeed also is [a token] of His loving-kindness, but the other far more. And [the Apostle] himself also pointing out this very thing, says, That in the ages to come He might show forth the exceeding riches of His goodness, He both raised us up together, and made us sit together in the heavenly places in Christ Jesus. [Ephesians 2:7]

For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings. For (he means) it became Him who takes tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, to make perfect through sufferings, showing the suffering for any one, not merely profits him, but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.

Hebrews 2:11-12

5. For, he says, both He that sanctifies, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren. Behold again how he brings [them] together, honoring and comforting them, and making them brethren of Christ, in this respect that they are of one. Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, For He who sanctifies, [i.e.] Christ, and they who are sanctified, ourselves. Do you see how great is the difference? He sanctifies, we are sanctified. And above he said, the Captain of their salvation. For there is one God, of whom are all things. [1 Corinthians 8:6]

For which cause He is not ashamed to call them brethren. Do you see how again he shows the superiority? For by saying, He is not ashamed, he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was not ashamed of anything, [yea] of His great humility. For though we be of one, yet He sanctifies and we are sanctified: and great is the difference. Moreover He is of the Father, as a true Son, that is, of His substance; we, as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, He is not ashamed to call them brethren [Hebrews 2:12], saying, I will declare Your name unto My brethren. [Psalm 22:22] For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.

Hebrews 2:13

This indeed he brings forward naturally. But this I will put my trust in Him [2 Samuel 22:3], what does it mean? For what follows this is also [introduced] naturally. Behold, I and the children which God has given Me. 385 8:18 For as here He shows Himself a Father, so before, a Brother. I will declare Your name unto My brethren, He says.

And again he indicates the superiority and the great interval [between us], by what follows [Hebrews 2:14]: Since then the children, he says, are partakers of flesh and blood you see where he says the likeness is? In reference to the flesh), in like manner He also Himself took part of the same. Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. For he did not say, He took part of these only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding in like manner, not in appearance, he means, or by an image (since in that case in like manner is not preserved) but in reality; showing the brotherhood.

Hebrews 2:14

6. Next he sets down also the cause of the economy. That through death, he says, He might destroy him that had the power of death, that is, the devil.

Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, [namely], Death, by this Christ smote him. In this he exhibits the greatness of the conqueror's power. Do you see how great good death has wrought?

Hebrews 2:15

And should deliver them, he says, who through fear of death were all their lifetime subject to bondage. Why (he means) do ye shudder? Why do you fear him that has been brought to nought? He is no longer terrible, but has been trodden under foot, has been utterly despised; he is vile and of no account. [2 Timothy 1:10]

But what is through fear of death were all their life-time subject to bondage? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, All their life-time. He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these all their life-time were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number would you have wished to be — those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Do you see how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, has been brought to nought; since he that fears not death is out of reach of the devil's tyranny. For if skin for skin, yea all things a man would give for his life [Job 2:4]— when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more [does he disregard] all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? Tell me, shall he threaten the loss of property, and degradation, and banishment from one's country? But these are small matters to him who counts not even his life dear [Acts 20:24] unto him, according to the blessed Paul. You see that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learned to study innumerable [truths] concerning the resurrection, how should he fear death? How should he shudder any more?

7. Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. For we, he says, have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind. [Romans 8:15; 2 Timothy 1:7] Let us stand then nobly, laughing death to scorn.

But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ has raised us up, and whither we have brought ourselves down. For when I see the wailings in the public places, the groanings over those departing life, the howlings, the other unseemly behavior, believe me, I am ashamed before those heathen, and Jews, and heretics who see it, and before all who for this cause openly laugh us to scorn. For whatever I may afterwards say, I shall talk to no purpose, when philosophizing concerning the resurrection. Why? Because the heathen do not attend to what is said by me, but to what is done by you. For they will say at once, 'when will any of these [fellows] be able to despise death, when he is not able to see another dead?'

Beautiful things were spoken by Paul, beautiful and worthy of Heaven, and of the love of God to man. For what does he say? And He shall deliver them who through fear of death, were all their life-time subject to bondage. But ye do not allow these things to be believed, fighting against them by your deeds. And yet many things exist for this very end, God building a stronghold against it, that He might destroy this same evil custom. For tell me, what mean the bright torches? Do we not send them before as athletes? And what [mean] the hymns? Do we not glorify God, and give thanks that at last He has crowned the departed one, that He has freed him from his labors, that taking away uncertainty, He has him with Himself? Are not the Hymns for this? Is not Psalmody for this? All these are the acts of those rejoicing. For, it is said, is any merry? Let him sing psalms. [James 5:13] But to these things the heathen give no heed. For (one will say) do not tell me of him who is philosophical when out of the affliction, for this is nothing great or surprising — show me a man who in the very affliction itself is philosophical, and then I will believe the resurrection,

And indeed, that women engaged in the affairs of this life should act thus is no way surprising. And yet indeed this even is dreadful; for from them also is the same philosophy required. Wherefore also Paul says, But concerning them which are asleep, I would not have you ignorant, that you sorrow not even as the rest who have no hope. [1 Thessalonians 4:13] He wrote not this to solitaries, nor to perpetual virgins, but to women and men in the world. But however this is not so dreadful. But when any man or woman, professing to be crucified to the world, he tears his hair, and she shrieks violently — what can be more unseemly than this? Believe me when I say if things were done as they ought, such persons should be excluded for a long time from the thresholds of the Church. For those who are indeed worthy of being grieved for, are these who still fear and shudder at death, who have no faith in the resurrection.

'But I do not disbelieve the resurrection' (one says) 'but I long after his society.' Why then, tell me, when he goes from home, and that for a long absence, dost not thou do the same? 'Yea, but I do weep then also' (she says) 'and mourn as I long after him.' But that is the conduct of those that really long after their associates, this that of her who despairs of his return.

Think, what you sing on that occasion, Return unto your rest, O my soul, for the Lord has dealt bountifully with you. [Psalm 116:7] And again, I will fear no evil, for You are with me. [Psalm 23:4] And again, You are my refuge from the affliction which encompasses me. [Psalm 32:7] Think what these Psalms mean. But thou dost not give heed, but art drunk from grief.

Consider carefully the funeral lamentations of others that you may have a remedy in your own case. Return, O my soul, to your rest, for the Lord has dealt bountifully with you. Tell me, do you say that the Lord has dealt bountifully with you, and weepest? Is not this mere acting, is it not hypocrisy? For if indeed thou really believest the things you say, your sorrow is superfluous: but if you are in sport and acting a part, and thinkest these things fables, why do you sing psalms? Why do you even endure the attendants? Why do you not drive away the singers? But this would be the act of madmen. And yet far more the other.

For the present, then, I advise you: but as time goes on, I shall treat the matter more seriously: for indeed I am greatly afraid that by this practice some grievous disease may make its way into the Church. The case of the wailings then we will hereafter correct. And meanwhile I charge and testify, both to rich and poor, both to women and men.

May God indeed grant that you all depart out of life unwailed, and according to the fitting rule fathers now grown old may be attended to their graves by sons, and mothers by daughters, and grand-children, and great grand-children, in a green old age, and that untimely death may in no case occur. May this then be, and this I pray, and I exhort the prelates and all of you to beseech God for each other, and to make this prayer in common. But if (which God forbid, and may it never happen) any bitter death should occur, bitter, I mean, not in its nature (for henceforth there is no bitter death, for it differs not at all from sleep), but bitter in regard of your disposition, if it should happen, and any should hire these mourning women, believe me when I say (I speak not without meaning but as I have resolved, let him who will, be angry), that person we will exclude from the Church for a long time, as we do the idolater. For if Paul calls the covetous man an idolater [Ephesians 5:5], much more him who brings in the practices of the idolaters over a believer.

For, tell me, for what cause do you invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then do you insult him? And why do you make him a public show? And why do you make game as on a stage? We come, discoursing of the things concerning the resurrection, instructing all, even those who have not yet been smitten, by the honor shown to him, to bear it nobly if any such thing should happen and do you bring those who overthrow our [teachings] as much as in them lies? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?

8. Be ashamed and show reverence: but if you will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, them that sin rebuke before all. [1 Timothy 5:20] And as to those miserable and wretched women, we through you forbid them ever to introduce themselves into the funerals of the faithful, lest we should oblige them in good earnest to wail over their own evils, and teach them not to do these things in the ills of others, but rather to weep for their own misfortunes. For an affectionate father too, when he has a disorderly son, not only advises him not to draw near to the wicked, but puts them in fear also. Behold then, I advise you, and those women through you, that you do not invite such persons, and that they do not attend. And may God grant that my words may produce some effect, and that my threat may avail. But if (which God forbid) we should be disregarded, we have no choice henceforward but to put our threat into execution, chastising you by the laws of the Church, and those women as befits them.

Now if any man is obstinate and contemptuous, let him hear Christ saying even now, If any one trespass against you, go, tell him his fault between you and him alone; but if he will not be persuaded, take with you one or two. But if even so he contradict, tell it to the Church, but if he shall also refuse to hear the Church, let him be unto you as a heathen man and a publican. [Matthew 18:15-17] Now if when a man trespasses against me, and will not be persuaded, [the Lord] commands me thus to turn away from him, judge ye in what light I ought to hold him who trespasses against himself, and against God. For do not you yourselves condemn us when we come down so gently upon you?

If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose on earth shall be loosed in heaven. [Matthew 18:18] For though we ourselves be miserable and good for nothing and worthy to be despised, as indeed we are; yet are we not avenging ourselves nor warding off anger, but are caring for your salvation.

Be influenced by reverence, I beseech you, and respect. For if a man bear with a friend when he attacks him more vehemently than he ought, ascertaining his object, and that he does it with kind intention, and not out of insolence; much more [should he bear with] a teacher when rebuking him, and a teacher who does not himself say these things as of authority, nor as one in the position of a ruler, but in that of a kindly guardian. For we do not say these things as wishing to exhibit our authority, (for how could we, praying that we may never come to the trial of them?) but grieving and lamenting for you.

Forgive me then, and let no man disregard the bonds of the Church. For it is not man who binds, but Christ who has given unto us this authority, and makes men lords of this so great dignity. For we indeed wish to use this power for loosing; or rather, we wish to have no need even of that, for we wish that there should not be any bound among us — we are not so miserable and wretched [as that] even though some of us are extreme good-for-nothings. If however we be compelled [so to act], forgive us. For it is not of our own accord, nor wishing it, but rather out of sorrow for you that are bound that we put the chains around you. But if any man despise these chains, the time of judgment will come, which shall teach him. And what comes after I do not wish to speak of, lest I should wound your minds. For in the first place indeed we do not wish to be brought into this necessity; but if we are so brought, we fulfill our own part, we cast around the chains. And if any man burst through them, I have done my part, and am henceforth free from blame, and you will have to give account to Him who commanded me to bind.

For neither, when a king is sitting in public, if any of the guard who stand beside him be commanded to bind one of the attendants, and to put the chains around [him], and he should not only thrust this man away, but also break the bonds in pieces, is it the guard who suffers the insult, and not much more the King who gave the order. For if He claim as His own, the things which are done to the faithful, much more will He feel as if Himself insulted when he is insulted who has been appointed to teach.

But God grant that none of those who are over this Church should be driven to the necessity of [inflicting] these bonds. For as it is a good thing not to sin, so is it profitable to endure reproof. Let us then endure the rebuke, and earnestly endeavor not to sin; and if we should sin let us bear the rebuke. For as it is an excellent thing not to be wounded, but, if this should happen, to apply the remedy to the wound, so also in this case.

But God forbid that any man should need such remedies as these. But we are persuaded better things of you, and things that accompany salvation, though we thus speak. [Hebrews 6:9] But we have discoursed more vehemently for the sake of greater security. For it is better that I should be suspected by you of being a harsh, and severe, and self-willed person, than that you should do things not approved of God. But we trust in God, that this reproof will not be unserviceable to you, but that you will be so changed, that these discourses may be devoted to encomiums on you and to praises: that we may all be counted worthy to attain to those good things, which God has promised to them that love Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews 2:16-17

For verily He takes not hold of Angels, but of the seed of Abraham He takes hold. Wherefore in all things it behooved Him to be made like His brethren.

1. Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same [Hebrews 2:14]— follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight [matter], His taking on Him our flesh. He granted not this to Angels; For verily He takes not hold of Angels, but of the seed of Abraham. What is it that he says? He took not on Him an Angel's nature, but man's. But what is He takes hold of? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, He took on Him, but used this expression, He takes hold of? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away for we were far off— Ephesians 2:13, He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he says, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation [Hebrews 1:14]— he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, He takes not hold of angels. For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature.

Moreover he said not of men (simply) He takes hold, but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, but of the seed of Abraham He takes hold.

Wherefore it behooved [Him] in all things to be made like His brethren. What is this, in all things? He was born (he means), was brought up, grew, suffered all things necessary, at last He died. This is, in all things to be made like His brethren. For after he had discoursed much concerning His majesty and the glory on high, he then begins concerning the dispensation. And consider with how great power [he does this]. How he represents Him as having great zeal to be made like us: which was a sign of much care. For having said above, Inasmuch then as the children were partakers of flesh and blood, He also Himself in like manner took part of the same; in this place also he says, in all things to be made like His brethren. Which is all but saying, He that is so great, He that is the brightness of His glory, He that is the express image of His person, He that made the worlds, He that sits on the right hand of the Father, He was willing and earnest to become our brother in all things, and for this cause did He leave the angels and the other powers, and come down to us, and took hold of us, and wrought innumerable good things. He destroyed Death, He cast out the devil from his tyranny, He freed us from bondage: not by brotherhood alone did He honor us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father: for he adds,

2. That He might become a merciful and faithful High Priest in things pertaining to God. For this cause (he means) He took on Him our flesh, only for Love to man, that He might have mercy upon us. For neither is there any other cause of the economy, but this alone. For He saw us, cast on the ground, perishing, tyrannized over by Death, and He had compassion on us. To make reconciliation, he says, for the sins of the people. That He might be a merciful and faithful High Priest.

What is faithful? True, able. For the Son is a faithful High Priest, able to deliver from their sins those whose High Priest He is. In order then that He might offer a sacrifice able to purify us, for this cause He has become man.

Accordingly he added, in things pertaining to God,— that is, for the sake of things in relation to God. We had become altogether enemies to God, (he would say) condemned, degraded, there was none who should offer sacrifice for us. He saw us in this condition, and had compassion on us, not appointing a High Priest for us, but Himself becoming a High Priest. In what sense He was faithful, he added [viz.], to make reconciliation for the sins of the people.

Hebrews 2:18

For, he says, in that He has suffered Himself being tempted, He is able to succor them that are tempted. This is altogether low and mean, and unworthy of God. For in that He has suffered Himself, he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; now He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered.

(What then is this, He is able to succor them that are tempted? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.)

3. Since they wished for something great, and to have an advantage over the [converts] from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all. In what respect now is this? Because of them is the salvation, because He took hold of them first, because from that race He assumed flesh. For, he says, He takes not hold of angels, but of the seed of Abraham He takes hold. Hereby he both gives honor to the Patriarch, and shows also what the seed of Abraham is. He reminds them of the promise made to him, saying, To you and to your seed will I give this land [Genesis 13:15]; showing by the very least thing, the nearness [of the relationship] in that they were all of one. But that nearness was not great: [so] he comes back to this, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great care and love; but now it is not this alone, but there are also the undying benefits which are bestowed on us through Him, for, he says, to make reconciliation for the sins of the people.

Why said he not, of the world, instead of the people? For He bare away the sins of all. Because thus far his discourse was concerning them [the Hebrews]. Since the Angel also said to Joseph, You shall call His name Jesus, for He shall save His people. [Matthew 1:21] For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, To you [God] having raised up His Son, sent [Him] to bless you [Acts 3:26]: and again, To you was the word of this Salvation sent. [Acts 13:26] Here he shows the noble birth of the Jews, in saying, to make reconciliation for the sins of the people. For a while he speaks in this way. For that it is He who forgives the sins of all men, He declared both in the case of the paralytic, saying, Your sins are forgiven [Mark 2:5]; and also in that of Baptism: for He says to the disciples, Go and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. [Matthew 28:19]

4. But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next:

Hebrews 3:1-2

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed [or made] Him, as also Moses [was faithful] in all His house.

Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh [from His Human nature], by assuming for a time the equality, and says, as also Moses in all His house: nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. Who was faithful, he says, to Him that made Him— made [Him] what? Apostle and High Priest. He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.

As also Moses in all His house, that is, either among the people, or in the temple. But here he uses the expression in His house, just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by house he means the people, he added, whose house we are [Hebrews 3:6]; that is, we are in His creation. Then [comes] the superiority.

Hebrews 3:3-4

For this man was counted worthy of more glory than Moses, (Again [he is speaking] of the Flesh), inasmuch as he who has built [the house] has more honor than the house; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one's house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him [is] God. Moses he means. And see how he covertly shows the superiority. Faithful, he says, in all His house, being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say the artificer has more honor than his works, but he that has built the house, than the house. [Hebrews 3:4] But He that built all things is God. You see that he is speaking not about the temple but about the whole people.

Hebrews 3:5

And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken. See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. [Hebrews 3:6] But Christ as a Son over His own house. Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father's property as a master, but the other as a servant.

Whose [i.e.] God's house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Here again he encourages them to press forward nobly, and not to fall: for we shall be the house of God (he says), as Moses was, if we hold fist our confidence and our rejoicing firm unto the end. He however (he would say) that is distressed in his trials, and who falls, does not glory: he that is ashamed, he that hides himself, has no confidence, he that is perplexed does not glory.

And then he also commends them, saying, if we hold fast the confidence and the rejoicing of the hope firm unto the end, implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm in full assurance of faith, without being shaken by their trials.

5. And be not astonished, that the [words] Himself being tempted [Hebrews 2:18] are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, The Lord looked down from heaven, and beheld all the sons of men [Psalm 14:2], that is, accurately acquainted Himself with all things; and again, I will go down, and see whether they do altogether according to the cry of them [Genesis 18:21]; and again, God cannot endure the evil ways of men Genesis 6:5?, the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.

Whence holy brethren (he says whence instead of for this cause), partakers of an heavenly calling — (seek nothing here, if you have been called yonder — yonder is the reward, yonder the recompense. What then?) Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house. (What is who was faithful to Him that appointed Him? it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, as also Moses in all His house) that is, know who your High Priest is, and what He is, and you will need no other consolation nor encouragement. Now he calls Him Apostle, on account of His having been sent, and high priest of our profession, that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.

For a testimony of those things which shall be spoken. What do you mean? Does God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, Hear, O heaven, and give ear, O earth, for the Lord has spoken [Isaiah 1:2] — and Hear ye ravines, foundations of the earth, for the Lord has a controversy with His people [Micah 6:2]), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.

Hebrews 3:6

But Christ as a Son. The one takes care of the property of others, but this One of His own. And the rejoicing of the hope. Well said he of the hope. For since the good things were all in hope, and yet we ought so to hold it fast, as even now to glory as for things which had already come to pass: for this cause he says, the rejoicing of the hope.

And adds, let us hold it firm unto the end. [Romans 8:24] For by hope we are saved; if therefore we are saved by hope, and are waiting with patience [Romans 8:25], let us not be grieved at present things, nor seek now those that have been promised afterwards; For (he says) hope which is seen is not hope. For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.

6. Let us not then be troubled, let no man be troubled, when he sees the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.

Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teaches us when he says, For this cause many [are] weak and sickly among you, and many sleep. [1 Corinthians 11:30] And again, I have delivered such an one to Satan. [1 Corinthians 5:5] And the prophet says, for she has received of the Lord's hand her sins double [Isaiah 40:2]; and again David, Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me: and forgive Thou all my sins. [Psalm 25:19] And again another: O Lord, our God, give peace unto us; for You have rendered all things to us again. [Isaiah 26:12]

These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, You received good things, and Lazarus evil things. [Luke 16:25] What good things? For in this place by saying you receive, and not thou had taken, he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, Therefore he is comforted here (for you see him pure from sins) and you are tormented. Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty of sins.

7. Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, All Who will live godly in Christ Jesus, shall suffer persecution. [2 Timothy 3:12] No noble-spirited wrestler, when in the lists, seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contends with dust, with oil, with the heat of the sun's ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, So fight I, not as one that beats the air. [1 Corinthians 9:26] Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.

And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. There has no temptation taken you, it is said, but such as is common to man. [1 Corinthians 10:13] Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when you find the things that concern godliness prosper as you desire. Why draw down needless dangers which bring no gain?

These things I say, because I wish you to observe the laws of Christ who commands us to pray that we enter not into temptation [Matthew 26:41], and commands us to take up the cross and follow Him. [Matthew 16:24] For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in your armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call you, go forth immediately, and make no account of your life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up your trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.

The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one's own. Let us then pour out our own blood, when it is for Christ's sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and wherever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.

8. There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. Paul, describing this war, says, We wrestle not against flesh and blood. [Ephesians 6:12] This war is ever at hand. Therefore he wishes us to stand ever armed. Because he wishes us to stand ever armed, he says, Stand, having girded yourselves about. [Ephesians 6:14] Which itself also belongs to the time present, and expresses that we ought ever to be armed. For great is the war through the tongue, great that through the eyes; this then we must keep down — great [too] is that of the lusts.

Therefore he begins at that point to arm the soldier of Christ: for stand, says he, having your loins girt about, and he added with truth. [Ephesians 6:14] Why with truth? Because lust is a mockery and a lie: wherefore the prophet says, My loins are filled with mockings. [Psalm 38:7] The thing is not pleasure, but a shadow of pleasure. Having your loins, he says, girt about with truth; that is, with true pleasure, with temperance, with orderly behavior. For this cause he gives this advice, knowing the unreasonableness of sin, and wishing that all our members should be hedged round; for unjust anger it is said, shall not be guiltless. [Sirach 1:22]

Moreover he wishes us to have around us a breastplate and a buckler. For desire is a wild beast which easily springs forth, and we shall have need of walls and fences innumerable, to overcome, and to restrain it. And for this cause God has built this part [of our body] especially with bones, as with a kind of stones, placing around it a support, so that [desire] might not at any time, having broken or cut through, easily injure the whole man. For it is a fire (it is said) and a great tempest, and no other part of the body could endure this violence. And the sons of the physicians too say that for this cause the lungs have been spread under the heart, so that the heart being itself [put] into something soft and tender, by beating as it were into a sort of sponge, may continually be rested, and not [by striking] against the resisting and hard sternum, receive hurt through the violence of its beatings. We have need therefore of a strong breastplate, so as to keep this wild beast always quiet.

We have need also of an helmet; for since the reasoning faculty is there, and from this it is possible for us either to be saved, when what is right is done, or it is possible for us to be ruined — therefore he says, the helmet of salvation. [Ephesians 6:17] For the brain is indeed by nature tender, and therefore is covered above with the skull, as with a kind of shell. And it is to us the cause of all things both good and evil, knowing what is fitting, or what is not so. Yea and our feet too and our hands need armor, not these hands, nor these feet, but as before those of the soul— the former by being employed about what is right, the latter, that they may walk where they ought. Thus then let us thoroughly arm ourselves, and we shall be able to overcome our enemies, and to wreathe ourselves with the crown in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews 3:7-11

Wherefore, as the Holy Ghost says, Today if you will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart, and they have not known My ways. So I swore in My wrath they shall not enter into My rest.

1. Paul, having treated of hope, and having said that We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end [Hebrews 3:6]; next shows that we ought to look forward with firmness, and he proves this from the Scriptures. But be attentive, because he has expressed this in a manner somewhat difficult and not readily to be comprehended. And therefore we must first make our own statements, and after we have briefly explained the whole argument, then make clear the words of the Epistle. For you will no longer need us, if you have understood the scope of the Apostle.

His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet; and what says he? Wherefore as the Holy Ghost says, Today if you will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, they do always err in their heart, and they have not known My ways. So I swore in My wrath, they shall not enter into My rest.

He says that there are three rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here.

And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, They shall not enter into My rest. It remains therefore that it is this third.

2. But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea cf.Acts 7:36, and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies' spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, for God has brought us out there (it is said) to slay us, with our children and wives. cf. God therefore being angry that they had so quickly cast off the memory of what had been done, swore that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, Today, if you will hear His voice, harden not your hearts, that you may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently [said this] as of some [future] rest. For if they had received their Rest (he says) why does He again say to them, Today if you will hear His voice harden not your hearts, as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type?

3. Next having set down the whole testimony (and this is, Today if you will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart, and they have not known My ways. So I swore in My wrath, they shall not enter into My rest), he then adds:

Hebrews 3:12

Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. For from hardness unbelief arises: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.

Therefore he says, Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, Today (he says) is ever, so long as the world lasts.

Hebrews 3:13

4. Wherefore exhort ye one another daily, while it is called today. That is, edify one another, raise yourselves up: lest the same things should befall you. Lest any one of you be hardened by the deceitfulness of sin. Do you see that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, when it has come into a depth of evils, becomes contemptuous [Proverbs 18:3], and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For they said (one says), The Lord shall not see, neither shall the God of Jacob regard. [Psalm 94:7] And again, Our lips are our own: who is Lord over us? [Psalm 12:4]; and again Wherefore has the wicked man provoked God to wrath? [Psalm 10:13]; and again, The fool has said in his heart, there is no God; they are corrupt and become abominable in their doings. [Psalm 14:1] There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate. [Psalm 36:1-2] Yea and Christ also says this same thing, Every one that does evil, hates the light and comes not to the light. [John 3:20]

Hebrews 3:14

Then he adds [Hebrews 3:14], For we have been made partakers of Christ. What is this, We have been made partakers of Christ? We partake of Him (he means); we were made One, we and He — since He is the Head and we the body, fellow-heirs and of the same body; we are one body, of His flesh and of His bones. [Ephesians 3:6; Romans 12:5; Ephesians 5:30]

If we hold fast the beginning of our confidence [or, the principle of our subsistence ] steadfast unto the end. What is the principle of our subsistence? The faith by which we stand, and have been brought into being and were made to exist, as one may say.

Hebrews 3:16-4:2

5. Then he adds [Hebrews 3:15], When it is said, Today if you hear His voice, harden not your hearts, as in the provocation. This is a transposition, when it is said, Today if you hear His voice, harden not your hearts. [It must be read thus:]

[Hebrews 4:1-2] Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, Today if you hear His voice (for Today is at every time).

Then [he adds] but the word of hearing did not profit them, as they were not mixed by faith with them that heard. How did it not profit? Then wishing to alarm them, he shows the same thing by what he says:

[Hebrews 3:16-19] For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom swear He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief. After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), Today if you hear His voice, harden not your hearts, as in the provocation. Of whom does he speak (he says) [as] having been hardened? Of whom [as] not believing? Is it not of the Jews?

Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by hearing what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.

Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, they were not mixed — that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at.

Hebrews 4:3-5

6. [Hebrews 4:3] For we who have believed, he says, do enter into rest. From what this is evident, he adds: as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this [exclude] that of Heaven. Up to this point then, he wishes to show that they [the Israelites] did not attain to the rest. For because he means this, he says [Hebrews 4:4-5], For he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, if they shall enter into My rest. You see how that does not hinder this from being a rest?

Hebrews 4:6-8

Seeing therefore it remains (he says) that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limits a certain day, saying in David, Today, after so long a time; as it has been said before. But what is it that he means? Seeing then (he means) that some must certainly enter in, and they did not enter in. And that an entrance is proclaimed, and that some must enter in, let us hear from what this is clear. Because after so many years (he says) David again says: Today if you will hear His voice, harden not your hearts [Hebrews 4:8], For if Joshua had given them rest he would not afterward have spoken of another day. It is evident, that he says these things, as of persons who are to attain some recompense.

Hebrews 4:9

7. There remains therefore a rest for the people of God. Whence [does this appear]? From the exhortation, Harden not your hearts:  for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things [with the Jews] lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things [i.e. exclusion from the rest] unless there were some other rest?

And well did he conclude the argument. For he said not rest but Sabbath-keeping; calling the kingdom Sabbath-keeping, by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also [will it be] then.

Hebrews 4:10

However it is not he who spoke thus, but what? [Hebrews 4:10], For he that is entered into his rest, he also has ceased from his own works, as God [did] from His. As God ceased from His works, he says, so he that has entered into His rest [has ceased]. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.

8. And [he said] Today, that they might never be without hope. Exhort one another daily, he says, [while it is called today,] that is, even if a man have sinned, as long as it is Today, he has hope: let no man then despair so long as he lives. Above all things indeed, he says, let there not be an evil heart of unbelief. [Hebrews 3:12] But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the Today is in season. But here he means not unbelief only, but also murmurings: whose carcasses, he says, fell' in the wilderness.

Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying [Hebrews 4:12], For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierces even to the dividing asunder of soul and spirit, and of the joints and marrow: and is a discerner of the thoughts and intents of the heart. Here he is speaking of Hell and of punishment. It pierces (he says) into the secrets of our heart, and cuts asunder the soul. Here it is not the falling of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.

[Hebrews 3:13] But exhort one another. Observe the gentleness and mildness [of the expression]: he said not Rebuke, but Exhort. Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, Warn them that are unruly [1 Thessalonians 5:14], but in speaking of the feeble-minded, not so, but what? Comfort the feeble-minded, support the weak, be patient toward all men; that is, do not cease to hope; do not despair. For he that does not encourage one who is straightened by affliction, makes him more hardened.

9. Lest any of you, he says, be hardened by the deceitfulness of sin. He means either the deceit of the devil (for it is indeed a deceit, not to look for the things to come, to think that we are without responsibility, and that we shall not pay the penalty for our deeds here, neither will there be a resurrection); or in another sense insensibility [or] despairing is deceit. For to say, 'What is there left? I have sinned once for all, I have no hope of recovering myself,' is deceit.

Then he suggests hopes to them, saying [Hebrews 3:14], We are made partakers of Christ; All but saying, He that so loved us, He that counted us worthy of so great things, as to make us His Body, will not suffer us to perish. Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that If we suffer, we shall also reign with Him. [2 Timothy 2:12] For this is [implied in] We are made partakers, we partake of the same things whereof Christ also partakes.

He urges them on from the good things; for we are, he says, partakers of Christ. Then, again, from gloomy ones [Hebrews 4:1], Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it. For that is manifest and confessed.

[Hebrews 3:9] They proved Me, He says, and saw My works forty years. Do you see that it is not right to call God to account, but whether He defend [our cause] or not, to trust Him? For against those [of old] he now brings this charge, that they tempted God. For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these [Hebrews] who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. You see that in all cases the provocation and the angering arises from unbelief.

What then does he say? [Hebrews 4:9] There remains therefore a rest for the people of God. And see how he has summed up the whole argument. He swore, says he, to those former ones, that they should not enter into the rest, and they did not enter in. Then long after their time discoursing to the Jews, he says, Harden not your hearts, as your fathers, showing that there is another rest. For of Palestine we have not to speak: for they were already in possession of it. Nor can he be speaking of the seventh [day]; for surely he was not discoursing about that which had taken place long before. It follows therefore that he hints at some other, that which is rest indeed.

10. For that is indeed rest, where pain, sorrow and sighing are fled away [Isaiah 35:10]: where there are neither cares, nor labors, nor struggle, nor fear stunning and shaking the soul; but only that fear of God which is full of delight. There is not, In the sweat of your face you shall eat your bread, nor thorns and thistles [Genesis 3:19]; no longer, In sorrow you shall bring forth children, and to your husband shall be your desire and he shall rule over you. [Genesis 3:16] All is peace, joy, gladness, pleasure, goodness, gentleness. There is no jealousy, nor envy, no sickness, no death whether of the body, or that of the soul. There is no darkness nor night; all [is] day, all light, all things are bright. It is not possible to be weary, it is not possible to be satiated: we shall always persevere in the desire of good things.

Would you that I should also give you some image of the condition there? It is impossible. But yet, so far as it is possible, I will try to give you some image. Let us look up into the heaven when without any intervening cloud it shows forth its crown [of stars]. Then when we have dwelt long on the beauty of its appearance, let us think that we too shall have a pavement, not indeed such [as this], but as much more beautiful as the gold is than the clay, and [let us think] on the higher roof which is again beyond; then on the Angels, the Archangels, the infinite multitude of unbodied powers, the very palace of God itself, the Throne of the Father.

But language is too weak (as I said) to set forth the whole. Experience is necessary, and the knowledge which [comes] by experience. Tell me, how was it (think you) with Adam in Paradise? This course of life is far better than that, as much as heaven [is better] than earth.

11. But however let us search after another image still. If it happened that he who now reigns was master of the whole world, and then was troubled neither by wars nor by cares, but was honored only and lived delicately; and had large tributes, and on every side gold flowed in to him, and he was looked up to, what feelings do you think he would have, if he saw that all the wars in all parts of the world had ceased? Something such as this will it be. But rather I have not even yet arrived at that image [which I seek]; therefore I must search after another too.

Consider then, I pray you: for as some royal child, so long as he is in the womb, has no sense of anything, but should it happen that he suddenly came forth from thence, and ascended the royal throne, not gradually, but all at once received possession of all things; so is it as regards this [present] and that [future] state. Or, if some captive, having suffered innumerable evils, should be caught up at once to the royal throne.

But not even thus have I attained to the image exactly. For here indeed whatever good things a person may obtain, even should you say the kingdom itself, during the first day indeed his desires are in full vigor, and for the second too, and the third, but as time goes on, he continues indeed to have pleasure, but not so great. For whatever it be, it always ceases from familiarity with it. But yonder it not only does not diminish, but even increases. For consider how great a thing it is, that a soul after departing there, should no longer look for an end of those good things, nor yet change, but increase, and life that has no end, and life set free from all danger, and from all despondency and care, full of cheerfulness and blessings innumerable.

For if when we go out into a plain, and there see the soldiers' tents fixed with curtains, and the spears, and helmets, and bosses of the bucklers glittering, we are lifted up with wonder; but if we also chance to see the king himself running in the midst or even riding with golden armor, we think we have everything; what do you think [it will be] when you see the everlasting tabernacles of the saints pitched in heaven? (For it is said, They shall receive you into their everlasting tabernacles [Luke 16:9]) when you see each one of them beaming with light above the rays of the sun, not from brass and steel, but from that glory whose gleamings the eye of man cannot look upon? And this indeed with respect to the men. But what, if one were to speak of the thousands of Angels, of Archangels, of Cherubim, of Seraphim, of thrones, of dominions, of principalities, of powers, whose beauty is inimitable, passing all understanding?

But how far shall I go in pursuing what cannot be overtaken? For eye has not seen, it is said, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him. [1 Corinthians 2:9] Therefore nothing is more pitiable than those who miss, nor anything more blessed than those who attain. Let us then be of the blessed, that we may attain to the everlasting good things that are in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews 4:11-13

Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. For the word of God is quick [i.e. living] and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do.

1. Faith is indeed great and brings salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, Let us labor to enter into that rest. Let us labor (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of [the promised] land, and were not able to attain [that] land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.

And observe, the punishment does not extend to this only, the not entering in (for he said not, Let us labor to enter into the rest, lest we fail of so great blessings), but he added what most of all arouses men. What then is this? Lest any man fall, after the same example of unbelief. What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that [otherwise] we shall fail, the example shows, lest [&c.] after the same, he says.

2. In the next place, lest hearing [the words] after the same [example], you should think that the punishment is the same, hear what he adds; For the Word of God is quick and powerful, and sharper than any two-edged sword, and pierces even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. In these words he shows that He, the Word of God, wrought the former things also, and lives, and has not been quenched.

Do not then when hearing the Word, think of it lightly. For He is sharper, he says, than a sword. Observe His condescension; and hence consider why the prophets also needed to speak of saber and bow and sword. If you turn not, it is said, He will whet His sword, He has bent His bow and made it ready. [Psalm 7:12] For if now, after so long a time, and after their being perfected, He cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority [arising] from the comparison [of the Gospel with the law]: much more then [of old].

Piercing, he says, even to the dividing asunder of soul and spirit. What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man.

And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight. In these words most of all he terrified them. For do not (he says) be confident if you still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out.

And why speak I of men? He says. For even if you speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any creature whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; All things are naked and opened unto the eyes of Him, with whom we have to do.

But what is opened? [It is] a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray you, how he constantly needs bodily im ages; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were dull, and had need of milk, not of strong meat. All things are naked, he says, and opened unto the eyes of Him, with whom we have to do. c. v. 11, 12

3. But what is, after the same example of unbelief? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted — so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is [the meaning of] after the same example of unbelief.

For that these also [to whom he is writing] had suffered much, he afterwards testifies, saying, Call to mind the former days, in which after that you had been enlightened, you endured a great fight of afflictions. [Hebrews 10:32] Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same [sins], not to suffer the same things which they suffered. This is, After the same example of unbelief. Let us not faint, he means (which he says also near the end [of the Epistle]. Lift up the hands which hang down, and the feeble knees): lest any man, he says, fall after the same example. [Hebrews 12:12] For this is to fall indeed.

Then, lest when you hear, any man fall after the same example, you should conceive of the same death which they also underwent, see what he says: For the Word of God is quick and powerful and sharper than any two-edged sword. For the Word falls upon the souls of these [men] more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While it is called Today, it is in our power to recover ourselves.

For lest on hearing the things that belong to the soul we should grow negligent, he adds also what concerns the body. For then it is as a king, when his officers are guilty of some great fault, first strips them (say) of their command, and after depriving them of their belt, and their rank, and their herald, then punishes them: so also in this case the sword of the Spirit works.

4. Next he discourses of the Son, with whom we have to do, he says. What is with whom we have to do? To Him (he would say) we have to render account for the things we have done? Even so. How then [must we act] that we fall not, nor be faint-hearted?

These things indeed (he would say) are sufficient to instruct us. But we have also a great High Priest, that is passed into the heavens, Jesus the Son of God. Because he added [it], for this reason he went on, For we have not an High Priest who cannot be touched with the feeling of our infirmities. Therefore he said above, In that He has suffered Himself being tempted, He is able to succor them which are tempted. See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also [are going] now, or rather even a more rugged one. For He had experience of all human [sufferings].

Hebrews 4:14

He had said above There is no creature that is not manifest in His sight, intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying [Hebrews 4:14], Having then a great High Priest, that is passed into the heavens: and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He [Christ] did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man has spoken against Moses and against the law see Acts 21:21, 28; much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.

5. But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For having, he says, a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession [or confession ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of [our hopes], let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that [our good things] are deferred. For our High Priest also is Great.

Hebrews 4:15

For we have not an High Priest, who cannot be touched with the feeling of our infirmities. He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us.

But was in all points tempted like as we are, yet without sin. Observe how both above he has used the word in like manner, and here after the likeness. [Hebrews 2:14] That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.

After our likeness, without sin. In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also in the likeness of flesh [Romans 8:3], he means not that He took on Him [merely] the likeness of flesh, but flesh. Why then did he say in the likeness? Because he was speaking about sinful flesh: for it was like our flesh, since in nature it was the same with us, but in sin no longer the same.

Hebrews 4:16

6. Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need.

What throne of grace is he speaking of? That royal throne concerning which it is said, The Lord said to my Lord, Sit on My right hand. [Psalm 110:1]

What is let us come boldly? Because we have a sinless High Priest contending with the world. For, says He, Be of good cheer, I have overcome the world [John 16:33]; for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.

How is it that we should approach boldly? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, that we may obtain mercy, even such as we are seeking. For the affair is [one of] munificence, a royal largess.

And may find grace to help in time of need [for help in due season]. He well said, for help in time of need. If you approach now (he means) you will receive both grace and mercy, for you approach in due season; but if you approach then, no longer [will you receive it]. For then the approach is unseasonable, for it is not then a throne of Grace. Till that time He sits granting pardon, but when the end [has come], then He rises up to judgment. For it is said, Arise, O God, judge the earth. [Psalm 82:8] (Let us come boldly, or he says again having no evil conscience, that is, not being in doubt, for such an one cannot come with boldness.) On this account it is said, I have heard you in an accepted time and in a day of salvation have I succored you. [2 Corinthians 6:2] Since even now for those to find repentance who sin after baptism is of grace.

But lest when you hear of an High Priest, you should think that He stands, he immediately leads to the throne. But a Priest does not sit, but stands. Do you see that [for Him] to be made High Priest, is not of nature, but of grace and condescension, and humiliation?

This is it seasonable for us also now to say, Let us draw near asking boldly: let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King has come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.

7. Let us then be earnest. For even Paul says, I so run not as uncertainly. [1 Corinthians 9:26] There is need of running, and of running vehemently. He that runs [a race] sees none of those that meet him; whether he be passing through meadows, or through dry places: he that runs looks not at the spectators, but at the prize. Whether they be rich or whether they be poor, whether one mock at him, or praise him, whether one insult, or cast stones at him, or plunder his house, whether he see children, or wife, or anything whatever. He is occupied in one thing alone, in running, in gaining the prize. He that runs, never stands still, since even if he slacken a little, he has lost the whole. He that runs, not only slackens nothing before the end, but then even especially strains his speed.

This have I spoken for those who say; In our younger days we used discipline, in our younger days we fasted, now we are grown old. Now most of all it behooves you to make your carefulness more intense. Do not count up to me the old things especially done well: be now youthful and vigorous. For he that runs this bodily race, when gray hairs have overtaken him, probably is not able to run as he did before: for the whole contest depends on the body; but thou — wherefore do you lessen your speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is rather strengthened in old age; then it is in its full vigor, then is it in its pride.

For as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is exhausted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and luxurious living, and sensual lusts, and many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use of them even if it wish, but repressing them as enemies of various kinds, it sets her in a place free from troubles and produces a great calm, and brings in a greater fear.

For if none else does, it is said, yet they who are grown old know, that they are drawing to their end, and that they certainly stand near to death. When therefore the desires of this life are withdrawing, and the expectation of the judgment-seat is coming on, softening the stubbornness of the soul, does it not become more attentive, if one be willing?

8. What then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, Remember not the sins of my youth, and my ignorances. [Psalm 25:7] For he who in old age remains the same, shows that even in youth, he was what he was not from ignorance, nor from inexperience, nor from the time of life, but from slothfulness. For that man may say, Remember not the sins of my youth, and mine ignorances, who does such things as become an old man, who changes in old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for the time of life? For he who says, Remember not the sins of my youth, nor my ignorances, utters this, as one doing right in his old age. Do not then, by the deeds of age, deprive yourself also of pardon for the sins of youth.

For how can what is done be otherwise than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races — an old man goes up into theaters, running with the crowd like children. Truly it is a shame and a mockery, to be adorned outside with gray hairs, but within to have the mind of a child.

And indeed if a young man insult [him], he immediately puts forward his gray hairs. Reverence them first yourself; if however thou dost not reverence your own even when old, how can you demand of the young to reverence them? Thou dost not reverence the gray hairs, but puttest them to shame. God has honored you with whiteness of hairs: He has given you high dignity. Why do you betray the honor? How shall the young man reverence you, when you are more wanton than he? For the hoary head is then venerable, when it acts worthily of the gray head; but when it plays youth, it will be more ridiculous than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?

9. I say not these things as accusing the old, but the young. For in my judgment they who act thus even if they have come to their hundredth year, are young; just as the young if they be but little children, yet if they are sober-minded, are better than the old. And this doctrine is not my own, but Scripture also recognizes the same distinction. For, it says, honorable age is not that which stands in length of time, and an unspotted life is old age. [Wisdom 4:8-9]

For we honor the gray hair, not because we esteem the white color above the black, but because it is a proof of a virtuous life; and when we see them we conjecture therefrom the inward hoariness. But if men continue to do what is inconsistent with the hoary head, they will on that account become the more ridiculous. Since we also honor the Emperor, and the purple and the diadem, because they are symbols of his office. But if we should see him, with the purple, spitted on, trodden under foot by the guards, seized by the throat, cast into prison, torn to pieces, shall we then reverence the purple or the diadem, and not rather weep over the pomp itself? Claim not then to be honored for your hoary head, when you yourself wrongest it. For it ought indeed itself to receive satisfaction from you, because you bring disgrace on a form so noble and so honorable.

We say not these things against all [old persons], nor is our discourse against old age simply (I am not so mad as that), but against a youthful spirit bringing dishonor on old age. Nor is it concerning those who are grown old that we sorrowfully say these things, but concerning those who disgrace the hoary head.

For the old man is a king, if you will, and more royal than he who wears the purple, if he master his passions, and keep them under subjection, in the rank of guards. But if he be dragged about and thrust down from his throne, and become a slave of the love of money, and vainglory, and personal adornment, and luxuriousness, and drunkenness, anger, and sensual pleasures, and has his hair dressed out with oil, and shows an age insulted by his way of life, of what punishment would not such an one be worthy?

10. But may you not be such, O young men! For not even for you is there the excuse for sinning. Why so? Because it is possible to be old in youth: just as there are youths in old age, so also the reverse. For as in the one case the white hair saves no one, so in the other the black is no impediment. For if it is disgraceful for the old man to do these things of which I have spoken, much more than for the young man, yet still the young man is not freed from accusation. For a young man can have an excuse only, in case he is called to the management of affairs, when he is still inexperienced, when he needs time and practice; but no longer when it is necessary to display temperance and courage, nor yet when it is needful to keep his property.

For it sometimes happens that the young man is blamed more than the old. For the one needs much service, old age making him feeble: but the other being able, if he will, to provide for himself, what sort of excuse should he meet with, when he plunders more than the old, when he remembers injuries, when he is contemptuous, when he does not stand forward to protect others more than the old man, when he utters many things unseasonably, when he is insolent, when he reviles, when he is drunken?

And if in the [matter of] chastity he think that he cannot be impleaded, consider that here also he has many helps, if he will. For although desire trouble him more violently than it does the old, yet nevertheless there are many things which he can do more than an old man, and so charm that wild beast. What are these things? Labors, readings, watchings through the night, fastings.

11. What then are these things to us (one says) who are not monastics? Do you say this to me? Say it to Paul, when he says, Watching with all perseverance and supplication [Ephesians 6:18], when he says, Make not provision for the flesh, to fulfill the lusts thereof. [Romans 13:14] For surely he wrote not these things to solitaries only, but to all that are in cities. For ought the man who lives in the world to have any advantage over the solitary, save only the living with a wife? In this point he has allowance, but in others none, but it is his duty to do all things equally with the solitary.

Moreover the Beatitudes [pronounced] by Christ, were not addressed to solitaries only: since in that case the whole world would have perished, and we should be accusing God of cruelty. And if these beatitudes were spoken to solitaries only, and the secular person cannot fulfill them, yet He permitted marriage, then He has destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up in a strait.

And, how can marriage be honorable, which so hinders us? What then? It is possible, yea very possible, even if we have wives, to pursue after virtue, if we will. How? If having wives, we be as though we had none, if we rejoice not over our possessions, if we use the world as not abusing it. [1 Corinthians 7:29-31]

And if any persons have been hindered by marriage state, let them know that marriage is not the hindrance, but their purpose which made an ill use of marriage. Since it is not wine which makes drunkenness, but the evil purpose, and the using it beyond due measure. Use marriage with moderation, and you shall be first in the kingdom, and shall enjoy all good things, which may we all attain by the grace and love of our Lord Jesus Christ with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews 5:1-3

For every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant and on them that are out of the way, for that he himself also is compassed with infirmity; and by reason hereof he ought, as for the people so also for himself to offer for sins.

1. The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show, no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.

And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first [point] shows the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? Some one may say.

And just as in the Epistle to the Romans having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole [question] to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened to their fathers, so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.

2. Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shows that He is superior. For comparative excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.

For every High Priest taken from among men, this is common to Christ; is ordained for men in things pertaining to God, and this also; that he may offer both gifts and sacrifices for the people, and this too, [yet] not entirely: what follows however is no longer so: who can have compassion on the ignorant, and on them that are out of the way, from this point forward is the superiority, inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins.

Hebrews 5:4-5

Then also [there are] other [points]: He is made [Priest] (he says) by Another and does not of Himself intrude into [the office]. This too is common [Hebrews 5:4], And no man takes this honor to himself, but he that is called of God as was Aaron.

Here again he conciliates them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. He that sent Me is greater than I, and, I came not of Myself. [John 12:49; 14:28; 8:42]

He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, [but] intruders and corrupters of the law of the priesthood; [Hebrews 5:5] So Christ also glorified not Himself to be made an High Priest.

How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they [the Jewish Priests] not only suffered nothing, but even are in high esteem. Whence then [His appointment]? He shows it from the prophecy. He has nothing [to allege] perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; But He that said to Him You are My Son, today have I begotten You. What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.

Hebrews 5:6

As He says also in another place, You are a Priest forever after the order of Melchisedech. Unto whom now was this spoken?

Who is after the order of Melchisedech? No other [than He]. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other [than Him].

Hebrews 5:7-8

3. Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered. Do you see that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the [expression] with strong crying? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Do you see that it was a condescension? For he could not [merely] say that He prayed, but also with strong crying.

Hebrews 5:9-10

And was heard, (he says), in that He feared; though He were a Son, yet learned He obedience by the things which He suffered., And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech.

Be it with crying, why also strong [crying] and tears?

Having offered, (he says), and having been heard in that He feared. What do you say? Let the Heretics be ashamed. The Son of God was heard in that He feared. And what more could any man say concerning the prophets? And what sort of connection is there, in saying, He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? Having been heard, (he says), in that He feared, He learned obedience by the things which He suffered. What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Do you see that this is spoken concerning the Incarnation?

Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was exceeding sorrowful, and said, If it be possible, let this cup pass from Me? [Matthew 26:38-39] Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, Destroy this temple and within three days I will raise it up. [John 2:19] And, I have power to lay down My life, and I have power to take it again. No man takes it from Me, I lay it down of Myself. [John 10:18] What then is it; why did He pray? (And again He said, Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again [Matthew 20:18-19], and said not, My Father shall raise Me up again.) How then did He pray concerning this? But for whom did He pray? For those who believed on Him.

And what he means is this, 'He is readily listened to.' For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, If you loved Me, you would rejoice, because I go to My Father [John 14:28], and My Father is greater than I. But how did He not glorify Himself, He who made Himself of no reputation [Philippians 2:7], He who gave Himself up? For, it is said, He gave Himself up for our sins. See And again, Who gave Himself a ransom for us all. [1 Timothy 2:6] What is it then? You see that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, Although He were Son, He was heard in that He feared, it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.

He learned, he says, to obey God. Here again he shows how great is the gain of sufferings. And having been made perfect, he says, He became the Author of salvation to them that obey Him. (Cf. supra, pp. 384, 391.) But if He, being the Son, gained obedience from His sufferings, much more shall we. Do you see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. From the things, he says, which He suffered He continually learned to obey God. And being made perfect through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For being made perfect He became the Author of salvation to them that obey Him.

Hebrews 5:11-12

4. Being called, he says, of God an High Priest after the order of Melchisedech: [Hebrews 5:11] Of whom we have many things to say and hard to be uttered [or explained]. When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was milk, and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks [about Him] as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.

Of whom, he says, we have many things to say and hard to be explained, seeing you are dull of hearing. Because they do not hear, the doctrine is hard to be explained. For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.

But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such [as they], so that this may be said concerning yourselves also: but for the sake of those few I will speak.

Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, Nay but, O man, who are you that repliest against God? [Romans 9:20], he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing [for the knowledge]. For having mentioned [the subject], and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.

For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, You did run well; who did hinder you? [Galatians 5:7] And, Have ye suffered so many things in vain? If it be yet in vain [Galatians 3:4], and, I have confidence in you in the Lord. [Galatians 5:10] Which he says also to these [Hebrews], But we are persuaded better things of you, and things that accompany salvation. [Hebrews 6:9] For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being always evil, but [says] that they were once even good; [Hebrews 5:12] for when for the time ye ought to be teachers, he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.

5. At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: Having a great High Priest that is passed into the heavens [Hebrews 4:14]; and omitting to say how He was great, he says again, For every High Priest taken from among men, is appointed for men in things pertaining to God. [Hebrews 5:1] And again, So Christ also glorified not Himself to be made an High Priest. [Hebrews 5:5] And again after saying, You are a Priest for ever after the order of Melchisedech [Hebrews 5:6], he again puts off [the subject], saying, Who in the days of His Flesh offered prayers and supplications. [Hebrews 5:7] When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! How great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. [Hebrews 5:12], For when for the time ye ought to be teachers, you have need again that some one teach you again which be the first principles of the oracles of God. Here he means the Human Nature [of Christ]. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.

You see what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, The times of this ignorance God winked at: but now commands all men everywhere to repent, because He has appointed a day in the which He will judge the world in righteousness by that Man whom He has ordained, whereof He has given assurance unto all men, in that He has raised Him from the dead. [Acts 17:30-31] Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness [of what is said] forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept.

But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, For whereas there is among you envy and strife and divisions, are you not carnal? [1 Corinthians 3:3] But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, you have become carnal, but dull: in that case carnal, but in this the pain is greater. For they [the Corinthians] indeed were not able to endure [his reproof], because they were carnal: but these were able. For in saying, Seeing you have become dull of hearing [Hebrews 5:11], he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

6. And have become such as have need of milk, not of strong meat. He always calls the lowly doctrine milk, both in this place and in the other. When, he says, for [i.e. because of] the time ye ought to be teachers: because of that very thing, namely the time, for which you ought especially to be strong, for this especially you have become backsliding. Now he calls it milk, on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced now or the comparison made from them, [such as] that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful to us; but at that time they nourished them being by no means unhealthful to them.

So then the oracles of God are true nourishment. For I will give unto them, he says, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. [Amos 8:11]

I gave you milk to drink, and not meat [1 Corinthians 3:2]; He did not say, I fed you, showing that such [nourishment] as this is not food, but that [the case is] like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.

Moreover he did not say, you have need, but you have become such as have need of milk and not of strong meat. That is, you willed [it]; you have reduced yourselves to this, to this need.

Hebrews 5:13

For every one that partakes of milk is unskilled in the word of righteousness: for he is a babe. What is the Word [doctrine] of righteousness? He seems to me here to hint at conduct also. That which Christ also said, Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees [Matthew 5:20], this he says likewise, unskilled in the word of righteousness, that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by righteousness he here means Christ, and the high doctrine concerning Him.

That they then were become dull, he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both marveled [Galatians 1:6] and stood in doubt, which tends much more to encourage, as [it is the language] of one who would never have expected that this should happen. For this is [what] the doubting [implies].

You see that there is another infancy, You see that there is another full age. Let us become of full age in this sense: It is in the power even of those who are children, and the young to come to that full age: for it is not of nature, but of virtue.

Hebrews 5:14

7. But strong meat belongs to them that are of full age [perfect], even them who by reason of use have their senses exercised to discern both good and evil. Those had not their senses exercised, nor did they know good and evil. He is not speaking now concerning life [conduct], when he says to discern good and evil, for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not [so] the full grown man. Such [babes] are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these [Hebrews] also, as being lightly carried about, and now giving themselves to these, now to those. Which he also hinted near the end [of the Epistle], saying, Be not carried aside by various and strange doctrines. [Hebrews 13:9] This is the meaning of to discern good and evil. For the mouth tastes meat, but the soul tries words. [Job 34:3]

8. Let us then learn this lesson. Do not, when you hear that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichæans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we have the senses of the soul exercised to discern both good and evil, we are able to discern such [teachers].

But how do our senses become exercised? By continual hearing; by experience of the Scriptures. For when we set forth the error of those [Heretics], and you hear today and tomorrow; and provest that it is not right, you have learned the whole, you have known the whole: and even if you should not comprehend today, you will comprehend tomorrow.

That have, he says, their senses exercised. You see that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. Exercised, says he, for discerning, that is, to be skilled.

One man says, that there is no Resurrection; and another looks for none of the things to come; another says there is a different God; another that He has His beginning from Mary. And see at once how they have all fallen away from want of moderation, some by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence. See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One. Next that of Marcellus and Photinus, setting forth the same things. Moreover that of Paul of Samosata, saying that He had His beginning from Mary. Afterwards that of the Manichæans; for this is the most modern of all. After these the heresy of Arius. And there are others too.

And on this account have we received the Faith, that we might not be compelled to attack innumerable heresies, and to deal with them, but whatever any man might have endeavored either to add or take away, that we might consider spurious. For as those who give the standards do not oblige [people] to busy themselves about measures innumerable, but bid them keep to what is given them; so also in the case of doctrines.

9. But no man is willing to give heed to the Scriptures. For if we did give heed, not only should we not be ourselves entangled by deceit, but we should also set others free who are deceived, and should draw them out of dangers. For the strong soldier is not only able to help himself, but also to protect his comrade, and to free him from the malice of the enemy. But as it is, some do not even know that there are any Scriptures. Yet the Holy Spirit indeed made so many wise provisions in order that they might be safely kept.

And look at it from the first, that you may learn the unspeakable love of God. He inspired the blessed Moses; He engraved the tables, He detained him on the mount forty days; and again as many [more] to give the Law. And after this He sent prophets who suffered woes innumerable. War came on; they slew them all, they cut them to pieces, the books were burned. Again, He inspired another admirable man to publish them, Ezra I mean, and caused them to be put together from the remains. And after this He arranged that they should be translated by the seventy. They did translate them. Christ came, He receives them; the Apostles disperse them among men. Christ wrought signs and wonders.

What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, they were written for our admonition, upon whom the ends of the world have come. [1 Corinthians 10:11] And again Christ said, You do err not knowing the Scriptures [Matthew 22:29]: and again Paul said, That through patience and comfort of the Scriptures we may have hope. [Romans 15:4] And again, All Scripture is given by inspiration of God, and is profitable. [2 Timothy 3:16] And let the word of Christ dwell in you richly. [Colossians 3:16] And the prophet, he shall meditate in His Law day and night [Psalm 1:2], and again in another place, Let all your communication be in the law of the Most High. [Sirach 9:15] And again, How sweet are Your words unto my throat. (He said not to my hearing, but to my throat); more than honey and the honeycomb to my mouth. [Psalm 119:103] And Moses says, You shall meditate in them continually, when you rise up, when you sit, when you lie down. [Deuteronomy 6:7] Be in them [1 Timothy 4:15], says he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.

10. Yet, if any one wished to learn military affairs, of necessity he must learn the military laws. And if any one sought to learn navigation or carpentry or anything else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, although this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, Come, you children, hearken unto me, I will teach you the fear of the Lord. [Psalm 34:11] It follows therefore certainly that the fear of God needs teaching. Then he says, What man is he that desires life? [Psalm 34:12] He means the life yonder; and again, Keep your tongue from evil and your lips from speaking guile; de part from evil and do good, seek peace and pursue it. [Psalm 34:13-14]

Do you know indeed who said these things, a prophet or a historian, or an apostle, or an evangelist? For my own part I do not think you do, except a few. Yea and these themselves again, if we bring forward a testimony from some other place, will be in the same case as the rest of you. For see, I repeat the same statement expressed in other words. Wash ye, make you clean, put away your wickedness from your souls before My eyes, learn to do well, seek out judgment. Keep your tongue from evil, and do good: learn to do well. [Isaiah 1:16-17] You see that virtue needs to be taught? For this one says, I will teach you the fear of the Lord, and the other, Learn to do well.

Now then do you know where these words are? For myself I do not think you do, except a few. And yet every week these things are read to you twice or even three times: and the reader when he goes up [to the desk] first says whose the book is, [the book] of such a prophet, and then says what he says, so that it shall be more intelligible to you and you may not only know the contents of the Book, but also the reason of the writings, and who spoke these things. But all in vain; all to no purpose. For your zeal is spent on things of this life, and of things spiritual no account is made. Therefore not even those matters turn out according to your wishes, but there also are many difficulties. For Christ says, Seek the Kingdom of God, and all these things shall be added unto you. [Matthew 6:33] These things He said, shall also be given in the way of addition: but we have inverted the order and seek the earth and the good things which are in the earth, as if those other [heavenly] things were to be given us in addition. Therefore we have neither the one nor the other. Let us then at last wake up and become coveters of the things which shall be hereafter; for so these also will follow. For it is not possible that he who seeks the things that relate to God, should not also attain human [blessings]. It is the declaration of the Truth itself which says this. Let us not then act otherwise, but let us hold fast to the counsel of Christ, lest we fail of all. But God is able to give you compunction and to make you better, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.