Chap. VII. - Who the Instructor Is, and Respecting His Instruction.
Since, then, we have shown that all of us are by Scripture called children; and not only so, but that we who have followed Christ are figuratively called babes; and that the Father of all alone is perfect, for the Son is in Him, and the Father is in the Son; it is time for us in due course to say who our Instructor is.
He is called Jesus: Sometimes He calls Himself a shepherd, and says, “I am the good Shepherd.” (Joh_10:11) According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children - the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. “And they shall all,” it is said, “be one flock, and one shepherd.” (Joh_10:16) The Word, then, 223 who leads the children to salvation, is appropriately called the Instructor24 (Paedagogue).
With the greatest clearness, accordingly, the Word has spoken respecting Himself by Hosea: “I am your Instructor.”25 Now piety is instruction, being the learning of the service of God, and training in the knowledge of the truth, and right guidance which leads to heaven. And the word “instruction”26 is employed variously. For there is the instruction of him who is led and learns, and that of him who leads and teaches; and there is, thirdly, the guidance itself; and fourthly, what is taught, as the commandments enjoined.
Now the instruction which is of God is the right direction of truth to the contemplation of God, and the exhibition of holy deeds in everlasting perseverance.
As therefore the general directs the phalanx, consulting the safety of his soldiers, and the pilot steers the vessel, desiring to save the passengers; so also the Instructor guides the children to a saving course of conduct, through solicitude for us; and, in general, whatever we ask in accordance with reason from God to be done for us, will happen to those who believe in the Instructor. And just as the helmsman does not always yield to the winds, but sometimes, turning the prow towards them, opposes the whole force of the hurricanes; so the Instructor never yields to the blasts that blow in this world, nor commits the child to them like a vessel to make shipwreck on a wild and licentious course of life; but, wafted on by the favouring breeze of the Spirit of truth, stoutly holds on to the child’s helm, - his ears, I mean, - until He bring him safe to anchor in the haven of heaven.
What is called by men an ancestral custom passes away in a moment, but the divine guidance is a possession which abides for ever.
They say that Phoenix was the instructor of Achilles, and Adrastus of the children of Croesus; and Leonides of Alexander, and Nausithous of Philip. But Phoenix was women-mad Adrastus was a fugitive. Leonides did not curtail the pride of Alexander, nor Nausithous reform the drunken Pellaean. No more was the Thracian Zopyrus able to check the fornication of Alcibiades; but Zopyrus was a bought slave, and Sicinnus, the tutor of the children of Themistocles, was a lazy domestic. They say also that he invented the Sicinnian dance. Those have not escaped our attention who are called royal instructors among the Persians; whom, in number four, the kings of the Persians select with the greatest care from all the Persians and set over their sons. But the children only learn the use of the bow, and on reaching maturity have sexual intercourse with sisters, and mothers, and women, wives and courtesans innumerable, practised in intercourse like the wild boars.
But our Instructor is the holy God Jesus, the Word, who is the guide of all humanity. The loving God Himself is our Instructor. Somewhere in song the Holy Spirit says with regard to Him, “He provided sufficiently for the people in the wilderness. He led him about in the thirst of summer heat in a dry land, and instructed him, and kept him as the apple of His eye, as an eagle protects her nest, and shows her fond solicitude for her young, spreads abroad her wings, takes them, and bears them on her back. The Lord alone led them, and there was no strange god with them.” (Deu_32:10-12) Clearly, I trow, has the Scripture exhibited the Instructor in the account it gives of His guidance.
Again, when He speaks in His own person, He confesses Himself to be the Instructor: “I am the Lord thy God, who brought thee out of the land of Egypt.” (Exo_20:2) Who, then, has the power of leading in and out? Is it not the Instructor? This was He who appeared to Abraham, and said to him, “I am thy God, be accepted before Me;” (Gen_17:1, Gen_17:2) and in a way most befitting an instructor, forms him into a faithful child, saying, “And be blameless; and I will make My covenant between Me and thee, and try seed.” There is the communication of the Instructor’s friendship. And He most manifestly appears as Jacob’s instructor. He says accordingly to him, “Lo, I am with thee, to keep thee in all the way in which thou shalt go; and I will bring thee back into this land: for I will not leave thee till I do what I have told thee.” (Gen_28:15) He is said, too, to have wrestled with Him. “And Jacob was left alone, and there wrestled with him a man (the Instructor) till the morning.” (Gen_32:24) This was the man who led, and brought, and wrestled with, and anointed the athlete Jacob against evil.27 Now that the Word was at once Jacob’s trainer and the Instructor of humanity [appears from this] - ”He asked,” it is said, “His name, and said to him, Tell me what is Thy name.” And he said, “Why is it that thou askest My name?” For He reserved the new name for the new people - the babe; and was as yet unnamed, the Lord God not having yet become man. Yet Jacob called the name of the place, “Face of God.” “For I have seen,” he says, “God face to face; and my life is preserved.” (Gen_32:30) The face of God is the Word by whom God is manifested 224 and made known. Then also was he named Israel, because he saw God the Lord. It was God, the Word, the Instructor, who said to him again afterwards, “Fear not to go down into Egypt.” (Gen_46:3) See how the Instructor follows the righteous man, and how He anoints the athlete, teaching him to trip up his antagonist.
It is He also who teaches Moses to act as instructor. For the Lord says, “If any one sin before Me, him will I blot out of My book; but now, go and lead this people into the place which I told thee.” (Exo_32:33, Exo_32:34) Here He is the teacher of the art of instruction. For it was really the Lord that was the instructor of the ancient people by Moses; but He is the instructor of the new people by Himself, face to face. “For behold,” He says to Moses, “My angel shall go before thee,” representing the evangelical and commanding power of the Word, but guarding the Lord’s prerogative. “In the day on which I will visit them,” (Exo_32:33, Exo_32:34) He says, “I will bring their sins on them; that is, on the day on which I will sit as judge I will render the recompense of their sins.” For the same who is Instructor is judge, and judges those who disobey Him; and the loving Word will not pass over their transgression in silence. He reproves, that they may repent. For “the Lord willeth the repentance of the sinner rather than his death.” (Eze_18:23, Eze_18:32) And let us as babes, hearing of the sins of others, keep from similar transgressions, through dread of the threatening, that we may not have to undergo like sufferings. What, then, was the sin which they committed? “For in their wrath they slew men, and in their impetuosity they hamstrung bulls. Cursed be their anger.” (Gen_49:6) Who, then, would train us more lovingly than He? Formerly the older people had an old covenant, and the law disciplined the people with fear, and the Word was an angel; but to the fresh and new people has also been given a new covenant, and the Word has appeared, and fear is turned to love, and that mystic angel is born - Jesus. For this same Instructor said then, “Thou shalt fear the Lord God;” (Deu_6:2) but to us He has addressed the exhortation, “Thou shalt love the Lord thy God.” (Mat_22:37) Wherefore also this is enjoined on us: “Cease from your own works, from your old sins;” “Learn to do well;” “Depart from evil, and do good;” “Thou hast loved righteousness, and hated iniquity.” This is my new covenant written in the old letter. The newness of the word must not, then, be made ground of reproach. But the Lord hath also said in Jeremiah: “Say not that I am a youth: before I formed thee in the belly I knew thee, and before I brought thee out of the womb I sanctified thee.” (Jer_1:7) Such allusions prophecy can make to us, destined in the eye of God to faith before the foundation of the world; but now babes, through the recent fulfilment of the will of God, according to which we are born now to calling and salvation. Wherefore also He adds, “I have set thee for a prophet to the nations,” (Jer_1:5) saying that he must prophesy, so that the appellation of “youth” should not become a reproach to those who are called babes.
Now the law is ancient grace given through Moses by the Word. Wherefore also the Scripture says, “The law was given through Moses,” (Joh_1:17) not by Moses, but by the Word, and through Moses His servant. Wherefore it was only temporary; but eternal grace and truth were by Jesus Christ. Mark the expressions of Scripture: of the law only is it said “was given;” but truth being the grace of the Father, is the eternal work of the Word; and it is not said to be given, but to be by Jesus, without whom nothing was. (Joh_1:3) Presently, therefore, Moses prophetically, giving place to the perfect Instructor the Word, predicts both the name and the office of Instructor, and committing to the people the commands of obedience, sets before them the Instructor. “A prophet,” says he, “like Me shall God raise up to you of your brethren,” pointing out Jesus the Son of God, by an allusion to Jesus the son of Nun; for the name of Jesus predicted in the law was a shadow of Christ. He adds, therefore, consulting the advantage of the people, “Him shall ye hear;” (Deu_18:15) and, “The man who will not hear that Prophet,” (Deu_18:19) him He threatens. Such a name, then, he predicts as that of the Instructor, who is the author of salvation. Wherefore prophecy invests Him with a rod, a rod of discipline, of rule, of authority; that those whom the persuasive word heals not, the threatening may heal; and whom the threatening heals not, the rod may heal; and whom the rod heals not, the fire may devour. “There shall come forth,” it is said, “a rod out of the root of Jesse.” (Isa_11:1, Isa_11:3, Isa_11:4)
See the care, and wisdom, and power of the Instructor: “He shall not judge according to opinion, nor according to report; but He shall dispense judgment to the humble, and reprove the sinners of the earth.” And by David: “The Lord instructing, hath instructed me, and not given me over to death.” (Psa_118:18) For to be chastised of the Lord, and instructed, is deliverance from death. And by the same prophet He says: 225 “Thou shalt rule them with a rod of iron.” (Psa_2:9) Thus also the apostle, in the Epistle to the Corinthians, being moved, says, “What will ye? Shall I come unto you with a rod, or in love, in the spirit of meekness?” (1Co_4:21) Also, “The Lord shall send the rod of strength out of Sion,” (Psa_110:2) He says by another prophet. And this same rod of instruction, “Thy rod and staff have comforted me,” (Psa_23:4) said some one else. Such is the power of the Instructor - sacred, soothing, saving.
Chap. VIII. - Against Those Who Think that what Is Just Is Not Good.
At this stage some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, “And he that feareth the Lord will turn to his heart;” (Ecclus. 21:6) and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: “Remember us, for we are dust;” (Psa_103:14) that: is, Sympathize with us; for Thou knowest from personal experience of suffering the weakness of the flesh. In this respect, therefore, the Lord the Instructor is most good and unimpeachable, sympathizing as He does from the exceeding greatness of His love with the nature of each man. “For there is nothing which the Lord hates.” (Wisdom of Solomon 11:24) For assuredly He does not hate anything, and yet wish that which He hates to exist. Nor does He wish anything not to exist, and yet become the cause of existence to that which He wishes not to exist. Nor does He wish anything not to exist which yet exists. If, then, the Word hates anything, He does not wish it to exist. But nothing exists, the cause of whose existence is not supplied by God. Nothing, then, is hated by God, nor yet by the Word. For both are one - that is, God. For He has said, “In the beginning the Word was in God, and the Word was God.” (Joh_1:1) If then He hates none of the things which He has made, it follows that He loves them. Much more than the rest, and with reason, will He love man, the noblest of all objects created by Him, and a God-loving being. Therefore God is loving; consequently the Word is loving.
But he who loves anything wishes to do it good. And that which does good must be every way better than that which does not good. But nothing is better than the Good. The Good, then, does good. And God is admitted to be good. God therefore does good. And the Good, in virtue of its being good, does nothing else than do good. Consequently God does all good. And He does no good to man without caring for him, and He does not care for him without taking care of him. For that which does good purposely, is better than what does not good purposely. But nothing is better than God. And to do good purposely, is nothing else than to take care of man. God therefore cares for man, and takes care of him. And He shows this practically, in instructing him by the Word, who is the true coadjutor of God’s love to man. But the good is not said to be good, on account of its being possessed of virtue; as also righteousness is not said to be good on account of its possessing virtue - for it is itself virtue. - but on account of its being in itself and by itself good.
In another way the useful is called good, not on account of its pleasing, but of its doing good. All which, therefore, is righteousness, being a good thing, both as virtue and as desirable for its own sake, and not as giving pleasure; for it does not judge in order to win favour, but dispenses to each according to his merits. And the beneficial follows the useful. Righteousness, therefore, has characteristics corresponding to all the aspects in which goodness is examined, both possessing equal properties equally. And things which are characterized by equal properties are equal and similar to each other. Righteousness is therefore a good thing.
“How then,” say they, “if the Lord loves man, and is good, is He angry and punishes?” We must therefore treat of this point with all possible brevity; for this mode of treatment is advantageous to the right training of the children, occupying the place of a necessary help. For many of the passions are cured by punishment, and by the inculcation of the sterner precepts, as also by instruction in certain principles. For reproof is, as it were, the surgery of the passions of the soul; and the passions are, as it were, an abscess of the truth,28 which must be cut open by an incision of the lancet of reproof.
Reproach is like the application of medicines, dissolving the callosities of the passions, and purging the impurities of the lewdness of the life; and in addition, reducing the excrescences of pride, restoring the patient to the healthy and true state of humanity.
Admonition is, as it were, the regimen of the diseased soul, prescribing what it must take, and forbidding what it must not. And all these tend to salvation and eternal health.
Furthermore, the general of an army, by inflicting fines and corporeal punishments with chains and the extremest disgrace on offenders, 226 and sometimes even by punishing individuals with death, aims at good, doing so for the admonition of the officers under him.
Thus also He who is our great General, the Word, the Commander-in-chief of the universe by admonishing those who throw off the restraints of His law, that He may effect their release from the slavery, error, and captivity of the adversary, brings them peacefully to the sacred concord of citizenship.
As, therefore in addition to persuasive discourse, there is the hortatory and the consolatory form; so also, in addition to the laudatory, there is the inculpatory and reproachful. And this latter constitutes the art of censure. Now censure is a mark of good-will, not of ill-will. For both he who is a friend and he who is not, reproach; but the enemy does so in scorn, the friend in kindness. It is not, then, from hatred that the Lord chides men; for He Himself suffered for us, whom He might have destroyed for our faults. For the Instructor also, in virtue of His being good, with consummate art glides into censure by rebuke; rousing the sluggishness of the mind by His sharp words as by a scourge. Again in turn He endeavours to exhort the same persons. For those who are not induced by praise are spurred on by censure; and those whom censure calls not forth to salvation being as dead, are by denunciation roused to the truth. “For the stripes and correction of wisdom are in all time.” “For teaching a fool is gluing a potsherd; and sharpening to sense a hopeless blockhead is bringing earth to sensation.” (Ecclus. 22:6-8) Wherefore He adds plainly, “rousing the sleeper from deep sleep,” which of all things else is likest death.
Further, the Lord shows very clearly of Himself, when, describing figuratively His manifold and in many ways serviceable culture, - He says, “I am the true vine, and my Father is the husbandman.” Then He adds, “Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He pruneth, that it may bring forth more fruit.” (Joh_15:1, Joh_15:2) For the vine that is not pruned grows to wood. So also man. The Word - the knife - clears away the wanton shoots; compelling the impulses of the soul to fructify, not to indulge in lust. Now, reproof addressed to sinners has their salvation for its aim, the word being harmoniously adjusted to each one’s conduct; now with tightened, now with relaxed cords. Accordingly it was very plainly said by Moses, “Be of good courage: God has drawn near to try you, that His fear may be among you, that ye sin not.” (Exo_20:20) And Plato, who had learned from this source, says beautifully: “For all who suffer punishment are in reality treated well, for they are benefited; since the spirit of those who are justly punished is improved.” And if those who are corrected receive good at the hands of justice, and, according to Plato, what is just is acknowledged to be good, fear itself does good, and has been found to be for men’s good. “For the soul that feareth the Lord shall live, for their hope is in Him who saveth them.” (Ecclus. 34:14, 15) And this same Word who inflicts punishment is judge; regarding whom Esaias also says, “The Lord has assigned Him to our sins,” (Isa_53:6) plainly as a corrector and reformer of sins. Wherefore He alone is able to forgive our iniquities, who has been appointed by the Father, Instructor of us all; He alone it is who is able to distinguish between disobedience and obedience. And while He threatens, He manifestly is unwilling to inflict evil to execute His threatenings; but by inspiring men with fear, He cuts off the approach to sin, and shows His love to man, still delaying, and declaring what they shall suffer if they continue sinners, and is not as a serpent, which the moment it fastens on its prey devours it.
God, then, is good. And the Lord speaks many a time and oft before He proceeds to act. “For my arrows,” He says, “will make an end of them; they shall be consumed with hunger, and be eaten by birds; and there shall be incurable tetanic incurvature. I will send the teeth of wild beasts upon them, with the rage of serpents creeping on the earth. Without, the sword shall make them childless; and out of their chambers shall be fear.” (Deu_32:23-25) For the Divine Being is not angry in the way that some think; but often restrains, and always exhorts humanity, and shows what ought to be done. And this is a good device, to terrify lest we sin. “For the fear of the Lord drives away sins, and he that is without fear cannot be justified,” (Ecclus. 1:21, 22) says the Scripture. And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses.29 God is without blame. “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid.” (Rom_3:5, Rom_3:6) He says, therefore, threatening,” I will sharpen my sword, and my hand shall lay hold on judgment; and I will render justice to mine enemies, and requite those who hate me. I will make mine arrows drunk with blood, and my sword shall devour 227 flesh from the blood of the wounded.” (Deu_32:41, Deu_32:42) It is clear, then, that those who are not at enmity with the truth, and do not hate the Word, will not hate their own salvation, but will escape the punishment of enmity. “The crown of wisdom,” then as the book of Wisdom says, “is the fear of the Lord.” (Ecclus. 1:18) Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, “I have overthrown you, as God overthrew Sodom and Gomorrah; and ye shall be as a brand plucked from the fire: and yet ye have not returned unto me, saith the Lord.” (Amo_4:11)
See how God, through His love of goodness, seeks repentance; and by means of the plan He pursues of threatening silently, shows His own love for man. “I will avert,” He says, “My face from them, and show what shall happen to them.” (Deu_32:20) For where the face of the Lord looks, there is peace and rejoicing; but where it is averted, there is the introduction of evil. The Lord, accordingly, does not wish to look on evil things; for He is good. But on His looking away, evil arises spontaneously through human unbelief. “Behold, therefore,” says Paul, “the goodness and severity of God: on them that fell severity; but upon thee, goodness, if thou continue in His goodness,” (Rom_11:22) that is, in faith in Christ.
Now hatred of evil attends the good man, in virtue of His being in nature good. Wherefore I will grant that He punishes the disobedient (for punishment is for the good and advantage of him who is punished, for it is the correction of a refractory subject); but I will not grant that He wishes to take vengeance. Revenge is retribution for evil, imposed for the advantage of him who takes the revenge. He will not desire us to take revenge, who teaches us “to pray for those that despitefully use us.” (Mat_5:44) But that God is good, all willingly admit; and that the same God is just, I require not many more words to prove, after adducing the evangelical utterance of the Lord; He speaks of Him as one, “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world also may believe that Thou hast sent Me. And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one.” (Joh_17:21-23) God is one, and beyond the one and above the Monad itself. Wherefore also the particle “Thou,” having a demonstrative emphasis, points out God, who alone truly is, “who was, and is, and is to come,” in which three divisions of time the one name (ὁ ὤν); “who is,” (Exo_3:14) has its place. And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying “Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory, which Thou hast given Me: For Thou lovedst Me before the foundation of the world. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it.” (Joh_17:24-26) This is He “that visits the iniquities of the fathers upon the children, to them that hate Him, and shows mercy to those that love Him.” (Exo_20:5, Exo_20:6) For He who placed some “on the right hand, and others on the left,” (Mat_20:21, Mat_25:33) conceived as Father, being good, is called that which alone He is - ” good;” (Mat_19:17) but as He is the Son in the Father, being his Word, from their mutual relation, the name of power being measured by equality of love, He is called righteous. “He will judge,” He says, “a man according to his works,” (Ecclus. 16:12) - a good balance, even God having made known to us the face of righteousness in the person of Jesus, by whom also, as by even scales, we know God. Of this also the book of Wisdom plainly says, “For mercy and wrath are with Him, for He alone is Lord of both,” Lord of propitiations, and pouring forth wrath according to the abundance of His mercy. “So also is His reproof.” (Ecclus. 16:12) For the aim of mercy and of reproof is the salvation of those who are reproved.
Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: “For He is kind to the unthankful and the evil;” and further, when He says,” Be merciful, as your Father is merciful.” (Luk_6:35, Luk_6:36) Still further also He plainly says, “None is good, but My Father, who is in heaven.” (Mat_19:17) In addition to these, again He says, “My Father makes His sun to shine on all.” (Mat_5:45) Here it is to be noted that He proclaims His Father to be good, and to be the Creator. And that the Creator is just, is not disputed: And again he says,” My Father sends rain on the just, and on the unjust.” In respect of His sending rain, He is the Creator of the waters, and of the clouds. And in respect of His doing so on all, He holds an even balance justly and rightly. And as being good, He does so on just and unjust alike.
Very clearly, then, we conclude Him to be one and the same God, thus. For the Holy Spirit has sung, “I will look to the heavens, the works 228 of Thy hands;” (Psa_8:4) and, “He who created the heavens dwells in the heavens;” and, “Heaven is Thy throne.” (Psa_2:4, Psa_11:5, Psa_103:19) And the Lord says in His prayer, “Our Father, who art in heaven.” (Mat_6:9) And the heavens belong to Him, who created the world. It is indisputable, then, that the Lord is the Son of the Creator. And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, “But now the righteousness of God without the law is manifested;” (Rom_3:21, Rom_3:22) and again, that you may better conceive of God, “even the righteousness of God by the faith of Jesus Christ upon all that believe; for there is no difference.” (Rom_3:26) And, witnessing further to the truth, he adds after a little, “through the forbearance of God, in order to show that He is just, and that Jesus is the justifier of him who is of faith.” And that he knows that what is just is good, appears by his saying, “So that the law is holy, and the commandment holy, and just, and good,” (Rom_8:12) using both names to denote the same power. But “no one is good,” except His Father. It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, “No man knew the Father,” (Luk_10:22; Joh_17:25) who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen. But it is not inconsistent with the saving Word, to administer rebuke dictated by solicitude. For this is the medicine of the divine love to man, by which the blush of modesty breaks forth, and shame at sin supervenes. For if one must censure, it is necessary also to rebuke; when it is the time to wound the apathetic soul not mortally, but salutarily, securing exemption from everlasting death by a little pain.
Great is the wisdom displayed in His instruction, and manifold the modes of His dealing in order to salvation. For the Instructor testifies to the good, and summons forth to better things those that are called; dissuades those that are hastening to do wrong from the attempt, and exhorts them to turn to a better life. For the one is not without testimony, when the other has been testified to; and the grace which proceeds from the testimony is very great. Besides, the feeling of anger (if it is proper to call His admonition anger) is full of love to man, God condescending to emotion on man’s account; for whose sake also the Word of God became man.
Chap. IX. - That It Is the Prerogative of the Same Power To Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos.
With all His power, therefore, the Instructor of humanity, the Divine Word, using all the resources of wisdom, devotes Himself to the saving of the children, admonishing, upbraiding, blaming, chiding, reproving, threatening, healing, promising, favouring; and as it were, by many reins, curbing the irrational impulses of humanity. To speak briefly, therefore, the Lord acts towards us as we do towards our children. “Hast thou children? correct them,” is the exhortation of the book of Wisdom, “and bend them from their youth. Hast thou daughters? attend to their body, and let not thy face brighten towards them,” (Ecclus. 7:23, 24) - although we love our children exceedingly, both sons and daughters, above aught else whatever. For those who speak with a man merely to please him, have little love for him, seeing they do not pain him; while those that speak for his good, though they inflict pain for the time, do him good for ever after. It is not immediate pleasure, but future enjoyment, that the Lord has in view.
Let us now proceed to consider the mode of His loving discipline, with the aid of the prophetic testimony.
Admonition, then, is the censure of loving care, and produces understanding. Such is the Instructor in His admonitions, as when He says in the Gospel, “How often would I have gathered thy children, as a bird gathers her young ones under her wings, and ye would not!” (Mat_23:37) And again, the Scripture admonishes, saying, “And they committed adultery with stock and stone, and burnt incense to Baal.” (Jer_3:9, Jer_7:9, Jer_11:13, Jer_32:29) For it is a very great proof of His love, that, though knowing well the shamelessness of the people that had kicked and bounded away, He notwithstanding exhorts them to repentance, and says by Ezekiel, “Son of man, thou dwellest in the midst of scorpions; nevertheless, speak to them, if peradventure they will hear.” (Eze_2:6, Eze_2:7) Further, to Moses He says, “Go and tell Pharaoh to send My people forth; but I know that he will not send them forth.” (Exo_3:18, Exo_3:19) For He shows both things: both His divinity in His foreknowledge of what would take place, and His love in affording an opportunity for repentance to the self-determination of the soul. He admonishes also by Esaias, in His care for the people, when He says, “This people honour Me with their lips, but their heart is far from Me.” What follows is reproving censure: “In vain do they worship 229 Me, teaching for doctrines the commandments of men.” (Isa_29:13) Here His loving care, having shown their sin, shows salvation side by side.
Upbraiding is censure on account of what is base, conciliating to what is noble. This is shown by Jeremiah: “They were female-mad horses; each one neighed after his neighbour’s wife. Shall I not visit for these things? saith the Lord: shall not my soul be avenged on such a nation as this?” (Jer_5:8, Jer_5:9) He everywhere interweaves fear, because “the fear of the Lord is the beginning of sense.” (Pro_1:7) And again, by Hosea, He says, “Shall I not visit them? for they themselves were mingled with harlots, and sacrificed with the initiated; and the people that understood embraced a harlot.”30 He shows their offence to be clearer, by declaring that they understood, and thus sinned wilfully. Understanding is the eye of the soul; wherefore also Israel means, “he that sees God” - that is, he that understands God.
Complaint is censure of those who are regarded as despising or neglecting. He employs this form when He says by Esaias: “Hear, O heaven; and give ear, O earth: for the Lord hath spoken, I have begotten and brought up children, but they have disregarded Me. The ox knoweth his owner, and the ass his master’s crib: but Israel hath not known Me.” (Isa_1:2, Isa_1:3) For how shall we not regard it fearful, if he that knows God, shall not recognise the Lord; but while the ox and the ass, stupid and foolish animals, will know him who feeds them, Israel is found to be more irrational than these? And having, by Jeremiah, complained against the people on many grounds, He adds: “And they have forsaken Me, saith the Lord.” (Jer_1:16, Jer_2:13, Jer_2:29)
Invective31 is a reproachful upbraiding, or chiding censure. This mode of treatment the Instructor employs in Isaiah, when He says, “Woe to you, children revolters. Thus saith the Lord, Ye have taken counsel, but not by Me; and made compacts, but not by My Spirit.” (Isa_30:1) He uses the very bitter mordant of fear in each case repressing32 the people, and at the same time turning them to salvation; as also wool that is undergoing the process of dyeing is wont to be previously treated with mordants, in order to prepare it for taking on a fast colour.
Reproof is the bringing forward of sin, laying it before one. This form of instruction He employs as in the highest degree necessary, by reason of the feebleness of the faith of many. For He says by Esaias, “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.” (Isa_1:4) And He says also by Jeremiah: “Heaven was astonished at this, and the earth shuddered exceedingly. For My people have committed two evils; they have forsaken Me, the fountain of living waters, and have hewn out to themselves broken cisterns, which will not be able to hold water.” (Jer_2:12, Jer_2:13) And again, by the same: “Jerusalem hath sinned a sin; therefore it became commotion. All that glorified her dishonoured her, when they saw her baseness.” (Lam_1:8) And He uses the bitter and biting33 language of reproof in His consolations by Solomon, tacitly alluding to the love for children that characterizes His instruction: “My son, despise not thou the chastening of the Lord; nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth;” (Pro_3:11, Pro_3:12) “For a man who is a sinner escapes reproof.” (Ecclus. 32:21) Consequently, therefore, the Scripture says, “Let the righteous reprove and correct me; but let not the oil of the sinner anoint my head.” (Psa_141:5)
Bringing one to his senses (φρένωσις) is censure, which makes a man think. Neither from this form of instruction does he abstain, but says by Jeremiah, “How long shall I cry, and you not hear? So your ears are uncircumcised.” (Jer_6:10) O blessed forbearance! And again, by the same: “All the heathen are uncircumcised, but this people is uncircumcised in heart:” (Jer_9:26) “for the people are disobedient; children,” says He, “in whom is not faith.” (Isa_30:9)
Visitation is severe rebuke. He uses this species in the Gospel: “O Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent unto thee!” The reduplication of the name gives strength to the rebuke. For he that knows God, how does he persecute God’s servants? Wherefore He says, “Your house is left desolate; for I say unto you, Henceforth ye shall not see Me, till ye shall say, Blessed is He that cometh in the name of the Lord.” (Mat_23:37-39) For if you do not receive His love, ye shall know His power.
Denunciation is vehement speech. And He employs denunciation as medicine, by Isaiah, saying, “Ah, sinful nation, lawless sons, people full of sins, wicked seed!” (Isa_1:4) And in the Gospel by John He says, “Serpents, brood of vipers.”34
230 Accusation is censure of wrong-doers. This mode of instruction He employs by David, when He says: “The people whom I knew not served me, and at the hearing of the ear obeyed me. Sons of strangers lied to me, and halted from their ways.” (Psa_18:43-45) And by Jeremiah: “And I gave her a writing of divorcement, and covenant-breaking Judah feared not.” (Jer_3:8) And again: “And the house of Israel disregarded Me; and the house of Judah lied to the Lord.” (Jer_5:11, Jer_5:12)
Bewailing one’s fate is latent censure, and by artful aid ministers salvation as under a veil. He made use of this by Jeremiah: “How did the city sit solitary that was full of people! She that ruled over territories became as a widow; she came under tribute; weeping, she wept in the night.” (Lam_1:1, Lam_1:2)
Objurgation is objurgatory censure. Of this help the Divine Instructor made use by Jeremiah, saying, “Thou hadst a whore’s forehead; thou wast shameless towards all; and didst not call me to the house, who am thy father, and lord of thy virginity.” (Jer_3:3, Jer_3:4) “And a fair and graceful harlot skilled in enchanted potions.” (Nah_3:4) With consummate art, after applying to the virgin the opprobrious name of whoredom, He thereupon calls her back to an honourable life by filling her with shame.
Indignation is a rightful upbraiding; or upbraiding on account of ways exalted above what is right. In this way He instructed by Moses, when He said, “Faulty children, a generation crooked and perverse, do ye thus requite the Lord? This people is foolish, and not wise. Is not this thy father who acquired thee?” (Deu_32:5, Deu_32:6) He says also by Isaiah, “Thy princes are disobedient, companions of thieves, loving gifts, following after rewards, not judging the orphans.” (Isa_1:23)
In fine, the system He pursues to inspire fear is the source of salvation. And it is the prerogative of goodness to save: “The mercy of the Lord is on all flesh, while He reproves, corrects, and teaches as a shepherd His flock. He pities those who receive His instruction, and those who eagerly seek union with Him.” (Ecclus. 18:13, 14) And with such guidance He guarded the six hundred thousand footmen that were brought together in the hardness of heart in which they were found; scourging, pitying, striking, healing, in compassion and discipline: “For according to the greatness of His mercy, so is His rebuke.” (Ecclus. 16:12) For it is indeed noble not to sin; but it is good also for the sinner to repent; just as it is best to be always in good health, but well to recover from disease. So He commands by Solomon: “Strike thou thy son with the rod, that thou mayest deliver his soul from death.” (Pro_23:14) And again: “Abstain not from chastising thy son, but correct him with the rod; for he will not die.” (Pro_23:13)
For reproof and rebuke, as also the original term implies, are the stripes of the soul, chastizing sins, preventing death, and leading to self-control those carried away to licentiousness. Thus also Plato, knowing reproof to be the greatest power for reformation, and the most sovereign purification, in accordance with what has been said, observes, “that he who is in the highest degree impure is uninstructed and base, by reason of his being unreproved in those respects in which he who is destined to be truly happy ought to be purest and best.”
For if rulers are not a terror to a good work, how shall God, who is by nature good, be a terror to him who sins not? “If thou doest evil, be afraid,” (Rom_13:3, Rom_13:4) says the apostle. Wherefore the apostle himself also in every case uses stringent language to the Churches, after the Lord’s example; and conscious of his own boldness, and of the weakness of his hearers, he says to the Galatians: “Am I your enemy, because I tell you the truth?” (Gal_4:16) Thus also people in health do not require a physician, do not require him as long as they are strong; but those who are ill need his skill. Thus also we who in our lives are ill of shameful lusts and reprehensible excesses, and other inflammatory effects of the passions, need the Saviour. And He administers not only mild, but also stringent medicines. The bitter roots of fear then arrest the eating sores of our sins. Wherefore also fear is salutary, if bitter. Sick, we truly stand in need of the Saviour; having wandered, of one to guide us; blind, of one to lead us to the light; thirsty, “of the fountain of life, of which whosoever partakes, shall no longer thirst;” (Joh_4:13, Joh_4:14) dead, we need life; sheep, we need a shepherd; we who are children need a tutor, while universal humanity stands in need of Jesus; so that we may not continue intractable and sinners to the end, and thus fall into condemnation, but may be separated from the chaff, and stored up in the paternal garner. “For the fan is in the Lord’s hand, by which the chaff due to the fire is separated from the wheat.” (Mat_3:12; Luk_3:17) You may learn, if you will, the crowning wisdom of the all-holy Shepherd and Instructor, of the omnipotent and paternal Word, when He figuratively represents Himself as the Shepherd of the sheep. And He is the Tutor of the 231 children. He says therefore by Ezekiel, directing His discourse to the elders, and setting before them a salutary description of His wise solicitude: “And that which is lame I will bind up, and that which is sick I will heal, and that which has wandered I will turn back; and I will feed them on my holy mountain.” (Eze_34:14, Eze_34:15, Eze_34:16) Such are the promises of the good Shepherd.
Feed us, the children, as sheep. Yea, Master, fill us with righteousness, Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the Church, which towers aloft, which is above the clouds, which touches heaven. “And I will be,” He says, “their Shepherd,” (Eze_34:14-16) and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. “They shall call Me,” He says, “and I will say, Here am I.” (Isa_58:9) Thou didst hear sooner than I expected, Master. “And if they pass over, they shall not slip,” (Isa_53:2) saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. “I came not,” He says, “to be ministered unto, but to minister.” (Mat_20:28; Mar_10:45) Wherefore He is introduced in the Gospel “wearied,” (Joh_4:6) because toiling for us, and promising “to give His life a ransom for many.” (Mat_20:28) For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.
Further, His righteousness cried, “If ye come straight to me, I also will come straight to you but if ye walk crooked, I also will walk crooked saith the Lord of hosts;”35 meaning by the crooked ways the chastisements of sinners. For the straight and natural way which is indicated by the Iota of the name of Jesus is His goodness, which is firm and sure towards those who have believed at hearing: “When I called, ye obeyed not, saith the Lord; but set at nought my counsels, and heeded not my reproofs.” (Pro_1:24, Pro_1:25) Thus the Lord’s reproof is most beneficial. David also says of them, “A perverse and provoking race; a race which set not their heart aright, and whose spirit was not faithful with God: they kept not the covenant of God, and would not walk in His law.” (Psa_78:8, Psa_78:10)
Such are the causes of provocation for which the Judge comes to inflict punishment on those that would not choose a life of goodness. Wherefore also afterwards He assailed them more roughly; in order, if possible, to drag them back from their impetuous rush towards death. He therefore tells by David the most manifest cause of the threatening: “They believed not in His wonderful works. When He slew them, they sought after Him, and turned and inquired early after God; and remembered that God was their Helper, and God the Most High their Redeemer.” (Psa_78:32-35) Thus He knew that they turned for fear, while they despised His love: for, for the most part, that goodness which is always mild is despised; but He who admonishes by the loving fear of righteousness is reverenced.
There is a twofold species of fear, the one of which is accompanied with reverence, such as citizens show towards good rulers, and we towards God, as also right-minded children towards their fathers. “For an unbroken horse turns out unmanageable, and a son who is let take his own way turns out reckless.” (Ecclus. 30:8) The other species of fear is accompanied with hatred, which slaves feel towards hard masters, and the Hebrews felt, who made God a master, not a father. And as far as piety is concerned, that which is voluntary and spontaneous differs much, nay entirely, from what is forced. “For He,” it is said, “is merciful; He will heal their sins, and not destroy them, and fully turn away His anger, and not kindle all His wrath.” (Psa_78:38) See how the justice of the Instructor, which deals in rebukes, is shown; and the goodness of God, which deals in compassions. Wherefore David - that is, the Spirit by him - embracing them both, sings of God Himself, “Justice and judgment are the preparation of His throne: mercy and truth shall go before Thy face.” (Psa_139:14) He declares that it belongs to the same power both to judge and to do good. For there is power over both together, and judgment separates that which is just from its opposite. And He who is truly God is just and good; who is Himself all, and all is He; for He is God, the only God.
For as the mirror is not evil to an ugly man because it shows him what like he is; and as the physician is not evil to the sick man because he tells him of his fever, - for the physician is not the cause of the fever, but only points out the fever; - so neither is He, that reproves, ill-disposed towards him who is diseased in soul. For He does not put the transgressions on him, but only shows the sins which are there; in order to turn him away from similar practices. So 232 God is good on His own account, and just also on ours, and He is just because He is good. And His justice is shown to us by His own Word from there from above, whence the Father was. For before He became Creator He was God; He was good. And therefore He wished to be Creator and Father. And the nature of all that love was the source of righteousness - the cause, too, of His lighting up His sun, and sending down His own Son. And He first announced the good righteousness that is from heaven, when He said, “No man knoweth the Son, but the Father; nor the Father, but the Son.” (Luk_10:22) This mutual and reciprocal knowledge is the symbol of primeval justice. Then justice came down to men both in the letter and in the body, in the Word and in the law, constraining humanity to saving repentance; for it was good. But do you not obey God? Then blame yourself, who drag to yourself the judge.
FOOTNOTES
24 παιδαγωγοίς.
25 παιδευτής; Hos_5:2.
26 παιδαγωγία.
27 Or, “against the evil one.”
28 For ἀληθείας, there are the readings, ἀπαθείας and ἀτιμίας.
29 Plato, Rep., x. 617 E.
30 Hos_4:14; “understood not” in the A.V.
31 Or, rebuke.
32 Lowth conjectures ὲπιστομῶν or ἐπιστομίζων, instead of άναστομῶν.
33 H. reads δηκτικόν, for which the text has ὲπιδεικτικόν.
34 Nothing similar to this is found in the fourth Gospel; the reference may be to the words of the Baptist, Mat_3:7, Luk_3:7.
35 Here Clement gives the sense of various passages, e.g.; Jer_6:1-30, Lev_26:1-46.
