Then he was in the Spirit, that he might be able to see heavenly things; and while these things were being shown to him which are to come because of impiety and fornication and the rest, a book was given to him which was indeed sweet in the mouth, but made the belly bitter, so that, of those who seem to be men of one body, to some it would be sweet. For those who, because they are of an entire profession, are signified in the mouth — for this is sweet in the mouth, which is true — but to those who, by heretical depravity, live or think carnally, because they are signified also in the belly, it is bitter. For it will accuse them on the day of God's judgment. After the revelation, therefore, he was commanded to write the Gospel because of these things which we have mentioned above.
And to the prophet Ezekiel likewise it was said that he should take a book which was sweet in his mouth, when he was sent to rebuke the faithlessness of the people. 77. (73). WHAT IS IT THAT SIMEON SAYS TO MARY THE MOTHER OF THE LORD, AMONG OTHER THINGS: 'THIS ONE,' HE SAYS, 'IS SET FOR THE FALL AND THE RISING OF MANY IN ISRAEL; AND A SWORD SHALL PIERCE THROUGH YOUR OWN SOUL ALSO, THAT THE THOUGHTS OF MANY HEARTS MAY BE REVEALED'? Simeon, a holy man and commended by divine oracles, spoke through the Holy Spirit what was to come to men by reason of Christ — that He would be a fall to those who, while they seemed to themselves to stand through observance and skill in the law, by distrust
of the works of Christ would fall, dissolved away from the promise of the fathers; but to those who were of almost no dignity in the law, yet believing in Christ, there would be a rising in Israel, so that they who before were unworthy and useless might become worthy of God, and that they who were thought to be something might be reprobated. This is what the Lord says in another place: For judgment I have come into this world, that those who do not see may see, and those who see may become blind. Finally, not the doctors of the law, not the Pharisees, not the scribes followed Christ, but fishermen, men unlearned and rustic. Hence it is that the Lord says: Father, I give You thanks, that You have hidden these things from the wise and prudent, and have revealed them to little ones. But what He further added, saying:
'And a sword shall pierce through your own soul also, that the thoughts of many hearts may be revealed' — this surely signified that Mary too, through whom the mystery of the Saviour's incarnation was accomplished, would waver at the Lord's death, yet in such a way that she would be confirmed by his resurrection. For all wavered with a kind of stupor at the Lord's death. Who indeed would not be in doubt, seeing him who called himself the Son of God so humbled that he descended even unto death? And because, as I have said, every uncertainty was destined to depart at the Lord's resurrection, he said the sword would 'pass through,' not fall upon or strike any limb in passing.
So that, just as a sword thrust passing close beside a man causes fear yet does not strike, so doubt produced sadness yet did not slay, because it did not settle in the soul but passed through, touching the hearts of the disciples as if by a shadow. Thus Cleopas and his companion, going on their way sorrowful, said among other things to the Lord himself, not knowing that it was the Lord: 'We had hoped that it was he who should redeem Israel.' They doubted, but as soon as the Lord was recognized the doubt passed away. Similarly it was said of Joseph too, that 'iron passed through his soul.' This is to escape death, because to doubt concerning God or Christ is death; and therefore he who ceases to doubt escapes death. 78. (74).
What does it mean that the prophet Isaiah says of Christ, 'who did no sin,' while the Apostle on the contrary says, 'Him who knew no sin he made to be sin for us'? As far as the sense is concerned, the questions are different. But the words are partly alike, partly at variance. For 'made' and 'did not make' are contraries; whereas 'knew not' and 'did not do' are alike. The prophet therefore spoke in the person of Christ: that he did no sin, neither was guile found in his mouth; but the Apostle speaks in the person of God the Father: that him — that is, Christ — who knew no sin, he made to be sin for us. This is to be understood in a twofold manner.
For first he made him sin in that he willed him to become incarnate, so that he whom no lot of sin touched should take a body from sinful flesh, through which he is said to have been 'made sin.' Then, in that he offered him for sins, he made him sin; for under the Law the victim offered for sins was called 'sin.' Therefore Christ did not commit sin, as the prophet says, but he was plainly made sin, as has been shown. And what is it to offer Christ for us, except to give power to those who wished to kill him? This was permitted because it would be profitable, so as to be the occasion of his descending to the lower regions to despoil hell of its souls.
For it was a surpassing and unheard-of sin to have killed him who not only had in no way sinned, but had also given life to many. By this sin the devil, made guilty, lost his boldness to accuse. For something similar is read in the Epistle to the Galatians; among other things it says: 'He was made a curse for us.' Made by whom, if not by the Father? For by the judgment of God the cross of Christ is the curse of the Jews; for the death of the Saviour cries out their sin. He therefore allowed himself to be crucified, so that his passion might profit us, that henceforth, going forth marked with his sign, we might in no way be held by the second death. For death feared even his servants, by whom it was conquered. 79. (75).
Why did the Saviour pay the didrachma only for himself and Peter, and not also for the rest of the apostles, since all of them had followed him, having forsaken all that was theirs? The didrachma is understood to be a poll-tax, not a tax on estates. For the Saviour possessed nothing in the world, although he is the Lord of the world, and being dead he was buried at others' expense; whereas we, to whom the world is foreign, desire to increase our holdings, so that, when we die, we attest that the world has been usurped by us — not only by word but also by writings — so that by our own profession we are condemned by him to whom the world belongs. Hence the Lord says: 'He who does not forsake all and follow me cannot be my disciple.'
Whoever, therefore, so holds his possessions that he places no hope in them, but is ready to cast them away for the faith, walks the road by which one goes to Christ our Lord. The didrachma, then, was to be exacted from those who carried on some business or plied a trade. But the Saviour, who cared for none of these things, nor did his disciples, was certainly not one from whom it should be exacted.
But because the hostile devil was always lying in wait, seeking an occasion to see whether he might cause the Saviour to stumble, he took possession of the minds of the collectors of the didrachma, so that they should do his will, namely, that approaching Peter, who was first among the apostles, they should say that the didrachma ought to be paid by their master — though these men were free from such burdens, for they did nothing in the world that was of the world — so that, since there was nothing from which to pay it, either he should be a cause of scandal to them, or at least, out of lowliness, should seek help to find someone by whom it might be paid.
Then the Lord, to show that the improvident devil always contrives against his own self, ordered the apostle Peter to go to the sea, to open the mouth of the fish he caught, and there to find the sum owed for the tax; so that by paying it he might not only be no cause of scandal to the collectors nor be made to stoop by seeking help to pay, but might also display a sign of the greatest power, through which he might draw to himself those who had been captured by the devil, so that the devil might be tormented by his own scheme and cunning. The collectors of the didrachma therefore say to the apostle Peter: 'Does not your master pay the didrachma?' By saying which they confronted the master, that he might pay on behalf of all the disciples.
But the Saviour, when he orders payment to be made for himself and Peter, is seen to have paid for all, because, just as in the Saviour all were embraced by reason of his being the Master, so also after the Saviour all are contained in Peter. For he appointed Peter himself to be their head, that he might be the shepherd of the Lord's flock. For among other things he says to the disciples: 'Watch and pray, lest you enter into temptation,' and to Peter he says: 'Behold, Satan has demanded to sift you like wheat; but I have prayed for you, that your faith fail not; and you, when at length you are converted, strengthen your brethren.' What doubt is there? He prayed for Peter, and did he not pray for James and John — to say nothing of the rest? It is manifest that all are contained in Peter, since in another place too he says:
'I pray for those whom you have given me,' and: 'I will that where I am, they also may be with me.' Now let us see what the didrachma is, that is, what measure of weight or quantity it is, or in what substance . . . . . . . . 80. Surely one is either a son of God or of the devil: he is therefore always a son, but sometimes of God, sometimes of the devil. It must therefore be asked why we are born. When the children of Israel, who had been led out of Egypt, often transgressed, the Lord in anger gave sentence, saying that none of them should enter into the land of promise except Caleb and Joshua the son of Nun, who before was called Hoshea. But those who had been born in the wilderness, those he said would enter, because they knew neither good nor evil.
But not to know good or evil is a kind of natural simplicity, which has been instructed neither toward good nor toward evil — that is, an ignorance without malice. For we are born without understanding, yet our nature has this good in it, that it is capable of learning the truth. But a son of the devil is he who, being born, is steeped in evil things, so that he zealously pursues those things which are hostile to the Creator, asserting many gods and that sacrifice must be offered to them as rulers of the world. If such a one comes to his senses and thinks according to his nature, turning himself toward the Creator, he will become a son of God. And by this it follows that those who are born are neither sons of God nor of the devil. For what does the Saviour say to the Jews: 'You are of your father the devil, and the lusts of your father you will to do'?
You see, then, that by works and profession men are made sons of the devil; but those are sons of God who, confessing that the proper God is the Father of Christ, conduct themselves rightly. For God so established our race that, although born without understanding, we nevertheless have the capacity for learning either good or evil, so that we either acquire evil for ourselves or good, so that we may rejoice in ourselves when, acting rightly, we are rewarded, or we may impute it to ourselves if, following depravity, we are condemned. 81. The Apostle says: 'We who are Jews by nature.' He therefore shows that Jews are born of Jews — I do not speak of proselytes, who, it is agreed, are made Jews; and indeed those born in the wilderness were not circumcised —: if, then, Jews are born of Jews, why are not Christians also born of Christians?
For pagans too are born of pagans. Not everything that is born is the same as that from which it is born. For gold too is born from the earth, and yet is not earth, as also are gems and many other things; and food is born from wood, and an egg from a chick. But that pagans should be born of pagans, this is the cause: because every pagan is in ignorance, and he who is born of him is without understanding, so both are ignorant. But there is this difference between the two: the begetter is without doubt a blasphemer, and thereby a son of the devil; but the newborn infant does not know how to blaspheme, just as it does not know how to bless; yet it is a pagan, because it is without understanding. From a Jew, however, a Jew is born for this reason, because he is begotten under devotion to the Creator, as Adam said of Cain:
'I have begotten a man through God.' For just as pagans, undevoted to the Creator, give thanks to demons in all that they do, so also the Jews, suppliant to God the Creator, praise him in their every act — in this to be despised, that they do not acknowledge Christ, through whom are all things. In this way too a Jew is born of a Jew; for it is not, as it seems to some, that circumcision makes a Jew. For circumcision is a sign of Judaism, not Judaism itself, because in Abraham circumcision is not righteousness, but the sign of righteousness, so that those born of Abraham might have a sign by which they should be proved to be the sons of Abraham — since indeed from Judas Maccabaeus they were called by this name, so that not only from Judah,
but also the rest from all the sons of Jacob were called Jews, because Judas was their leader. And therefore those born as Jews receive the sign, so that they may be recognized for what they are. 2. But of a Christian a Christian is not born, because he himself who begets was not born but made a Christian. Wherefore him also who is born it behooves to be made, in order that he may be. For he is not born through substance, but through faith, which comes to those already born. For ignorance is born with the flesh, but faith is afterward implanted by spiritual reasoning. But it is said on the contrary: 'If indeed he who begets has been made one, he ought now to beget that which he himself is, so that the dignity received might make a transmitted lineage.
For senators beget senators.' But the dignity of senators has no merit before God, nor does nature itself, that is substance, attain the benefit; rather, the dignity turns upon reputation and report alone. And thereby the report indeed runs along through the transmission of the flesh, but bestows nothing other than an opinion of dignity, just as those too who are consuls or are honored with statues rejoice in a vain thing. But when men become Christians, a dignity accrues to nature itself, so that the very essence of man has the eternal benefit of incorruptibility, so that it may exist in actual effect before God, and not by opinion alone. It is like this: as if some eloquent poor man should be in good repute and yet be in want of bread or the other necessities.
For this is true praise, if the dignity he has sought so profits him that he lacks nothing, while this is bestowed upon his nature: that it may live by itself and live well, requiring no further support; this is to become truly rich and glorious. 82. That pagans are subject to the elements is doubtful to no one. What, then, is it that the Apostle says: 'We too were in bondage under the elements of this world'? If, then, the Jews also were in bondage to the elements, in what did they differ from the pagans? It is manifest that the sense is perverted by the addition, subtraction, or alteration of a syllable.
For this reason it is known to all that pagans worship the elements, but that the Jews served God not 'in the elements' but 'under the elements,' on account of new moons and sabbaths and circumcision and other such things. For these are carnal; whatever is visible is carnal and is of the elements. But because this was by the precept of God, God was being served, so that from the visible one might come to the invisible, and from this concern progress might be made toward grasping greater things, so that, having meditated on these, they might be made worthy of the spiritual promises.
In that part, therefore, which I mentioned above, the Jews served under the elements; in another part they had the spiritual Law, which both forbids sinning and exhorts to the love of the Lord God, who had been promised them as one who would come to remit sins. 83. If through Christ comes salvation and true and perfect knowledge, why did he not come before, so that our forebears too, who were in ignorance, might learn the truth? Indeed, after the coming of Christ many more have been saved than before. Hence, if he had come earlier, far more would have been saved. If, then, this is so, it seems blameworthy. No charge ought to be brought against one who shows mercy. For it is in the power of the giver, when and how much he wishes to show mercy.
For one of this sort is to be exhorted and provoked by prayers, not to be recalled from a good work by contention. Perhaps there would be no contradiction if some return were rendered to him for this mercy. Would anyone find fault with a physician who freely bestows his medicines and his service, or will his slowness be blamed by those by whom he was not summoned? These things indeed we have said according to reason, but the Saviour's goodness does not regard such matters, because of human weakness; for it follows its own nature in showing mercy. Therefore he came then, when he ought to have come, following the reason of his own will, not of our merits. For if you weigh merits, he ought not to have come at all.
He came, therefore, when he both knew that help ought to be given and that the benefit would be welcome. For if help is given beforehand to one upon whom necessity presses, it will indeed be welcome, yet he will not be very able to know what has been bestowed upon him; but if you bring aid to one set in the very midst of necessity, he will know what kind of benefit he has obtained. For one rescued from tribulation will render greater thanks — just as if you offer bread to a hungry man; but if you offer it when he is not hungry, it will surely not be so welcome. Therefore it was rightly done that the Lord did not come earlier.
For first he left the human race to use its own will, yet not without witness of himself, because by the very fabric of the world and the yearly gifts which he decreed should be furnished for human use by the ministry of the elements, he willed his divinity to be understood and feared — since indeed through the line of the first man, then of Enoch and Noah, knowledge of him was in the lands. But when, through a certain languor of the human race, the knowledge of God among men had begun to grow obsolete and manners were being changed, he deigned to choose Abraham, in whom there might be a pattern of renewed knowledge of God and of morals. And when reverence was still more sluggish, he afterward gave the Law in writing through Moses, which would neither grow obsolete and would strike greater fear. For the fear is greater where the authority is manifest.
And because, when the Law had been received, the Gentiles spurned it, not subjecting themselves to it, nor did those who received it keep it, the Lord, moved by mercy, sent his Son, who, offering himself for them and destroying death, having granted remission of sins to all, might present them justified to God the Father; for it was not possible to descend to the lower regions except through death. For neither order nor reason demanded that he who had not died should enter the gates of hell. Is it not so, that if anyone wishes to deceive barbarians in their own land, he changes himself into their dress, so that he may be thought one of them, and thus explores how he may overthrow them? So it was done also to the devil, since he had overthrown man by an evil practice.
That he might remain in death, a remedy was devised whereby he should lose those whom he wickedly held: that one should enter in under him, and that he whom he thought he had slain as a mere man, he should find to be God in the lower regions. When this was done, he was found guilty, lost all whom he held, and thenceforth the way to heaven was opened. Behold how greatly the Saviour's coming profited, so that men, knowing from what peril they have been delivered, might render him thanks without ceasing! But perhaps on the contrary it may be said: 'If many, before the Law and after the Law, oppressed by sins, gave themselves wholly to the flesh and deserved to remain in hell, doubtless there were also those who, by devotion and reverence for the Creator, bridled their life by the law of nature.
Were not these too detained in the lower regions, when they had been cancelled out of this life? But if he had come earlier, after the death of Adam, having freed Adam who had first sinned, he would have opened the way to heaven for the rest, so that, because they had lived well, having acknowledged the Creator, they might at their death be received into heaven. It is therefore a loss that Christ did not come earlier.' That it is a loss is manifest, but inquire whether it is just or unjust. For there are wont to be just losses, about which it is not permitted to complain. Did a thief, caught and condemned fourfold according to the law, dare to complain? And thereby the loss which the human race suffered was justly done, for which reason it was also permitted. Therefore the Saviour ought not to have come at the very beginning.
For lest the devil should grow proud, man, made and set by God, was made his adversary, so that, fortified by God's aids — since he was no match — he might resist him, having received a commandment. But the devil, with his accustomed subtlety, feigned that he did not know what had been commanded by God, and found Eve unstable; afterward, promising her that, if they touched what was forbidden, he would bestow on them deity, he circumvented them. Then the devil, having overcome man, triumphed; man, being conquered, subjected his own race to sin. Wherefore it was unjust to wrest the spoils from the victor by violence, because God does justly what he does, especially since man had sinned grievously. For consenting to be made a god contrary to the Creator's commandment, he committed idolatry, through which he sinned against God;
and therefore he ought not to have been helped at once, since he had not even repented. For the mercy would not have been welcome, had he not known what he deserved. For although God can do all things, yet he does that which befits reason, so that he may persevere as one beyond reproach. 84. Why, when we reprove the pagans for observing the moon's course in the reckoning of Easter — because they observe lunar days and measure — why do we do so? Far be it from Christians that they should be said to venerate the stars, to whom spiritual worship has been granted, so that, despising the things which are seen, they may be joined to those things which are invisible and supercelestial, that they may transcend all these, being destined to be with the angels of God. For the worshippers of the stars will either be with them or within these things.
For how can it be that anyone should be above the things which he worships? The pagans, therefore, do not observe the reckoning of the moon, but venerate the moon itself as a goddess, and thinking they have grasped the effects of its courses, they have decreed what is to be done and what avoided on certain days, subjecting their life and conduct to its sway in a certain order — whom, because outside of God's ordinance they have dared to usurp these things, we frequently catch being deceived. For God appointed these luminaries for signs of the seasons; hence we too keep the number of the moon, but do not worship the moon itself, so that from the fourteenth moon, which for us according to the Law is the first, we may observe the reckoning of Easter. For God instituted all things full;
and therefore from the fourteenth to the twenty-first, in these seven days, it has been granted us to celebrate Easter, so that out of these seven some days from the Preparation up to the Lord's resurrection may be enclosed, so that neither the thirteenth fall on the passion nor the fourteenth on the resurrection, nor the fifteenth — lest the passion of Christ be before the first moon according to us, nor his resurrection on any but the first day, on which the world was begun. For all the times of the world are reckoned by the courses of a single week, in which God composed the members and adornments of the world. For in six days he fitted out the world, and on the seventh he rested, which he called the Sabbath. For in these seven days the reckoning and number of the whole world is contained.
For always returning into themselves, they multiply the number of the times. For after the Sabbath it always begins again from the first day up to the seventh day, that is, the Sabbath, so that the Lord's resurrection, accomplished on the first day of the world's beginning, may be learned — which day is called the Lord's Day. For the Lord made that one day, which, having unfolded in the evening into the number seven, begins again, so that after the week it is the first. This was so decreed from the beginning on account of the mystery of the Lord's incarnation and passion and resurrection. For in the body of the Lord almost the whole world rose again and was restored. It is settled that we do not worship the moon, but observe the number which was instituted by the moon's course.
But the devil, who is Satan, in order that he might lend some authority to his deceit and color his fabricated lies with a counterfeit truth, in the first month in which he knows the Lord's mysteries are to be celebrated — because he is of no slight power — instituted for the pagans mysteries which they should observe, that he might detain their souls in error for two reasons: first, that, because falsehood anticipated the truth, the truth might appear to be falsehood, as though prejudging the truth by its antiquity; and because in the first month, in which the Romans, as we also, have the equinox, that very observance is kept by them, so that they too say that expiation is made through blood, just as we through the cross.
By this craftiness he detains the pagans in error, so that they may think our truth seems rather an imitation than the truth, as though it were devised by rivalry through a kind of superstition. 'For neither can that be reckoned true,' they say, 'which was discovered later.' But because among us truth is for certain, and is so from the beginning, the signs of mighty works and prodigies bear witness, so that, by the testimony of power, the devil's wickedness may be made known. For since it alone is that which easily persuades these things, it is set against the craftiness and forestalling of the devil, that it may reveal his counterfeit. For no one, even of enemies, would dare to deny that the truth is there where power appears. 85.
How is it that, although it is agreed that from David up to the carrying away to Babylon there are seventeen generations, the Evangelist says fourteen, omitting Ahaziah, who is after Joram the son of Jehoshaphat, and Joash the son of Ahaziah, and Amaziah the son of Joash? It ought to seem credible that the Evangelist followed nothing but the sense of the Law, and therefore not without reason these were removed by the Evangelist from the number of the rest. For the impiety of these men was so continuous that their malignity had no interval. From Joram the malignity, once begun, so ran on up to Uzziah the son of Amaziah, that there was no support on either side by which, on account of a father's merit, any one of them should remain in the number of the kings.
For Joram, acting wickedly, was on account of Jehoshaphat's merit left in the number, and Uzziah was on account of Jotham's merit reserved in the number; but the continuous malignity of those three was against God. Solomon too was on account of his father's merit left in the kingdom, and Rehoboam the son of Solomon, acting wickedly, was on account of Asa left in the number of the kings. But those three, enclosed in the midst of evil men and acting wickedly, were therefore erased. For the example is worse for the ruin of the race when malignity continually displays itself. And to speak properly: because Joseph is not of their line, they were passed over. For the Evangelist followed the genealogy of these men from Abraham, from whom Joseph draws his origin, to whom Mary, being betrothed, bore Christ. 86.