Let us then, as receiving great things though we give but little, still give the little that we may gain the great. While it is yet time, let us sow, that we may reap. When the winter overtakes us, when the sea is no longer navigable, we are no longer masters of this traffic. But when shall the winter be? When that great and manifest Day is at hand. Then we shall cease to sail this great and broad sea, for such the present life resembles. Now is the time of sowing, then of harvest and of gain. If a man puts not in his seed at seed time and sows in harvest, besides that he effects nothing, he will be ridiculous. But if the present is seed time, it follows that it is a time not for gathering together, but for scattering; let us then scatter, that we may gather in, and not seek to gather in now, lest we lose our harvest; for, as I said, this season summons us to sow, and spend, and lay out, not to collect and lay by. Let us not then give up the opportunity, but let us put in abundant seed, and spare none of our stores, that we may receive them again with abundant recompense, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, world without end. Amen.
[638] a podidosi.
[639] al. [by you].
[640] diaxainomen
[641] lit. "things in heaven."
[642] a psidas.
[643] i.e. unbaptized.
[644] a pophasis.
[645] sumbolon.
[646] or, "which is below."
[647] al. "this."
[648] i.e. submit to the teaching of faith concerning them.
[649] diestraphe.
[650] kata ta eiremena. This seems to be the best reading, and is found in Morel. Ben. and mss. Savile reads the passage thus: to soma ; ta eiremena logismo men eurein, k.t.l.
[651] para.
[652] hu pekeito stoicheion.
[653] to pan, i.e. the fabric of the human body.
[654] i.e. the new man.
[655] ho telon eis to soma.
[656] he nose.
[657] diaitan.
[658] aion.
[659] al. "were the first-fruits of."
[660] katastaseos.
[661] e phikesthai.
[662] pachutata.
[663] noetes.
[664] genneseos.
[665] Morel. and ms. in Bodl. "but if it is impossible to reply to these questions, how shall it not be more impossible to speak concerning the unseen and far higher Generation? or rather, how is it not superfluous to demand reasons," &c.
[666] locheias.
[667] al. "of Christ."
[668] a nankaia kai aparaitetos.
[669] [as it is allowed me from above] Morel.
[670] theia teleitai en auto sumbola. So in Euseb. Hist. Ecc. x. 3. Baptism is said to be soteriou pathous aporrheta sumbola. See also Rufinus. de Constant. 9. 9.
[671] Morel. "having been immersed below, is hidden wholly once for all." [The whole passage is important for the patristic view of the mode of baptism.--P.S.]
[672] palin.
[673] politeian.
[674] al. "the delight."
[675] i.e. "were we twins."
[676] hu perorias.
[677] i.e. unbaptized.
[678] a poteganizomene.
Homily XXVI.
John iii. 6
"That which is born of the flesh is flesh: and that which is born of the Spirit is spirit."
[1.] Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was meet for Him to give. For if one reckon our desert, we were not only unworthy of the gift, but also liable to punishment and vengeance; but He, because He looked not to this, not only delivered us from punishment, but freely gave us a life much more bright [679] than the first, introduced us into another world, made us another creature; "If any man be in Christ," saith Paul, "he is a new creature." ( 2 Cor. v. 17.) What kind of "new creature"? Hear Christ Himself declare; "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He hath exalted us to heaven. In the first things we were found unfaithful, and He hath committed to us greater; we could not refrain from a single tree, and He hath provided for us the delights [680] above; we kept not our place in Paradise, and He hath opened to us the doors of heaven. Well said Paul, "O the depth of the riches, both of the wisdom and knowledge of God!" ( Rom. xi. 33.) There is no longer a mother, or pangs, or sleep, or coming together, and embracings of bodies; henceforth all the fabric [681] of our nature is framed above, of the Holy Ghost and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, "Let the waters bring forth the creeping things that have life" ( Gen. i. 20 , LXX.); but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the "creeping thing that hath life," but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is "as a bridegroom coming out of his chamber" ( Ps. xviii. 6 ), we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.
When Nicodemus still hearing these things was troubled, see how Christ partly opens to him the secret of this mystery, and makes that clear which was for a while obscure to him. "That which is born," saith He, "of the flesh is flesh; and that which is born of the Spirit is spirit." He leads him away from all the things of sense, and suffers him not vainly to pry into the mysteries revealed with his fleshly eyes; "We speak not," saith He, "of flesh, but of Spirit, O Nicodemus," (by this word He directs him heavenward for a while,) "seek then nothing relating to things of sense; never can the Spirit appear to those eyes, think not that the Spirit bringeth forth the flesh." "How then," perhaps one may ask, "was the Flesh of the Lord brought forth?" Not of the Spirit only, but of flesh; as Paul de clares, when he says, "Made of a woman, made under the Law" ( Gal. iv. 4 ); for the Spirit fashioned Him not indeed out of nothing, (for what need was there then of a womb?) but from the flesh of a Virgin. How, I cannot explain unto you; yet it was done, that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin's flesh.
"That which is born [682] of the Spirit is spirit." Seest thou the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, "they were begotten of God," ( c. i. 13 ,) here He saith, that the Spirit begetteth them.
"That which is born of the Spirit is spirit." His meaning is of this kind; "He that is born [683] of the Spirit is spiritual." For the Birth which He speaks of here is not that according to essence, [684] but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines?
Christ then having said, "He that is born of the Spirit is spirit," when He saw him again confused, leads His discourse to an example from sense, saying,
Ver. 7, 8. "Marvel not that I said unto thee, Ye must be born again. [685] The wind bloweth where it listeth."
For by saying, "Marvel not," He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, "That which is born of the Spirit is spirit"; but when Nicodemus knew not what "that which is born of the Spirit is spirit" meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next. And He saith of it,
"Thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth."
Though He saith, "it bloweth where it listeth," He saith it not as if the wind had any power of choice, but declaring that its natural motion cannot be hindered, and is with power. For Scripture knoweth how to speak thus of things without life, as when it saith, "The creature was made subject to vanity, not willingly." ( Rom. viii. 20.) The expression therefore, "bloweth where it listeth," is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing hither and thither, but that it goes abroad with great might, and none is able to turn aside its violence.
[2.] "And thou hearest its voice," [686] (that is, its rustle, its noise,) "but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit."
Here is the conclusion of the whole matter. "If," saith He, "thou knowest not how to explain the motion nor the path of this wind [687] which thou perceivest by hearing and touch, why art thou over-anxious about the working of the Divine Spirit, when thou understandest not that of the wind, though thou hearest its voice?" The expression, "bloweth where it listeth," is also used to establish the power of the Comforter; for if none can hold the wind, but it moveth where it listeth, much less will the laws of nature, or limits of bodily generation, or anything of the like kind, be able to restrain the operations of the Spirit.
That the expression, "thou hearest its voice," is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, "Thou hearest its voice." As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of "the Spirit," hesitate and demand such exact accounts, although you act not so in the case of a body? What then doth Nicodemus? still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly,
Ver. 9, 10. "How can these things be?" Christ now speaks to him more chidingly; "Art thou a master in Israel, and knowest not these things?"
Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. "And what," one may ask, "has this birth in common with Jewish matters?" Tell me rather what has it that is not in common with them? For the first-created man, and the woman formed from his side, and the barren women, and the things accomplished by water, I mean what relates to the fountain on which Elisha made the iron tool to swim, to the Red Sea which the Jews passed over, to the pool which the Angel troubled, to Naaman the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as by a figure, the Birth and the purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, "It shall be announced unto the Lord a generation which cometh, and they shall announce His righteousness unto a people that shall be born, whom the Lord hath made" ( Ps. xxii. 30; xxx. 31 , LXX.); and, "Thy youth shall be renewed as an eagle's" ( Ps. ciii. 5 , LXX.); and, "Shine, O Jerusalem; behold, Thy King cometh!" ( Isa. lx. 1; Zech. ix. 9 ); and, "Blessed are they whose iniquities are forgiven." ( Ps. xxxii. 1 , LXX.) Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood, [688] (but by the will of God.) I shall show that these figures [689] proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have believed that a virgin could bear a child, barren women first did so, then such as were not only barren, but aged also. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that was of early and old time, another figure, new and fresh, was given, that of the barren women; to prepare the way for belief in the Virgin's travail. To remind him then of these things, Jesus said, "Art thou a master in Israel, and knowest not these things?"