Let us now attend to what follows. John having spoken of the work of creation, that "All things were made by Him, and without Him was not anything made that was made," goes on to speak concerning His Providence, where he saith, "In Him was Life." That no one may doubt how so many and so great things were "made by Him," he adds, that "In Him was Life." For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, "And the Life was the Light." As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation. Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word "Life" here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginning [121] of these marvelous good tidings. [122] Since when "life" has come to be with us, the power of death is dissolved; and when "light" has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that "In Him we live and move and have our being." ( Col. i. 16, 17.) As Paul has shown when he says, "By Him were all things created," and "by Him all things consist"; for which reason He has been called also "Root" [123] and "Foundation." [124]
But when you hear that "In Him was Life," do not imagine Him a compound Being, since farther on he says of the Father also, "As the Father hath Life in Himself, so hath He given to the Son also to have Life" ( John v. 26 ); now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that "God is Light" ( 1 John i. 5 ), and elsewhere (it is said), that He "dwelleth in light unapproachable" ( 1 Tim. vi. 16 ); yet these expressions are used not that we may suppose a compounded nature, [125] but that by little and little we may be led up to the highest doctrines. For since one of the multitude could not easily have understood how His life was Life Impersonate, [126] he first used that humbler expression, and afterwards leads them (thus) trained to the higher doctrine. For He who had said that "He hath given Him (the Son) to have life" ( c. v. 26 ); the Same saith in another place, "I am the Life" ( c. xiv. 6 ); and in another, "I am the Light." ( c. viii. 12.) And what, tell me, is the nature of this "light"? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that "None can come unto Me except the Father draw him" ( c. vi. 44 ); the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who "giveth light" ( ver. 9 ); that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, "All things," He saith, "which the Father hath are Mine." ( c. xvi. 15.)
First then, the Evangelist hath instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, "And the Life was the Light of men." ( Ver. 4.) He does not say, "was the light of the Jews," but universally "of men": nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made [127] to all. "Why did he not add Angels,' but said, of men'?" Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.
"And the light shineth in darkness." ( ver. 5.) He calls death and error, "darkness." For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ hath shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death [128] hath so overcome death, that He hath recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says,
"And the darkness comprehended it not." For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.
[4.] But let it not trouble thee that It took not all, for not by necessity and force, but by will and consent [129] does God bring us to Himself. Therefore do not thou shut thy doors against this light, and thou shalt enjoy great happiness. [130] But this light cometh by faith, and when it is come, it lighteth abundantly him that hath received it; and if thou displayest a pure life (meet) for it, remains indwelling within continually. "For," He saith, "He that loveth Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him." ( John xiv. 23 ; slightly varied.) As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.
But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, "every one that doeth evil hateth the light, neither cometh to the light." ( c. iii. 20.) And, "It is a shame even to speak of those things which are done of them in secret." ( Eph. v. 12.) For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything, and are suspicious, being pricked by their conscience: all to them is full of fear and distress, [131] they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from the madness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.
Let us then not sleep. This is not the season of night, but of day. Let us therefore "walk honestly [132] as in the day" ( Rom. xiii. 13 ); and nothing is more indecent than sin. In point of indecency it is not so bad to go about naked as in sin and wrong doing. That is not so great matter of blame, since it might even be caused by poverty; but nothing has more shame and less honor than the sinner. Let us think of those who come to the justice-hall on some account of extortion, or overreaching; [133] how base and ridiculous they appear to all by their utter shamelessness, their lies, and audacity. [134] But we are such pitiable and wretched beings, that we cannot bear ourselves to put on a garment awkwardly or awry; nay, if we see another person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? what more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable that men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually. In order then that this light may ever richly enlighten us, let us gladly accept [135] these bright beams, [136] for so shall we enjoy both the good things present and those to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom, and with whom, to the Father, and the Holy Spirit, be glory for ever and ever. Amen.
[104] i.e. the visible creation.
[105] ho raton.
[106] noeton.
[107] e kkulisthe, lit. "been rolled away."
[108] gegone.
[109] demiourgias.
[110] e k periousias.
[111] autozoe.
[112] Sav. and ms. Bodl. proeresthai.
[113] e xegesin.
[114] hu phormounta, lit. "blockading."
[115] i.e. the things of the invisible world, opposed to ho rata.
[116] Or, through dia.
[117] e k.
[118] e n ho.
[119] e n.
[120] i.e. applied alike to the different Persons in the Holy Trinity.
[121] a rchetai.
[122] Or, "Gospels," Acts xvii. 28.
[123] Isa. xi. 10 , as quoted Rom. xv. 12; Rev. xxii. 16.
[124] 1 Cor. iii. 11.
[125] sunthesin.
[126] e nupostatos.
[127] koinon proukeito.
[128] Lit. "having been in death."
[129] boulesei kai gnome.
[130] truphes, "spiritual enjoyment."
[131] a gonias.
[132] euschemonos, "decently."
[133] pleonexias.
[134] i tameuomenoi.
[135] e pispasometha.
[136] a ktina.