What therefore those then suffered, this do these too now. For taught the way of everlasting life, and exhorted to hasten unto the kingdom of heaven, they outrage Him with their unbelief: wherefore justly did they go bach, losing by their own perversity the proceeding onward with their Guide unto salvation. > > 67 Jesus therefore said unto the twelve, Would YE also go away?
Our Lord Jesus Christ doth not exhort the holy Apostles to leave Him, nor doth He offer them free and unfettered liberty of doing so, nor yet doth He permit them readily to turn aside as though they would get no harm from doing so: yea, rather He threatens them well, that if they be not found superior to the undisciplined conduct of the Jews, they too shall be sent away, and go no more with Him, but depart unto perdition. For it is not at all the number of worshippers that is precious in the sight of God, but the excellent in the right faith, though they be few. Therefore the Divine Scripture says that many are they that have been called, but that only the chosen will be received, and those that are approved, being very few. And this the Divine Word Himself testified to us. It is therefore as though the Saviour said to His disciples, If ye unhesitatingly believe My words, if letting go wavering in ought, ye with simple faith receive the Mystery, if it seem bitter to you and fall of intolerable infamy that My Words are accused of being hard, if ye refuse to say in Jewish fashion, How can This Man give us His Flesh to eat, I will gladly see you with Me, and will rejoice in living with you, and will love you as Mine Own, but if ye choose to think with them who have fallen back, I both enjoin you to run away with them, and do justly drive you away. For worshippers will not fail Me, seeing the Gospel message shall be spoken not in Judaea alone, but now goeth about into the whole world, and calleth men together from all parts as it were into one company, and |443 gathereth them together with ease unto the acknowledgment of the truth. Behold therefore the goodness and severity of God, as Paul saith; severity towards the unbelievers, goodness again towards them who shall acknowledge Him, if they continue in His goodness, as Paul again affirmeth, else they too shall be cut off. For He That spared not the natural branches, neither shall He spare them that were graffed in. Let him then that of folly halteth concerning the faith know and be taught by these things, that if he will not cease from such a disease, he will go back, and having no longer any Guide unto eternal life, will go down wretched into hell, and there bewail his own miscounsel. For there (He saith) shall be weeping and gnashing of teeth.
It is probable however that some other profitable lesson is conveyed to us, by Jesus saying to His disciples, Would YE also go away? for lest they too should be thought to have been carried off by Jewish folly, and to have stumbled together with the unbelievers, or in any other way to cry out against Him with them, as though He taught hard things and tried to instruct His hearers in the knowledge of impossibilities, profitably did He enquire of them if they desired to depart with them, that hereby He might invite them to confession of the right and untaint faith, which indeed also came to pass. |444
> CHAPTER IV. That a type of Christ was the holy Tabernacle which led the people in the wilderness, and that the ark that was in it and the lamp and the altar, as well that of incense as that of sacrifice, signified Christ Himself. > > > 68 Simon Peter answered Him, Lord, to whom shall we go away? Thou hast the words of eternal life.
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> CHAPTER IV. That a type of Christ was the holy Tabernacle which led the people in the wilderness, and that the ark that was in it and the lamp and the altar, as well that of incense as that of sacrifice, signified Christ Himself. > > > 68 Simon Peter answered Him, Lord, to whom shall we go away? Thou hast the words of eternal life.
By the mouth of one the chief do all speak, preserving the knowledge that is in truth most well befitting saints, that in this too they might be found an ensample to those who should come after them, to wit of sober and admirable reasoning. For it was meet that they should speak in the ears of their Master, not all confusedly hurrying to get before the rest, and unmeetly seize on speech, but wisely to be ready to give way to those who had the first place, both in wisdom and rank. Wherefore Paul too saith, Let the prophets speak two or three, and by course. For not because they were honoured with the grace of prophecy, was it therefore decreed that they should speak in a disorderly manner; but because they were wise, therefore were they commanded to speak the more wisely to their hearers. It was then an act of wisdom befitting saints, to leave it to him alone to answer for all, who had the preeminence in place. To whom therefore shall we go away (he says) instead of, who shall instruct us in like wise? or, to whom shall we go, and find what is better? Thou hast the words of eternal life: not hard words, as those say, but words which bring us up to the chiefest of all, to unceasing, endless life, and removed from all decay. It is (I suppose) perfectly clear to us from these words that we must sit by One only Teacher, Christ, and cleave unceasingly and indissolubly to Him, and make Him our |445 Master, who knoweth well to guide our feet into the unending life. For thus, thus shall we mount up to the Divine and heavenly courts, and hastening into the church of the first-born, shall feast on the good things that pass man's understanding. For that it is a good thing and salutary to desire to follow Christ Alone and ever to be with Him, the very nature of the thing will indubitatively prove: yet no less shall we see it from the elder Scriptures.
When therefore they of Israel having put off the tyranny of the Egyptians were pressing forward to the land of promise, God suffered them not to make disorderly marches, nor did the Law-giver let each go where he would. For there is not a doubt that having no leader they would have gone utterly astray. Wherefore it is written again for our ensample, in the book called Numbers, And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night. And when the cloud went up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents: at the commandment of the Lord shall they set forth, and the children of Israel shall keep the charge of God and shall not rise up. By the voice of the Lord shall they pitch and by the command of the Lord shall they journey. Thou seest how they are bidden to follow, and to journey with the journeying of the cloud, and to halt again with it and with it to rest. For the being with their guide was salvation both then of them of Israel, and to us now the not departing Christ is so. For He was with them of old under the form of tabernacle and cloud and fire. But the order of the narrative shall be transferred (as far as we are able) to the spiritual interpretation, for when Wisdom, as it is written, builded her an house, and pitched the truer tabernacle, that is, the Temple of the Virgin, God the Word, |446 Who is in the Bosom of God the Father, came down thereinto in a manner incomprehensible and God-befitting, and was made Man, that to those who are already enlightened, and walk as in the day, as Paul saith, He might be a cloud overshadowing them, and put an end to the heat of our passions from infirmity: but to those who are still ignorant, and straying, and living as it were in night and darkness, a fire to give light and transform to fervency of spirit. For we believe that those who are good are warm through the Spirit. For I think that for no other cause did the cloud appear over the tabernacle by day and the fire by night, than for that given above by us. But He enjoined those who were appointed to follow, not to set out of their own accord on their journey, but to set out with the tabernacle and with it to halt, that in type again you may understand what is said by Christ, He that ministereth to Me, let him follow Me: and where I am, there shall My minister also be. For steadfastness in following, and constancy in cleaving, is signified by his accompanying Him, uninterruptedly. And the accompanying the Saviour Christ and following Him, is not to be understood at all of the body, but is attained rather by virtue in action, in regard whereof the most wise disciples having fast fixed their mind, and having refused as leading to destruction, to go back with them that believed not, with reason cry out, Where can we go?
as though they said, With Thee will we abide and will ever cleave to Thy commands, and will receive Thy words, not finding fault with ought, nor with the uninstructed ones, think that hard which Thou sayest in Thine instruction, but think rather, How sweet are Thy Words unto my throat, above honey and the honeycomb unto my mouth.
Such then is the meaning of this passage. But that the tabernacle was to them of old a type of Christ we shall know, by applying a subtle mind to the things said respecting it unto the holy Moses. Our discourse on these matters may haply seem discursive to some, but it will produce no slight advantage. For we ought (I deem) |447 zealously to refine on these points, repudiating the censoriousness of those who unreasonably blame us. The Divine oracle then is on this wise: for we will set it forth in order, refining the shadow of the letter, as far as we can. And the LORD spake (it says) unto Moses, saying, On one day of the first month at new moon, shalt thou rear the tabernacle. What induced the Lord of all (one more diligent in learning may reasonably ask) to order the tabernacle to be set up in one day, and not in two, or three, and in the new moon, and that not simply of any month, but of the first. Such things may reasonably cause us a long investigation, since nought of the things said in the Scriptures is for nothing. Therefore (for we will follow up our own discourse on these things) the tabernacle that was reared signifies the Holy Body of Christ and (so to say) the pitching of His Precious Tabernacle, wherein it was well pleasing that all the fulness of the Godhead should dwell bodily. Moreover He commands it to be pitched in one day, and this most wisely and economically, in order that by the one day you might understand the existing life, in which alone He became Man. It is fit that we understand by the new moon, nothing else save the sojourn of our Saviour which reneweth us, by which old things are passed away, all things are become new. For a new season was manifested to us in Christ, thrusting away the oldness of the legal worship, and re-ordering us unto a new and fresh life through the Gospel teachings, yea and renewing unto the beginning of righteousness them which had waxen old from sin, and were ready to vanish away, and undoing the oldness of the corruption that had been brought in, and beautifying with the newness of incorruption those that through faith had hastened unto eternal life. For if any man be in Christ, he is a new creature, as it is written.
But He commands the Divine tabernacle to be reared in the first month, when the beauty of spring-time shines forth, washing away (as it were) the dejection of winter, and the earth is softly cherished by now brighter and purer suns, and the vines bloom, and the husbandman revels |448 in the sweet odours of the flowers, and the plains bear grass, and whole fields bristle with the ears of corn, as certain of the Greek poets say, when the winter is past, as it is written, the rain is over and gone, when the time of pruning is come on. All these you will understand spiritually, that the winter at its end and the rain passing away, are the temptations that fall on us of devilish tyranny, and his ambitious usurpations over all; for the might of the devils was brought to an end in the days of Christ, and the bright Sun rose upon us, to wit, that whereof God the Father says, And the Sun of Righteousness shall arise upon you, warming with fervency of the Spirit, those who were swooned in sin, unto righteousness. The spiritual vines again and flowers and ears of corn, you will understand to be the Saints which excel in manifold piety towards God, and shoot forth the many-hued fruit of virtue. And (we must speak briefly) the spring brings forth flowers and prepares the whole earth to bear grass, and crowns the meadows with new bloom, and brings into fresh youth the trunks long dry with the intolerable violence of the winter, and brings them to a goodlier appearance, and makes them bud around with their wonted leafage, and prepares the husbandman who owns them to glory in their natural fruits. Some such thing shall we find happen as regards ourselves too. For we who have long been withered by reason of the sin that reigneth over us, and destitute of fruit unto virtue, have revived unto righteousness through Christ, and do now yield the fresh and new fruit through faith to the Dresser of our spirits. And thus do we fitly understand that which is spoken by one of the holy Prophets as in the Person of Christ, I who speak, am at hand as the spring upon the mountains. But what the spring, i. e., the season of spring, worketh upon the mountains, we have already spoken of.
And thus do we fitly understand that which is spoken by one of the holy Prophets as in the Person of Christ, I who speak, am at hand as the spring upon the mountains. But what the spring, i. e. , the season of spring, worketh upon the mountains, we have already spoken of.
Profitably then does He command that the tabernacle be set up in one day, holding out a type of Christ, that you may understand thereby His Death once for all in this one present time. For He will not be born again hereafter, nor |449 yet will die, having once for all been born and died and risen from the dead. For the Resurrection, which is as it were, a pitching of the holy tabernacle, must of necessity follow His Death. But it is in the new moon, because in Christ we have a new age: for what is in Him, are a new creature. And the first month is taken, signifying the renewal of human nature from death and decay to life and incorruption, and its passing at length from barrenness to fruitfulness, and its escape from the tyranny of the devil, like the winter now passed away and come to its close. Again in another way does he shew us Immanuel in type and figure saying, And thou shalt place the ark of the testimony, and cover the ark with the vail. For in the preceding the Word was limned in the complete tabernacle (for it was the House of God indwelling therein, to wit, the Holy Body of Christ) but no less is the same signified to us by the ark individually 6. For it was constructed of undecaying wood, that you might understand His Body incorruptible: it was overlaid with pure gold within and without, as it is written 7; for all belonging to Him is Precious and royal, both the Divinity and the Humanity, and in all things He hath the preeminence as Paul saith. And the gold is taken as a type of honour and excellence above all things. The ark then was fashioned of undecaying wood, and overlaid with gold, and had the Divine law deposited therein, for a type of God the Word indwelling in, and united to, His Holy Flesh (for the Law too was the Word of God, although not the Hypostatic Word, as the Son is). And it is covered by the veil. For God the Word Incarnate was unseen of the many, having His Own Body as a covering, and lying hid within His Own Flesh as with a veil, so that thence certain not knowing His God-befitting Dignity, at one time endeavoured to stone Him, imputing it to Him, as a crime, that He being Man, said He was God, at another time, they blushed not to say, Is not this Jesus the Son of Joseph, whose |450 father and mother WE know? how doth He now say, I have come down from heaven? The veil then cast upon the ark, signifieth that Jesus will not be known by the many. The ark too was therefore a type of Him, wherefore also did it precede them of Israel in the wilderness, filling the place of God: for He was the leader of the people. And the Psalmist is a witness of this, saying, O God, when Thou wentest forth before Thy people, when Thou didst march through the wilderness, the earth shooh, the heavens also distilled. For in that the ark ever marched before and preceded, God is openly declared to have gone before. You may have a clearer proof of this, considering this.
God once commanded to them of Israel by Moses to go up boldly unto mount Seir, and to besiege the Amorite, but they who were so commanded having fallen into feeble cowardice, and attributing success to their own strength, and not rather trusting to the succour from above, sat and began weeping by the mountain, as it is written, whereat the Law-giver was justly provoked, and threatened that He would not bring them into the land of promise. They cut at last by the threat, and urged to an unseasonable repentance, attempted to go up, by a second disobedience, and snatched up arms against the Amorites. But God foretold them the result by Moses: for He said unto them Ye shall not go up (it says) and ye shall not fall before your enemies for I am not among you. But they every way diseased with disobedience, forced themselves and went up unto the mountain, as it is written. Nevertheless (it says) the ark of the covenant of the Lord went not up with them, for it remained in the camp. Seest thou that upon God's saying, I am not among you, the ark goeth not up with the disobedient, shewing clearly to them of more understanding that it held the place of their leader God? Yea and it was borne around Jericho by the priests, and the lofty wall thereof fell down, not by applying engines and rams, but rather by trumpets and shouting: and this again we shall find to be true in Christ. For He it is Who is borne by saints and holy men and overturns the whole might of the devil, not by arms, but by a shout and a |451 trumpet, that is by Apostolic and Evangelic preaching, and the assent of all the people, confessing their own Lord in uprightness of faith. This too we see accomplished in the Mystic doxologies, the priestly trumpet, that is, the voice of the minister, preceding the people, and thus falls and is shattered the power of the adversaries, for our weapons are not carnal, as Paul saith, but mighty to God. That Christ is after a sort borne and rests on His saints, both the prophet Habakkuk will declare saying, Thou wilt ride upon thine horses and Thy chariots are salvation, and the Saviour Himself no less will teach us, saying to Ananias concerning Paul, Go thy way, for this man is a chosen vessel unto Me, to bear My Name before all the Gentiles.
Yea and thou shalt bring in the table (it says moreover) and set in order what layeth thereon and thou shalt bring in the candlestick, and set thereon his lamps. You will understand Christ by both, for He is co-figured under the form of a table having bread set upon it, because in Him are all nourished unto life Eternal, according as He says, I am the Bread; Which came down from heaven and giveth life unto the world: if any man eat of This Bread, he shall live for ever; and the Bread that I will give is My Flesh for the life of the world. That then, which is set forth upon the table, i. e., the loaves, signifies the Holy Body of Christ, which nourisheth all men unto Eternal Life. But since the blessed David, and they that were with him, being an hungred, as it is written, did eat the shewbread, let us see whether something mystical be not hereby too recorded. It was not lawful to taste of the shewbread, save by the Priests alone, by appointment of the Law: but David and they that were with him, being not of the priestly tribe, took of the most holy food, that hereby again might be signified the faith of the Gentiles, and in part of them of Israel. For Christ was due to them of Israel, as to them who were more holy by reason of the fathers, and the Law: but the multitude of the Gentiles although they were, by reason of their straying, profane, somehow entered in too, and did eat the Bread of life, David accompanying them and as it were |452 filling up a type of the preserved of Israel, which the blessed Isaiah too calls a remnant. For many of them have believed on Christ.
Thus therefore will Christ be conceived of through the holy Table: but He is again the candlestick, as giving light to the whole house, that is, the world (for I am the Light of the world, He says) but it holdeth seven lamps and not one: for manifoldly doth He illumine and by diverse graces enlighten the souls of the faithful: again it is of pure gold, in that it is above all and Precious: moreover it has a solid stem (for so is written) for there is nothing empty nor yet light in Christ. It has lilies too by reason of its good savour of holiness, according to, I am a flower of the plain, a lily of the vallies. Its feeders again signify the ministrations of Divine graces. Moreover the prophet Zechariah testified that two olive branches are round about it, that you may understand that the people compassionated are two, whom he called sons also of fatness and says that they stand by the Lord of the whole earth, although in that the olive branches are seen by the lamp, he hereby gives the clearest demonstration that Christ is the candlestick, Who through obedience and faith set by Himself both the people of the Gentiles and that of the Jews.
He proceeds, manifoldly pointing Him out to us, And thou shalt set the altar of gold for the incense before the ark and put the hanging of the veil at the door of the tabernacle of witness, and the altar of burnt offerings thou shalt set at the door of the tabernacle of witness and shalt cover the tabernacle, and all things that are therein shalt thou hallow all round. For we must observe how Christ is represented to us in both altars. For after He had ordered the golden altar to be laid by 8, whereon was the incense before the ark, and had said that hangings should be put across before the doors of the tabernacle, that the interior might not be seen, He commands the altar of burnt-offerings to stand at the door of the tabernacle of testimony, not |453 invisible, nor hidden: for it was without the veil. Behold Him then, by the altar of incense ascending up as an odour of a sweet smell to God the Father (for this the incense signifies), by the altar of burnt offering, offered up as an Offering and a Sacrifice in our behalf. But the golden altar was hidden by the veil (for hidden was the glory of Christ), the other, that of burnt offerings, whereon are the sacrifices, was visible, for manifest was the Death of Christ and known to all. Their position is not without a distinction, for the one was over against the ark, the other by the doors of the tabernacle. And the position of the golden altar in front of the ark, as it were in the Presence of God the Father, darkly hints that marvellous is the glory of the Son, as it is said, No man knoweth who the Son is, but the Father. But the position of the altar of burnt offering at the very doors of the tabernacle, holding out a type of His Death and of His Sacrifice for all, again signifies, that no otherwise can we come to God the Father, save by the Sacrifice of Christ, as He says, I am the Door, and No man cometh unto the Father but by Me. Further, He commanded the tabernacle to be pitched round about, comprehending all things that were therein, that it might be seen to be one, and not many. For One is Christ among us, even though He be manifoldly conceived of, a tabernacle by reason of the veil of Flesh, an Ark holding the Divine law as the Word of God the Father, a table again as Life and Food, a candlestick as spiritual Light, both altar of incense, as an odour of a sweet smell in sanctification, and altar of burnt offering, as a Sacrifice for the Life of the world. And all things that are therein are sanctified; for Christ is holy All of Him and howsoever He be conceived of.
Since the holy tabernacle then was their leader, they of Israel are commanded with it to set out and with it to rest: God again instructing us and teaching us to our profit, to take as our Leader and. Guide in the way unto salvation, God the Word Who for our sakes was Incarnate, and by obeying unhesitatingly His Commands, to mount |454 up unto eternal life. And this they who had been instructed in the mysteries in many words not chusing to do, went bach and walked no more with Him. But most wisely does the blessed Peter say to the Saviour, Where can we depart? for in no way to go astray from God, but rather to strive to be with Him spiritually, is in truth most comely for saints.
> > 69 And WE have believed and know that THOU art the Christ, the Holy One of God 9.
But most wisely does the blessed Peter say to the Saviour, Where can we depart? for in no way to go astray from God, but rather to strive to be with Him spiritually, is in truth most comely for saints. > > 69 And WE have believed and know that THOU art the Christ, the Holy One of God 9.
Marvellous is the faith of the holy Apostles, fervent their manner of confession, most loveable and pre-eminent their understanding. For not like certain of the more ignorant, or like them who used to call the Word of the Saviour hard, did they rightly go back and fall, nor of lightness readily caught were they called to belief, but being fully assured beforehand and persuaded of a truth that their Instructor was full of life-giving Words, the Teacher of heavenly doctrines. Exceeding stable is such faith, but that which is not so, is (as is like) easily spurned, and having no root as its assurance, is very readily worn away out of the mind of man. And verily the Saviour Himself in Parables, when He was discoursing of the sower, that which fell upon tho rock (He says) and hath no root withered away, darkly saying that the mind which is dried up and can in no wise receive the Word once cast into it, is a rock. For the wretched Jews being now in this case from their utter ignorance, were being taught by the Prophet's voice, Bend your hearts and not your garments. For as before the casting in of the seed, the custom of husbandry advises that the ground should first be cleft with the plough: so I deem ought they who approach to receive the Divine |455 Words in some sort to open out aforehand their hearts by desires thereunto: and thus receiving it, do they render the soul travailing like fruitful soil. Therefore in full assurance of faith do the most wise disciples say that they know and are confident that He is Christ the Son of the Living God. And with great wisdom will you find their speech constructed as to this again. For they say they believe and know, joining both together. For one must both believe and understand: nor, because the more Divine things are to be received in faith, ought we therefore completely to depart from all investigation respecting them, but rather we should try to attain even so unto a moderate knowledge, as in a glass and a riddle, as Paul saith. Well again do they not say first that they know, then believe, but putting faith first, they bring in knowledge, and not before faith, as it is written, If ye will not believe, neither shall ye understand. For simple faith having been fore-laid in us, as a kind of foundation, knowledge is afterwards built up upon it by degrees, and brings us up to the measure of the mature age that is in Christ, to a perfect and spiritual man. Wherefore God also somewhere says, Behold I will lay for the foundations of Sion a stone, choice, a corner stone, precious. For Christ is to us a Beginning and foundation unto sanctification and righteousness, through faith, that is, and not otherwise: for thus He dwelleth in us.
But observe how they say throughout in the singular number, and with the article prefixed, THOU art the Christ, the Son of the Living God, removing from the many who are called in grace unto sonship, as One and Special, Him who is truly Son, in Whoso likeness WE too are sons. Again they call Him the Christ as One: but we must know that He is not called Christ on His own account, or as being so Essentially just as He is Son, yet is He One in truth and specially (for none among anointed ones is as He is) yet in respect of His likeness to us is He called Christ. For His Own Proper and specially distinct Name and Reality in truth, is SON; but that which is common with us is Christ. For since He was anointed in that He was |456 made Man, therefore is He Christ. If then we attribute the being anointed to the need of human nature, He will be conceived of as Christ in respect of His likeness to us, and not in the same way as He is Son, nevertheless One Only by Nature and Specially, both before Flesh and with Flesh, and not two, as some suppose, who (it seems) understand not the depth of the Mystery. For not into a man hath the Word of God the Father come down, as the grace of the Spirit upon one (for example) of the holy Prophets, but Himself was made Flesh, as it is written, to wit Man. Indivisible therefore is He after the Union, and is not severed into two Persons, even though we conceive of the Word of God as something other than the Flesh wherein He hath dwelt. And since the whole choir of the holy Apostles confirms to us the faith herein, in that they say they know (and that peculiarly) that He is the Christ the Son of God, we shall not, if we deem aright, admit those who shrink not of their folly from making innovations on these things.
> > 70, 71 Jesus answered them, Did not I choose you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon, for he it was that should betray Him, being one of the twelve.
He continues His reproach, and clenches them with severer words, cutting off that which is slack and fallen into negligence in their desire to be wise. For He almost seems to say somewhat of this sort, "O My disciples, this is the time for heed and wit and a mind braced unto the desire of salvation. For most slippery is the way of perdition, which drags downwards not only the feeble mind, but also that which already thinketh it standeth fast. Very perilous and of many forms is sin, which bewitches the mind of man by its manifold pleasures and most smooth lusts, dragging it to what it ought not. Your own case (He saith) shall be an example of what I say. For I will tell you; none of those who from lightness have now fallen back, did I choose as I have done you who were good (for as God, I knew what was in you) yet did Satan get hold |457 of one of you through greed of gain, and My Judgment was surely not deceived. For in man is free-will and choice to go to both, either to the right hand, or to the left, i. e., to virtue or vice." Therefore at once by His severer chiding, does He both rouse unto becoming watchfulness, and render each one more steadfast regarding himself, for He does not yet say clearly who shall betray Him, but laying the burden of iniquity upon one alone and indefinitely, He was bringing them all to the contest, and inviting them to more careful circumspection, each one dreading the loss of his own soul, and at the same time was He working another thing for the benefit of His disciples' faith. For when they confessed that they knew, and firmly believed, that He is the Son of God, He shews that He fore-knows things to come, by this too shewing as it were that their confession regarding Him was sure. For the knowledge of things to come befitteth none save One Alone, Him That is by Nature God, of Whom it is also written, Who knoweth all things before they be. But He called the worker of the Devil's will a devil, and not untruly. For as he that is joined unto the Lord is one Spirit, so is the reverse also true. |458
> CHAPTER V. On the feast of Tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead; on the words, Now the feast of the Jews, that of Tabernacles was at hand. > > > Chap. vii. And after these things Jesus used to walk in Galilee, for He would not walk in Jewry, because the Jews were seeking to kill Him.
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> CHAPTER V. On the feast of Tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead; on the words, Now the feast of the Jews, that of Tabernacles was at hand. > > > Chap. vii. And after these things Jesus used to walk in Galilee, for He would not walk in Jewry, because the Jews were seeking to kill Him.
After these both words and deeds (he says) Christ again more gladly made His sojournings in Galilee: for this, I suppose, is the meaning of used to walk, yet he shews that His being with them was not of His Own choice, but rather happened of necessity, adding the reason. For the Jews (he says) wished to kill Him. Wherefore He gave Himself over for a long time to the aliens, refusing to walk in Jewry. But I suppose again that in these words no less is Israel found fault with for its extreme perverseness, if indeed the being found among the Gentiles was shewn to be far better than living with it. And this it was that was uttered by the prophet Jeremiah, I have forsaken Mine House, I have left Mine heritage; I gave My loved Soul into the hand of her enemies. For Christ's being made an outcast because of the impiety of them that persecute Him, and going away among the Galileans, how is it not plainly the giving up of His Own Soul into the hands of her enemies? For the Gentiles are Christ's enemies, in that they do service to another and worship the creature instead of the Creator, because they had not yet received the faith in Him. And this Himself will teach us clearly, saying, He that is not with Me is against Me. But I suppose every one will say that the |459 Gentiles were not with Christ, previous to their true knowledge of God and faith; they were therefore against Him, and hence in the rank of His enemies. This being so and clearly acknowledged, so great abomination was practised among them of Israel, that He was in better case, living among His enemies, and making His abode with them with whom He least ought was pleasanter, than what was meeter far and more congenial, to be among them who are His kinsmen after the flesh and, on this ground, bound to love Him. With greatest reason then did Christ depart unto the Gentiles, and by the very act of doing so did He in a manner say, that if they did not desist from persecuting Him, and from destroying with their mad folly their Benefactor, Christ would wholly give Himself to those without, and remove unto the Gentiles. As then we said that He hinted this by this act, so again we shall find that by a figure of old did He threaten His departure from Jerusalem.
When then He was ordering the laws about sacrifices, as is written also in Leviticus, having fore-appointed, as for an image of Christ, that a bullock should be brought as a gift and a whole burnt-offering to the Lord, he again outlines Him in another way, saying, If his gift to the Lord be of the sheep, of the lambs and of the kids, for a whole burnt sacrifice, he shall bring a male without blemish, and shall lay his hand upon the head thereof and they shall kill it on the side of the altar northward before the Lord. How then the Mystery of Christ is shaped unto us by these things, we must needs enquire. And first I think we ought to speak of the situation both of the Temple itself at Jerusalem and of the Divine altar, that so we may understand, what is the meaning of that the sheep is not to look straight before it, but rather to be turned toward the north. The territory of the Jews therefore lies in the more southern quarters of the earth, and the temple faces eastward and opens its doors toward the first rays of the sun; yea and the Divine altar itself, reared over against the holy, as it were in the sight of God, shewed its front to those who |460 enter from the East, its two sides looking one south, the other north. That it actually is as we have said, you may have full proof from the passage of the Prophet Ezekiel. For when he was being taught about the death of Phaltias 10, i. e., in spiritual vision, he says thus, And I saw, and lo about five and twenty men, their backs towards the temple of the Lord and their faces right away, and they were worshipping the sun toward the east. But if a man worshiping the rising sun have the temple behind him, how must one not suppose that the front of the temple was turned eastward? But in the same position was the Divine altar itself, as we have said. Therefore the front giving entry both of the temple itself and of the Divine altar was to the east: the two sides, one to the south, the other to the north; and the side yet remaining, which is conceived of as the back, looking westward. The things therefore we have said being thus, we shall find that north of it lies the neighbour of Judaea, Galilee, that is, the country of the Gentiles, as it is written, Galilee of the Gentiles, Since then our Lord Jesus Christ was about, after His saving Passion, to depart out of the country of the Jews, and go into Galilee, that is, to the church of the Gentiles, the sheep that was taken in type as a sacrifice, was slain at the side of the Altar so as to look northward, according as it is spoken by the Psalmist of Christ, His eyes look unto the nations.
But since the blessed Evangelist says that He refused His Presence to the Jews, because they were plotting to kill Him, we will add this to what we have said, that we do not consider the withdrawal of Christ as an imputation of cowardice, nor yet will we therefore accuse of weakness Him That is mighty unto all things, but we will accept the mode of the economy. For it beseemed Him not before His time, but in His own time to endure the Cross for all. |461
> 3, 4, 5 His brethren therefore said unto Him, Depart hence and go into Judaea, that Thy disciples also may see the works that Thou doest (for no man doeth anything in secret, and himself seeketh to be known openly); if Thou do these things, manifest Thyself to the world. For neither did His brethren believe on Him.
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> 3, 4, 5 His brethren therefore said unto Him, Depart hence and go into Judaea, that Thy disciples also may see the works that Thou doest (for no man doeth anything in secret, and himself seeketh to be known openly); if Thou do these things, manifest Thyself to the world. For neither did His brethren believe on Him.
The reputed brethren of the Saviour not yet recognizing God the Word indwelling in His Holy Flesh, nor knowing at the time when they are saying these things, that He was made Man, have still petty conceptions of Him and think far too little of the grace and excellence that is in Him, seeing nothing more than the rest, deluded by the common opinions of Him, thinking that He too was in truth begotten of their father Joseph, and not seeing the hidden provision of the Mystery. For when many (as is like) miracles were being wrought secretly by Christ in Galilee, they persuade Him to seek after vain glory, and advise Him to receive the wonder of the spectators, as though it were some great thing, as though for the sake of this alone, He were willing to perform the several miracles He had wrought, in order that He might just seem an object of wonder to the beholders, and might revel in the praise of men, after the fashion of some whose habit is to seek for glory. For see how they counsel Him to go up to Judaea. and to work miracles there rather, not in order that His disciples might believe on Him, but that they might see the works which He doeth. For (say they) if Thou wilt be known (for this is the meaning of "openly") be not a worker of marvels in secret, nor, since Thou art preeminent in Thy Power of doing all things, shun publicity: for so shalt Thou be renowned to the world, and more illustrious among beholders. This then is their address here. And profitably does the most wise Evangelist note that not yet had His brethren believed on Him. For it would indeed have been one of the strangest things, that they who through faith had already taken hold of God-befitting acknowledgment of Him, should be guilty of such cold expressions. But at that time having not as yet |462 believed they speak wisely, but when they understanding the great mystery concerning Him had believed, they hasten on to such a height of piety and virtue, as both to be called Apostles, and to attain illustrious piety. This too you have, fore-sung by the voice of Prophets. And verily the blessed Jeremiah says, as to our Lord Jesus Christ, For both thy brethren and the house of thy father, they too despised Thee, and they cried out; of thy followers were they gathered together: believe them not, for they will speak fair words unto Thee. For His brethren who before the faith thought little of Him, and in the words just spoken, all but attempt to cry out against Him, were gathered together through faith, and have spoken fair words unto Him, both aiding others, and striving with words in behalf of the faith. Very watchfully did the Prophet, having named His brethren, profitably add, The house of Thy father, lest they too should be supposed to have been of the blessed Virgin, rather than of His father Joseph alone.
> > 6 Jesus saith therefore unto them, My time is not yet come, but your time is always ready.
The Saviour's discourse is always overshadowed, for so is it written of Him, And He shall be a Man That hideth His Words. And that this too was contrived to their profit, who that is wise will not say? Not yet therefore is the time (He says) for unrestrained publicity, nor yet of manifestation unveiled unto all, since the mind of the Jews is not yet ripe unto understanding, so as to be able to receive My words without wrath and anger: nor yet doth fit opportunity summon Me now to be altogether made known unto the world, since the Jew's have not yet wholly fallen from grace, nor yet so raged against Me, that I must needs at length depart unto others. For this reason then does He say that not yet is His time come, but says that theirs is come, and is always ready. For we say that men of the world may do as they list, no necessity hampering them, or calling them to an opportune economy which avises them whether they |463 ought to do any thing or not, as was the case with Christ. On the contrary, the manner of living of those who have chosen life in the world, is remiss and free from more laborious care, bringing in opportunity ever ready and unfolded unto what likes them best and readily permitting those who practise it, to go whithersoever they list.
When therefore things are necessarily subjected to economies, not every time is fit for doing what has to be done, but that which fits each several duty, according as the nature of the thing demands: but on one who has chosen to live unbound is no such thing imposed: but rather, the path to wherever they would go, is ever most ready and wholly unlet.
> > 7 The world cannot hate you, but Me it hateth, because I testify of it that its works are evil.
Very kindly now also doth the Saviour reprove His brethren, who are still too worldly-minded and disposed, and brings forward a second defence, mingled with skill, whereby He shews that not only are they ignorant Who He is by Nature, but are still so far removed from love to Him, as to choose to live in a way not unconformed to them who admire living in the world, and not rather in virtue. For it would have been verily most absurd to say to everybody else what would be of use, having laid aside all disguise about it, yet not to bestow on His reputed brethren, in far greater measure, things wherewith they, having now the Giver of wisdom, might learn with no slight profit. And this is the custom of our Saviour Christ. For He sometimes seizing favourable opportunity fashioneth great instruction unto His hearers. Ever dear therefore (saith He) to each is that which is akin to it, and identity of habit wondrously bringeth together unto agreement. The world doth not hate you (for ye savour yet that which is of it) but Me it hateth, taking not kindly its being accused by Me for its unseemly deeds. Therefore with safety will YE go up to the feast, I not. For I shall surely dispute and being present tell them what is for their good; but |464 bitter to lovers of pleasure is reproof, and meet for kindling unto wrath him that receives it not in due sobriety of mind.
But in these words again doth the Lord profit us too. For it is profitable not to make one's reproofs inconsiderately, nor to give to all instruction through reproof, but to know what is written, Rebuke not the bad lest they hate thee (for hatred is not unharmful to us) but rather to be zealous to speak in the ears of them that hear, as it is written. For the world loveth sin, the Lord is a corrector of them that act not rightly: and correction must often be attained by reproof. For the mere enumeration of sin, is a rebuke to those who love it, and the reproof of iniquity, is blame to those who have it. When therefore necessity calls the teacher to administer reproof, and the mode of cure requires this to be gone through, and he that is being against his will instructed by rebuke is exceeding angry, then must the ills of hatred surely arise. Therefore does the Saviour say He is hated by the world, in that it cannot yet bear exhortation with rebuke, when it ought to do so for profit sake. For the mind that is in bondage to evil pleasures, is quite angry with the advice that would persuade it to due sobriety. And these things the Saviour says, not altogether saying that He will not go to Jerusalem, nor refusing to give the reproofs which may be profitable to the sinners, but minded to do this too and every thing else at the fit time. And we must observe that He says something of the same kind to His own disciples also. For when He was encouraging them, and teaching them not to be too indignant at the things that should come to pass, when they should preach Him to the world, and fall into a thousand trials in consequence, He says, If ye were of the world, the world would love his own, but because ye are not of the world, therefore the world hateth you; calling the world here not the visible creation, but rather they who savour the things of the world, by whom one who loves not the same as they and that exceedingly is deemed an hard man and an adverse and an enemy: but akin and dear is he who consents with them, |465 and by sameness of life is entangled together with them in congeniality in baseness.
> > 8 Go YE up unto this feast, I go not up unto this feast, for My time is not yet fulfilled.
The Lord now says clearly that He will not feast with the Jews, or go with them, to partake with them in their rejoicing in shadows. For that which is once said to a few, albeit reputed His brethren, will be extended in its force to the whole race of Israel. For no one will say that Jesus refused to be with His brethren on their own account in particular, seeing He was plainly with them in Galilee, and we must suppose that not without a purpose by reason of His generally supposed relationship after the flesh, did He also dwell with them. It is manifest then, that the whole multitude of the Jews being introduced in a type by His brethren, Christ declines feasting with them, according to that which is said by one of the holy Prophets, I have hated, I have thrust away your feast days, and I will not smell in your solemn assemblies: for even though ye offer Me whole burnt offerings and sacrifices, I will not accept them, and will not look at your assembly of thanksgiving: take thou away from Me the noise of thy songs and the psalm of thine instruments I will not hear. For God is a Spirit, and they that worship Him must worship Him in spirit and in truth, as the Saviour Himself saith. But being a Spirit, He would (one may think) take pleasure in spiritual honours and offerings, for a type too whereof by command of the law, were the sacrifices of oxen and sheep, oblations moreover of frankincense, of fine flour and wine and oil, duly appointed, signifying by more visible forms the many hues of the virtue of them that worship in spirit. Do YE then (He says) who still love the shadow, and are more grossly and Jewishly affected concerning these things, go up to the assembly that is in shadows and types; Me it pleaseth not so to feast; to this feast I go not up, that, namely, in type and outline: for I have no pleasure in it, but rather I await the time of the true assembly, which is not yet full come. For then, then (He says) shall I be together with |466 My company rejoicing in the brightness of the saints, in the glory of the Father, flashing forth extreme brilliance. But He says His and calls the time His own. For His is the feast, He the Master of it. For to Him did the blessed Jeremiah ascribe it, saying to those who have neglected piety to God-ward, and held for nought the desire to excel in goodness, What will ye do in the day of the Assembly, and in the days of the feast of the Lord? For ye (He says) who totally reject all toil for virtue, and have not the bright robe of the love of God, what will ye do in the day of the assembly, how shall ye come in to the Divine and Heavenly Feast, or how shall not the master of the Feast with reason thrust you forth from the most glorious choir of them that were bidden, saying, Friend, how earnest thou in hither not having a wedding garment? Akin to this, and bringing us the same meaning, is that in the Prophet Zechariah, And it shall come to pass (he says) that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles.
He says that they which are left shall go up to worship the great King, and to accomplish the feast of tabernacles. For whereas many have been called by grace, not many are they who go up to the city above; for few are the chosen, as the Saviour saith, taken to wit out of every nation. But in saying that they shall go up to worship, he shews that they no longer perform the worship of the law, but rather that in spirit, and keep the feast of tabernacles in truth, well-nigh with clear voice singing that verse of the Psalms, Blessed be the Lord, because He hath heard the voice of my supplication: on Him trusted my heart, and I was holpen, and my flesh revived. For the flesh revived, and will live again, and that not apart from Christ: for He hath been made to us the First-fruits of the resurrection, and the door of the truer feast of tabernacles. And this it was that was said by one of the holy Prophets, I will raise up the tabernacle of David that is fallen. For the tabernacle that fell, of Christ Who is of the seed of David according to the flesh, was first raised |467 to incorruption by the Power of God the Father, according to what is said to the Jews by one of the Apostles concerning Him, This Man delivered up by the determinate counsel and fore-knowledge of God, ye took by hand of ungodly men and crucified and slew: Whom God raised up, having loosed the pangs of death, because it was not possible that He should be holden of it, and again, This Jesus God raised up, whereof all WE are witnesses. For that it is the custom of the Divine Scripture, to call Christ, Who was of David after the flesh, David, is not at all hard to see.
> > 9, 10 When He had said these words unto them, He abode in Galilee: but when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret.
For that it is the custom of the Divine Scripture, to call Christ, Who was of David after the flesh, David, is not at all hard to see. > > 9, 10 When He had said these words unto them, He abode in Galilee: but when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret.
Christ dwells gladly in Galilee, and banished from the country of Judaea, takes up His Abode more peaceably and securely, that again the multitude of the Gentiles albeit exceedingly uninstructed, by reason of the error that yet holdeth them, might be shewn to be nobler than those who seemed to be skilled in the law. By this He shewed both His just love for thorn, and most reasonable hatred of them of Judaea. For how would not He Who knoweth all things before they be, be so affected, as to deem the church of the Gentiles already worthy of the Divine Love, since it was so easily called to believe on Him; and at length to cast off and justly loathe Jerusalem as senseless, He who even before the times of His coming is said to have desired her beauty, according to the voice of the Psalmist, but called the stiff-necked Jerusalem an harlot and an adulteress, and of the like of this what did He not call her? Most clearly in truth doth He by the Prophet Ezekiel say to her, Wherefore, O harlot, hear the word of the Lord, and by the voice of Jeremiah accuseth her as an adulteress, calling out, As a wife rejecteth her husband, so the house of Israel rejected Me, saith the Lord. As having then according to the fore-knowledge of God-befitting Counsel, surveyed the beauty of the Church of the Gentiles, and the baseness of the synagogue of the Jews in its wicked ways, He already before-loveth the one and goeth in unto her, |468 as to a bride in the chamber, but fore-hateth the other, reserving for the fit time what was due in full measure to each. For He neither brings wholly upon them of Israel punishment before the time, nor gives Himself wholly to Galilee before the saving cross: for then He could with justice and on reasonable causes, withdraw from His Love to them. Having then said that He would not go up to this feast, and having permitted His brethren to do so, if they would; by Himself (for He affirmed that His time was not yet come) does He go up after them, not saying one thing and doing the contrary to what He says (for that would be lying, albeit guile, that is, falsehood is said not to have been found at all in His Mouth) but minded to what He promised. For He goeth not up to feast with them, but rather to admonish them, and (since He came to save) to say and teach the things which lead to life everlasting. For that this was His aim, His not wishing to go with them that were going up, and going up hardly and secretly, not openly and with the joy of those who go to a festival, will clearly shew.
And verily, when at length He was going up to his saving Passion, He went up not in secret, but borne upon an ass's colt, as a type of the new people, with an almost innumerable company of children preceding Him, fulfilling the part of the people that should be born, of whom it is written, And a people which is created shall praise the Lord. And the children going before were shouting, Blessed is He That cometh in the Name of the Lord, Hosanna in the Highest. Therefore by coming up in secret, He shews that Christ came to Jerusalem by no means to feast with them, but rather to dispute against them: for as we have before said, He doth not wholly depart from Israel, till on being delivered up to death, it is clear that He deservedly did so.
But as to His saying that He would not go up, and afterwards not refusing to go up, you will find the type of it fulfilled long ago in the book called Exodus. For the Divine and most holy Moses was making long stay in the Mount |469 with God, awaiting the law that was to be given by Him. And Israel disregardful of piety towards God, was making a calf in the wilderness. But the Law-giver is justly angered at these things, and having cried out against the lightness of those who so readily turned aside to what they ought not, and having threatened to utterly destroy them at once, at last He says to the holy Moses, Depart and go up hence, THOU and thy people which thou broughtest forth out of Egypt unto the land which I sware to Abraham, Isaac, and Jacob, saying, Unto your seed will I give it: and I will send an angel before thee. Then Moses says to Him, If Thyself go not with me, bring me not up hence, and how shall it be truly known that I have found grace in Thy Sight, I and Thy people, is it not in that Thou goest with us? And the Lord said unto Moses, I will do this thing also that thou hast spoken, for thou foundest grace in My Sight. Seest thou how He, grieved at the apostacy of Israel, affirmed that He would not go up with them into the land of promise, but said that He would send an Angel, yet out of respect to Moses and the remembrance of their fathers, He granted them pardon and promised again to go with them.
Having then said that He would not feast with the Jews as being haughty and violent, as dishonouring God by their denial of Him, as these did by making the calf, yet being very slow to anger towards the offences of those who grieve Him, and rather fulfilling His Promise to the holy fathers, He goes up to teach and to set before them the doctrines of salvation, not committing such a ministry to an Angel, just as He did not then, but rather being Himself the worker even for the salvation of the unthankful.
> > 11 The Jews therefore were seeking Him at the feast, and said, Where is that Man?
The Jews seek Jesus, not that they may believe on Him when they have found Him (for surely would He preventing their search, have offered Himself, according as it is said of Him, I was found of them that sought Me not, I was made manifest unto them that asked not after Me) but |470 of their exceeding transgression falling into the vain toil of the Greeks, and emulous of their habits rather than of those things whereby it was like that they should be enlightened by the grace from above. For those of the Greeks who seem to be wise, filled with worldly and devilish wisdom, expend long and subtle discourses, and revolve cycles of vain propositions, and weaving the spider's web, as it is written, make feint to investigate what is the nature of truth or goodness or justice, and, moulding to themselves a shadow only of the true knowledge, abide wholly untasting of the virtue that is in deeds, and remaining destitute of the true wisdom which is from above, make their exercises about words alone to no profit. The Jews again, brothers and neighbours of their unlearning, seek for Jesus, not that they may believe on Him when they have found Him, as the nature of things proved, but that they hitting Him with their many revilings, might bring the fire unquenchable upon their own heads. And in another respect we shall suppose they made most idle search. For they only pretend to seek Him, because He is not present. For (says one) 'the Wonder-worker ought to be present with the feasters,' seeking rather pleasure in the enjoyment of it, and not at all the profit from the marvel; but wrapped round in conceit of knowledge of the law, and thinking that they were to no slight degree instructed in the sacred writings, they are unmindful of the Prophet's voice thus speaking, Seek ye God, and in finding Him call upon Him; when He shall draw nigh you, let the wicked man forsake his way, and the unrighteous man his counsel, and let him return unto the LORD, and He will have mercy. Seest thou how it will not suffice unto salvation to seek only, but when we have found, to turn to also, i. e., by obedience and faith? So might the foolish and refractory people of the Jews have been saved: but since in this too they are found exceedingly unwise, they will at length with reason hear, How do ye say, WE are wise, and the Law of the Lord is with us? in vain to the scribes was their lying pen. The wise men were ashamed, dismayed, taken: what wisdom is in them? because they |471 rejected the Word of the Lord? For how did they not reject It, who received It not? how did they not despise It, who in boorish wise refused not to say of It, Where is That Man? For the expression That Man, belongs to the abandoned, and them who no longer deem fit to wonder at Him, although from His so marvellous working, they ought to have had the most exalted conception of Him.
> > 12 And there was much murmuring of the people concerning Him. Some said, He is good, others said, Nay, but He deceiveth the people.
Ever hard of attainment and difficult of acquirement is goodness, and the power of tracking the beauty of truth is hard of accomplishment to the many, specially the more unlearned and those who have no acuteness of understanding, who from most foolish swayings of thoughts without understanding turn aside to what seems to them easier, and not enduring to prove the nature of whatever offers itself, will never attain to the true quality of things, albeit Paul says, Be ye approved bankers, and persuades us to prove all things, so as by accurate investigation to arrive at the attainment of what is profitable. Let them hear then, who of their exceeding folly marvel not at Jesus but think that it is fit to condemn Him without enquiry, Taste and see that the LORD is good. For as they who prove choice honey by the taste, and from the merest taste perceive what they are in search of, so they who make even a little trial of the words of the Saviour, will acknowledge that He is good, and will marvel in learning it. The wiser then among the Jews plead Christ's cause, and give right judgment concerning Him, consenting to Him as Good, considering (as is like) this above all, that it would not be possible for one to accomplish the things which God evidently works, unless He were by Nature God, or partaker of God, and therefore Good, to Whom would befit the approval of all, and to be instrengthened with grace from above, even though this were not so in Christ, for Christ is Himself the Lord of powers. But they wade in most |472 absurd imaginations, and go astray far from the truth, who shrink not from calling Him a deceiver, who directs unto the unerring path of righteousness. Let the foolish Jew then hear, Woe unto them that call evil good and good evil, that put darkness for light and light for darkness. For along with approving wickedness, ranks the finding fault with good, and keeping back from evil its most deserved reproof, and casting upon them that are ranged on the side of good the blame which is no wise due unto them. But the charges against them for these their revilings were foretold also, for Woe (He says) unto them, for they swerved from Me, wretched are they because they transgressed against Me: I redeemed them, THEY spake lies against Me.
> > 13 Howbeit no man was speaking openly of Him for fear of the Jews.
But the charges against them for these their revilings were foretold also, for Woe (He says) unto them, for they swerved from Me, wretched are they because they transgressed against Me: I redeemed them, THEY spake lies against Me. > > 13 Howbeit no man was speaking openly of Him for fear of the Jews.
There was murmuring among the Jews, and for fear of the Jews, he says that no man could speak openly. The Divine Evangelist then is calling the rulers of the Jews emphatically Jews, not deigning (as seems to me) to call them elders or priests, or the like, kindled with pious jealousy unto grief to themward, whom with reason does God accuse of destroying His spiritual vineyard, saying in the prophets, Many pastors destroyed My vineyard, they defiled My portion, they gave My longed-for portion for an impassable wilderness, it hath become a vanishing of perdition. For how shall we not suppose that the Lord's vineyard hath in truth been destroyed by their abominations, when they shewed that even to agree with the good, and only to marvel at that which is worthy of marvel is hazardous? But that this too works a sorer punishment for the rulers of the Jews and the rest of them, what wise man will doubt? Lo, for lo, the whole people fear and tremble before them, yet are not instructed in the law, nor yet taught to live in a fitting manner, although very zealously subjected to their injunctions. For fear is a proof of the very highest subjection. They were compelled then to transgress rather than wisely to look into the purpose of the Law-giver, and (in that they dare not so much |473 as praise what is good) to give by no means a voluntary, but a constrained, judgment of evil against whosoever the others choose, and to condemn as base, Him That is worthy of praise and admiration. Just as a man therefore who has good skill in sea-faring matters, and sits at the ship's helm, and having her at his command dashes her against the rocks, would be himself held guilty of the wreck: or as if one accustomed to drive, were borne along by swiftest ponies, and being able by the checks of the reins to hold their easily-directed flight whithersoever he would, were to dash the wheels against a stone, not to the ponies would he reasonably attach the blame of the misfortune, but rather to himself:----in like manner, I deem, the rulers of the Jews, having the people of the Jews not only honouring them, but even serving them by fear as well, if they manage them contrary to Divine Commands, shall justly themselves incur responsibility for the loss of all. But that themselves were the cause of the perdition of the people, the prophet Jeremiah will testify, saying, For the pastors became brutish,, and sought not out the LORD: therefore the whole flock understood not and were scattered.
> > 14 When it was now mid-feast Jesus went up into the temple and began teaching.