Breath is SPIRIT: Ruwach (h7307) roo'-akh, roo'-akh; from 7306; wind; by resemblance breath... by resemblance SPIRIT, but only of a rational being (includ. its EXPRESSION and FUNCTIONS)
The
smooth,
and passable to the many, and beaten explanation of the passage
persuades us to suppose that it was spoken in the imperative mood by
our Saviour to the Pharisees, that they ought to search the Divine
Scriptures and gather testimonies concerning Him
unto life. But since by interposing the
conjunction (I mean, And) He joins on the clause, Ye
will not come to Me, He
evidently signifies something else, akin to what has been said, but a
little different. For if it were to be taken imperatively, how should
we not say it was necessary to say the whole sentence in some such
fashion as this, Search
the Scriptures for in them YE think ye have
eternal life, and they are they which testify of Me;
but when ye have searched, come to Me? But He is blaming them for not
choosing to come, although led to it by the search, saying, And
ye will not come to Me.
We
will then, looking to what is more profitable and agreeable to what
preceded, read it not imperatively, but rather as in connection and
with a comma. Of this kind again will be the meaning of the passage
before us. For when He saw that they were ever running to the books of
Moses, and ignorantly collecting thence materials for gainsaying, but
seeking for nothing else, nor receiving what would avail them for due
belief: needs therefore does He shew them that their labour in
searching for these things is useless and unprofitable, and clearly
convicts them of exercising themselves in a great and most profitable
occupation in a way not becoming its use.
For
what tell me (saith He)
is the use of your searching the Divine Scriptures, and
supposing
that
by them ye will attain unto everlasting
life, but when ye find
that they testify of Me and call Me everlasting life, ye
will not come to Me that ye might have life? Whence then ye
ought to be saved (He saith) ye perceive not that thence |302
ye get the greatest damage to your own souls, ye who are sharpened from
the Mosaic books only unto gainsaying,
but
the
things
whereby ye could
gain eternal life, ye do not so much as receive
into your minds.
For
that in the Law and the holy Prophets there is much said concerning Him
Who is by Nature Life,
that is the Only-Begotten, will I think be plain
to all who are lovers of learning.
41, 42 I receive not honour from man, but I know you, that ye have not the Love of God in you.
He
perceives
again, yea rather He sees in a God-befitting way, that the stubborn and
contumacious band of the Pharisees were cut to the heart, and that not
altogether at being accused of not searching the Divine Scriptures
as they ought, but rather at His saying, Ye will not come to
Me. For
what diseases themselves easily fall into, these they think can take
hold of the Saviour also. For they imagined (it seems) of their great
folly that the Lord was ambitious, and wished to obtain for Himself
honour from all, through His calling them to be His disciples. Having
got some such surmise as this into their minds, they expected to be
deprived forthwith of their authority over the nation: they were cut to
the heart in no slight degree at seeing the Heir desirous of demanding
the fruit of the vineyard. Wherefore, as far as pertains to their wrath
and envy at what is said, they all but say what is in the Gospel
parables, Come, let us hill Him and let us have His
inheritance. Taking
away then their surmise the offspring of emptiness, and plucking up
beforehand by the roots the shoots of envy and evil eye, He says
downright, I receive not honour from man. For I do
not (says
He) call My hearers to discipleship under Me, as though hunting for
honour from you, or from others, as YE do, nor do I receive this as the
reward of My teaching, having most full glory from
Myself, and not short of that from you, but I said that ye would not
come
to
Me,
because I know well, that ye have not
the love of God in you. And being |303]
destitute of Love to God (says He) how should ye
come to Me, Who am the
Only Begotten, God of God?
43 I am come in My Father's Name, and ye receive Me not: if another shall come in his own name, him ye will receive.
In
order that the Pharisees might not think that the Lord was idly railing
at them, from His saying, Ye have not the love of God in you, He
immediately
adds
this
also to the above, shewing that the saying is
true. That I do not lie (says He) in saying that ye are bereft of love
towards God, I will set before you by one thing. For I came in
My Father's Name (for
I am persuading you zealously to perform all things to the glory of God
the Father) but ye shook off from you by your unbelief Him That cometh
from above and proceedeth from God: but ye
will surely receive (for
as God, I know things to come) the falsely-called, who does not offer
the glory to God the Father, and demands credence from you, yet works in
his
own
name.
Whence
I suppose the blessed Paul too, having understanding, says something
true concerning the Jews and the son of transgression, Because
they received not the
love of the truth, that they might he saved, for this cause God sendeth
3them
an
operation
of error, that they should believe a lie,
that
they all might be doomed who believed not the truth, but had pleasure
in unrighteousness. This then which
is said is a proof that the Pharisees were not slandered by our Saviour
Christ with empty words, for it introduces a prophecy of an event which
should come to pass in its time.
44 How can ye believe, which receive glory of men, and seek not the glory that is of the only God?
He
accuses the Pharisees of love
of rule and
of prizing honours from
men, covertly
hinting that they do exceeding ill, in unadvisedly putting the diseases
of their own soul upon God Who can by no means know disease. Next |304
He says that they,
fast held by vain glory, thereby lose the fairest prize, meaning faith
in Him: whereof Paul too speaketh clearly to us: for if (says
he) I were yet pleasing men, I should not be Christ's
servant. It usually then as of necessity befalls those who
hunt for honours from men, to fail of the
glory that cometh from above and from the only
God, as saith the Saviour. He says only, opposing
God to the gods of the Gentiles, and not excluding Himself from the
honour of the Only. For as we have often said
already, the Fullness of the Holy and Consubstantial Trinity mounteth up
to One Nature and glory of Godhead.
45 Do not think that I will accuse you to the Father; there is that accuseth you, Moses, in whom YE have hoped.
Having
said
that the Pharisees cared more to live vain-gloriously than piously, and
having taught that hence they turned aside to unmeasured unbelief, He
says that they were accused by Moses himself, of
whom it was
their custom to boast very vehemently. And indeed when the man who was
blind from his birth once said to them of Christ, Will YE also
be
His
disciples? immediately they cry out and
say openly, THOU art His disciple, but WE are
Moses disciples. Even Moses himself
therefore (says He) shall accuse you, in whom ye put
all your hope, and he despised with the rest will denounce before God
your innate folly. And we do not deem that they who believe not in Him
will be without blame from Christ, by reason of His saying to the Jews,
Do not think that I will accuse you to
the Father. For what shall we say when we hear Him saying, Whosoever
therefore
shall
confess
Me before men, him will I too
confess before My Father which is in Heaven: but whosoever shall deny
Me before men, him will I also deny before My
Father which is in Heaven? shall
we not reasonably suppose, that they shall be accused to God the Father
for their denial, who meet with this from Christ? But I suppose this is
clear to every one. The Jews then are not surely free from accusal who
have through long unbelief denied Christ, but this applies to them most
naturally. For since they shook off His admonitions, and made no |305
account of His Divine
and Heavenly teaching, but are ever about duly keeping the Mosaic law,
so as to be seen at length even more nakedly crying out, WE know
that God
hath spoken unto Moses, this man we know not from whence He is:----most
necessarily
does
He
convict them of transgressing against that Moses,
in whom they
boast, and says that they need no other accuser, but that the law given
through him will alone suffice for their with reason being accused for
their unbelief in Him, even though the Voice of the Judge, that is,
Christ, should be dumb.
46 For had ye believed Moses, ye would have believed Me: for of Me he wrote.
Having
said
that the Jews would be accused by the all-wise Moses, and would undergo
indictment at his hands for their unbelief in Him; He profitably
subjoins these things also, teaching that He was not finding fault with
them for nothing, or otherwise repudiating the suspicion of being given
to railing, for it is evident that He is making no untrue speech. Be it
then (saith He) that ye reject My words, I will bear with not being
believed: receive your own Moses, give credence to him whom ye admire,
and ye shall know of a surety Him whom not knowing ye dishonour. Break
off your types which travail with the truth. For I am shadowed out in
his books. Therefore will Moses himself also accuse you (saith He) when
he seeth you disbelieving his writings about Me.
We
ought then perhaps having interpreted what is before us, to proceed in
order, committing it to sincere lovers of learning to investigate the
images of Christ through Moses. For his books are full of passages, and
there is much said by him, yet full of difficulty to understand and
replete with exceeding subtle and hidden meanings. But lest we seem to
let indolence have the mastery over us, and unreasonably to shirk so
glorious a toil, by simply clothing with difficulty the books of Moses,
we will apply ourselves to this too, knowing what is written, The
Lord will give utterance to them who evangelize with much power. |306
But
since there are, as we have said, many words on these things, and since
the all-wise Moses hath through many forms foretypified the Mystery of
Christ, we shall not deem it necessary to heap up a great multitude
before our readers, but having chosen one out of the whole number, we
will essay to make clear proof that the Word of our Saviour was true,
which He spake to the Jews, saying, If ye had believed Moses, ye
would have believed Me, for of Me
he wrote. |307
CHAPTER III. That Moses was indicating the Coming of the Saviour. From Deuteronomy, concerning Christ.
The Lord thy God (it says) will
raise
up
unto
thee a Prophet from thy brethren, like unto me, Him shall
ye hear; according to all that thou desiredst of the Lord thy God in
Horeb in the day of the assembly, saying, Let us not hear again the
voice of the LORD our God, neither let us see this
great fire any more, nor let us die: and the LORD said
unto me, Well is all which they spake: I will raise them up a Prophet
from among their brethren like unto thee, and will put My word in His
Mouth, and He shall speak unto them as I shall command Him. And the man
who shall not hearken unto what the Prophet shall speak in My Name, I
will require it of him. Deuteronomy is a kind of repetition
and
summary of the Mosaic books: it is not therefore possible to take from
it a type and image of the legal priesthood. Yet since we are not
accustomed to be without understanding, who in all think rightly by
Christ's aid, we will tell our readers and throw open the meaning of
the passage in hand: Lo again is the mystery of Christ plainly told us,
skilfully moulded by most subtle contemplation from likeness to Moses.
For (says he) a Prophet shall the Lord your God raise up unto
you of your brethren like unto me: himself
explaining, and that unflinchingly, what is the idea which from the
likeness to himself his declaration introduces to us, clearly subjoins,
According to all that thou desiredst of the LORD thy
God in the mount Sinai in the day of the assembly, saying, Let us not
hear any more the voice of the LORD our God,
neither let us see this great fire any more, and let us not die. For
he
affirms
that
himself |308
was at that time spoken
of as a mediator, the Synagogue of the Jews being yet powerless to have
to do with things above nature, and therefore prudently declining
things above their power. For such was the sight of God, surprising the
vision with unwonted sights, and the echoes of the trumpets
supernatural and intolerable to the hearers.
Therefore
the mediation of Moses was instituted as medicine of infirmity for
those at that time, ministering to the synagogue the things decreed of
God. You will transfer again the type to the truth, and will hereby
conceive of Christ, the Mediator of God and men, ministering to the
more teachable by means of human voice (when for our sakes He was born
of a woman) the Ineffable Will of God the Father, made known to Him
Alone, in that He is conceived of as both Son, of Him, and Wisdom,
knowing all things, yea the deep things of God. For
since it
was not possible for the eyes of the body to fasten themselves upon the
untempered and bare Divine and Ineffable glory of the Essence which
surpasseth all things (for there shall no man (saith
He) see My Face, and live:) needs
was the Only-Begotten Word of God co-fashioned after our infirmities,
clothed in this human body according to the Ineffable mode of the
economy, and manifesting to us the counsel from above, that is of God
the Father, saying, All things that I heard of My Father,
these will I declare unto you, and again, For I
spake not of Myself, but the Father which sent Me, He gave Me a
commandment what I should say and what I should speak. Therefore
as an image of the mediation, Moses of old may be considered a type of
Christ, ministering most excellently to the children of Israel the
things appointed from God: but the mediation of Moses was ministrative,
that of Christ is free and more mystical, in that He takes hold by
Nature of the things mediated and reaches unto both,
I mean the manhood
that is mediated and God the Father.
For
He was by Nature God, as the Only-Begotten of God, as not separated
from the Essence of Him Who begat Him, and in-being in It, as He is
conceived to be |309
also of it. But He was
Man too, in that He became Flesh likening Himself to us, that through
Him that which is by nature far separated might be conjoined to God.
When then Moses says,
A Prophet shall the Lord raise up unto you like unto me, you will understand it no other wise than we have just said. Since God Himself also sets His seal on the word saying, Well is all which they spake; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him.
For the Son upholdeth all things by the word of His Power, as Paul saith, and telleth us the words of the Father, inasmuch as He is ordained a Mediator by Him, as is sung in the Psalms, as of Christ Himself, And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord.
But if
it seem good to any, by other considerations also to attain unto the
mode of likeness, he will understand Like unto me as
lawgiver, and will bring forward as proof the words, It was
said by them of old, Thou shalt not commit adultery, but I say
unto you, Thou shalt not lust. He will understand again like
unto me, saying
that He is a kind of leader and master unto the being able to
understand the will of the Father, and to the things whereby there is
the high road into the Kingdom of Heaven: just as to them of old too
the blessed Moses appeared a teacher of the instruction through the
Law, adding everywhere to his own words, That thou mayest live long,
and that the Lord thy God may bring thee into the land which He sware
to thy fathers. But since he subjoined to what has been said, And
the man that will not hear what the Prophet shall speak in My Name, I
will require it of him;
let the ignorant Jews, who harden their minds to most utter
stubbornness, consider that they are pouring self-invited destruction
upon their own heads. For they shall be under Divine wrath, receiving
the total loss of good things as the wages of their rage against
Christ. For if they had believed Moses, they would have believed
Christ, for of Him he wrote. |310
47 But if ye believe not his writings, how shall ye believe My Words?
The
verse
might appear to a person, and with good reason, to have great
obscurity. For he might even without being out of the mark, take to
untrue surmises, supposing that the books of Moses excel the words of
the Saviour. For the verse hath some such appearance, and as far as one
can say, taking it without accurate consideration, it furnishes to the
Mosaic writings a more worthy repute than to the words of the Saviour.
For by saying, If ye
believe not Ms writings, how shall ye believe My Words, He
somehow gives us to understand that the writings of Moses are in a
superior position to His Own words. But the very nature of the thing
will shew that this so incredible idea is replete with the extremest
folly: for how shall the writings of Moses be conceived to excel the
words of the Saviour, when his were types and shadows, Christ's the
truth? And it would not perhaps be hard to expend much reasoning
hereupon: but things which are obvious and receive their proof, not
from without, but from themselves, I think it superfluous to say that
they are not in ill case or the reverse. For why should one waste time
making fine distinctions about such things, and mince up what
is
by
no
means hard into unseasonable babblings?
Some
such meaning as this then hath that which is said by the Saviour. If
(says He) ye who have the Law written by Moses, and thoroughly study his
writings,
make
no account of transgression of them, burying in strange oblivion that
which is full often read, how will ye be better disposed to My
Words, or
how will ye shew yourselves more ready and more obedient to My sayings,
since ye have not often nor always attended them, but hear them by the
way, and scarce once admit them into the bodily ears? You shall either
clothe the verse in this dress, or you may consider it in another way:
for to love of learning belongs the labour and research herein. The
writings of Moses then introduce a kind of preparation for, and typical
outline |311
of the Mysteries of
Christ, and the elements, so to say, of knowledge of Him are the things
limned in Moses, as we shewed more at large by the things already
examined. But the end of the instruction of the Law is Christ,
according as it is written, Christ is the fulfilment of the law and the
Prophets. They then (saith He) who received not the
elements of the beginning of the words 4 of
God, and
in their
folly thrust away the Law which by its clearer letter leadeth them, how
shall they attain to yet more perfect knowledge? or how will the
greater be acceptable, if that which is little and inferior be by no
means admitted? |312
CHAPTER IV. That oftentimes the departures of Christ from Jerusalem signify the transferring of His grace to the Gentiles: wherein is also the discourse of the five barley loaves and the two little fishes.
Chap. vi. And after these things Jesus departed across the sea of Tiberias.
First I
think
it needful to tell my hearers, that the Lord evidently did not make His
departures from Jerusalem without some most necessary reason. There is
an economy on almost every occasion, and on the nature of things, as on
a tablet, He inscribes mysteries. Of what nature then is the intent of
the departure, and what is signified thereby, we will make manifest in
its proper time, the chapters before us having reached their
termination. For having divided every thing into sections, and
interpreted what is profitable out of the Scriptures, and so set them
before our readers for their understanding, we will offer the final
consideration of the whole, epitomising in a summary what has been said
in many portions. But I think we ought to speak
first on what is now before us. After
these things (saith he) Jesus departed across the
sea of Tiberias. After what
things, must be sought not negligently. Christ then was manifested in
Jerusalem as a wondrous Physician. He had healed the man who had been thirty
and
eight
years
in his infirmity, not
by giving him any medicine, not by devising any disease-repelling
remedy, but rather by a word, as God, by Almighty Authority and
God-befitting beck: for Arise (saith He) take up thy bed,
and go unto thy house. But since
it was |313
the sabbath, the Jews are ignorantly angry, who were sick with the
grossness of the letter, who more than he, were bound by the folly that
was their foster brother, who were sick of the listless want of all
good things alike, who were paralytic in mind and enfeebled in habit,
to whom might with reason be said, Strengthen ye, ye weak
hands and ye palsied knees. But
they are angry, saying that the honour due to the sabbath ought to be
paid even by the Law-giver Himself; they condemn Christ as a
transgressor, not admitting into their mind what is written, Impious
is
he
who
says to a king, Thou transgressest? For
these things they received sharp reproofs from the Saviour, and much
and long discourse was prepared to shew that the rest of the sabbath
had been typically ordained for them of old and that the Son
of Man is Lord of the sabbath. But
they prepared to no good thing, but full ready for all waywardness,
rise up against Him Who teacheth what they ought to learn, and desire
to kill Him who would make them wise, rewarding Him, as it is written, evil
for
good. After
these deeds therefore and words, the Lord, as of necessity,
departs from Jerusalem, and since the Jews' Passover 5 was
nigh (as we shall find a little further on) He
sailed across the sea of Tiberias, or
the lake in the country of the Jews so called. But since what
principally drove Him away, and induced Him to withdraw and to go to
other places and those so far removed from Jerusalem, was (we have just
said) that the Jews' Passover was nigh, I think |314
it fitting to shew that exceeding well did Jesus eschew being found in
Jerusalem at that time.
The
Law of Moses then commanded that the Jews should hasten from the whole
country round about to Jerusalem, there to celebrate in a type the
feast of tabernacles. And the spiritual person will thence perceive the
gathering together of all the Saints into Christ, when they shall be
brought together from the whole world after the resurrection of the
dead to the city which is above, the heavenly Jerusalem, there to offer
the thank-offerings of the true pitching of tabernacles, that is of the
framing and abidance of bodies, corruption having been destroyed and
death fallen into death. As far as one can speak as to the fact of
history, the multitude of them who went up to Jerusalem knew not
number, and it was probable that at that time the Pharisees had great
influence, making believe to take the part of the law, and mid so great
a multitude crying out against the transgressor, or Him Who seemed to
them to transgress. For it is not at all hard to fire up the countless
swarm of common people, when one says that they are wronged and
endeavours to stir them up even against those that have nothing wronged
them. For like water or fire, they are flung about everywhere by
unconsidered and random impulses, and advance to everything that can
hurt. These things then the Lord not ignorant of, withdraws privily
from Jerusalem with His disciples, and goes across the sea of
Tiberias. But
that He does exceeding well in shunning the Jews who desire to kill
Him, we shall see by these things also. For the blessed Evangelist
himself
says, And after these things Jesus walked in Galilee, for He
would not walk in Jewry because the Jews were seeking to kill Him.
That He
avoids walking in Jewry, in
order not to undergo death before His time, I will grant (will some one
haply say) but whether He also avoids the feast, I do not yet know.
They then that were reputed His brethren come to Christ in Galilee,
saying, Depart hence and go into |315 Judaea, that Thy disciples also may see
the works that Thou
doest. But the Lord answered them, Go YE up unto the
feast, I go not up unto this
feast, for My time hath not yet been fulfilled.
It
is then very plain and clear, that the Saviour had withdrawn from
Jerusalem, not only sent into voluntary banishment, so to say, from
thence, but also loathing the abomination of the unbelieving, both by
His skill eluding the fierceness of His persecutors, and by His
prudence thrusting back the dart of envy. He withdraws again, albeit
able to suffer nothing, even though He were present, that He may limn
us a fair example, not of cowardice, but of piety and charity towards
our neighbour. For we shall know, led as by a pattern to the knowledge
of what is profitable, that if our enemies persecute us, even though no
harm at all be seen in our remaining, yet by retiring, and thereby
evading the broadside of the onslaughts, and retreating from present
heat, we may find the anger of those who wrong us beyond its zenith,
and may cut away the boldness of their arrogance, profiting those who
were not good towards us, and that unjustly, rather than ourselves
profited, which is plainly, not seeking our own but also others' good.
The work of love then, is the not wholly withstanding those who wish us
evil, nor by being satisfied with not being able to suffer anything
even if present, to work in them anger more bitter, from its not being
able to attain the mastery over that which is hated. Love then,
as
Paul
says,
seeketh not her own, and this was
purely in Christ.
But
if you fix again the keen eye of the understanding upon what is
written, you will be surprised to find a most excellent economy in the
departures of our Saviour, I mean from Jerusalem. For He is driven out
oftentimes by the mad folly of the Jews, and lodging with the aliens,
seems both to be kept safe by them, and to enjoy due honour. Where by
He gives judgment of superiority to the Church of the Gentiles, and
through the piety of others, convicts them of Israel of their hatred of
God, and shews the |316
cruelty that is in
them by means of the gentleness that is in these, that in every respect
they may be proved to have been well and rightly thrust out of the
promise to the fathers. But the Lord having hastened away from
Jerusalem, lodges not at one of the cities round about, nor takes up
His abode in the neighbouring villages, but goes across the
sea of Tiberias, by
a most evident act all but threatening those who blasphemously take up
the idea that they ought to persecute Him, that He would so far depart
from them and estrange Himself from their whole nation, as even to make
the way of their conversion to Him in some sort impassable: for the
sea can by no means be trodden by foot of man. Some such
thing as this will He be found saying to them in what follows too, Ye
shall
seek
Me
and shall not find Me, and whither I go, YE cannot
come.
For
most smooth and easy and free from ruggedness to those who by faith go
to Him is the way of righteousness; rugged and up-hill, yea rather,
wholly impassable to them that provoke Him, as is said by one of the
holy Prophets, For right are the ways of
the Lord, and the just shall walk in them, but the transgressors shall
fail therein. Therefore
the intervening tract of sea signifies the toilsomeness yea rather the
impassableness by the Jews, of the way to Him, since God declares that
He hedges up the ways of the ungodly soul, saying in the Prophets, Therefore,
behold,
I
will
hedge up her way with thorns, and she shall not find her
path. What
then the thorns there signified, this here too the sea in that it
separates the Insulted from those who chose recklessly to insult Him,
and severs the Holy from the unholy.
But
the type seems as though it were pregnant to us with yet another hidden
mystery. For when Israel was sent forth from the country of the
Egyptians, Pharaoh was following in exceeding exasperation and,
maddened at the unexpected well-doing of the nation, was hastening by
law of battle to dare his envious and grievous designs; he was
following, thinking he should be able to constrain to return to bondage
those who had late and hardly slipped |317
away from under his
serfdom: but God was leading His people through the midst of the sea;
and he hotly pursuing, and by no means enduring to abate his anger, and
foolishly persuaded of his ungoverned wrath to fight against God, was
swallowed up in the midst thereof with his whole army, and Israel alone
was saved. But let now too Moses come forward in the midst of us, who
lamented beforehand the mad folly of the Jews, and let him in his
indignation at their impiety towards Christ say to them, An
evil and adulterous generation, do ye thus requite the Lord? Him
that bare thee through the midst of the sea and through
mighty waves thou drivest over the sea, and
dost thou not blush at persecuting Him? Thine then is the suffering, O
Jew: thee will the sea at last swallow up. For to the persecutors, not
to the persecuted did death belong both then in their case, and now in
regard of Christ and of the unholy Jews. The divine David too singeth
to us, Let not the
waterflood overflow me, neither let the deep swallow me up, hinting
at
the
all-dread
shipwreck of the Synagogue of the Jews, and entreating
not to be swallowed up with them in their depth of ignorance. But in
respect of the Egyptians and him that ruled over them, the peril was
then of their earthly bodies, but the Jews' conduct being in respect of
what is more precious, more severely are they punished; for they
undergo punishment of the soul, receiving recompence proportionate to
their wickednesses. For with reason was Pharaoh punished, endeavouring
to get what was free into bondage: contrariwise again justly is Israel
punished, for not entering into bond-service under the Lord of all: but
what the one was to him in the might of his greed, this was he too
found to be towards God from his great vain-glory.
We must
note, that he calls the Lake of Tiberias a sea, in
accordance with the words of Divine Scripture, for the gathering
together of the waters called the
Creator Seas. Among
profane writers too the word is often indifferently used, insomuch that
some do not hesitate sometimes to call the sea a lake. |318
2, 3, 4 And a great multitude was following Him because they saw His miracles which He did on them that were diseased: and Jesus went up into the mountain and there He sat with His disciples, and the Passover, a feast of the Jews, was nigh.
For
when Christ had gone forth from Jerusalem, according to that which is
said in the Prophets; I have
forsaken Mine House, I have left Mine heritage; when having
spurned the disobedient and unruly people of the Jews, He gave Himself
to the aliens, then a great multitude followeth Him. But
He goeth up into a mountain, according to that
surely which He had afore said, And I, if
I be lifted up from the earth, will draw all men unto
Me. For
He was lifted up from the earth, on ascending the Cross for our sakes;
He was lifted up again in another way having ascended as unto a mountain,
unto
God-befitting honour and glory. For we do not, like Israel, dishonour
Him as Man, but WE worship Him as God and Saviour and Lord. For among
them He was conceived of as some lowly one and as nothing at all; and
verily they would shrink not from calling Him a Samaritan, and
with graver dishonour would call Him the carpenter's Son: but
among them who believe on Him, He is admired as the Mighty Worker and
God, a Doer of miracles. For you may hear how pious is the purpose of
them who followed
Him. For because they saw His miracles upon the infirm, therefore
they
thought
they
ought to follow Him more zealously, as being led from
the things performed proportionably unto
the knowledge of the Performer, and from His God-befitting Authority
considering that He who was clothed therewith is by Nature Son. For by
this way the Saviour commanded us to advance unto faith in Him.
For the works that I do (saith He) the
very works bear witness of Me, and again, If I do
not the works of My Father, believe Me not, but if I do, though ye
believe not Me, believe My works. As then from the
greatness of the beauty of the creatures, their Maker God is
seen, so from
miracle, by a like process of thought, the Perfecter of |319
signs is seen, and the faith of His followers is
rightly marvelled at.
But I
deem that some more special and not obvious interpretation is concealed
in the things said. For we see that the
Evangelist says that they who followed Christ were not only glad
beholders of miracles, but also of what miracles they
were most just admirers. For he adds, Which He
did on them that were diseased, that
hence he might shew that the frame of mind of those that followed Him
was contrary to that of the Jews. For these because He had healed the
sick of the palsy, are impiously angry, but the former not only admire
Him for these things when present, but also flock together to Him at
His departure, as Wonder-worker and God. Let us then, who have
subscribed 6
unto ourselves Christ as our Lord, flee
the ignorance befitting the Jews, let us cleave to Him by patience, as
the most wise disciples did enduringly, by no means enduring to depart
from Him and be deserters, but by our very deeds crying aloud, that
which was valiantly spoken by Paul, Who
shall separate us from the love of Christ? Let
us then follow Him, both persecuted and in fleeing from the
stubbornness of those who strive against Him, that we may both go up
into
a
mountain
and there sit with Him,
that is, may spring up into glorious and most excellent grace, by
reigning together with Him, according as Himself said, YE which
have followed Me in My temptations, in the regeneration when the Son of
Man shall sit in the throne of His glory, YE also
shall sit upon twelve thrones, judging the twelve tribes of Israel. For
I
think
that
the disciples being said to abide
with the Saviour, and to go up into a mountain and
sit with Him, introduces these ideas.
5, 6, 7 When Jesus therefore lifted up
His Eyes and saw that a great company cometh unto Him, He saith unto
Philip, Whence shall we
buy bread that these may eat? and this He said to prove him, for He
Himself
knew
what He would do. Philip answered
Him,
319-320 Hospitalit
A
lesson most excellent did Christ again devise for His |320
disciples, and fittest for the most holy men, both persuading them in
utter straits to overcome cowardice in respect of hospitality, and to
cast far away hesitation hereto, rather with more zealous motions to
attain unto the virtue thereof. For what is there greater than this
among those who know and will the things whereby it befitteth to
purchase unto themselves the friendship from above? For when no small crowd
cometh to Him, and
an innumerable multitude is pouring forth like waters upon the parts,
wherein He was stopping, He immediately ordered them to make
preparations for feeding them. And in truth it was not unlikely that
the zeal even of a very rich man would numb, by the multitude of those
he saw startled into fear of not being able to be hospitable. But
Christ shews that it is nothing at all great, when our brotherly love
comes to a few, but wills that we should overcome with manful courage
also things that surpass our expectation, firmly grounded by confidence
in Him to boldness unto all good things.
In
regard then of the narrative, the force of what is said, aims not away
from the mark; but changing again these things unto their spiritual
significance, and cutting away the gross typical dress, we say more
openly, that those who by good zeal and faith seek Him, God
fore-beholdeth, as from a mountain, that is from His high and
God-befitting foreknowledge, according to that which is
said by Paul, For whom He did foreknow and predestinate to
be conformed to the Image of His Son, these He also
called. Christ then lifts up His Eyes as shewing
that they who love Him are worthy of the Divine
Gaze, even as in blessing it was said to Israel, The Lord
lift up His Countenance upon thee and give thee peace. But not by
the mere looking on them is His grace toward them
that
honour Him bounded, but the blessed Evangelist adding something more,
shews that the Lord was not unmindful of the multitudes, but well
prepared for their food and entertainment: that hereby again thou
mayest understand that which is delivered us in Proverbs, The
Lord will not suffer |321
the righteous soul to famish. For
He sets before them Himself, as Bread from Heaven, and will nourish the
souls of them that fear Him: and prepareth all things sufficient to
them for sustenance; as he saith in the Psalms, Thou
preparest their food, for thus is Thy provision. And
Christ Himself somewhere saith, Verily, verily I say unto
you, he that cometh to Me shall never hunger. For He will
give, as we said before, food from heaven, and will richly bestow the
manifold grace of the Spirit.
He prepareth moreover to give food to them that come to Him, not even
awaiting their asking. For we know not what we should pray
for as we ought, but He forecometh us in reaching forth
those things which preserve us unto eternal life. He
saith then unto Philip, Whence shall we buy bread? We must
needs see, why to Philip, although the rest of the disciples were
standing by and cleaving to Him: Philip then
was a questioner and apt to learn, but not over quick in ready power of
understanding the more Divine. This you will learn, if you consider
with yourself that he, after having followed the Saviour for a long
time and gathered manifold lessons concerning His Godhead and gotten to
himself apprehension through both deeds and words, as though he had
learnt nothing yet, in the last times of the economy says to Jesus, Lord,
shew
us
the
Father, and it sufficeth us; but as saying it in
his simplicity he was fitly re-instructed, So long time am I
with you, and hast thou not known Me, Philip? saith
Christ. Therefore as to one duller of understanding, and advancing more
slowly than he ought to the apprehension of things more Divine, He puts
forth the question, exercising the disciple in faith. For this is one
meaning of, To prove him, in this passage,
although as the blessed Evangelist affirmed, He Himself knew
what He would do.
But His
saying Whence shall we buy proves
the uncare for money of them that were with Him, and their voluntary
poverty for God's sake, in that they had not even wherewithal to buy
necessary food. Together with this He works something, and orders it
skillfully. For He |322
says Whence, not
emptily, as to those who had taken no trouble to provide anything at
all, but as to those who were accustomed to entire uncare for money.
Excluding then, and cutting short most skilfully expectation arising
from money, He well nigh persuades them to go on to entreat the Lord,
that He would, if He willeth them when they have nothing to feed those
that come to Him, by His unspeakable Power and God-befitting Might
create food. For this was what yet remained, and He was calling them at
length to see that their only remaining hopes were thence, according to
the Greek poets,
---------- the iron wound of necessity.
Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
Feebly
again does Philip advance, not to the power of Jesus to do all things,
and that easily, but on hearing Whence shall we buy said to
prove
him,
forthwith
he catches at it, and looks at the means by money alone, not conceiving
that the nature of the thing may be accomplished otherwise than by the
common law, and that practised by all, to wit, prodigality of
expenditure. Therefore as far as regards the disciples' uncare for
money and their possessing nothing, and Philip's own apprehension,
which did not as yet with perfect clearness view the exceeding dignity
of our Saviour, liberality towards the multitudes is turned into an
impossibility. But it was not so, the will of the Saviour conducts it
to its completion. The impossible with men is possible with
God, and
the Divine Power proves on all sides superior to the natural order of
things with us, strong to accomplish all things wondrously, even what
overleap our understanding.
8, 9, 10 One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes, but what are they among so many? Jesus saith,
He both
thinks and reasons akin to Philip, and is |323
convicted of having a kindred apprehension of the Saviour Christ. For
neither considering the power, nor yet led by the greatness of His
preceding works unto Jesus' being able for all things, and that most
easily; he points out what the lad has, but is
evidently weak in faith: for what are these (he
says) among so many? Albeit
(for we must say it) in no unready way but resolutely rather ought he
to go forth to the memory of those things which had been already
miraculously wrought, and to consider that it was a work by no means
strange or foreign from Him Who had transformed into wine the nature of
water, had healed the palsied and driven away so great an infirmity by
one word, that He, I say, should create food of that which had no
being, and multiply Divinely the exceeding little that was found ready
to hand. For the Authority that wrought in the one, how should it not
be able to work in the other? Wherefore the pair of disciples answered
more feebly than was meet. But herein we must consider this again. For
those things which appear to have been little falls in the Saints, are
oftentimes not without their share of profit, but have something wrapt
up with them, helpful to the nature of that in regard to which is the
charge of their apparent infirmity. For the above mentioned holy
disciples, having considered, and openly said, one, that Two
hundred pennyworth of bread is not sufficient for them that every one
may take a little, the other, of the five loaves
and two little fishes, that what are these among
so many? raise
the marvel to its height, and make the Might of the Saviour most
marked, indicating by their own words the multitude that but now was to
be filled, and the strength of their unbelief is converted into good
testimony unto Christ. For in that they confessed that so large money
would not suffice the multitude for even a slight enjoyment, by this
very thing do they crown the Ineffable Might of the Host, when He,
while there was nothing (for, as Andrew says, what were
the lad's supplies among so many?) very richly
outdid His work of love towards the multitude.
The
like littleness of faith we shall find in the wilderness |324
in the all-wise Moses too. For they of Israel were weeping and, excited
to a foul lusting after the tables of Egypt, were picturing to
themselves unclean dishes of flesh, and turning aside after most
strange pleasure, of onions and garlic, and the like unseemly things,
and disregarding the Divine good things, were attacking Moses their
mediator and leader. But God was not ignorant, for what the multitude
were eagerly groaning, and promised to give them flesh. But since the
promise of liberality was made in the wilderness, and the thing
appeared hard of accomplishment, as regards man's understanding, Moses
came to Him crying out, The people among whom I am, are six
hundred
thousand
footmen, and THOU saidst,
I will give them flesh, and they shall eat a whole month: shall the
flocks and the herds he slain for them, and shall it suffice them? And
what
said
God
to these things? Will the Lord's Hand suffice
not? For unto what can God be powerless?
Therefore
one may well say to the words of Philip and Andrew also, Will
the Lord's Hand suffice not? And
let us too taking the nature of the thing by way of example, hold that
littleness of faith is the worst of sicknesses and surpasses all evil,
and if God work or promise to do, be it full surely received in simple
faith, and let not the Deity be accused, from our inability to conceive
how what is above us shall happen, by reason of our own powerlessness
unto ought. For it becomes the good and sober-minded and him that hath
his reason sound, to consider this too in his mind, how the bodily eye
too sees not surely as far as one would like, but as far as it can, and
as the limit of our nature permits. For the things that are situated at
too great a height, it cannot distinguish, even if it imagine them,
with difficulty snatching even the slightest view of them. So do thou
conceive of the mind of man also, so far as the bounds given it by its
Maker it attaineth and stretcheth forth, even if it be wholly purified;
for it will see none of those things that are beyond, but will give
way, even against its will, to what is above nature, wholly unable to
grasp them. The things then that are above |325
us are received by
faith, and not by investigation, and as he that so believes is admired,
so he that falls into the contrary is by no means free from blame. And
this will the Saviour Himself testify, saying, He that
believeth on the
Son is not condemned, but he that believeth not is condemned
already.
Now
having once taken up the discourse upon the duty of not mistrusting
God, come, let us again shewing forth somewhat out of the sacred
writings, put it forward, and blazon forth the punishment of the
unbelief for the profit of our readers. Therefore (for I will go again
to the hierophant Moses) he was once bidden, in the wilderness, when
the people were oppressed with intolerable
thirst, to take Aaron, and smite the rock with his rod, that it might
gush forth fountains of water. But he, not wholly believing the words
of Him Who bade Him, but fainthearted by reason of human nature, saith,
Hear
now, ye
rebels, must we fetch you water out of this rock? And Moses lifted up
his hand and with his rod he smote the rock once and again, and much
water came out: and the Lord spake unto Moses and Aaron, Because ye
believed Me not, to sanctify Me in the eyes of the children of Israel,
therefore ye shall not bring this congregation into the land which I
have given
them. Is it not hence clear to every one, how bitter the
wages of
unbelief? And if Moses so great as he was, was reproved, whom shall God
spare, upon whom will not He who thus respecteth not persons, inflict
His wrath for their unbelief, since He would not spare even that Moses,
to
whom He had said, I know thee above all, and thou didst find
grace in My Sight.
Make the men sit down: and there was much grass in the place: the men therefore sat down, in number about five thousand.
The
Saviour
practised His accustomed gentleness, and takes away the sharpness of
His reproaches. For He doth not rebuke bitterly His disciples, albeit
they were deeply slumbering in respect of their faintheartedness and
littleness of faith in Him: but rather He leads them by His |326
Deeds to the apprehension of the things which as yet they believe not.
For the words Make the men sit down have
no slight force, and wellnigh shew Jesus speaking after this sort, O
slow to understand My Power, and to perceive Who it is that speaketh, Make
the
men
sit
down, that ye may see them filled with the
nothing that lies before you and marvel. Make the men sit
down. For
it is what is lacking to them. For not two hundred pence would have
sufficed to get means of life for the multitudes, but the lack of money
such as men use, in respect of its being able to preserve life, My
Power shall attain, which calleth all things into being, and createth
out of things which are not. Nor did Elias the Prophet render the
widow's cruse of oil unfailing, and make the barrel the source of
unwasting food: but He, Who gave him the power, shall He not be able to
multiply nothing, and to render any mere chance supply a fount of His
ineffable Bounty and the principle and root of unlooked for grace?
It is
not incredible that such were Christ's thoughts in what He said.
Profitably doth the blessed Evangelist mention, that there
was much grass in the place, shewing
that the country was fit for the men to sit down in. But observe how,
whereas the multitude of them that were fed was promiscuous, and that
women were there with their children, he numbered the men only,
following I suppose the custom of the Law. For
God commanded the hierophant Moses, saying, Take ye the sum
of all
the congregation of the children of Israel, after their families, by
the house of their fathers, with the number of their names,
by their polls, every male from twenty years old and upwards. The
Prophet did as he was commanded, and collected a great list of names,
and is seen to have completely passed over females and childhood, and
enrols the multitude that are of full age. For honourable in the book
of God too is all that is manly and vigorous, and not what is infantile
in purpose after good things. Therefore did he honour the custom of the
Law also herein, and form again some spiritual conception. For shall we
not with reason say, if |327
we look to the whole
mind of the passage, that the violent and vainglorious people of the
Jews Christ rightly turns away from and leaves: but receives very
graciously them that come to Him, and fattens them with heavenly Food,
reaching them the Spiritual Bread, which strengthened
man's heart?
For He feedeth them not sadly, but joyously and freely and with much
enjoyment in piety. For this the reclining of the multitudes on the
grass signifieth, so that now too it is fit that each one to
whom such grace has been vouchsafed should say that in the Psalms, The
Lord is my Shepherd, and nought shall fail me: in
a grassy spot there He settled me. For in much enjoyment and
delight through the gifts
of the Spirit is the mind of the Saints
fed, as it is said in the Song of Songs, Eat and
drink and he inebriated, ye neighbours. But
while there were many, and they sitting down promiscuously, as we said
before, he mentioned the men alone, passing over in silence the women
and children profitably for the idea [conveyed thereby]. For he teaches
us, as in a riddle, that to those who quit them as men, that is, in
good, will the food be supplied by the Saviour more fittingly and
specially, and not to those who are effeminate unto no good habit of
life, nor yet to those who are infantile in understanding, so as to be
thereby able to understand none of the things that are necessary to be
known.
11 Jesus therefore took the loaves, and when He had given thanks, He distributed 7 to them that were set down; likewise of the fishes also as much as they would.
He gives
thanks, as
an ensample to us and a pattern of the piety which ought to be in us:
and attributes again as Man the Power of the miracle to the Divine
Nature. For this was His custom, both helping by an example of piety,
as we have said, those to whom He was manifested as a Teacher of what
is most excellent, and by an economy concealing yet His God-befitting
Dignity, till the time of His Passion should be at hand: for it was |328
His earnest care that it should be hid from the prince of
this world. For
this reason, doth He elsewhere too use words befitting men, as a Man,
and heals again the understanding of His hearers, sometimes making most
wise alluring as in the words, Father, I thank Thee that Thou
heardest Me. Seest
thou in how human guise His speech, and well calculated to trouble the
understanding of the more simple? But when He says this, as Man, then
again He straightway unfolds the mode of the economy, and the object of
His will to lie hid, by most excellent arrangement fortifying the mind
of the more simple which had received a shock. For I
knew (He saith) that Thou hearest Me always. Why
then dost Thou speak these
things? Because of the multitude which stood by I said it, that
they
may
believe (saith He) that
Thou sentest Me. Is
it not then hereby plain, that with a view manifoldly to assist us, and
to fulfill, as befitted Him, the secret economy with Flesh, He
sometimes speaks more lowlily, than He really is? As therefore in that
passage, I thank Thee, is taken economically, so
here too. [8
He blessed is understood of the bread.]
But we
must observe that instead of gave thanks, Matthew
has said, blessed, but the edition of the saints
will in no wise differ. For Paul will shew that they are both
one, saying that every meat 9 of God
is good, and nothing to be refused: for
it is sanctified by the word of God and prayer. But
that which is sanctified through the prayer in supplication, which we
are wont ever to make over the table, is surely blessed..
But
since it is fit that nothing profitable be left uninvestigated by us;
come let us say a little of the five loaves which
the lad had and of the two little fishes:
for both the |329
species itself, and
besides the numbers are replete with mystery. For why (will some more
studious person say) were not the loaves rather five, and the fishes
three? why not five, and the fishes four? what occasion was there at
all for recounting the number found, and why did not he rather say more
simply and absolutely that the innumerable multitude of them that
followed Him were fed off exceeding few chance things? But the fact
that the blessed Evangelist recounted very diligently these things too,
gives us something surely to think of, which we must needs search into.
He says
then that the loaves are five, and
they of barley, and the fishes two, and
with these Christ feedeth them that love Him. And I think (and let the
lover of wisdom look out for something better) that by the five
barley loaves are
signified the five-fold book of the all-wise Moses, that is, the whole
Law, bringing in as it were coarser food, that by the letter and
history. For this the barley hints at. But by the little
fishes is
signified the food got through the fishermen, that is, the more
delicate books of the disciples of the Saviour; and these two (he
says), the apostolic and Evangelic preaching, shine forth among us. And
both these are draughts and
ual
writings of the fishermen. The Saviour therefore mingling the new with
the old, by the Law and the teachings of the New Testament nourishes
the souls of them that believe on Him, unto life, plainly eternal life.
That the disciples were of fishermen, is (I suppose) plain and clear:
and though all were not so, yet since there are some such among them,
our argument will not recede from truth in what has been said.
12, 13 When they were filled, He saith unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves which remained over and above unto them that had eaten.
To some
one Christ may seem out of sparing of the |330 fragments to have bidden His
disciples to gather
them together.
Yet (I think) every one will fitly imagine, that Christ would not
endure to descend to such littleness: and why say I Christ? not even
one of us would do so: for what would be supposed to be the remnant of five
barley
loaves?
But
the verse has a great economy, and makes the miracle evident to the
hearers. For so great is the efficacy of God-befitting Authority in
this matter, that not only was so great a multitude sated from five
barley loaves
and two little fishes, but twelve baskets full
of fragments were
gathered besides. Moreover the miracle repelled another (as is like)
suspicion, and by the finding of the fragments confirmed the belief of
there having been really and truly an abundance of food, and not rather
the appearance of a vision deceiving both the eye of the
feasters and of those who minister to them. But greater yet and more
noteworthy, and of exceeding profit to us, is this: consider how by
this miracle He makes us most zealous in our desire to exercise
hospitality most gladly, wellnigh calling aloud to us by the things
that were done, that the things of God shall not fail him that is ready
to communicate, and rejoiceth in habit of neighbourly love, and readily
fulfilleth what is written, Break thy bread to the hungry. For
we find that the disciples at the beginning were hampered by reluctance
about this, but seeing they were thus minded, the Saviour gave them, a
rich gathering from the fragments: and teacheth us too thereby, that
we, on expending a little for the glory of God, shall receive richer
grace according to the saying of Christ, Good measure, pressed down
and shaken together and running
over, shall they give into your bosom. We
must not
be slothful therefore unto the communion of love to the brethren, but
rather advance unto good resoluteness, and put as far as possible from
us the cowardice and fear that dispose us to inhospitality and,
confirmed in hope through faith in the power of God to multiply little
things too, let us open our bowels to the needy, according to the
appointment of the Law, for He says, Thou shalt open |331 thy bowels 10
wide unto thy needy brother within thee. For
when wilt thou be found merciful, if thou remainest hard in this life?
when wilt thou fulfil the commandment, if thou sufferest the time of
being able to do it to slip by in idleness? Remember the Psalmist
saying. For in death
there is none that remembereth Thee: in the grave who shall confess to
Thee? For
what fruit is there yet of the dead, or how shall one of them that have
gone down into the pit remember God by fulfilling His Commandments? For
God closed upon him, as it is written. Therefore
did the most wise Paul too instruct us, writing to certain, While
we
have opportunity let us do good.
And
these things shall be said for profit from the narrative. But since we
taking what has been said in a spiritual sense (for so we ought, and
not otherwise) said that by the five barley loaves the
book of Moses was hinted at, and by the two little fishes, the
wise writings of the holy Apostles: in the gathering together of the
fragments too, I suppose we ought to perceive some mystical and
spiritual conception, agreeing with the order of the account. The
Saviour then commanded the multitudes to sit down, and having blessed,
He distributed the bread and the fishes, i. e., through the ministry of
the disciples: but when they that had eaten were miraculously filled,
He commands them to gather together the fragments, and twelve
baskets are
filled, one (it seems) for each of the disciples: for so many were they
too. What then shall we understand from thence, save surely this, and
truly, that Christ is the President of them that believe on Him, and
nourishes them that come to Him with Divine and heavenly food?
doctrines plainly of the Law and Prophets, Evangelic and Apostolic. But
He does not altogether Himself appear as the Worker of these things, |332
but the disciples minister to us the grace from above (for it is not
they that speak, as it is written, but
the Spirit
of the Father
which speaketh in them)
yet not without reward to the holy Apostles shall be their labour
therein. For they having dispensed to us the spiritual food, and
ministered the good things of our Saviour, will receive richest
recompense and obtain the fullest grace of bounty from God. For this
and nothing else, I think, is the meaning of the gathering together of
a basketful by each at the commandment of Christ, after their toils and
the service expended upon the feasters. But there is no doubt, that
after them the things typically signified will pass also to the rulers
of the holy Churches.
14 The men therefore, when they had seen the miracle that Jesus did, said, This is of a truth the Prophet that should come into the world.
They
marvel at
the sign who know how to approve things God-befitting, and regulate
themselves by human reason rather than are diseased with unreason
befitting the beasts, as were the blasphemous Jews, who, when they
ought to have profited by the publicity of the things wrought, lost
even the power of right judgment. For they deemed that Jesus ought now
to be stoned also, because He so often appeared as a Worker of
miracles. Superior then, and that in no small degree, to the folly of
those men, are they who marvel, soberly persuaded by this one great
miracle, that He it surely was Whose coming into the world as
a Prophet was
foretold. But observe, how great a difference hence appears, I mean,
between the race of Israel, and those situate out of Judaea; for the
one, although they were spectators of many things, and those not
unworthy of admiration, are not only hard of heart and inhuman, but
also desire unjustly to slay Him Who was zealous to save them, driving
Him with their wild folly from their city and country: while they who
dwelt away from Jerusalem, and hence signify the race of aliens, from
one miracle alone glorify Him, and nobly determine that their
conceptions of Him should be received with faith unhesitatingly. From |333
all these things, was
Israel shewn to be self-condemned and self-invited to her final just
rejection, and that it was due to the Gentiles to obtain at length
their share of mercy from above and love through Christ.
15 When
Jesus therefore perceived that they would come and take Him by force to
make Him a King, He departed again into the mountain Himself Alone.
Most
praiseworthy judgment would one give, and full rightly, to those who
had been easily brought by the great miracle to believe, that it was
indeed befitting that their very choicest should be Christ's, and their
chiefest offered to Him as an honour. For what else but this does their
desire to choose Him for their King signify
to us? But
among other things one may admire this too; for Christ is made an
example to us of contempt of glory, in that He flees from those who
desire to give Him due honour, and refuses a kingdom that highest
earthly prize, although to Him it was in truth no object of envy, in
that He with the Father reigneth over all things, yet giveth He to them
too who look for the hope to come, to understand that little to them is
worldly greatness, and that it is not good to accept honours in this
life, that is, in the world, though they offer themselves, that they
may mount up to honour from God. For unseemly is it in truth that they
should wish to shine in these things, who are pressing on to the Divine
grace, and thirsting for everlasting glory.
We
must then eschew the love of glory, sister and neighbour of arrogance,
and not far distant from its borders. And illustrious honour in this
present life let us eschew us hurtful, let us rather seek for a holy
lowliness, giving way to one another as the blessed Paul too
ad-monisheth, saying, Be each among you so minded according
to what
was also in Christ Jesus; Who, being in the form of God, thought it not
robbery to be Equal with God, but emptied Himself, taking servant's
form, made in the likeness of men, and being found in fashion as a Man,
He humbled Himself, made obedient unto death, even the death of the
Cross: wherefore God also highly exalted Him and gave |334 Him the 11 Name
which
is above every Name. Seest thou how His
voluntary
abasement hath a glorious consummation, and His lowly-mindedness shews
itself a root of many good things to us? For the Only-Begotten being in
the Form of God the Father hath humbled Himself, being made Man for our
sakes, but even though He appeared in this life with Flesh, yet He
remained not lowly: for He hastes back to His
ancient
Dignity and to His God-befitting glory, even though He became Man: this
same way may one suppose will it be as to us too. For when we bring
ourselves down from the empty heights of the present life and seek low
things, then shall we surely receive in return the glory from above,
and mount up unto being gods by grace, receiving after likeness so to
say to Him Who is truly and by Nature Son, the being called children of
God. And that I may say something akin to the subject before us, let us
refuse, if it offer itself, excellency upon earth, the mother of all
honour, if we mind heavenly things, and live for things above rather
than those on the earth.
But
our discourse is not devoid of spiritual thought, therefore we will
repeat, summing up as it were the whole force of what has been done,
and again going through from the beginning the account before us. For
so will it become clear to us what is about to be said, specially as
the blessed Evangelist hath added, as though hinting at something
necessary and not to be rejected, that He withdrew into the
mountain Himself Alone. Therefore rejecting the cruelty of
the Jews, Christ began to depart from Jerusalem, which plainly is, I
have
forsaken
Mine
House, I have left Mine heritage. When He
had crossed the sea of Tiberias, and was very far
removed from their folly, He goes up into a mountain together with
His
disciples.
This we said signified the
impassable so to say and impracticable nature of the way to Him unto
the Jews, |335
and Christ's withdrawal
from them in anger at His Passion, for a season, that is, the fit time,
and that Christ will be manifest, together with His disciples, when He
departs from Judaea, and goes unto the Gentiles, transferring His grace
to them. From the mountain did He look on them that followed Him, and
moreover take thought for their food. And this again we said signified
as it were typically, the supervision from above which is due to the
Saints according to, The eyes of the Lord are upon
the righteous, and that Christ is not without thought for
them that fear Him. Next much people were miraculously fed with the
five loaves and two little fishes; of which we defined that
they ought to be conceived to be the writings of the Saints old
and new set
by the Apostles before them that love Christ. Moreover, that the choir
of the disciples will receive from God the rich fruit of their ministry
to usward, and after them, the overseers of the holy churches of God:
for the type was in the beginning to all in them. Next the spectators
marvel at the miracles, and devise to take Jesus by
force for a king. This He
understanding, departs alone into the mountain, as
it is written; for when Christ was marvelled at by
the Gentiles, as Wonder-worker and God, when all enrolled 12
Him their King and Lord, then was He
received up Alone into Heaven, no one at all following Him thither. For
He, the Firstfruits of the dead, hath gone up Alone into the great
and
truer
mountain, according as is said by the
Psalmist, Who shall ascend into the hill of the Lord? or who
shall stand in His holy place? He that hath clean hands and a pure
heart. For such an one shall follow Christ, and shall go up
into the spiritual mountain also,
at the time of the Kingdom of Heaven. But He hath withdrawn
into the mountain, that
is, hath gone up into Heaven, not refusing to reign over them that
believed on Him, but delaying the time of His more manifest kingdom,
until His return to us from above, when He shall descend in the glory
of the Father, no longer by miracles, as before, known to be truly and
by |336
Nature Lord, but by God-befitting
glory confessed that He is undoubtedly King.
Therefore
(for I will say it again briefly, compressing the multitude of
words), when by His miracles He was believed on and acknowledged to be
God,
having gone away from the Jewish people, then do all press forward to
receive
Him for their King, but He ascends into Heaven Alone, laying
up for its
fitting time the more open manifestation of His Kingdom.
16, 17 And when even was come, His disciples went down unto the sea, and entered into a ship and went over the sea unto Capernaum.
The
first sign having been miraculously accomplished, His flight and
withdrawal are economically found to be the root again and occasion of
another,
and the Wonderworker proceeds, as it is written, from might
to might. For
since He was being sought as King by them who were astonished at that
great
miracle, and was Himself refusing worldly honours according to the
preceding
account; it was altogether necessary that He should depart from the
place, yea,
rather from their whole country. In order then that He might seem to
have sailed
away, and might relax somewhat the intensity of the seekers, He orders
the
disciples to depart before Him, but Himself stays, advancing
opportunely unto
the next miracle. For it was His most earnest endeavour, by every
occasion and
act, to confirm the mind of the Apostles in their faith to Himward. For
since
they were to be teachers of the earth, and to shine forth as
lights in the
world, as Paul saith, He necessarily led them to all things
that would
profit them. For this was to shew kindness not on them alone, but to
those also
who should be led by them unto the unerring apprehension of Him.
But why
(will some one perchance say) after that miracle, is the Power of
Jesus to walk on the very sea immediately introduced? Such an one shall
hear a
very credible cause. |337
For when He desired to feed the multitudes, Philip and Andrew supposed
that He
would be powerless thereto, the one saying that no small sum of money
would
barely suffice them for just a little enjoyment, the other telling that
five
loaves and two small fishes were found with one of the lads,
nay that what
was found was nothing to so great a multitude; and from all (so to
speak) their
words, they thought that He could do nothing out of the due course of
our
affairs:----needs, in order that He might free Himself from so petty a
conception, and might bring the still feeble mind of the Apostles to
learn, that
He doth all things wondrously which He willeth, unrestrained by the
nature of
things, the necessary order of things not hampering Him in the least,
does He
place under His Feet the humid nature of the waters, albeit unpractised
to lie
under the bodies of men, for all things were possible, as to God. Evening
then
being now come, and the time abating the vigilance of those who were
seeking for
Him, the choir of the holy disciples goes down to the sea, and began to
sail
away immediately, obeying in all things their God and Teacher, and that
without
delay.
18 And it was now dark, and Jesus was not come to them, and the sea arose by reason of a great wind that blew.
Many
things at once are being profitably contrived, and the circumstances
drive the disciples to a more zealous search after the Saviour. For the
deep
darkness of the night troubles them, hovering like smoke upon the
raving waves,
and takes from them all knowledge of whither at length to steer.
Moreover the
fierceness of winds troubles them not a little, riding on the waves
with a
rushing noise, and raising the billows to unwonted height. Yea, and
though these
things had taken place, Jesus (it says) was
not yet come to them:
for herein was their special danger, and the absence of Christ from the
voyagers
was working increase of their fear.
They
therefore must needs be tempest-tost, who are not with Jesus, but are
cut off, or seem to be absent from |338
Him through
their departure from His
holy laws, and severed because of sin from Him Who is able to save. If
then it be heavy to be in spiritual darkness, if grievous to be
swallowed up in the bitter sea of pleasures, let us receive Jesus: for
this will deliver us from dangers, and from death in sin. The figure of
what has been said will be seen in what happened, He will therefore
surely come to His disciples.
19, 20 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea and drawing nigh unto the ship; and they were afraid. But He saith unto them, It is I, be not afraid.
When
they are
separated by great interval from the land, and it was like that they in
their trouble would no way be saved (for they were now in the midst of
the sea) then Christ thrice longed for appears to them. For thus could
He give most welcome salvation to those in danger, when fear had
already cut off all hope of life. But He appears to them miraculously
(for so was it ordered to their greater profit) and they are astonished
beholding Jesus going through the midst of the sea and upon the very
waters, and make the miracle an addition to their fear. But Christ
immediately relieves them from their misfortunes, saying, I
am, be not afraid. For
need, need must all disquiet be away, and they be openly superior to
all danger, to whom Christ is now present. We shall see then by this
again, that we ought to have a spirit courageous and manly in
temptations, and endurance intense from hope in Christ, confirmed unto
good confidence in our being surely saved, even though many be the
fears of temptation that pour around us.
For
observe that Christ does not appear to those in the boat immediately on
their setting sail, nor at the commencement of their dangers, but when
they are many furlongs off from the land. For not
when the
condition which harasses us first begins, does the grace of Him who
saves visit us, but when the fear is at its height, and the danger now
shews itself mighty, and we are found, so to |339
say, in the midst of
the waves of afflictions: then unlooked for does Christ appear, and
puts away our fear, and will free us from all danger, by His Ineffable
Power changing the dread things into joy, as it were a calm.
21 They therefore would receive Him into the ship, and immediately the ship was at the land whither they were going.
The
Lord not
only releases the voyagers from dangers, wondrously shining on them,
but also frees them both from toil and sweat, by His God-befitting
Power thrusting forward the ship on to the opposite shore. For they
were expecting that by rowing on still, they should with difficulty be
able to reach the end, but He releases them from these their toils,
revealing Himself to them in a very little time the Worker of many
miracles to their full assurance. When then Christ appears and beams
upon us, we shall without any labour succeed even against our hope, and
we who are in danger through not having Him, shall have no more need of
toil to be able to accomplish what is profitable for us, when He is
present. Christ then is our deliverance from all danger, and the
accomplishment of achievements beyond hope to them that receive Him.
But
since we have discoursed on every portion of the subject singly, come
and let us, joining the meaning hereof with the connexion of the
preceding portions, work out the spiritual interpretation. We said then
that Jesus ascended into Heaven as into a mountain, that is to say,
being received up, after His resurrection from the dead. But when this
has taken place, then His disciples alone and by themselves, a type of
Ecclesiastical teachers in succession throughout all time, swim through
the billows of this present life as a kind of sea, meeting with varied
and great temptations, and enduring no contemptible dangers of teaching
at the hands of those who oppose the faith and war against the Gospel
preaching: but they shall be freed both from their fear and every
danger, and shall rest from their toils and misery, when Christ shall
appear to them hereafter |340
too in God-befitting
Power, and having the whole world under His Feet. For this I deem His
walking on the sea signifies, since the sea is often taken as a type of
the world by Divine Scripture, as it is said in the Psalms, This
great and wide sea, there are things creeping innumerable, both small
and great beasts. When Christ then cometh in the
glory of His Father, as
it is written, then shall the ship of the holy Apostles, that is, the
Church, and they that sail therein, i. e., they who through faith and
love toward God are above the things of the world, without delay and
without all toil, gain the land, whither they were going. For
it was their aim to attain unto the Kingdom of Heaven, as to a fair
haven. And the Saviour confirms this understanding of all that has been
said, in that he says to His Disciples at one time, A little
while and ye shall no more see Me, and again a little while and ye
shall see Me, at another again, Tribulation shall
ye have in the world, but be of good cheer, I have
overcome the world. But
in the night the Lord cometh down from the mountain and visiteth His
disciples who are watching, and they look on Him coming, not without
fear (for they tremble) that something needful for our understanding
may in this too be made known unto us. For He shall descend from
Heaven, as in the night, the world yet sleeping and slumbering in much
sin. Therefore to us too doth He say, Watch therefore, for ye
know not what hour your Lord doth come. The parable too of
the Virgins will no less teach us this. For He says that five were
wise, five foolish:
but while
the Bridegroom tarried, they all slumbered and slept: and at midnight
there was a cry made, Behold, the Bridegroom cometh, go ye out to meet
Him. Seest thou how at midnight the Bridegroom is announced
to us? And what the cry is, and the mode of the meeting, the
Divine
Paul
will make known, saying at one time, For
the Lord Himself shall descend from heaven with a summons, with voice
of archangel, with the trump of God, at another of the
saints who are raised up, WE which
are alive and remain shall be caught up together with them in the
clouds to meet the Lord in the air, and so shall we ever be with the
Lord. But
the |341
disciples being smitten with fear, albeit they saw Him coming, and were
found in toil and watching, signifies that the Judge will come terrible
to all, and that the righteous man will surely quake within himself,
proven as by fire, albeit ever foreseeing Him Who was to come, and not
shrinking from toils in virtue, nourished in vigilance alike
and
good watching. But the Lord doth not enter into the ship with His
disciples, as though He were going to sail with them, but rather moveth
the ship on to the land. For Christ will not appear co-working any more
with those who honour Him, unto their achievement of virtue, but to
give to them that have already achieved their looked-for end.
22, 23 The morrow, when the people which stood on the other side of the sea saw that there was none other boat there save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, yet that His disciples had gone away, howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks.
The
miracle
does not escape notice, I mean Jesus walking on. the very sea, although
it took place by night and in the dark, and was ordered in secret. But
the crowd of those who were wont to follow Him perceives, assured (as
is probable) by much watching, that He had neither sailed with His
disciples, nor had crossed in any other ship. For there was there the
Apostles' ship alone, which they took and went away before Him. Nought
then is hidden of what is good even though it be performed in secret by
any, and here we
see that that is true, Nothing is secret that shall not be
made manifest, neither hid that shall not be known and come
abroad. I
say then that he who desireth to track the footsteps of Christ, and, as
far as man can, to be moulded after His Pattern, ought not to be eager
to live in much boasting, nor when he practises virtue to be led away
in pursuit of praise, nor if he enter upon an extraordinary and
exceeding disciplined life, should he desire to glory immoderately
thereat, but should desire to be seen alone by the Eyes of the Deity,
Who revealeth hidden things, and |342
that which is performed in secret bringeth He into clearest apprehension. think to practise respect towards our holy fathers and to disposition, if we would avert the wrath that was upon them unto destruction.
that which is performed in secret bringeth He into clearest apprehension. think to practise respect towards our holy fathers and to disposition, if we would avert the wrath that was upon them unto destruction.
24 When the people therefore saw that Jesus was not there neither His disciples, they also took shipping and came to Capernaum seeking for Jesus.
These
men
follow Him, marvelling perchance at His miracles, yet not receiving any
profit from them unto the duty of faith, but as though they were making
some return to the Wonder-worker by merely bestowing on Him a not
undesired praise. For this is a dreary disease of a mind and soul which
is never accustomed to be led to the choice of what is profitable for
her. The reason why this was so with them was, that they delighted
solely in the pleasures of the flesh, and jumped eagerly at the meanest
temporal food, rather than hasten after spiritual goods, and endeavour
to gain what would support them to life eternal. This you will learn
clearly by what follows too.
25 And when they had found Him on the other side of the sea, they said unto Him, Rabbi when camest Thou hither?
Their
speech
takes the form of being that of those who love Him and feigns
sweetness, but is convicted of being exceeding senseless and childish.
For they ought not on meeting with so great a teacher, to have talked
to no purpose, and taken no pains to learn anything. For what was the
need of being eager to ask Him, when He came there? what good would
they be likely to get from knowing? We must then seek wisdom from the
wise, and let a prudent silence be preferred to undisciplined words.
For the disciple of Christ bids that our speech be seasoned
with
salt:
and another of the wise exhorts
us to this,
saying, My son, if thou hast a word of understanding, answer,
if not, lay thy hand upon thy mouth. And how evil it is to
be condemned for an undisciplined tongue, we shall know from another:
for he says, If any man among you seem to be religious, and
bridleth not his tongue but deceiveth his own heart, this man's
religion is vain. |343
26 Jesus answered them and said, Verily, I say unto you, ye seek Me, not because ye saw the miracle, but because ye ate of the loaves and were filled.
We will
say
something common, yet worn by little use. Great teachers are often wont
to be not slightly angry, when they are questioned about vain and
useless matters. And we shall find them so, not out of haughtiness, but
rather from annoyance at the folly of the questioners. Of us therefore
and those like us I think that this is not unrightly said: but the
Saviour inflicts a warm rebuke upon those who made those enquiries, for
speaking uninstructedly, and unwisely enquiring not because it was
their duty to seek out the things whereby they might become honest and
good, but because they followed Him for carnal reward and that a most
mean one. For what is less than daily food, and that not sumptuous? We
must then practise piety towards Christ and Love of Him, not that we
may obtain ought of carnal goods but that we may gain the salvation
that is through Him; and let us not say good words to Him, as these say
Rabbi, nor devise fair-speaking as a foundation of
gain and
boundless ingathering of riches. Truly he that attempts such things,
will not be ignorant that he shall encounter Christ Who keenly
convicteth him, and revealeth his hidden wickedness.
It
is meet again to admire also the economy herein. For when He saw that
they were enveloped with the afore-mentioned disease, as a Physician
skilful and master of his art, He devised a twofold medicine for them,
entwining the helpful reproof with most glorious miracle. The miracle
then we shall find in His knowing their thoughts; and in the
Wonder-worker not telling them what they sought not out of piety to
know, you will behold the reproof. And the advantage is twofold. For in
that He knows perfectly their devices and has accurate perception
thereof, He shews that they are without understanding, in that they
think to escape the Divine Eye, while they heap up wickedness in their
heart, and practise sweet words with their tongue. But this is the part
of One Who |344
persuades them to
leave off this their disease, and to cease from no slight sin. For
outrageous is he and lawless, who hath this conception of God. In
usefully convicting them of sinning, He restrains in some sort the
future course of evil. For that which has no hindrance, creeps on and
extends itself; but when caught in the fact, it is well-nigh ashamed,
and like a rope contracts into itself. Therefore the Lord profiteth
them by reproving also, and by those things whereby one thinks that He
smites, by these very things He is seen to be their Benefactor. We must
then hold that even though some flatter or with mild words wheedle the
rulers of the Churches, yet are not sound concerning the faith, it is
not meet that they should be carried away by their fawnings nor by way
of payment for their applause lend in turn to them who need correcting,
silence in regard to their faults: but we ought rather boldly to rebuke
them, and to persuade them to change for the better, or at least hereby
if so be to profit others, according to that spoken by Paul, Them
that sin rebuke before all, that the rest also may fear.
This
then for the subjects separately: but that they are in connexion, and
of necessity follow those before considered, I think I ought to
shew. We said then that our Saviour's coming down from the mountain
typified His second and future Coming to us from Heaven, and we added
as in summary, that He appeared to His disciples while they were
watching, and yet toiling, and released them from their fear, and
brought the ship at once to land. And what is hence pourtrayed to us,
as in a type, we have there declared. But now observe, that after Jesus
had come down from the mountain, certain miss following Him, and come
to Him at last. For they come on the day following, the
Evangelist having not without care added this also. Then on meeting
with Him, they endeavour to wheedle Him
with good words: but Christ chides them, bringing upon them hot and
keen reproof, that we might consider this again, that after the Coming
of our Lord to us from Heaven, most vain and profitless unto men is the
search after good things, nor |345
will the desire to
follow Him find any fitting season. Yea even though certain approach
Him, thinking to appease Him with smoothest words, they shall meet the
Judge no longer mild and gentle, but reproving and avenging. For thou
wilt see the flattery of them that are reproved, and the reproof itself
in the words of the
Saviour, when He saith, Many will say to Me in that Day, to
wit, the Day of Judgment, Lord, Lord, did we not in Thy Name
cast out devils? But says He, Then will I profess
unto them, Verily I say unto you, I never knew you. For
ye sought Me not purely
(saith He) nor loved to excel in holiness, for thereby would I have
known you, but since ye practised piety in semblance only and in mere
imaginaries for the purpose of gain, justly do I confess that I have
not known you. What then in that passage is Lord, Lord, here
is Rabbi. To whomsoever therefore punishment is a
bitter thing, let him not fall into inertness 13
nor be manifoldly infirm in transgression, looking to the goodness
of God, but let him prepare his works for his going forth, as
it is written, and make it fit for himself in
the field, i. e.,
while he is in the world. For the Saviour interpreted that the
field is the world. Let
him prepare to shew holiness and righteousness before the Divine
Judgment Seat. For he will behold no unseasonably clement Judge, nor
yet yielding to entreaties for mercy, in Him Whom he ought without
delay to have obeyed when He was calling him to salvation, while the
time of mercy was granting to him both to beg for forgiveness for his
already past transgressions, and to seek for loving-kindness from God
Who saves.
27 Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life.
Something
of this sort doth Paul teach us expanding the discourse universally and
more generally, saying, He that
soweth to his flesh shall of the flesh reap corruption, but he that
soiveth to the Spirit shall of the Spirit reap life |346 everlasting. For
he says that they sow to the flesh who giving as it were full rein to
the pleasures of the flesh, advance at full speed to whatever they
will, by no means distinguishing what is profitable for them from what
is hurtful and injurious, nor in any way accustomed to approve what
seems good unto the Law-giver, but heedlessly hurried off to that alone
which is pleasant and agreeable, and preferring nothing to things seen.
Again he affirms that they sow to the Spirit, who expend the whole aim
of their mind on those things wherein the Holy Ghost willeth us to
excel, employing a mind so intense toward the cultivation of good
things, that, did not voice of nature not to be disregarded constrain
them to minister needful food to the flesh, they would not endure to
descend even to this. I think then that we ought to take no forethought
whatever for the flesh for the lusts thereof, but
rather to
apply ourselves to what is most needful, and to be zealous in
practising those things, which bring us to the everlasting and Divine
Life. For admiration for the delights of the body, and the esteeming
nothing better than the superfluities of the belly, is truly brutish
and akin to the extremest folly. But to apply ourselves to good things,
and earnestly to strive to excel in virtues, and to be subject to the
laws of the Spirit, and with all readiness to seek after the things of
God, which are able to support us unto salvation:----I will grant that
this truly beseemeth him who knoweth his own nature, and is not
ignorant that he hath been made a reasonable creature after
the Image of Him that created him. Therefore as the Saviour
somewhere
saith, Take we no thought, what shall we
eat? or, what shall we drink? or, wherewithal shall we be clothed? but
considering
that
the soul is more than
meat, and the body than raiment, let us take thought how the
more precious part of us may do well.
For
though the body do well, and be fat with succession of delights, it
will not profit the miserable soul; but on the contrary, will work it
much harm. For it will depart into the everlasting fire, since they who
have wrought no good, must needs undergo punishment for it: but if the
body |347
have been bridled with
due reason, and brought under the law of the Spirit, both must surely
be saved together. It is then most absurd, that for the flesh we should
so take thought, which is but for a time and even now shall perish, as
to think that it ought not to lack any one thing which it loves: and to
take care for the soul, by way of appendix, or as though it were
nothing worth; albeit I think we ought to apply ourselves so much the
rather to cares for the soul, as it is of more value than the body. For
so of a truth preferring what surpasses in the comparison to what is
inferior, and giving a just vote in this matter, we shall become holy
and wise jurors, and not bestow upon any other the palm of right
reasoning, but rather shall put it upon our own heads. Let us then, as
the Saviour
saith, labour not for the meat which perisheth, which
when it
hath passed into the belly, and for a very little while deluded the
mind with pettiest pleasure, goeth out into the draught, and is
conveyed forth again from the belly. But the spiritual food which strengthened
the heart, keepeth the man unto life
everlasting, which also Christ promiseth to give us, saying, Which
the Son of Man shall give unto you;
at once knitting the human with that which is Divine, and connecting
the whole mystery of the economy with Flesh in its order. But He hints,
I suppose, at the Mystic and more Spiritual Food, whereby we live in
Him, sanctified in body and soul. But we shall see Him speaking more
openly of this hereafter. The discourse then must be kept for its fit
time and place. |348
CHAPTER V. That the Only-Begotten Son is the Impress of the Person of God the Father, and no other Impress either is, or is conceived of, save He.
which the Son of Man shall give unto you: for Him the Father sealed, God.
He was
not
ignorant, as God, of the charges that would result from Jewish
folly,
nor of the reasons why they were often foolishly enraged. He knew that
they would reason in themselves, looking to the flesh alone, and not
conceiving of God the Word therein, Who is This That seizeth upon
God-befitting words? for who can give unto men food that keepeth them
unto everlasting life? for wholly foreign to man's nature is such a
thing, and it beseemeth Him Alone Who is God over all.
The Saviour therefore defends Himself beforehand, and by seasonable arguments, shames their looked-for shameless talk. For He says that the Son of Man will give them the food which nourisheth them unto everlasting life, and immediately affirmed that He is sealed by the Father. Sealed again is either put for anointed (for he who is anointed is sealed), or as shewing that He has been by Nature formed unto the Father. Just as if He had said, I am not unable to give you food which endureth and bringeth up unto everlasting life and delight. For though I seem as one of you, that is Man with flesh, yet was I anointed and sealed by God the Father unto an exact Likeness with Him. For ye shall see (He saith) that He is in Me, and I again in Him Naturally, even though for your sakes I was born Man of a woman, according to the Ineffable order of the economy. For I can do all things in God-befitting Authority and do not in any way come short of the Might inherent in My Father. And |349 though God the Father giveth you the Spiritual Food, which preserveth unto everlasting life, it is clear that the Son too will give it, even though made in Flesh, since He is His Exact Image; the Likeness in every thing being conceived, not after the lineaments of flesh, nor yet ought conceived of in bodily form, but in God-befitting glory and Equal Power and royal Authority. But we must observe again, that when He says that the Son of Man will give the things God-befitting and that He hath been sealed unto the Image of God the Father, He endureth not the division of him that separateth the Temple of the Virgin from the true Sonship, but defines Himself and willeth to be conceived of again as One. For One in truth over us is Christ, bearing as it were the royal purple His Own Robe, I mean His Human Body, or His Temple, to wit of Soul and Body; since One too of Both is Christ. But, most excellent sir, will the Christ-opposer again say, give the truth the power of overcoming: deal not subtilly with the saying, dishonourably turning it about, whithersoever thou wilt. Lo clearly hereby is the Son proved to be not of the Essence of the Father, but rather a copy of His Essence. Suppose some such thing (say they) as we say: A seal or signet impressed on wax, for example, or any other matter fit to receive it, and engraving a likeness only of itself, is taken away again by him who pressed it on, having lost no part of itself: so the Father, having imposed and imprinted Himself Wholly upon the Son in some way by a most accurate Likeness, from Himself hath He surely no part of His Essence, nor is conceived of as therefrom but a mere image and accurate likeness. Let him that is zealous for knowledge see that now too is our opponent darting on us, like a serpent, and rears aloft his head surcharged with venom: but He Who shattereth the heads of the Dragon, will shatter it too, and will give us power to escape his manifold stubbornness. Let him then tell us, who has just been dinning us with dreadful words, Does not the seal or signet, which is made (it may be) of wood or of iron or of gold, full surely seal with |350 some impress those things whereon it comes, and will it not be and be conceived of as a seal apart from the impress? But I suppose that any one of our opponents too, even against his will constrained by fitness unto the very truth would confess that it will by all means seal with an impress; and without an impress, according to fair reasoning, not at all. Since then, as the Divine Scripture testifieth to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by Nature, whereupon is Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him That begat Him; Whom if any behold spiritually, it is manifest that he will see the Father. Wherefore He says that He too is in Him Naturally, even though He be conceived to be of Him by reason of His Own Existence: as the brightness for instance, is in the brightening and of the brightening, and something different, according to the mode of conception, and again not different, as viewed in relation to it, because it is said to be of it, and again in it. And not I suppose in the way of division and complete essential partition are these things considered of: for they are inherent in respect of identity of essence in those things whence they are, and of which they are believed to be, tending forth according to expression in idea to something else, of their own, yet not separate. The Word of the Essence of the Father, not bare Word, nor without Flesh, is sealed then by the Father, yea rather through Him are sealed those things which are brought to likeness with God, as far as can be, as we understand in that which certain say, The light of Thy Countenance was marked upon us, O Lord. For he says that the Countenance of God the Father, is the Son, Which is again the Impress, but the light thereof is the grace which through the Spirit passeth through unto the creation, whereby we are remoulded unto God through faith, receiving through Him as with a seal, the conformation unto His Son, Who is |351 the Image of the Father, that our being made after the Image and Likeness of the Creator, might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals. Yea (says our opponent) we believe that God through the Spirit seals the Saints, but the things that you are bringing forward have no place in the present question. Wherefore we will recapitulate and say, The seal supposed to be of iron, or may be gold, impresses its own likeness on the matter whereon it comes, losing nothing of its own, but by the operation only of its being pressed on does it mark the things that receive it: thus do we hold that the Son has been sealed by the Father, not having ought of His Essence but possessing merely an accurate likeness thereof, and being Other than He, as the image to the archetype. O boundless folly, and perilous conceit! how easily hast thou forgotten those things just now gone through. For we said that the Son was the Impress of the Father, and that with Him was sealed other than He, and not Himself, lest He be thought to be His Own Impress. But thou, having not rightly spurned our argument hereon, dost not blush to put about Him a likeness of operation only. In image only then will the Son be God according to you, and by Nature not at all, but merely in that He was fashioned and well formed after the Likeness of Him That begat; haply no longer of Him That begat: for it is time that ye should on these accounts take away the begetting also, yea rather there is every need even if ye will it not. On the duty of believing that the Son is begotten of the Father, we have already expended much argument, or shall do so in its place. But it were more fitting that we should proceed to the matter in hand, putting forward to those who are accustomed unrestrainedly to shameless talk the question, Will they not surely say that that which is given may also be taken away, and confess that that which is added can altogether be also lost? for does it not at |352 some time happen that every thing is rejected, which is not firmly rooted in any by nature? It is evident, even should any of them not assent thereto. Some time then or other, according to the argument of possibility, the Son will be bereft of His Likeness. For He was sealed (as ye say) by the mere Operation of His Father upon Him, not having the stability that'is of natural Endowments, but conceived of and existing wholly other than His Father, and completely severed from His Essence. Doing then very excellently and fore-seeing matters by most cunning reasoning did ye secure the Father, by saying that He gives nought of Himself to the Son, save that He vouchsafes Him Likeness only, lest ought of passion should be conceived of as about Him. For this is your foolish mystery. For belike ye were ignorant that God the Father Who doeth all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity) which without passion or corporeal division, begets the burning which is of it. Let those then hear who are zealous in fancies only, and account unrestrained blasphemy to be not an unholy thing, but rather a virtue, that if they say that the Son is classed with the Father, in the propriety of likeness alone, He will abide in no secure possession of good things, but will wholly risk His being by Nature God, and will in possibility at least, admit of change for the worse. For there was said to that governor of Tyre too, words which reason necessitates us to attribute to the person of the devil, Thou art the seal of the likeness: but he to whom that speech is addressed, is found to have fallen from the likeness. Thou seest then, and clearly too, by such instances, that the mere being in the likeness of God is no security for an unmoved stability in things spiritual, nor yet does it suffice to perfect endurance in the good things in which they are, to have been duly sealed unto the Nature of the Maker. For they too fall, and are borne headlong, oft-times changing into a worse mind, than they had at the beginning. It is then possible, according to this argument, |353 that the Son, attaining to Likeness with the Father by sameness of work only, and not firm fixed by the prop by Nature, but having His stability in the mere motions of His Own Will, should undergo change, or, though He do not suffer it, should find the not so suffering the result of admirable purpose, and not rather the steadfastness of Native stability, as God. What then, most noble sirs, is the Son no longer God in truth? And if according to you, He is so found, why do we worship Him? why is He co-glorified with God the Father? why is He borne, as God, upon the highest Powers? Are then with us the Holy Seraphim themselves too ignorant that they do greatly err from what is fit, in glorifying Him Who is not by Nature God? They err, it seems, in calling Him Who is honoured with equal honour Lord of Sabaoth. Or shall we not say, that the highest Powers, Principalities Thrones and Dominions and Lordships, essay, after their power, to appear conformed to God? For if the so small animal of the earth, in respect of that creation, I mean man, be honoured with such beauty, what reason has one not for fully thinking, that to them who are far better than we, far better things are allotted? How then do they both call Him Lord of Sabaoth, and stand around as a guard, as ministering to the King of the universe? why sitteth He with the Father, and that on His Right Hand, the bond with the Lord, the creature with the Creator? For is it not fitter to bring that which by means of heed and wariness is free from passion and perfect, to the level of things originate rather than of God by Essence Who hath Naturally the inability to suffer? But it is manifest, though they confess it not. Who then will endure these babblers, or how will they not with reason hear, Woe to them that are drunken without wine? But perchance they will Be ashamed of the absurdities of such arguments, and will betake themselves to this, and say, that the Son was sealed by the Father unto a most accurate Likeness, and is Unchangeable in Nature, even though He be not from the Father. |354 How then, tell me, will that which is not of God by Nature, bear His Attribute, and that be found not without share-essentially of the Excellences of the Divine Essence, which proceeded not therefrom, after the true mode of generation? For it is, I suppose, clear and confessed by all, that the Properties of the Godhead are wholly unattainable by the created nature, and that the qualities belonging to It by Nature will not exist in ought else that is, in equal and exact manner: as for example, Immutability is in God Naturally; in us by no means so, but a kind of stability likens us thereto, through heed and vigilance not suffering us readily to go after those things which we ought not. But if it were possible, that according to them, ought of Divine Attributes should be in any who is not of the Divine Nature Essentially, and that they should be so in him as they are in It; what (tell me) is to prevent all things God-befitting from at length coming down even upon those who are not by nature gods? For if one of them unhindered finds place (I mean Immutability) there will be room for the rest also, and what follows? utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us again from being gods even as the Father, when there no longer is or is seen any difference intervening, if the qualities which belong to God Only pass to us, and are in us naturally? And since God the Father contains in Himself Alone, as it seems, those Properties whereby we should be as He, we have remained men, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not Jealous, by putting His Own Attribute into the power of all, many surely would be those who were by nature gods, able to create earth and heaven and all the rest of the creation. For the Excellencies of Him Who is by Nature the Creator having once passed on, how will not they be as He is? or what prevents that which is radiant with equal goods from appearing in equal glory? But the |355 God-opposer surely sees completely, how great the multitude of strange devices which is hence heaped up upon us and exclaims against the mislearning that is in him. The Godhead then will remain in Its Own Nature, and the creature will partake of It through spiritual relationship, but will never mount up unto the Dignity that unchangeably belongs to It. But our argument being thus arranged, we shall find that Immutability exists Essentially in the Son: He is then God by Nature, and of necessity of the Father, lest ought that is not of Him by Nature should reach to an equal dignity of Godhead. But since they hold out to us as an incontestable argument their saying that the Son is other than the Father, as Image to archetype, and through this subtlety 4sever Him from the Essence of Him That begat Him, they shall be caught in no slight folly, and to have studied their assertion to no purpose, of any force in truth to accomplish fairly what they have at heart. For what further are they vainly contending for, or whence do they from only the distinctness of His own Being, sever the Son from the Father? For the fact that He exists Personally does not (I suppose) prove that He is diverse from the Essence of Him who begat Him. For He is confessedly of the Father, as being of His Essence; He is again in the Father, by reason of His being in Him by Nature; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, again at another time, I am in the Father and the Father in Me.
The Saviour therefore defends Himself beforehand, and by seasonable arguments, shames their looked-for shameless talk. For He says that the Son of Man will give them the food which nourisheth them unto everlasting life, and immediately affirmed that He is sealed by the Father. Sealed again is either put for anointed (for he who is anointed is sealed), or as shewing that He has been by Nature formed unto the Father. Just as if He had said, I am not unable to give you food which endureth and bringeth up unto everlasting life and delight. For though I seem as one of you, that is Man with flesh, yet was I anointed and sealed by God the Father unto an exact Likeness with Him. For ye shall see (He saith) that He is in Me, and I again in Him Naturally, even though for your sakes I was born Man of a woman, according to the Ineffable order of the economy. For I can do all things in God-befitting Authority and do not in any way come short of the Might inherent in My Father. And |349 though God the Father giveth you the Spiritual Food, which preserveth unto everlasting life, it is clear that the Son too will give it, even though made in Flesh, since He is His Exact Image; the Likeness in every thing being conceived, not after the lineaments of flesh, nor yet ought conceived of in bodily form, but in God-befitting glory and Equal Power and royal Authority. But we must observe again, that when He says that the Son of Man will give the things God-befitting and that He hath been sealed unto the Image of God the Father, He endureth not the division of him that separateth the Temple of the Virgin from the true Sonship, but defines Himself and willeth to be conceived of again as One. For One in truth over us is Christ, bearing as it were the royal purple His Own Robe, I mean His Human Body, or His Temple, to wit of Soul and Body; since One too of Both is Christ. But, most excellent sir, will the Christ-opposer again say, give the truth the power of overcoming: deal not subtilly with the saying, dishonourably turning it about, whithersoever thou wilt. Lo clearly hereby is the Son proved to be not of the Essence of the Father, but rather a copy of His Essence. Suppose some such thing (say they) as we say: A seal or signet impressed on wax, for example, or any other matter fit to receive it, and engraving a likeness only of itself, is taken away again by him who pressed it on, having lost no part of itself: so the Father, having imposed and imprinted Himself Wholly upon the Son in some way by a most accurate Likeness, from Himself hath He surely no part of His Essence, nor is conceived of as therefrom but a mere image and accurate likeness. Let him that is zealous for knowledge see that now too is our opponent darting on us, like a serpent, and rears aloft his head surcharged with venom: but He Who shattereth the heads of the Dragon, will shatter it too, and will give us power to escape his manifold stubbornness. Let him then tell us, who has just been dinning us with dreadful words, Does not the seal or signet, which is made (it may be) of wood or of iron or of gold, full surely seal with |350 some impress those things whereon it comes, and will it not be and be conceived of as a seal apart from the impress? But I suppose that any one of our opponents too, even against his will constrained by fitness unto the very truth would confess that it will by all means seal with an impress; and without an impress, according to fair reasoning, not at all. Since then, as the Divine Scripture testifieth to us, the Son is the Impress of the Person of God the Father, in that He is in It and of It by Nature, whereupon is Himself impressed, or through whom else will the Father seal His Own Impress? For no one will say that the Father is not altogether in God-befitting Form, which is the Son, the Form of Him That begat Him; Whom if any behold spiritually, it is manifest that he will see the Father. Wherefore He says that He too is in Him Naturally, even though He be conceived to be of Him by reason of His Own Existence: as the brightness for instance, is in the brightening and of the brightening, and something different, according to the mode of conception, and again not different, as viewed in relation to it, because it is said to be of it, and again in it. And not I suppose in the way of division and complete essential partition are these things considered of: for they are inherent in respect of identity of essence in those things whence they are, and of which they are believed to be, tending forth according to expression in idea to something else, of their own, yet not separate. The Word of the Essence of the Father, not bare Word, nor without Flesh, is sealed then by the Father, yea rather through Him are sealed those things which are brought to likeness with God, as far as can be, as we understand in that which certain say, The light of Thy Countenance was marked upon us, O Lord. For he says that the Countenance of God the Father, is the Son, Which is again the Impress, but the light thereof is the grace which through the Spirit passeth through unto the creation, whereby we are remoulded unto God through faith, receiving through Him as with a seal, the conformation unto His Son, Who is |351 the Image of the Father, that our being made after the Image and Likeness of the Creator, might be well preserved in us. But since the Son is confessedly the Countenance of God the Father, He will surely be the Impress too with which God seals. Yea (says our opponent) we believe that God through the Spirit seals the Saints, but the things that you are bringing forward have no place in the present question. Wherefore we will recapitulate and say, The seal supposed to be of iron, or may be gold, impresses its own likeness on the matter whereon it comes, losing nothing of its own, but by the operation only of its being pressed on does it mark the things that receive it: thus do we hold that the Son has been sealed by the Father, not having ought of His Essence but possessing merely an accurate likeness thereof, and being Other than He, as the image to the archetype. O boundless folly, and perilous conceit! how easily hast thou forgotten those things just now gone through. For we said that the Son was the Impress of the Father, and that with Him was sealed other than He, and not Himself, lest He be thought to be His Own Impress. But thou, having not rightly spurned our argument hereon, dost not blush to put about Him a likeness of operation only. In image only then will the Son be God according to you, and by Nature not at all, but merely in that He was fashioned and well formed after the Likeness of Him That begat; haply no longer of Him That begat: for it is time that ye should on these accounts take away the begetting also, yea rather there is every need even if ye will it not. On the duty of believing that the Son is begotten of the Father, we have already expended much argument, or shall do so in its place. But it were more fitting that we should proceed to the matter in hand, putting forward to those who are accustomed unrestrainedly to shameless talk the question, Will they not surely say that that which is given may also be taken away, and confess that that which is added can altogether be also lost? for does it not at |352 some time happen that every thing is rejected, which is not firmly rooted in any by nature? It is evident, even should any of them not assent thereto. Some time then or other, according to the argument of possibility, the Son will be bereft of His Likeness. For He was sealed (as ye say) by the mere Operation of His Father upon Him, not having the stability that'is of natural Endowments, but conceived of and existing wholly other than His Father, and completely severed from His Essence. Doing then very excellently and fore-seeing matters by most cunning reasoning did ye secure the Father, by saying that He gives nought of Himself to the Son, save that He vouchsafes Him Likeness only, lest ought of passion should be conceived of as about Him. For this is your foolish mystery. For belike ye were ignorant that God the Father Who doeth all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity) which without passion or corporeal division, begets the burning which is of it. Let those then hear who are zealous in fancies only, and account unrestrained blasphemy to be not an unholy thing, but rather a virtue, that if they say that the Son is classed with the Father, in the propriety of likeness alone, He will abide in no secure possession of good things, but will wholly risk His being by Nature God, and will in possibility at least, admit of change for the worse. For there was said to that governor of Tyre too, words which reason necessitates us to attribute to the person of the devil, Thou art the seal of the likeness: but he to whom that speech is addressed, is found to have fallen from the likeness. Thou seest then, and clearly too, by such instances, that the mere being in the likeness of God is no security for an unmoved stability in things spiritual, nor yet does it suffice to perfect endurance in the good things in which they are, to have been duly sealed unto the Nature of the Maker. For they too fall, and are borne headlong, oft-times changing into a worse mind, than they had at the beginning. It is then possible, according to this argument, |353 that the Son, attaining to Likeness with the Father by sameness of work only, and not firm fixed by the prop by Nature, but having His stability in the mere motions of His Own Will, should undergo change, or, though He do not suffer it, should find the not so suffering the result of admirable purpose, and not rather the steadfastness of Native stability, as God. What then, most noble sirs, is the Son no longer God in truth? And if according to you, He is so found, why do we worship Him? why is He co-glorified with God the Father? why is He borne, as God, upon the highest Powers? Are then with us the Holy Seraphim themselves too ignorant that they do greatly err from what is fit, in glorifying Him Who is not by Nature God? They err, it seems, in calling Him Who is honoured with equal honour Lord of Sabaoth. Or shall we not say, that the highest Powers, Principalities Thrones and Dominions and Lordships, essay, after their power, to appear conformed to God? For if the so small animal of the earth, in respect of that creation, I mean man, be honoured with such beauty, what reason has one not for fully thinking, that to them who are far better than we, far better things are allotted? How then do they both call Him Lord of Sabaoth, and stand around as a guard, as ministering to the King of the universe? why sitteth He with the Father, and that on His Right Hand, the bond with the Lord, the creature with the Creator? For is it not fitter to bring that which by means of heed and wariness is free from passion and perfect, to the level of things originate rather than of God by Essence Who hath Naturally the inability to suffer? But it is manifest, though they confess it not. Who then will endure these babblers, or how will they not with reason hear, Woe to them that are drunken without wine? But perchance they will Be ashamed of the absurdities of such arguments, and will betake themselves to this, and say, that the Son was sealed by the Father unto a most accurate Likeness, and is Unchangeable in Nature, even though He be not from the Father. |354 How then, tell me, will that which is not of God by Nature, bear His Attribute, and that be found not without share-essentially of the Excellences of the Divine Essence, which proceeded not therefrom, after the true mode of generation? For it is, I suppose, clear and confessed by all, that the Properties of the Godhead are wholly unattainable by the created nature, and that the qualities belonging to It by Nature will not exist in ought else that is, in equal and exact manner: as for example, Immutability is in God Naturally; in us by no means so, but a kind of stability likens us thereto, through heed and vigilance not suffering us readily to go after those things which we ought not. But if it were possible, that according to them, ought of Divine Attributes should be in any who is not of the Divine Nature Essentially, and that they should be so in him as they are in It; what (tell me) is to prevent all things God-befitting from at length coming down even upon those who are not by nature gods? For if one of them unhindered finds place (I mean Immutability) there will be room for the rest also, and what follows? utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us again from being gods even as the Father, when there no longer is or is seen any difference intervening, if the qualities which belong to God Only pass to us, and are in us naturally? And since God the Father contains in Himself Alone, as it seems, those Properties whereby we should be as He, we have remained men, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal Himself not Jealous, by putting His Own Attribute into the power of all, many surely would be those who were by nature gods, able to create earth and heaven and all the rest of the creation. For the Excellencies of Him Who is by Nature the Creator having once passed on, how will not they be as He is? or what prevents that which is radiant with equal goods from appearing in equal glory? But the |355 God-opposer surely sees completely, how great the multitude of strange devices which is hence heaped up upon us and exclaims against the mislearning that is in him. The Godhead then will remain in Its Own Nature, and the creature will partake of It through spiritual relationship, but will never mount up unto the Dignity that unchangeably belongs to It. But our argument being thus arranged, we shall find that Immutability exists Essentially in the Son: He is then God by Nature, and of necessity of the Father, lest ought that is not of Him by Nature should reach to an equal dignity of Godhead. But since they hold out to us as an incontestable argument their saying that the Son is other than the Father, as Image to archetype, and through this subtlety 4sever Him from the Essence of Him That begat Him, they shall be caught in no slight folly, and to have studied their assertion to no purpose, of any force in truth to accomplish fairly what they have at heart. For what further are they vainly contending for, or whence do they from only the distinctness of His own Being, sever the Son from the Father? For the fact that He exists Personally does not (I suppose) prove that He is diverse from the Essence of Him who begat Him. For He is confessedly of the Father, as being of His Essence; He is again in the Father, by reason of His being in Him by Nature; and you will hear Him say, at one time, I proceeded forth from the Father, and am come, again at another time, I am in the Father and the Father in Me.
For He will not withdraw into a Personality wholly and completely separated,
seeing that the Holy Trinity is conceived of as being in One Godhead;
but being in the Father, in mode or position undivided as to consubstantiality,
He will be conceived of as likewise of Him, according to the Procession
which ineffably manifesteth Him in respect of beaming forth. For He is Light of Light. Therefore in the Father and of the Father, alike Undivided
and separate, in Him as Impress,
but as Image to Archetype
will He be conceived
of in His
Own Person.
But we will not simply discourse |356 concerning this, but will confirm it by example from the Law, on all sides fortifying the force of truth against those who think otherwise.
The Law
then appointed to the children of Israel to give to every man
a ransom
for his poll, half
a didrachm.
But one stater contains a didrachm. Yea and herein again was shadowed
out to us Christ Himself, Who offered Himself for all, as by all,
a Ransom to God the Father, and is understood in the one drachma,
but not separately from the other, because that in the one coin, as we said before, two drachmae are contained. Thus may both the Son be conceived of in respect of the Father, and again the Father in respect of the Son, Both in One Nature, but Each Separate in part, as existing in His own Person, yet not wholly severed, nor One apart from the Other. And as in the one coin were two drachmae, having equal bulk with one another, and in no ways one less than the other; so shalt thou conceive of the in nought differing Essence of the Son in respect of God the Father, and again of the Father in respect of the Son, and thou shalt at length receive wholesome doctrine upon all points spoken of concerning Him.
a Ransom to God the Father, and is understood in the one drachma,
but not separately from the other, because that in the one coin, as we said before, two drachmae are contained. Thus may both the Son be conceived of in respect of the Father, and again the Father in respect of the Son, Both in One Nature, but Each Separate in part, as existing in His own Person, yet not wholly severed, nor One apart from the Other. And as in the one coin were two drachmae, having equal bulk with one another, and in no ways one less than the other; so shalt thou conceive of the in nought differing Essence of the Son in respect of God the Father, and again of the Father in respect of the Son, and thou shalt at length receive wholesome doctrine upon all points spoken of concerning Him.
28, 29 They said therefore unto Him, What shall we do, that we might work the work of God? Jesus answered and said unto them,
Not of
good
purpose is the enquiry, nor yet as one might suppose does the question
proceed from desire of knowledge on their part, but is rather the
result of exceeding arrogance. For as if they would deign to learn
nought beyond what they knew already, they well nigh say something of
this sort, Sufficient, good Sir, to us are the writings of Moses: we
know as much as we need of the things at which he who is skilful in the
works of God ought to aim. What new thing then
wilt Thou
supply, in addition to those which were appointed at that time? what
strange thing wilt Thou teach, which was not shewn us before by the
Divine words? The enquiry then is rather of folly, than really of a
studious will. You have |357
something of this kind
in blessed Matthew too. For a certain young man, overflowing with not
the most easily-gotten abundance of wealth, was intimating that he
would enter upon the due service of God. When he came to Jesus, he
eagerly enquired what he should do, that he might be found an heir of
everlasting life. To whom the Lord
saith, Thou knowest surely the
commandments, Do not kill, Do not commit adultery, Do not bear false
witness, and
the
like. But he, as lacking none of these things, or even not accepting an
exposition of teaching which fell far short of his existing practice,
says. All these things have I kept from my youth up, what
lack I yet? what then he did joining haughtiness to
ignorance in his question, what lack I yet, the
same do these too through their over much arrogance alike and
self-conceit, saying, What shall we do,
that we might work the works of God?
A
good thing then is a low conceit, and it is the work of a noble soul,
to commit to her teachers the thorough knowledge of what is profitable,
and so to yield to their lessons, which they think it right to instil,
seeing they are superior in knowledge. For how shall they be accepted
at all as teachers, if they have not superiority of understanding above
what the mind of their pupils hath, since their advance will scarcely
end at the measure of their masters' knowledge, according to the word
of the
Saviour, The disciple is not above his Master, and, It is
enough for the disciple that he be as his Master?
This is the work of God, that ye believe on Him whom HE sent.
Most
severely
doth the Lord, even though secretly as yet and obscurely, attack the
folly of the questioners. For one would suppose, looking merely at the
simple meaning of the words, that Jesus was commanding them nothing
else, save to believe on Him: but on examining the intent of the words,
he will see that they refer to something else. For full well does He
arrange His discourse suitably to the folly of the questioners. For
they, as though they learnt sufficiently through the Law how |358
to work what was well-pleasing to God, blasphemously neglect the
teaching of our Saviour, saying, what shall we do, that we
might work the work of God? But
it was necessary that He should shew them, that they were still very
far removed from the worship most pleasing unto God, and that they knew
no whit of the true good things, who cleaving to the letter of the law,
have their mind full of mere types and forms. Therefore with some great
emphasis does He say, opposing the fruit of faith to the worship of the
Law, This is the work of God that ye believe on Him whom HE sent.
That is, it is not what YE supposed (He says)
looking to the types alone; but know ye, even though ye will not
learn
it,
that
the Lawgiver took no pleasure in your sacrifices of
oxen, nor needest thou to sacrifice sheep, as though God willed and
required this. For what is frankincense, though it curl in the air in
fragrant steam, what will the he-goat profit (saith He) and the costly
offerings of cinnamon? God eateth not the flesh of bulls, nor
yet drinketh He the blood of goats: He knoweth all
the fowls of the Heaven, and the wild beasts of
the field are with Him. But He hath hated and despised
your
feasts,
and will not smell in
your solemn assemblies, as Himself saith: nor spake He unto
your
fathers
concerning whole burnt
offerings or sacrifices. Therefore not this is the
tvork of God, but rather that, that ye should
believe on Him whom He sent. For
of a truth better than the legal and typical worship is the salvation
through faith and the grace that justifieth than the commandment that
condemneth. The
work then
of the pious soul is faith to Christ-ward, and more excellent far the
zeal for to become wise in the knowledge of Him, than the cleaving to
the typical shadows. You will marvel also at this besides: for whereas
Christ was wont to take no notice of those who questioned Him, tempting
Him, He answers this for the present economically (even though He knew
that they would be nothing profited) to their own condemnation, as He
says elsewhere too, If I had not come and spoken unto them,
they had not had sin; but now they have no cloke
for their sin. |359
30, 31 They said therefore unto Him, What sign doest THOU then, that we may see and believe Thee? what dost Thou work? our fathers ate the manna in the desert, as it is written, Bread from Heaven gave He them to eat.
The
disposition of the Jews unveils itself by little and little, although,
hidden and as yet buried in less overt reasonings. For they were saying
in their folly, What shall
we do that we might work the works of God? as
if, as we said before, they held the commandment through Moses
sufficient to conduct them to all wisdom, whereby they might know how
to perform what was well-pleasing unto God. But their aim being such
was concealed, but is now being unveiled, and by little and little
comes forth more plainly. For nothing is secret, as the
Saviour says, that
shall not be made manifest. What then (are they saying) What
sign shewest THOU? The
blessed Moses was honoured (he says) and with great reason, he was set
forth as a mediator between God and man. Yea and he gave too a
sufficient sign, for all they that were with him ate
the manna in the wilderness. But
do THOU at length, since Thou comest to us in a position greater than
his, and dost not shrink from adding to the things decreed of old, with
what signs wilt Thou give us a warrant, or what of wondrous works dost
Thou shewing us, introduce Thyself as the Author of more novel
doctrines unto us? Hereby too is our Saviour's word shewn to be true:
for they are convicted by their own words of thinking that they ought
to seek Him, not to admire Him for those things which He had in
God-befitting manner wrought, but because they did eat of the
loaves and were filled. For they demand of Him a
sign, not
any chance one, but such as (they thought) Moses wrought, when not for
one day, but for forty whole years, he fed the people that came out of
Egypt in the wilderness, by the supply of manna. For, knowing nothing
at all (it seems) of the Mysteries in the Divine Scriptures, they did
not consider that it was fit to attribute the marvellous working
hereunto to the Divine power which wrought it, but very foolishly crown
the head of Moses for this. They therefore ask of |360
Christ a sign equal
to that, giving no wonder at all to the sign which had been shewn them
for a day, even though it were great, but saying that the gift of food
ought to be extended to them for a long time. For that even so hardly
would He shame them into confessing and agreeing that most glorious was
the Power of the Saviour, and His Doctrine therefore to be received.
Manifest then is it even though they do not say it in plain terms, that
they wholly disregard signs, and under pretext of marvelling at them,
are zealous to serve the impure pleasure of the belly. |361
CHAPTER VI. Of the manna, that it was a type of Christ's Presence and of the spiritual graces through Him.
32 Jesus therefore said unto them, Verily, verily, I say unto you, not Moses hath given you the Bread from Heaven,
Now too
does
the Saviour most severely convict them of being without understanding,
and exceedingly ignorant of what is in the Mosaic writings. For they
ought to have known quite clearly that Moses was ministering the things
of God to the people, and again those of the children of Israel to God,
and was himself the worker in none of the miracles, but a minister
rather and under-worker of those things which the Giver to them of all
good things willed to do for the benefit of those who had been called
out of bondage. What they then were impiously imagining, this Christ
very resolutely cuts away (for to attribute things which befit and are
due to the Divine Nature Alone, to the honour of men and not rather to
It, how is not this replete with folly alike and impiety?) and in that
He deprived the hierophant Moses of the miracle, and withdrew it out of
his hand, it is (I suppose) manifest that He rather attributes the
glory of it to Himself together with the Father, even though He
abstained from speaking more openly, by reason of the uninstructedness
of His hearers. For it was a thing truly not contrary to expectation,
that they should rage, as though Moses were insulted by such words, and
should be kindled unto intemperate anger, never enquiring what the
truth was, nor recognizing the dignity of the Speaker, but heedlessly
going about to only honour Moses, and not reasonably as it happened,
when he was compared with what excelled him.
Let us
learn then, with more judgment and reason, to |362render, as
it is written, fear to whom fear, honour to whom honour (for
we shall in no wise injure, if we render what fittingly belongs to
each, since the spirits of the Prophets are subject to the
Prophets) but when any discourse about our Saviour Christ is
entered into, then we must needs say, Who in the
clouds can be equalled unto the Lord? or who among the sons of the
mighty shall be likened unto the Lord?
33 but My Father giveth you the True Bread from heaven: for the Bread of God is He which cometh down from heaven and giveth life unto the world.
It was
needful
not only to remove Moses from God-befitting Authority, according to
their conception, and to shew that he was a minister of that miraculous
working, rather than the bestower of it, but also to lessen the wonder
though miraculously wrought, and to shew that it was nothing at all in
comparison with the greater. For imagine Christ calling out something
like this, The great things, sirs, do ye reckon among the little and
meanest, and the beneficence of the Lord of all ye have meted out with
most petty limits. For with no slight folly do ye suppose that the
manna is the Bread from heaven, although it fed
the race alone
of the Jews in the wilderness, while there are other nations besides
without number throughout the world. And ye supposed that God willed to
shew forth lovingkindness so contracted, as to give food to one people
only (for these were types of universalities, and in the partial was a
setting forth of His general Munificence, as it were in pledge, to
those who first received it): but when the time of the Truth was at our
doors, My Father giveth you the Bread from heaven, which
was
shadowed forth to them of old in the gift of the manna. For let no one
think (saith He) that that was in truth the Bread from heaven, but
rather let him give his judgment in favour of That, which is clearly
able to feed the whole earth, and to give in full life unto the world.
He
accuses therefore the Jew of cleaving to the typical |363
observances, and refusing to examine into the beauty of the Truth. For
not that was, properly speaking, the manna, but the Only-Begotten Word
of God Himself, who proceedeth from the Essence of the Father, since He
is by Nature Life, and quickeneth all things. For since He sprang of
the Living Father, He also is by Nature Life, and since the work of
that which is by Nature Life is to quicken, Christ quickeneth all
things. For as our earthly bread which is gotten of the earth suffereth
not the frail nature of flesh to waste away: so He too, through the
operation of the Spirit quickeneth our spirit, and not only so, but
also holdeth together our very body unto
incorruption.
But
since our meditations have once got upon the subject of manna, it will
not be amiss (I think) for us to consider and say some little on it
also, bringing forward out of the Mosaic books themselves severally the
things written thereon. For thus having made the statement of the
matter most clear, we shall rightly discern each of the things
signified therein. But we will shew through them all, that the Very
Manna is Christ Himself, understood as given under the type of manna to
them of old by God the Father. The beginning of the oracles thereon,
speaks on this
wise, On the fifteenth day of the second month after their
departing out of the land of Egypt, the whole congregation of the
children of Israel were murmuring against Moses and Aaron, and the
children of Israel said unto them, Would to God we had died, stricken
by the Lord in the land of Egypt, when we sat by the flesh pots and
were eating bread to the full, for ye have brought us forth into this
wilderness to kill this whole assembly with hunger. The
matter
then of
the history is clear and very plain, and I do not think it needs any
words to test the obvious meaning: but we will speak of it, looking
only to the spiritual meaning. The children of Israel then, while still
in the country of the Egyptians, by Divine command were keeping
typically their feast to Christ, and having taken their supper of the
lamb, did thus hardly escape the tyranny of Pharaoh's |364
rule and shake off the
intolerable yoke of bondage. Then having miraculously crossed the
Red sea, they got into the wilderness: and there famishing craved flesh
to eat, and were dragged down to the accustomed desire for food: and so
they began murmuring against Moses and fall into repenting of their
free gift from God when they ought to have given no small thanks for
it. Egypt then will be darkness, and will signify the condition of the
present life, and the worldly state, wherein we enrolled as in some
state, serve a bitter serfdom therein, working nothing at all to
Godward but fulfilling only the works most delightsome to the Devil,
and hasting down unto the pleasures of impure flesh, like clay or
stinking mud, enduring a miserable toil, unpaid, profitless, and
pursuing a wretched (so to say) love of pleasure.
But
when the Law of God speaks to our soul, and we behold at length the
bitter bondage of these things, then oh then do we, thirsting after
riddance from all evil, come to Christ Himself, as to the beginning and
door of freedom, and provisioned with the security and grace that come
through His Precious Blood, we leave the carnal condition of this life,
as it were a troublous and stormy sea, and, out of all the tumult of
the world, we at length reach a more spiritual and purer state, as it
were sojourning in the wilderness. But since he is not
unexercised And
the Lord said unto Moses, Behold I rain you bread |365 from heaven. In
these words you may very clearly
see that which is sung in the Psalms, He gave them bread of
heaven; man did eat angels' bread. But
it is, I suppose, evident to all, that of the reasonable Powers in
heaven, none other is the Bread and Food, save the Only Begotten of God
the Father. He then is the True Manna, the Bread from heaven, given to
the whole rational creation by God the Father. But entering into the
order of our subject we say this: Observe how the Divine grace from
above draws unto itself the nature of man even though at times sick
after its wonted things, and saves it in manifold wise. For the lust of
the flesh like a stone falling on the mind thrusts it down, and
despotically forces it unto its own will; but Christ brings us round
again, as with a bridle, unto longing for better things, and recovers
them that are diseased unto God-loving habit of mind. For lo, lo to
them that are sinking down into carnal pleasures, He promises to give
Food from Heaven, the consolation, that is, through the Spirit, the
Spiritual Manna. Through this are we strengthened unto all endurance
and manliness and obtain that we fall not through infirmity into those
things we ought not. The Spiritual Manna therefore, that is, Christ,
was strengthening us before too unto piety.
But
since we have once, by reason of need, digressed, I think it well not
to leave the subject uninvestigated, since it is very conducive to our
profit. Some one then may reasonably ask, Why is God who is so Loving
to man and so loveth virtue when it behoved Him to forecome their
request, tardy in respect of His Promise: and He nowise punishes those
so perverse men, albeit He punished them afterwards, when they were
sick with the same lusting, and pictured to themselves bread to the
full, and fleshpots, and admitted longing for the rankest onions. For
we shall find in Numbers, that both certain were punished, and the
place, wherein they were then encamping, was
called the graves of lust, for there they
buried the people that lusted. With respect then to the
first question, we |366
say that it assuredly
behoved Him to wait for the desire, and so at length to reveal Himself
in due season the Giver. For most welcome is the gift to those in good
case, when certain pleasures appear before it and precede it, inciting
to thirst after what is not yet come: but the soul of man will be
devoid of a more grateful sensation, if it do not first stretch after
and labour for the pleasures of being well off. But perhaps you will
say that there had been no way any entreaty from them, but murmuring
rather, repentance, and outcry: for this would indeed be speaking more
truly. To this we say, that entreaty through prayer will befit those
who are of a perfect habit: and perchance the murmuring of the more
feeble from depression or whatever cause, will
partake of
this: and the Saviour of all, being loving to man is not altogether
angry at it. For as in those who are yet babes, crying will sometimes
avail to the asking of their needs, and the mother is often called by
it to find out what will please the child: so to those who were yet
babes, and had not yet advanced to understanding, the cry of weariness
so to say, has the force of petition before God. And He punisheth not
in the beginning, even though He see them worsted by earthly lusts, but
after a time, for this reason, as seems to me. They who were but newly
come forth of Egypt, not having yet received the manna, nor having the
Bread from heaven, which strengtheneth man's heart, fall
as might be expected, into carnal lusts, and therefore are pardoned.
But they who had already delighted in the Lord, as
it is written, on preferring carnal delights to the spiritual good
things, have to give most righteous satisfaction, and over and above
their suffering have assigned them a notable memorial of their fate.
For the graves of lust is the name of the place of
their punishment. And
the people shall go out and gather the day's portion each day. We
will consider the sensible manna a type of the spiritual manna; and the
spiritual manna signifies Christ Himself, but the sensible manna
adumbrates the grosser teaching of the Law. With reason is the
gathering daily, |367
and the lawgiver
forbids keeping it till the morrow, darkly hinting to them of old, that
when the time of salvation at length shines forth, wherein the Only
Begotten appeared in the world with Flesh, the legal types should be
wholly abolished, and the gathering food thence in vain, while the
Truth Itself lieth before us for our pleasure and enjoyment. And
it shall come to pass, on the sixth day, and they shall prepare that
which they bring in, and it shall be double what
they gather. Observe
again, that thou mayest understand, that He does not suffer them to
gather on the seventh day the sensible manna, but commands that which
is already provided and gathered to be prepared for their food
beforehand. For the seventh day signifies the time of the Advent of our
Saviour, wherein we rest in holiness, ceasing from works of sin, and
receiving for food, both the fulfilment of our faith, and the knowledge
already arranged in us through the Law, no longer gathering it as of
necessity, since more excellent food is now before us, and we have the
Bread from heaven. The manna is collected in double measure before the
holy sabbath: and you will understand thence, that the Law being
concluded in respect of its temporal close, and the holy sabbath, that
is, Christ's coming, already beginning, the getting of the heavenly
goods will be after some sort in double measure, and the grace
two-fold, bringing in addition to the advantages from the Law, the
Gospel instruction also. Which the Lord Himself too may be conceived to
teach when He says, as in the form of a parable. Therefore
every scribe
instructed unto the kingdom of heaven is like unto a wealthy 14
man which putteth forth out of his treasure things new and old: the
old
the
things
of the Law, the new those through Christ. And
Moses and Aaron said unto all the congregation of the children of
Israel, At even ye shall know that the Lord brought you forth from the
land of Egypt, in the morning |368
ye shall see the
glory of the Lord, in that the Lord giveth you in the evening flesh to
eat and in the morning bread to the full. Moses promises to them
of Israel, that quails shall be given
them
by God in the evening, and declares that hereby they shall know surely
that the Lord brought them up out of Egypt. And in the
morning ye shall see plainly, (he says) the glory
of the Lord, when He shall give you bread to the full. And
consider, I pray you, the difference between each of these. For the
quail signifies the Law (for the bird ever flies low and about the
earth): thus wilt thou see those too who are instructed through the Law
unto a more earthly piety through types, I mean such as relate to
sacrifice and purifications and Jewish washing. For these are heaved a
little above the earth, and seem to rise above it, but are nevertheless
in it and about it: for not in the Law is that which is perfectly good
and lofty unto understanding. Moreover it is given in the
evening: the account again by evening signifying
the obscurity of the letter, or the darksome condition of the world,
when it had not yet the Very Light, i. e.,. Christ, who when He was
Incarnate said, I am come a Light into the world. But
He says the children of Israel shall know that the Lord
brought them out of Egypt. For
knowledge only of the salvation generally through Christ is seen in the
Mosaic book, while grace was not yet present in very person. This very
thing He hinted at, when He added, In the morning ye shall
see the glory of the Lord, in that He giveth you bread to the full. For
when
the
mist
of the Law, as it were night, hath been dispersed, and
the spiritual Sun hath risen upon us all, we behold as in
a glass the glory of the Lord now present,
receiving the Bread from heaven to the full, I mean Christ Himself. And
it
was
evening
and the quails came up and covered the camp, and in the
morning as the dew ceased round about the host, and behold, upon the
face of the wilderness a small thing, as coriander seed, white. Look
at
the
arrangement
of the things to be considered. He says of the
quails, that they covered the camp; of the manna again, that |369
in the morning when the dew was gone up, it lay on
the face of the wilderness round about the camp. For
the instruction through the Law, I mean that in types and figures,
which we have compared to the appearance of quails, covers the
synagogue of the Jews: for, as Paul saith, the veil lieth
upon their heart, and hardness in part. But
when it was morning, that
is, when Christ had now risen, and flashed forth upon all the world,
and when the dew was gone up, that is, the gross and mist-like
introduction of legal ordinances (for Christ is the
end of the Law and
the Prophets); then of a surety the true and heavenly manna will come
down to us, I mean the Gospel teaching, not upon the congregation of
the Israelites, but round about the camp, i. e.,
to all the nations, and upon the face of the wilderness, that
is the Church of the Gentiles, whereof it is said that more are
the children of the desolate than of the married wife. For
over the whole world is dispersed the grace of the spiritual manna,
which is also compared to the coriander seed, and is called small. For
the
power
of
the Divine Word being of a truth subtle, and cooling the
heat of the passions, lulleth the fire of carnal motions within us, and
entereth into the deep of the heart. For they say that the effect of
this herb, I mean the coriander, is most cooling. And
when the children of Israel saw it they said one to another, What is
this? for they wist not what it was;
being unused to what had been miraculously wrought and not being able
to say from experience what it was, they say one to another What
is this? But this very thing which is said interrogatively,
they make the name of the thing, and call it in the Syrian tongue, Manna,
i.e., What is this? and
you will hence see, how Christ would be unknown among the Jews. For
that which prevailed in the type, trial shewed that it had also force
in the truth. And
Moses said to them, Let no man leave of it till the morning; and they
hearkened not unto Moses, but some of them left of it until the
morning, and it bred worms and stank, and Moses was wroth with them. The
morning
in
this
place |370
signifies the bright and most glorious time of the coming of our
Saviour, when the shadow of the Law and the mist of
the
devil among the nations, being in some sort undone, the Only-Begotten
rose upon us like light, and spiritual dawn appeared. The blessed Moses
then commanded not to leave of the typical manna until the morning; for
when the aforementioned time hath risen upon us, superfluous and
utterly out of place are the shadows of the Law by reason of the now
present truth. For that a thing truly useless is the righteousness of
the Law when Christ hath now gleamed forth, Paul shewed, saying of Him,
for whom
I suffered the loss of all things, to wit, glorying in the
Law, and
do count them dung, that I may win Christ and be found in Him, not
having mine own righteousness which is of the Law, but that which is
through the faith of Jesus Christ. Seest thou then, how as a
wise man he took care not to leave of it till the morning? They
who
kept
of
it unto the morning are a type of the Jewish multitude
which should believe not, whose eager desire to keep the law in the
letter, should be a producing of corruption and of worms. For nearest
thou how the Lawgiver is exasperated greatly against them? And
Moses said unto Aaron, Take one golden pot, and put
therein
manna, an omer full, and thou shalt lay it up before God to be kept. Well
in
truth
may
we marvel hereat, and say, O the depth of the
riches and wisdom and knowledge of God! For incomprehensible in
truth is the wisdom hidden in the
God-inspired Scriptures, and deep their depth, as it
is written, who can find it out? Thou
seest then how our last comment fitted these things: For since Christ
Himself was shewn to be our
Very Manna, declared in type by way of image to them of old, needs does
he teach in this place, of Whom and of what virtue and glory will he be
full, who treasureth up in himself the spiritual Manna, and bringeth
Jesus into the inmost recesses of his heart, through right
faith in Him and perfect love. For thou hearest how the omer full of
manna was put in a golden pot,
and by the hand of Aaron laid up before the Lord to be kept. For the
holy and truly pious soul, which travaileth of the Word of
God |371
perfectly in
herself, and receiveth entire the heavenly treasure will be a precious
vessel, like as of gold, and will be offered by the High Priest of all
to God the Father, and will be brought into the Presence of Him Who
holdeth all things together and preserveth them to be kept, not
suffering to perish that which is of its own nature perishable. The
righteous man then is described, as having in a golden vessel the
spiritual Manna, that is Christ, attaining unto incorruption, as in the
Sight of God, and remaining to be kept, that is
unto
long-enduring and endless life. Christ with reason therefore convicts
the Jews of no slight madness, in supposing that the manna was given by
the all-wise Moses to them of old, and in staying at this point their
discourse thereon and considering not one at all of the things
presignified thereby, by His saying, Verily I say unto you,
Not Moses hath given you the
manna. For they ought rather to have considered this and perceived that
Moses had brought in the service of mediation merely: but that the gift
was no invention of human hand, but the work of Divine Grace, outlining
the spiritual in the grosser, and signifying to us the Bread from
Heaven, Which giveth Life to the whole world, and doth not feed the one
race of Israel as it were by preference.
34, 35 They said therefore unto Him, Lord evermore give us this Bread. Jesus said unto them,
Hereby
is
clearly divulged, though much desiring to be hid, the aim of the Jews,
and that one might see that it is not lawful for the Truth to lie,
which said that not because they saw the miracles, were they therefore
eager to follow Him, but because they did eat of the loaves
and were filled. With reason then were they condemned for
their much dulness, and I suppose one should truly say to them, Lo
a foolish people and without heart, they have eyes and see not, they
have ears and hear not. For
while our Saviour Christ by many words, as one may see, is drawing them
away from carnal imaginations, and by His all-wise teaching winging
them unto spiritual contemplation, they attain |372
not above the profit of the flesh, and hearing of the Bread
which giveth life unto the world, they still picture to
themselves that of the earth, having their belly for
god, as it is written, and overcome by the evils of the belly, that
they may justly hear, whose glory is in their shame. And
you will find such language very consonant to that of the woman of
Samaria. For when our Saviour Christ was expending upon her too a long
discourse, and telling her of the spiritual waters, and saying clearly,
Whosoever drinketh of this water shall thirst again, hut
whosoever drinketh of the water that I shall give
him shall never thirst, but the water that I shall
give him shall be in him a well of water springing wp into everlasting
life: she
caught at it through the dulness that was in her, and letting go the
spiritual fountain, and thinking nothing at all about it, but sinking
down to the gift of sensible wells, says, Lord give me this
water, that I thirst not neither come hither to draw. Akin
therefore to her language is that of the Jews. For as she was weakly
by
nature, in the same way (I think) have these too nought male or manly
in their understanding, but are effeminated unto the unmanly lusts of
the belly, and shew that that is true of them which is written, For
the foolish man will utter folly, and his heart will imagine vain
things
I am the Bread of life
It is
the
custom of our Saviour Christ when explaining the more Divine and
already foretold Mysteries, to make His Discourse upon them darksome
and not too transparent. For He commits not His so dread word to lie
unveiled before the unholy and profane indiscriminately at their
pleasure, to be trodden down by them, but having veiled it in the
armour of obscurity, He renders it not invisible to the prudent, but
when He seeth among His hearers any foolish ones, and who understand no
whit of the things spoken, He opens clearly what He wills to make
known, and removing as it were all mist from His Discourse, He sets the
knowledge of the Mystery before them bare and in full view, hereby
rendering their |373
unbelief without
defence. That it was His wont (as we have said) to use an obscure and
reserved method of speaking, He will Himself teach us, saying in the
Book of Psalms, I will open My Mouth in parables. And
the blessed prophet Isaiah too no less will confirm our explanation
hereof, and shew it in no wise mistaken, proclaiming, Behold
a righteous King shall reign, and princes shall rule with judgment, and
a man shall veil his words: for he says that He has reigned
a righteous King over us who saith. Yet
was I appointed King by Him, upon Sion His holy mountain, declaring the
commandment of the Lord: and
princes living together in judgment, that is, in uprightness in every
thing, he calls the holy disciples who came to the Saviour Christ
oftentimes veiling His words, saying, Declare unto us the
parable. And He once on hearing the question, Why
speakest Thou unto the multitudes in parables? is found to
have declared most manifestly the cause, Because they seeing (He
says)
see not, and hearing they hear not, nor understand. For
they
were no ways worthy (it seems) seeing that God who judgeth justly,
decreed this sentence upon them. The Saviour then, having devised many
turns in His Discourse, when He saw that His hearers understood
nothing, at length says more openly, I am the Bread, of life, and
well-nigh
makes
an
attack upon their unmeasured want of reason, saying,
O ye who have the mastery over all in your incomparable
uninstructedness alone, when God declares that He will give you Bread
from Heaven, and has made you so great a promise in feeding you with
manna, do ye limit the Divine Liberality, and are ye not ashamed of
staying the grace from above at this, not knowing that it is but a
little thing both for you to receive such things of God, and for God
Himself to give them you? Do not then believe (saith He) that that
bread is the Bread from Heaven. For I am the Bread of Life, Who
of
old
was
fore-announced to you as in promise, and shewn as in type,
but now am present fulfilling My due promise. I am the Bread
of Life, not bodily bread, which cutteth off the suffering
from hunger only, and freeth the flesh from the destruction |374
therefrom, but
remoulding wholly the whole living being to eternal life, and rendering
man who was formed to be for ever, superior to death. By these words He
points to the life and grace through His Holy Flesh, through which this
property of the Only Begotten, i. e., life, is introduced into us.
But
we must know (for I think we ought with zealous love of learning to
pursue what brings us profit) that for forty whole years was the
typical manna supplied to them of Israel by God, while Moses was yet
with them, but when he had attained the common termination of life, and
Jesus was now appointed the commander and general of the Jewish ranks:
he brought them over Jordan, as it is written, and having circumcised
them with knives of stone and
brought them into the
land of promise, he at length arranged that they should be fed with
bread, the all-wise God having now stayed His gift of manna. Thus (for
the type shall now be transferred to the truer) when Moses was
shrouded, that is, when the types of the worship after the Law were
brought to nought, and Christ appeared to us, the true Jesus (for He
saved His people from their sins), then
we crossed the Jordan, then received the spiritual circumcision through
the teaching of the twelve stones, that is of the
holy disciples, of whom if is written in the Prophets that the
holy stones are rolled upon His land. For the holy stones
going about and running over the whole earth, are of a surety these,
through whom also we were circumcised with the circumcision
made without hands in
Spirit, i. e., through faith. When then we were called to the kingdom
of Heaven by Christ (for this and nought else, I deem, it pointeth to,
that some entered into the land of promise), then the typical manna no
longer belongeth to us (for not by the letter of Moses are we any
longer nourished) but the Bread from Heaven, i. e., Christ, nourishing
us unto eternal life, both through the supply of the Holy Ghost, and
the participation of His Own Flesh, which infuseth into us the
participation of God, and effaceth the deadness that cometh from the
ancient curse. |375
He that cometh to Me shall not hunger, and he that believeth on Me shall never thirst.
There
is
herein again something concealed which we must say. For it is the wont
of the Saviour Christ, not to contend with the praises of the saints,
but on the contrary to crown them with glorious honours. But when
certain of the more ignorant folk, not perceiving how great His
excellence over them, offer them a superior glory, then does He to
their great profit bring them to a meeter idea, while they consider Who
the Only-Begotten is, and that He will full surely surpass by
incomparable Excellencies. But not over clear does He make His
Discourse to this effect, but somewhat obscure and free from any boast,
and yet by consideration of or comparison of the works it forcibly
takes hold on the vote of superiority. For instance, He was discoursing
one time with the woman of Samaria, to whom He promised to give living
water; and the woman understanding nought of the things spoken said, Art
THOU greater
than our father Jacob who gave us the well? But
when the Saviour wished to persuade her that He was both greater than
he, and in no slight degree more worthy of belief, He proceeds to the
difference between the water,
and says, Whosoever drinketh of this water shall thirst
again, but whosoever drinlceth of the water that I shall
give him, it shall be in him a well of water syringing up into
everlasting
life. And
what thence does He give to understand but surely this, that the Giver
of more excellent gifts must needs be surely Himself more excellent
than he with whom was the comparison? Some such method then of leading
and instruction He uses now too. For since the Jews were behaving
haughtily towards Him, and durst think big, putting forward on all
occasions their Lawgiver Moses, and often asserting that they ought to
follow his ordinances rather than Christ's, thinking that the supply of
manna and the gushing forth of water from the rock, were most
reasonable proof of his superiority over all, and over our Saviour
Jesus Christ Himself, needs He did return to His wonted plan, and does
not say downright, |376
that He is superior to
Moses, by reason of the unbridled daring of His hearers, and their
being most exceeding prone to wrath; but He comes to this very thing
that is marvelled at, and by comparison of it with the greater, proves
that it is small. For he that cometh to Me (He
says) shall never hunger and he that believeth on Me shall
never thirst. Yea
(saith He) I too will agree with you that the manna was given through
Moses, but they that did eat thereof hungered. I will grant that out of
the womb of the rocks was given forth unto you water, but they who
drank thirsted, and the aforesaid gift wrought them some little
temporary enjoyment; but he that cometh to Me shall never
hunger, and he that believeth on Me shall never thirst.
What
then doth Christ promise? Nothing corruptible, but rather that Blessing
in the participation of His Holy Flesh and Blood, which restoreth man
wholly to incorruption, so that he should need none of the things which
drive off the death of the flesh, food (I mean) and drink. It seems
that He here calls water, the Sanctification through the Spirit, or the
Divine and Holy Ghost Himself, often so named by the Divine
Scriptures. The Holy Body of Christ then giveth life to those in whom
It is, and holdeth them together unto incorruption, being commingled
with our bodies. For it is conceived of as the Body of none other, but
of Him which is by Nature life, having in itself the whole virtue of
the united Word, and inqualitied, yea or rather, fulfilled with His
effectuating Might, through which all things are quickened and retained
in being. But since these things are so, let them who have now been
baptized and have tasted the Divine Grace, know, that if they go
sluggishly or hardly at all into the Churches, and for a long time keep
away from the Eucharistic gift through
Christ, and feign a pernicious reverence, in that they will not partake
of Him sacramentally, they exclude themselves from eternal life, in
that they decline to be quickened; and this their refusal, albeit
seeming haply to be the fruit of reverence, is turned into a snare and
an offence. |377
For
rather ought they urgently to gather up their implanted power and
purpose, that so they may be resolute in clearing away sin, and essay
to live a life most comely, and so hasten with all boldness to the
participation of Life. But since Satan is manifold in his wiles, he
never suffers them to think that they ought to be soberminded, but
after having denied them with evils, persuades them to shrink from the
very grace, whereby it were likely, that they recovering from the
pleasure that leads to vice, as from wine and drunkenness, should see
and consider what is for their good. Breaking off therefore his bond,
and shaking off the yoke cast upon us from his tyranny, let us serve
the
Lord
with
fear, as
it is written, and through temperance shew ourselves superior to the
pleasures of the flesh and approach to that Divine and Heavenly Grace,
and mount up unto the holy Participation of Christ; for thus, thus
shall we overcome the deceit of the devil, and, having become partakers
of
the
Divine
Nature, shall mount up to life and
incorruption.
36 But I said unto you that ye have both seen Me and believe not.
By many
words
doth He struggle with them, and in every way urge them to salvation by
faith. But He was not ignorant, as God, that they would run off to
unbelief, as their sister or intimate foster sister, and would regard
as nought, Him who calleth them to life. In order then that they might
know that Jesus was not ignorant what manner of men they would be
found, or rather, to speak more fittingly, that they might learn that
they were under the Divine wrath, He charges them again, But
I said unto you that ye have both seen Me and believe not. I
foreknew (says He) and clearly foretold, that ye would surely remain
hard, and keeping fast hold of your cherished disobedience, ye would be
left without share in My gifts. And when did Christ say any thing of
this kind? remember Him saying to the blessed prophet Isaiah, Go
and tell this people, Hear ye in hearing and understand not, and looking
|378 look and see not,
for the heart of this people is waxen fat. Will
not the word be shewn to be true by these things also which are before
us? for they saw, they saw that the Lord was by Nature God, when He fed
a multitude exceeding number which came unto Him with five barley
loaves, and two small fishes, which He brake up. But they have
seen and believe not, by
reason of the blindness which like a mist hath come upon their
understandings from the Divine wrath. For they were (I suppose) without
doubt worthy to undergo this, for that they, caught in innumerable
stumblings, and fast holden in the indissoluble bands of their
transgressions, received not when He came Him who had power to loose
them. For this cause was the heart of this people made fat.
But
that the multitude of the Jews saw by the greatness of the sign that
Jesus was by Nature God, you will understand full well by this too. For
marvelling at what was done, as the Evangelist says above, they sought to
seize
Him
to
make Him a King. No
excuse then for their folly is left unto the Jews. For astonished (and
with much reason) at the Divine signs, and coming from the works
proportionably to the Might of Him Who worketh, they wellnigh, shudder
at their readiness to believe, and spring back from good habits,
readily making a summerset as it were into the very depths of
perdition.
37 All that the Father giveth Me shall come to Me,
It did
not behove the Lord simply to say, Ye have both seen Me and
believe not, but
it was necessary that He should bring in besides the reason of their
blindness, that they might learn that they had fallen under the Divine
displeasure. Therefore as a skilful physician He both shews them their
weakness, and reveals the cause of it, not in order that they on
learning it may remain quiet in it, but that they may by every means
appease the Lord of all, Who is grieved at them, i. e., for just
causes. For He would never be grieved unjustly, nor would He Who knows
how to give righteous judgment have given any |379
such judgment upon
them, were not reason calling Him thereto, from all sides hasting unto
the duty of accusal. The Saviour hereby affirmed that everything should
come to Him, which God the Father gave
Him; not as though
He were unable to bring believers to Himself, for this He would have
accomplished very easily if He had so willed, according to the
working whereby He is able even to subdue all
things to Himself, as
Paul saith: but since it seemed somehow necessary and more fit, to say
that they who were in ignorance were illumined by the Divine Nature, He
again as Man attributes to the Father the operation, as to things more
God-befitting. For so was His wont to do, as we have often said. But it
is probable that when He says that all that He giveth Him
shall
be
brought
to Him by God the Father, He points to the people of
the Gentiles now about full soon to believe on Him. It is the word of
one skilfully threatening, that both they shall fall away from grace,
and that in their stead shall come in all who of the Gentiles are
brought by the goodness of God the Father, to the Son, as to Him Who is
by Nature Saviour and Lifegiving, that they, partaking of the Blessing
from Him, may be made partakers of the Divine Nature, and be thus
brought back to incorruption and life, and be reformed unto the
pristine fashion of our nature. As though one should bring a sick man
to a physician, that he might drive away the sickness that has fallen
upon him, so we say that God the Father brings to the Son those who are
worthy salvation from Him. Bitter then and full of destruction is
hardness of heart to them that have it. Therefore doth the word of
prophecy chide the Jews, crying
aloud, Be ye circumcised to God, and circumcise the hardness
of your heart, ye men of Judah and inhabitants of
Jerusalem. Yet not for them, but for us rather hath God the
Father kept the circumcision in the
heart, namely that which is through the Holy Ghost, wrought
according to the rites of him who is a Jew inwardly. It
is then right to flee from their disobedience, and with all zeal to
renounce hardness of heart, and to reform unto a more toward |380
and him that cometh to Me I will in no wise cast out.
He says
that conversion through faith will not be profitless
unto them that come to
Him. For He had to shew that the being brought by God the Father was a
most desirable thing, and productive of ten thousand goods. Things most
excellent then (saith He) shall be theirs, who through the grace from
above are called to Me and come. For I will not cast
out him that cometh, that is I will not discard him as an
unprofitable vessel, as is said through
one of the Prophets, Jechonias
was despised, as a vessel whereof there is no use, he was cast away,
and cast forth into a land which he knew not. Earth, earth, hear the
word of the Lord, write ye this man a man proscribed. He
shall
not then be proscribed (saith He) nor cast forth, as one despised, nor
shall he abide without share of Mine regard, but shall be gathered up
into My garner, and shall dwell in the heavenly mansions, and shall see
himself possessed of every hope beyond understanding of man. For eye
hath
not
seen
nor
ear heard neither have entered into the heart of man, the
things which God prepared for them that love Him. It is
probable that the word?, I will not cast out him that cometh
to Me signify
moreover, that the believer, and he that cometh to the Divine Grace,
shall not be delivered over to the judgment. For you will find that the
word out, has some such meaning, as in that
parable in the blessed
Matthew. For (saith He) the
Kingdom of Heaven is like unto a net that was cast into the sea and
gathered of every kind, which having brought up and dragged to the
shore, they gathered the good into vessels, but cast the bad away. For
that
the
good
are gathered into the Divine and heavenly Courts, we
shall understand by His saying that the good were gathered
into vessels: and by the unprofitable being cast
away, we shall see that the ungodly shall fall away from all
good, and go away into judgment. When then
Christ says, Him that cometh to Me I will in no wise cast |381 out, let us
understand that the people which cometh
unto Him
through faith shall never fall into torment. Most wisely does He seem
to me in these words to veil a threat against those most abandoned men,
that if any will not turn with all speed to obedience, they shall be
deprived of all good, and be excluded even against their will from His
Friendship. For wherein He promises not to cast
out him that cometh, He in the same signifieth that He will
surely cast out him that cometh not.
Cyril
Archbishop of Alexandria on the Gospel according to John, Book the
third.
[Page running titles]
The Son Light as God, the creature enlightened. 287288 Pharisees unstable. Burning and shining,a reference to Lamp before Tabernacle. 289
290 The lamp a type of S. John Baptist. Apostles succeed.Christ takes the part of His Forerunner.
291-292 The Son God who does the works of God;as GOD has, as Man, receives. 293The Son GOD, Who answers unuttered thoughts.
295-296 Recapitulation of our Lord's speech. God unseen unheard at the giving of the Law.
297-298 Manliness of Christ's own. Mountain, smoke,voices of trumpet. Voice created by God, not His.
299-300 The FATHER seen in the SON; Jews thought to see Him apart.Scriptures vainly searched if Christ neglected.
301-302 The SON hath glory though man withhold it.Jews rejecting Christ will receive Anti-christ.
303-304 Empty glory. God One. Christ too will accuse.Moses would lead, else will accuse.
305-306 Moses typified CHRIST'S Mystery manifoldly. 308 CHRIST exact Mediator GOD andMan. Like Moses otherwise too. To unbelief, wrath.
309-310 Moses' writings not superior, but iftheir clear teaching rejected, what hope yet?
311 The paralytic healed, the Jews unhealed. Why Christ departs.
313--314 Feast of Tabernacles what. People easily swayed. Christ's lesson through His flight. Aliens the Church.
315-316 The sea severs from Christ them who provoke Him.Pharaoh of old drowned, now Jews make themselves Pharaoh.
317-318 Christ's ascent into the mountain. Loyalty ofHis followers. The brave and loyal shall ascend too.
319-320 Hospitality to be striven after. Christ looks on andprovides for His own. Philip why questioned. Whence.
321-322 Whence. S. Philip's slow advance.S. Andrew's tardy apprehension exalts Christ's Might.
323-324 Moses understood not. Duty of faith sincenature so weak. God spared not Moses doubting.
325-326 CHRIST wrought through Elias. Men alone counted, why;their reward. Grass, rest. CHRIST gives thanks our Pattern.
327-328 He wills to be hid, speaks as GOD and Man. Blessed.Loaves why barley, fish why two.
329-330 Why Christ gave such abundance of fragments.Now time to shew mercy. CHRIST works through others.
331-332 Basket of fragments reward of teachers. Rejection of Jews. CHRIST eschewed glory ,they too who thirst for the eternal glory.
333-334 After lowliness exaltation. CHRIST'S departure oversea, forsaking Jews. Recapitulation of whole. 335336 Why Alone. He teaches disciples, the world's teachers.He teaches them through miracle. Alone in storm.
337-338 Without JESUS no safety. Brave endurance. In deep peril He comes and rest and joy. Apostles' successors.
339-340 At Second Coming Church gains her haven.The good will fear. Nought hid. Seek not glory.
341-342 Unreal love of the Lord in those who followedHim. Their reproof just. He GOD knowing thoughts.
343-344 Rulers must rebuke. The Day of Doom. Severity then, not Mercy. Some CHRIST will not know.
345--346 Sowing to flesh, to Spirit. Care of body only,but brings it to Fire. The soul's Food unto Life.
347 God and Man One Christ.
349-350 The SON in the FATHER and of Him.The SON GOD or the FATHER begat not.
351-352 Likeness to GOD may be lost.The SON GOD, worshipped and at the Right Hand.
353-354 The SON GOD, lest the creature share some Divineattribute. Each Person exists, Godhead not parted,
355-356 FATHER and SON exist Each yet are not separate.Boasting reply of rich youth. Trust due to teachers.
357-358 Belief in the Truth surpasses types.The Jews give the palm to Moses.
359-360 Christ they own not. 362 Saints to be honoured. Manna not the Breadfrom Heaven, but CHRIST, our very Life. Olden type of Him.
363-364 Israel lusting in desert depicts our tempests. Christ enmightens. Jews not punished at first, why.
365-366 The cry of babes heard, the stronger must fight. Sabbath our rest at Christ's coming. Double gathering, what.
367-368 Quails and evening intimate incompleteness.What signified by Manna, morning, coriander seed.
369-370 The Law's shadow transient. Pot of Manna soulwhich contains CHRIST. Moses, a mediator. Jews' unwisdom.
371-372 Misconception of Jews as of woman of Samaria. CHRIST veils His words yet also utters them forth.
373-374 Joshua a type of CHRIST.
Never hunger a gift superior to Moses'.
375-376 CHRIST'S Body our Life. Firm resolve, notkeeping away from Eucharist, our duty. Disfavour to unbelief.
377-378 Jews without excuse. CHRIST grieved. All intimates calling of Gentile Church.
379-380 Out means Doom.Some will be cast out. 381
[Most of the footnotes, moved to the end and renumbered. The margin contains mainly biblical references and fragments of Greek. These have been omitted]
1. a τελειωτὴς, referring
to the words, The works which the Father hath given Me to
finish them.
2. a S. Cyril seems to have had both Name and Son in his Mss. cf. below among his fragments on cap. xii. 28. The uncial Ms. L reads also Son in place of Name.
3. b πέμπει, sendeth. This, in place of the future shall send, is the reading of the uncial Mss. A. B. and the codex Sinaiticus.
4. a λόγων, as reads the uncial Ms. D. in place of λογίων.
5. a The words, the Jews' Passover, here and just below have been retained in the text as there is no manuscript authority for omitting them. But the whole context indicates that the true reading is, ἡ ἑορτὴ τῶν ἰουδαίων, the Jews' feast (though no known MS. of the Gospels is cited as so reading); for the whole scope of the passage that follows is upon the Feast of Tabernacles, not the Passover. S. Cyril appears to take this chapter as contemporaneous in time with chapter 7, in the commentary on which no notice is taken of verse 2, Now the Jews' feast of tabernacles was at hand, except as forming the heading of the chapter (Book iv chapter v). It was pointed out to me some years ago by the Rev. F. J. A. Hort, that an old Latin translation of this work by George of Trebizond omits the mention of the passover here. But George of Trebizond lived in the fifteenth Century and does not appear to have had access to any Ms. better or at all differing from that from which Cod. Vat. and Cod. S. Marci, Venice are co-transcripts, and moreover his translation is very free and often of the nature of an abstract rather than a translation. It becomes impossible therefore to lay any stress on Ms omission of the words.
6. b ἐπιγραφόμενοι. The word was used of the μέτοικοι at Athens who were obliged by Law to have a Patron and to inscribe his name as their Patron on the public Register. Liddell and Scott sub voce.
7. c The words to the disciples and the disciples S. Cyril appears to omit with the Alexandrine Vatican and Sinaitic Codices and the earliest Syriac translation.
8. d I have bracketed the words, He blessed is understood of the bread, which as the text at present stands form part of the sentence. But the words seem as if they were a marginal explanation of the next clause, such as occur at times in Mss. The explanation given by S. Cyril in this next clause would seem to be, that what is sanctified (as S. Paul says) by prayer is blessed, and that in prayer thanksgiving is included, so that when our Lord gave thanks, the thanksgiving was itself a blessing of the bread.
9. e βρῶμα. So reads S. Cyril (though no known Ms. of S. Paul has it) in the place of the usual κτίσμα, creature.
10. f S. Cyril seems to read ρὰ σπλάγχνα σου thy bowels for τὴν χεῖρα σου thine hand, which the LXX, following the Hebrew, has. Dr. Holmes in his most diligently laborious edition of the LXX, which he did not live to complete, has cited two other instances from S. Cyril's writings, viz., De Adoratione lib. 8. p. 271 where S. Cyril cites this among passages of the Pentateuch bidding brotherly love: and in an exhortation to almsgiving in his 18th [19th in ed.] Paschal homily p. 253.
11. g the name which is. This passage is often found in S. Cyril's writings with the article as here: the article is likewise found in the Alexandrine, Vatican and Sinaitic codices.
12. h ἐπεγράψαντο see above on verse 2, 3, p. 319. note b.
13. k ἀνανδρίαν, the absence of a courageous manly resolve to strive.
14. a So reads S. C
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2. a S. Cyril seems to have had both Name and Son in his Mss. cf. below among his fragments on cap. xii. 28. The uncial Ms. L reads also Son in place of Name.
3. b πέμπει, sendeth. This, in place of the future shall send, is the reading of the uncial Mss. A. B. and the codex Sinaiticus.
4. a λόγων, as reads the uncial Ms. D. in place of λογίων.
5. a The words, the Jews' Passover, here and just below have been retained in the text as there is no manuscript authority for omitting them. But the whole context indicates that the true reading is, ἡ ἑορτὴ τῶν ἰουδαίων, the Jews' feast (though no known MS. of the Gospels is cited as so reading); for the whole scope of the passage that follows is upon the Feast of Tabernacles, not the Passover. S. Cyril appears to take this chapter as contemporaneous in time with chapter 7, in the commentary on which no notice is taken of verse 2, Now the Jews' feast of tabernacles was at hand, except as forming the heading of the chapter (Book iv chapter v). It was pointed out to me some years ago by the Rev. F. J. A. Hort, that an old Latin translation of this work by George of Trebizond omits the mention of the passover here. But George of Trebizond lived in the fifteenth Century and does not appear to have had access to any Ms. better or at all differing from that from which Cod. Vat. and Cod. S. Marci, Venice are co-transcripts, and moreover his translation is very free and often of the nature of an abstract rather than a translation. It becomes impossible therefore to lay any stress on Ms omission of the words.
6. b ἐπιγραφόμενοι. The word was used of the μέτοικοι at Athens who were obliged by Law to have a Patron and to inscribe his name as their Patron on the public Register. Liddell and Scott sub voce.
7. c The words to the disciples and the disciples S. Cyril appears to omit with the Alexandrine Vatican and Sinaitic Codices and the earliest Syriac translation.
8. d I have bracketed the words, He blessed is understood of the bread, which as the text at present stands form part of the sentence. But the words seem as if they were a marginal explanation of the next clause, such as occur at times in Mss. The explanation given by S. Cyril in this next clause would seem to be, that what is sanctified (as S. Paul says) by prayer is blessed, and that in prayer thanksgiving is included, so that when our Lord gave thanks, the thanksgiving was itself a blessing of the bread.
9. e βρῶμα. So reads S. Cyril (though no known Ms. of S. Paul has it) in the place of the usual κτίσμα, creature.
10. f S. Cyril seems to read ρὰ σπλάγχνα σου thy bowels for τὴν χεῖρα σου thine hand, which the LXX, following the Hebrew, has. Dr. Holmes in his most diligently laborious edition of the LXX, which he did not live to complete, has cited two other instances from S. Cyril's writings, viz., De Adoratione lib. 8. p. 271 where S. Cyril cites this among passages of the Pentateuch bidding brotherly love: and in an exhortation to almsgiving in his 18th [19th in ed.] Paschal homily p. 253.
11. g the name which is. This passage is often found in S. Cyril's writings with the article as here: the article is likewise found in the Alexandrine, Vatican and Sinaitic codices.
12. h ἐπεγράψαντο see above on verse 2, 3, p. 319. note b.
13. k ἀνανδρίαν, the absence of a courageous manly resolve to strive.
14. a So reads S. C
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