had been through John preparing the ways of the Lord, should now depart from John,
And our Lord is often recorded in the Gospel to have said: "He that hath ears to hear, let him hear."
But since we learned, in the first place, that when the Saviour after the temptation heard that John was given up, He retreated into Galilee, and in the second place, that when John was in prison and heard the things about Jesus he sent two of his disciples and said to Him, "Art thou He that cometh, or look we for another? "
The second, whose meaning is understood from the present times, as being apprehended by perception; as it was said to those who asked the Lord, "If He was the Christ, or shall we wait for another? Go and tell John, the blind receive their sight, the deaf hear, the lepers are cleansed, the dead are raised up; and blessed is he who shall not be offended in Me."
And again each Gospel tells of the sojourn of the good Father in the Son with those minded to receive Him, as is plain to every believer; and moreover by these books a good is announced which had been formerly expected, as is by no means hard to see. For John the Baptist spoke in the name almost of the whole people when he sent to Jesus and asked,
In the case of Christ nothing of this sort is reported to have been done by the Jews; but what the Jews do to John, John does to Christ, sending his own disciples to ask him,
But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent,
than that He was truly the Son of God who wrought works so mighty? In respect of which things He said also to the disciples of John, "Go your way and tell John what great things ye see and hear; the blind receive their sight," etc.
Nor were the former shamed by the rod which was turned into a living serpent, nor by the hand which was made white with leprosy, nor by the river Nile turned into blood; nor the latter by the blind who recovered their sight, nor by the lame who walked, nor by the dead who were raised.
145 August in life, and marked with praise sublime,
unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: "
And if we speak of fine clothing, which they who delight in this life put on, it has been said, They that wear soft things are in kings' palaces;
of paganism wherewith they had been afflicted. Jews also, traders in fine raiment,
For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even "more than a prophet,"
John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him "more than a prophet."
Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting "more than a prophet,"
"And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets.
" (One might indeed get past this passage by laying stress on the word called: he is to be called, he is not said to be, a prophet.) And still more weighty is it that the Saviour said to those who considered John to be a prophet,
alled him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee."
And Rabbi Isaac said: It is written in the law, Behold, I send my messenger before thy face, who shall go before thee to keep thee in every good way, because my name has been called upon him.
We shall understand this aright if we call to mind what was adduced in our exposition of the texts: "That all might believe through Him," and "This is he of whom it is written, Behold I send My messenger before thy face, who shall prepare thy way before thee."
Matt. 11:11 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those bern of women."
none greater than John the Baptist."
Matt. 11:11 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
in the kingdom of heaven is greater than he,"
John, the ambassador, he who came before our Lord, he "than whom there was not a greater among those born of women,"
but by the former, John, "than whom no one greater hath risen among those born of women,"
And every one will acknowledge that even though all these were great according to the Scripture, yet the Saviour was greater than they. But whether John also (than whom there was no greater among those born of women),
receive it, he is Elijah, who was to come. He that hath ears to hear, let him hear.'
On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent; "and He says, "The violent take it by force; "
"For narrow," in truth, "and strait is the way" of the Lord. And it is to the "violent that the kingdom of God belongs."
"For the violent that storm the kingdom "
Matt. 11:12 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
Nor does the kingdom of heaven belong to sleepers and sluggards, "but the violent take it by force."
Prayer is alone that which vanquishes
by those who use violence
This, then, is the type of "the law and the prophets which were until John; "
In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event "sealed is vision and prophecy," that is, confirmed. And justly does the evangelist
And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John,"
according to the apostle; and "the law and the prophets (were) until John,"
and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John."
Matt. 11:13 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the Gospel also: "All the prophets and the law prophesied until John."
And the question may be raised how, if the whole city of Jerusalem, and the whole of Judaea, and the whole region round about Jordan, were baptized of John in Jordan, the Saviour could say,
and again, in another passage, "And if ye will receive it, this is Elias, which was for to come."
And (we may learn, according to the Docetae, the same) from the expressions of the Saviour, "And if ye will receive it, this is Elias that was for to come. He that hath ears to hear, let him hear."
" He who sedulously guards himself in his dealings with Scripture against forced, or casual, or capricious procedure, must necessarily assume that John's soul was older than his body, and subsisted by itself before it was sent on the ministry of the witness of the light. Nor must we overlook the text, "This is Elijah which is to come."
Thus, in all his life, he is a little before Christ, and everywhere makes ready for the Lord a people prepared for Him. And John's testimony precedes also the second and diviner coming of Christ, for we read,
they asked him, What then? Art thou Elijah? and he said, I am not." No one can fail to remember in this connection what Jesus says of John,
Just as because of the spirit and the power of Elijah, and not because of his soul, it is said about John, "This is Elijah which is to come,"
Now faith is the ear of the soul. And such the Lord intimates faith to be, when He says, "He that hath ears to hear, let him hear; "
says the Scripture, plainly in the way of declaring them to the unworthy. For the Lord says, "He that hath ears to hear, let him hear,"
And, again, He likens the kingdom of heaven to children sitting in the market-places and saying, "We have piped unto you, and ye have not danced; we have mourned, and ye have not lamented; "
And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words. "We piped unto you, and ye did not dance."
Quin etiam Dominus de seipso dicens: "Venit," inquit, "Joannes, nec comedens, nec bibens, et dicunt: daemonium habet; venit Filius hominis comedarts et bibens, et dicunt: Ecce homo vorax et vini potor, amicus publicanorum, et peccator."
At what time, then, did He pour out upon the human race the life-giving seed-that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, "The Son of man came eating and drinking;
But that it was wine which was drunk by the Lord, He tells us again, when He spake concerning Himself, reproaching the Jews for their hardness of heart: "For the Son of man," He says, "came, and they say, Behold a glutton and a wine-bibber, a friend of publicans."
); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners,"
name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans,"
while Himself withal was wont to eat and drink till He made Himself noted thus; "Behold, a gormandizer and a drinker: "
From his brave deeds he is often called a son, whether, from his works shining before men, of light, or from his possessing the peace of God which passes all understanding, of peace, or, once more, from the help which wisdom brings him, a child of wisdom; for wisdom,
And so great is this doctrine of humiliation, that it has no ordinary individual as its teacher; but our great Saviour Himself says: "Learn of Me, for I am meek and lowly of heart, and ye shall find rest for your souls."
The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles."
The occasions then which come are an army of the devil, his angels, and a wicked band of impure spirits, which, seeking out instruments through whom they will work, often find men altogether strangers to piety, and sometimes even some of those who are thought to believe the Word of God, for whom exists a worse woe than that which comes to him who is caused to stumble, just as also it shall be more tolerable for Tyre and Sidon in the day of judgment,
Verily I say unto you, that it shall be more tolerable for Sodom in the day of judgment than for you."
Sodom also, and Gomorrah, would have escaped if they had fasted.
And he said to me: The form of his countenance is like that of a wild beast; his right eye like the star that rises in the morning, and the other without motion; his mouth one cubit; his teeth span long; his fingers like scythes; the track of his feet of two spans; and in his face an inscription, Antichrist. He has been exalted to heaven; he shall go down to Hades.
And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe on Him, nor receive His doctrine
All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him."
Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to thee, O Father, Lord of heaven and earth."
" He Himself adores.
, because Thou hast hid these things from the wise and prudent."
Matt. 11:25 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Also according to Mark: "And when ye stand for prayer, forgive, if ye have ought against any one; that also your Father who is in heaven may forgive you your sins. But if ye do not forgive, neither will your Father which is in heaven forgive you your sins."
For this also the Master intimated, when He said, `I will confess' to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes.
And that this is so our Lord Himself says, `I thank thee, Father of heaven and earth, because Thou hast concealed these things from the wise and elder, and hast revealed them to sucking babes.'
" Now he who speaks of God as an avenging and rewarding God, presents Him as naturally just, and not as good. Moreover he gives thanks to the Lord of heaven and earth.
And Simon, being vexed at this, said: "Blame your own teacher, who said, `I thank Thee, Lord of heaven and earth, that what was concealed from the wise, Thou hast revealed to suckling babes.'
And the apostle, seized with joy, said: I make full confession
And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, "No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him."
And again, Jesus, as we have already shown, while He was with them, said, "No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him."
For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel it is written that He said: `All things are delivered unto me by My Father; 'and, `No man knoweth the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.'
Wherefore, although "no one knows the Father, except the Son, nor the Son except the Father, and those to whom the Son will reveal Him,"
is truth), then on their theory the Saviour spoke falsely when He said, "No one knoweth the Father but the Son,"
For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]."
In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples:
For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]."
Vain, therefore, ark those who, because of that declaration, "No man knoweth the Father, but the Son,"
Likewise does the Lord also say: "All things are delivered to Me by My Father; "
For the gates of the Word being intellectual, are opened by the key of faith. No one knows God but the Son, and he to whom the Son shall reveal Him.
Of late, then, God was known by the coming of Christ: "For no man knoweth God but the Son, and he to whom the Son shall reveal Him."
"For no man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him."
"No one," says the Lord, "hath known the Father but the Son, and he to whom the Son shall reveal Him."
the Son, who taught the truth respecting God, and expressed the fact that the Almighty is the one and only God and Father, "whom no man knoweth but the Son, and he to whom the Son shall reveal Him."
Matt. 11:27 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
He then who would live the true life is enjoined first to know Him "whom no one knows, except the Son reveal (Him)."
Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him."
With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son."
With us, however, the Son alone knows the Father,
and, "All things are delivered unto me by the Father; "
the Son, save the Father; nor any one the Father, save the Son."
But to a nature that is incorporeal and for the most part intellectual, no other attribute is appropriate save that of knowing or being known, as the Saviour Himself declares when He says, "No man knoweth the Son, save the Father; nor does any one know the Father, save the Son, and he to whom the Son will reveal Him."
seeing clearly also that it is written, "No one knoweth the Father, save the Son, nor doth any one know the Son, save the Father"
Nay, our Lord and Saviour, the Logos of God, manifesting that the greatness of the knowledge of the Father is appropriately comprehended and known pre-eminently by Him alone, and in the second place by those whose minds are enlightened by the Logos Himself and God, declares: "No man knoweth the Son, but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal Him."
But when the Word of God says, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him,"
But if he desires to learn how it is shown still that there is one God, let him know that His power
Matt. 11:27 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
is the only one that knows the Father, with the sole exception of him to whom He has chosen also to reveal Him,
"For no man," says He, "knoweth the Son, but the Father: neither knoweth any man the Father, save the Son."
But men who are moved by the Spirit of truth, have no need to learn these things from me, for in our ears are sounding the words before uttered by Christ on this very thing," No man knoweth the Father, save the Son; and no man knoweth who the Son is, save the Father."
e world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: `No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.'
For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said,
And Simon said: "How, then, if the framer of the world, who also fashioned Adam, was known, and known too by those who were just according to the law, and moreover by the just and unjust, and the whole world, does your teacher, coming after all these, say,
For as with us the word is a messenger of those things which tile mind perceives, so the Word of God, knowing the Father, since no created being can approach Him without a guide, reveals the Father whom He knows. For no one knows the Father save the Son,
And again, when He said, "Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me,"
Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest to your souls. For My yoke is easy, and My burden light."
And again He says, "Come all to Me, who labour, and are heavy laden, and I will give you rest; "
he calls vice a servile thing, and virtue the attribute of freemen. "Take away from you the heavy yoke, and take up the easy one,"
And let us endeavour after this ceaselessly and energetically. For He says, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest."
Let us obey the Lord, who calls to us, "Come unto Me, all ye that labour, and I will give you rest."
For He had formerly summoned all men to the light in the words, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest."
ye that labour and are heavy laden, and I will give you rest."
For this is a pleasant rest, as He says Himself: "Come unto me, all ye that labour and are heavy laden,"
Matt. 11:28 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is excellent, and my burden is light."
Matt. 11:28 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
and ye shall find rest for your souls. For my yoke is good, and my burden is light."
invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: "Come unto Me, all ye that labour and are heavy laden."
all ye that labour and are heavy laden, and I will dive you rest."
he who entereth through me entereth into life, 'there being no other teaching able to save. Wherefore also He cried, and said, `Come unto me, all who labour, '
Wherefore the Lord says, "Take My yoke, for it is gentle and light."
For how could an arrogant man thus express himself "Learn of Me, for I am meek and lowly of heart, and you shall find rest for your souls? "
And this He taught, saying: Learn of me, for I am meek and lowly in heart.
or with burdensomeness, in opposition to the "light burden"
and accept the yoke of gentleness and the light burden,
And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth."
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