Thursday, August 06, 2026

It may perhaps be a dogma of some kind that no one receives a divine gift who does not request it. The Father, indeed, through the psalm, urges the Savior to ask that it may be given to him, as the Son teaches us when he says, “The Lord said to me, You are my son; ask from me, and I will give you the Gentiles as your inheritance and the ends of the earth as your possession.” And the Savior says, “Ask and it will be given to you … for everyone who asks receives.”

There is no evening of God possible and, I think, no morning, but the time, if I may put it this way, which is coextensive with his unoriginated and eternal life, is today for him, the day in which the Son has been begotten. Consequently neither the beginning nor the day of his generation is to be found.

They rage, therefore, and dwell on worthless ideas and have gathered themselves and stand united together. Not only by their appearance have they moved the crowds against Christ, but whatever has been done by them is counted as if they had assailed the Father. So, it is said that these had turned against the Lord and his anointed.

These are words of destruction that are pronounced in anger. Moreover, the evils that God had said he was going to inflict, he promises that he will withdraw if the listeners will become penitent. God in his anger spoke through Jonah to the Ninevites, and since they repented in ash and sackcloth, they endured nothing of those things about which they had heard. Actually, God knew beforehand when he sent Jonah that they were going to repent if he sent Jonah for their deliverance. Right now he also is speaking deliverance to those sinners who are in his wrath. For it did not say, “He will punish those in his wrath even if they will repent.”

It is necessary to consider how the Father gave the nations to the Son as an inheritance and the ends of the earth as a possession. He says to him, “You will break them like a clay pot.” For who gives an inheritance so that it may be broken by the heir? It must be demonstrated from Scripture, therefore, how the contrition of certain people proved so beneficial. We find in the fiftieth psalm, “Having brought a spiritual sacrifice to God, a contrite and humble heart God will not despise.” And it is said in another prophecy as instruction, “You will wail for the brokenness of your spirit.” There is a spirit within us, therefore, that it is necessary to destroy in order that it may become a contrite sacrifice to God.

The first psalm lacks an inscription. For the aim of what is said in it is obvious to the readers, namely, that it is an introduction to philosophy in that it advises separation from evil, coming to be in the good and becoming like God so far as possible.… The second psalm, which predicts the mystery of the gospel, is then appended, that we might be without impiety. Consequently, in a sense, the first psalm is an inscription of the second, for the latter speaks of the one who through flesh was begotten today because of us. (Now “today” is a division of time, but because the Son is always from the Father and in the Father, he is also God.) It also speaks of those not ruled by a king, who had been listed among the Gentiles because they did not serve God. These lived under their own laws, or rather without laws, since they did not accept the divine law but cast the yoke from themselves. (Now by “yoke” he means the commandment.) But when the kingdom that excels everything comes on them, those who once were without a master become the inheritance of God through faith in the one who was begotten today. I mean this one who was appointed king over them. And when they themselves have been begotten, they too become kings. When the rod of iron, that is, the unchangeable power, smashed that which was made of earth and clay, it transformed them into the undefiled nature, having taught them that trusting in him alone is blessed. Although this is the meaning that we have expounded of this psalm, one who wishes can test our opinion by means of the divine words themselves to see if what we have said fits with the inspired Scripture.

The first four verses are spoken by a prophet or an angel wondering why human rashness had risen up against the Son of God. From the fifth verse, though, the Lord himself responds, exhorting the Gentiles and all the people from the Jews who are going to believe in him, so that they may loosen the binding chains and cast off the heavy burden of the law that their own ancestors were unable to carry, so they may follow him whose yoke is easy, and burden light.

"Why do the heathen rage, and the people meditate vain things?" [Psalm 2:1]. "The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ" [Psalm 2:2]. It is said, "why?" as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles. [Acts 4:26]

"Let us break their bonds asunder, and cast away their yoke from us" [Psalm 2:3]. Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to "meditate vain things." So that "let us break their bonds asunder, and cast away their yoke from us," may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.

"He that dwells in the heavens shall laugh them to scorn, and the Lord shall have them in derision" [Psalm 2:4]. The sentence is repeated; for "He who dwells in the heavens," is afterwards put, "the Lord;" and for "shall laugh them to scorn," is afterwards put, "shall have them in derision." Nothing of this however must be taken in a carnal sort, as if God either laughs with cheek, or derides with nostril; but it is to be understood of that power which He gives to His saints, that they seeing things to come, namely, that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men "meditate a vain thing." For this power whereby these things are foreknown is God's "laughter" and "derision." "He that dwells in the heavens shall laugh them to scorn." If by "heavens" we understand holy souls, by these God, as foreknowing what is to come, will "laugh them to scorn, and have them in derision."

"Then He shall speak unto them in His wrath, and vex them in His sore displeasure" [Psalm 2:5]. For showing more clearly how He will "speak unto them," he added, He will "vex them;" so that "in His wrath," is, "in His sore displeasure." But by the "wrath and sore displeasure" of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avenges, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, "But You, Lord of power, judgest with tranquillity, and with great favour orders us." [Wisdom 12:18] The "wrath" of God then is an emotion which is produced in the soul which knows the law of God, when it sees this same law transgressed by the sinner. For by this emotion of righteous souls many things are avenged. Although the "wrath" of God can be well understood of that darkening of the mind, which overtakes those who transgress the law of God.

"Yet am I set by Him as King upon Sion, His holy hill, preaching His decree" [Psalm 2:6]. This is clearly spoken in the Person of the very Lord our Saviour Christ. But if Sion signify, as some interpret, beholding, we must not understand it of anything rather than of the Church, where daily is the desire raised of beholding the bright glory of God, according to that of the Apostle, "but we with open face beholding the glory of the Lord." [2 Corinthians 3:18] Therefore the meaning of this is, Yet I am set by Him as King over His holy Church; which for its eminence and stability He calls a mountain. "Yet I am set by Him as King." I, that is, whose "bands" they were meditating "to break asunder," and whose "yoke" to "cast away." "Preaching His decree." Who does not see the meaning of this, seeing it is daily practised?

"The Lord has said unto me, You are My Son, today have I begotten You" [Psalm 2:7]. Although that day may also seem to be prophetically spoken of, on which Jesus Christ was born according to the flesh; and in eternity there is nothing past as if it had ceased to be, nor future as if it were not yet, but present only, since whatever is eternal, always is; yet as "today" intimates presentiality, a divine interpretation is given to that expression, "Today have I begotten You," whereby the uncorrupt and Catholic faith proclaims the eternal generation of the power and Wisdom of God, who is the Only-begotten Son.

"Ask of Me, and I shall give You the nations for Your inheritance" [Psalm 2:8]. This has at once a temporal sense with reference to the Manhood which He took on Himself, who offered up Himself as a Sacrifice in the stead of all sacrifices, who also makes intercession for us; so that the words, "ask of Me," may be referred to all this temporal dispensation, which has been instituted for mankind, namely, that the "nations" should be joined to the Name of Christ, and so be redeemed from death, and possessed by God. "I shall give You the nations for Your inheritance," which so possess them for their salvation, and to bear unto You spiritual fruit. "And the uttermost parts of the earth for Your possession." The same repeated, "The uttermost parts of the earth," is put for "the nations;" but more clearly, that we might understand all the nations. And "Your possession" stands for "Your inheritance."

"You shall rule them with a rod of iron," with inflexible justice, and "You shall break them like a potter's vessel" [Psalm 2:9]; that is, "You shall break" in them earthly lusts, and the filthy doings of the old man, and whatsoever has been derived and inured from the sinful clay.

"And now understand, you kings" [Psalm 2:10]. "And now;" that is, being now renewed, your covering of clay worn out, that is, the carnal vessels of error which belong to your past life, "now understand," you who now are "kings;" that is, able now to govern all that is servile and brutish in you, able now too to fight, not as "they who beat the air, but chastening your bodies, and bringing them into subjection." [1 Corinthians 9:26-27] "Be instructed, all you who judge the earth." This again is a repetition; "Be instructed" is instead of "understand;" and "you who judge the earth" instead of "you kings." For He signifies the spiritual by "those who judge the earth." For whatsoever we judge, is below us; and whatsoever is below the spiritual man, is with good reason called "the earth;" because it is defiled with earthly corruption.

"Serve the Lord with fear;" lest what is said, "You kings and judges of the earth," turn into pride: "And rejoice with trembling" [Psalm 2:11]. Very excellently is "rejoice" added, lest "serve the Lord with fear" should seem to tend to misery. But again, lest this same rejoicing should run on to unrestrained inconsiderateness, there is added "with trembling," that it might avail for a warning, and for the careful guarding of holiness. It can also be taken thus, "And now you kings understand;" that is, And now that I am set as King, be not sad, kings of the earth, as if your excellency were taken from you, but rather "understand and be instructed." For it is expedient for you, that you should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that you lord it not with rashness, but that you "serve the Lord" of all "with fear," and "rejoice" in bliss most sure and most pure, with all caution and carefulness, lest you fall therefrom into pride.

"Lay hold of discipline, lest at any time the Lord be angry, and you perish from the righteous way" [Psalm 2:12]. This is the same as, "understand," and, "be instructed." For to understand and be instructed, this is to lay hold of discipline. Still in that it is said, "lay hold of," it is plainly enough intimated that there is some protection and defence against all things which might do hurt unless with so great carefulness it be laid hold of. "Lest at any time the Lord be angry," is expressed with a doubt, not as regards the vision of the prophet to whom it is certain, but as regards those who are warned; for they, to whom it is not openly revealed, are wont to think with doubt of the anger of God. This then they ought to say to themselves, let us "lay hold of discipline, lest at any time the Lord be angry, and we perish from the righteous way." Now, how "the Lord be angry" is to be taken, has been said above. And "you perish from the righteous way." This is a great punishment, and dreaded by those who have had any perception of the sweetness of righteousness; for he who perishes from the way of righteousness, in much misery will wander through the ways of unrighteousness. "When His anger shall be shortly kindled, blessed are all they who put their trust in Him;" that is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those "who put their trust in" the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, "When His anger shall be shortly kindled," safe "are all they who put their trust in Him," as though they should have this only thereby, to be exempt from punishment; but he said, "blessed;" in which there is the sum and accumulation of all good things. Now the meaning of "shortly" I suppose to be this, that it will be something sudden, while sinners will deem it far off and long to come.

Begotten from the eternal Father, begotten from eternity, begotten in eternity, with no beginning, with no ending, with no space of extension, because he is what is, because he himself is who is.

How, then, do kings serve the Lord with fear except by forbidding and restraining with religious severity all acts committed against the commandments of the Lord? A sovereign serves God one way as man, another way as king: he serves him as man by living according to faith; he serves him as king by exerting the necessary strength to sanction laws that command goodness and prohibit its opposite. It was thus that Hezekiah served him by destroying the groves and temples of idols and the high places that had been set up contrary to the commandments of God; thus Josiah served him by performing similar acts; thus the king of the Ninevites served him by compelling the whole city to appease the Lord; thus Darius served him by giving Daniel power to break the idol and by feeding his enemies to the lions; thus Nebuchanezzar … served him when he restrained all his subjects from blaspheming God by a terrible penalty. It is thus that kings serve the Lord as kings when they perform acts in his service that none but kings can perform.

Remember the rod of correction and discipline, and do not get conceited and proud when you have been filled with the good things of God's gifts and start grumbling against him; because in his anger he will shatter you with it like a potter's vessel.

The word today indicates the present time in which he was made in the flesh—he who nevertheless in his own nature was the Lord of everything. John testifies to this, that he came among his own, calling the world his own. Having been called into a kingdom in accordance with his accustomed glory, he said, “I have been made king by him,” that is, by God the Father. Furthermore, he fulfilled this by being made the Son in his humanity even if then he was the Son in his own nature. He smoothed the way for human nature to participate in adoption, and he called to himself people oppressed by the tyranny of sin. Just as we, since we are weighted down by curse and death, have received the evils of the transgressions of Adam like a certain inheritance handed across the generations to the whole universe from the ancestors, so also the splendid gifts of Christ flow down to the generations of humankind into the whole universe. The Only Begotten receives them not wholly for himself but for us. He is fully God as to his nature, nor does he lack anything whatever. He himself becomes richer than all creation with good things from above.

Therefore, let us rejoice in the day of our salvation, dearly beloved. We have been taken up through the new covenant into participation with him who was told by the Father through a prophet, “You are my Son; this day I have begotten you. Ask it of me, and I will give you the of the earth for your possession.” Let us glory, therefore, in the mercy of the one adopting us.

Having concluded the first psalm with a reference to the ungodly, he opened the second in turn with this same reference so as to teach us that the aforementioned end of the ungodly lies in wait for both kings and rulers, Jews and Gentiles, who rage against the Savior.

[The words of the psalm] come from someone deploring and censuring folly.… Despite their conspiring together and hatching a tawdry plot for the murder of the Lord, their schemes all came to nothing, as they were unable to consign to oblivion the one crucified by them: on the third day he rose again and took possession of the world.

[This] verse … is expressed in human fashion: as God he possesses his kingship by nature, as human he receives it by election.

To be sure, God the Word had the name “only-begotten Son” before the ages as connatural with his condition, yet while still possessing the title of the Son as God, he also receives it as human being. Hence in the present psalm he added the words [of this verse]. Now no one who believes the teaching of the divine Spirit would apply this verse to the divinity of Christ the Lord. In fact, let us listen in this regard to the God of all speaking through David, “From the womb before the morning star I begot you.” So as man he both receives this verse and hears what follows.

Now it is possible to discover an appropriate fulfillment for this prophecy, too: the number of the Jews who came to faith was not only the 12 apostles but was as well the 70 disciples, the 120 whom blessed Peter addressed in assembly, the 500 to whom he appeared on one occasion after the resurrection according to the statement of the divinely inspired Paul, the 3, and the 5, that the chief of the apostles made his catch through addressing them and the many myriads of whom the mighty James exclaimed, “You see, brother, what countless numbers of Jewish believers there are.” These, to be sure, and in addition to them those of the Jews throughout the whole world who have come to faith he declares a holy people, and through them he takes possession of all the nations, thus fulfilling the prophecy in the words “Rejoice, nations, with his people.” In addition to this, however, he fulfills also his own prophecy, which he made in regard to the Jews in the words, “Now, I have other sheep that do not belong to this fold. Those, too, I must gather; they will hear my voice, and there will be one flock, one shepherd.” This, too, he says in the present psalm. But it occurs to me to lament the faithlessness of the [unbelieving] Jews, who though hearing the prophecy that made specific mention of the ends of the earth, and realizing that none of their kings had had such sway, but only Christ the Lord, David’s offspring in the flesh, blind the eyes of their mind according to the prophecy that says, “They grope about, as blind people do for the wall, and not as they will do who have the benefit of eyesight.”

But after he had destroyed his enemies through his passion, the Lord, who is mighty in battle and strong, … goes, bearing victory and trophies, with the body that arose from the dead.… Certain powers say, “Who is this that is coming from Edom, with scarlet garments from Bosra, so beautiful?” And those escorting him say to those stationed at the gates of heaven, “Lift up your gates, and the King of glory will come in.”

Where should you stand, you who seek sanctification from God? The writer says, “You have established my feet on the rock.” “Christ was the rock.” Let us learn about the one who follows these promises.

No one seeking the face of God will see his face and live, … unless he or she has been changed.

The Word, being the image of the Father and immortal, took the form of a servant, and as man he underwent death for us in his flesh, that thereby he might offer himself for us through death to the Father. Likewise also, as man, he is said because of us and for us to be highly exalted, that as by his death we all died in Christ, so again in Christ himself we might be highly exalted, being raised from the dead and ascending into heaven, “where the forerunner Jesus has entered for us, not into the figures of the true, but into heaven itself, now to appear in the presence of God for us.” But if no Christ has entered into heaven itself for us, even though he was previously and always Lord and Framer of the heavens, then it is for us, therefore, that the present exaltation is written. And as he himself, who sanctifies all, also says that he sanctifies himself to the Father for our sakes, not that the Word may become holy but that he himself may in himself sanctify all of us, in like manner we must take the present phrase, “He highly exalted him”—not that he himself needed to be exalted, for he is already the highest, but that he may become righteousness for us, and that we may be exalted in him and may enter the gates of heaven, which he has also opened for us, the forerunners saying, “Lift up your gates, O you rulers, and be lifted up, you everlasting doors, and the King of glory shall come in.” For here also the gates were not shut on him who is the Lord and Maker of all, but because of us this too is written, to whom the door of paradise was shut. And therefore in a human relation, because of the flesh that he bore, it is said of him, “Lift up your gates,” and “shall come in,” as if a man were entering; but in a divine relation on the other hand it is said of him, since “the Word was God,” that he is the “Lord” and the “King of glory.” Such our exaltation the Spirit foreannounced in the eighty-ninth psalm, saying, “And in your righteousness shall they be exalted, for you are the glory of their strength.” And if the Son is Righteousness, then he is not exalted because he himself was in need, but it is we who are exalted in that Righteousness, which is he.

It was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but we it was that needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.

If he ascend up into heaven, ascend with him. Be one of those angels who escort him or one of those who receive him. Bid the gates be lifted up, or be made higher, that they may receive him, exalted after his passion. Answer to those who are in doubt because he bears up with him his body and the tokens of his passion, which he did not have when he came down, and who therefore, inquire, “Who is the King of glory?” that it is the Lord strong and mighty, as in all things that he has done from time to time and does, so now in his battle and triumph for the sake of humankind. And give to the those who doubt the question the twofold answer. And if they marvel and say as in Isaiah’s drama who is this that comes from Edom and from the things of earth? Or how are the garments red of him that is without blood or body, as of one that treads in the full winepress? Set forth the beauty of the array of the body that suffered, adorned by the passion and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.

The foolish person counts as his own possession that which never actually belongs to him, seemingly ignorant in his greed that “the earth is the Lord’s, and the fullness thereof,” for “God is king of all the earth.” It is the passion of having that gives people a false title of lordship over that which can never belong to them. “The earth,” says the wise preacher, “abides forever,” ministering to every generation, first one, then another, that is born on it. But people, though they are so little even their own masters that they are brought into life without knowing it by their Maker’s will, and before they wish are withdrawn from it, nevertheless in their excessive vanity think that they are its lords; that they, now born, now dying, rule that which remains continually.

As our Lord ascends to the Father in triumph, he issues commands to the angels saying, “Open to me the gates of justice; I will enter them and give thanks to the Lord.” These are the gates of which in the twenty-fourth psalm the angels were speaking while they were preparing for the entrance of the Lord: “Lift up, O gates, your lintels; reach up, you ancient portals, that the King of glory may come in!” Aptly are the gates commanded to lift up high and raise aloft their portals, since, in accordance with the dispensation and mystery of the flesh and in conformity with the victory of the cross, he reenters heaven mightier than he had come down on earth. “This gate is the Lord’s; the just shall enter it.” Through this gate, Peter has entered, and Paul, and all the apostles and martyrs, and today the saints continue to go in; through this gate, the thief was the first to pass with the Lord. Have faith, therefore, and be hopeful for your own entrance.

[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God. "And he said to me: 'Son of man, understand that in the time of the end the vision shall be fulfilled.'" Inasmuch as Ezekiel and Daniel and Zechariah behold themselves to be often in the company of angels, they were reminded of their frailty, lest they should be lifted up in pride and imagine themselves to partake of the nature or dignity of angels. Therefore they are addressed as sons of men, in order that they might realize that they are but human beings.

"The earth is the Lord's, and the fullness thereof, the compass of the world, and all they that dwell therein" [Psalm 24:1]; when the Lord, being glorified, is announced for the believing of all nations; and the whole compass of the world becomes His Church.

"He has founded it above the seas." He has most firmly established it above all the waves of this world, that they should be subdued by it, and should not hurt it. "And has prepared it above the rivers" [Psalm 24:2]. The rivers flow into the sea, and men of lust lapse into the world: these also the Church, which, when worldly lusts have been conquered by the grace of God, has been prepared by love for the reception of immortality, subdues.

"Who shall ascend into the mount of the Lord?" Who shall ascend to the height of the righteousness of the Lord? "Or who shall stand in His holy place?" [Psalm 24:3]. Or who shall abide in that place, whither He shall ascend, founded above the seas, and prepared above the rivers?

"The innocent of hand, and the pure in heart" [Psalm 24:4]. Who then shall ascend there, and abide there, but the guiltless in deed, and pure in thought? "Who has not received his soul in vain." Who has not reckoned his soul among things that pass away, but feeling it to be immortal, has longed for an eternity steadfast and unchangeable. "And has not sworn in deceit to his neighbour." And therefore without deceit, as things eternal are simple and undeceiving, has so behaved himself to his neighbour.

"This man shall receive blessing from the Lord, and mercy from the God of his salvation" [Psalm 24:5].

"This is the generation of them that seek the Lord" [Psalm 24:6]. For thus are they born that seek Him. "Of them that seek the face of the God of Jacob. Diapsalma." Now they seek the face of God, who gave the pre-eminence to the younger born. [Romans 9:12]

"Take away your gates, you princes" [Psalm 24:7]. All you, that seek rule among men, remove, that they hinder not, the entrances which you have made, of desire and fear. "And be lifted up, you everlasting gates." And be lifted up, you entrances of eternal life, of renunciation of the world, and conversion to God. "And the King of glory shall come in." And the King, in whom we may glory without pride, shall come in: who having overcome the gates of death, and having opened for Himself the heavenly places, fulfilled that which He said, "Be of good cheer, for I have overcome the world." [John 16:33]

"Who is this King of glory?" Mortal nature is awe-struck in wonder, and asks, "Who is this King of glory?" "The Lord strong and mighty." He whom you deemed weak and overwhelmed. "The Lord mighty in battle" [Psalm 24:8]. Handle the scars, and you will find them made whole, and human weakness restored to immortality. The glorifying of the Lord, which was owing to earth, where It warred with death, has been paid.

"Take away your gates, you princes." Let us go hence straightway into heaven. Again, let the Prophet's trumpet cry aloud, "Take away too, you princes of the air, the gates, which you have in the minds of men who 'worship the host of heaven.'" [2 Kings 17:16] "And be lifted up, you everlasting gates." And be lifted up, you doors of everlasting righteousness, of love, and chastity, through which the soul loves the One True God, and goes not a-whoring with the many that are called gods. "And the King of glory shall come in" [Psalm 24:9]. "And the King of glory shall come in," that He may at the right hand of the Father intercede for us.

"Who is this King of glory?" What! Do you too, prince of the power of this air, [Ephesians 2:2] marvel and ask, "Who is this King of glory?" "The Lord of powers, He is the King of glory" [Psalm 24:10]. Yea, His Body now quickened, He who was tempted marches above you; He who was tempted by the angel, the deceiver, goes above all angels. Let none of you put himself before us and stop our way, that he may be worshipped as a god by us: neither principality, nor angel, nor power, separates us from the love of Christ. [Romans 8:39] It is good to trust in the Lord, rather than to trust in a prince; that he who glories, should glory in the Lord. [1 Corinthians 1:31] These indeed are powers in the administration of this world, but "the Lord of powers, He is the King of glory."

Now this is said twice in one and the same psalm … in a way that might be thought superfluous and unnecessary. But in the repetition of the same words pay attention to how they end, and notice why it is said twice. It is as if, you see, to the one who rises again once and ascends once, gates are opened twice, both those of hell and those of heaven. It is a new thing, after all, God present in hell; it is a new thing, a man taken up into heaven. At each moment, at each point, princes are terrified: “Who is this King of glory?” How can we tell this? Listen to the reply given to each. The first questioners are told, “The Lord, the valiant and mighty, the Lord mighty in war.” What sort of war? Undergoing death for mortals, suffering alone for all, the Almighty not resisting and yet conquering death in dying. Great indeed, then, is the King of glory, even in the netherworld. This is also repeated to the heavenly powers.… But because he lifts up a man also with him to heaven, it is as if he is not recognized there either, and they ask, “Who is this king of glory?” But there, because he is no longer a contender but the winner, because he is not fighting but celebrating his triumph, the reply here is not “The Lord mighty in war,” but “The Lord of hosts, he is the King of glory.”

With the report of his resurrection, already accomplished, going ahead of him, the Lord of hosts and the King of glory himself at length appeared and made clear with what great might he had overcome the death he had temporarily tasted.

Christ must be understood to be an exterminator of spiritual foes, who wields spiritual arms and fights in spiritual strife.… It is of such a war as this that the psalm may evidently have spoken: “The Lord is strong, the Lord is mighty in battle.” For with the last enemy death did he fight, and through the trophy of the cross he triumphed.

God spared not his own Son for you, letting him become a curse for us; for “cursed is he who hangs on a tree”; … that he might redeem us from our sins. The sun was darkened on the day of our redemption; hell lost its right to us, and we were enrolled for heaven. The eternal gates were lifted up that the King of glory, the Lord of might, might enter in, and humankind, born of the earth, destined for hell, was purchased for heaven.

He is Lord of the whole world. He is its Lord, however, not by wresting authority or by depriving anyone else of lordship but by personally creating it and leading it from nonbeing into being.

It is appropriate, he is saying, for him who desires to ascend that mountain both to purify his soul of idle thoughts and to keep his hands away from such pursuits. He put “hands” in place of pursuits, and by “heart” he implied desires: with the latter we form our intentions, and by the former we put them into action.

Now, it was quite appropriate for him to associate mercy with blessing: even what are thought rewards are given to human beings only on account of divine lovingkindness. I mean, all the righteousness of human beings is not nearly sufficient for gifts bestowed by God and certainly not for those yet to come, which even surpass human imagining.

Let no one wonder, I ask you, on hearing of the ignorance of the invisible powers: they have neither advance knowledge nor complete knowledge—only the divine nature has that knowledge. Angels and archangels, however, and the other companies of the invisible powers know as much as they are taught, for which reason the divine apostle also, speaking of them, said, “So that to the principalities and authorities in the heavenly places the wisdom of God in its rich variety might now be made known through the church.” Now, if they came to learn the divine wisdom more precisely through the life of the church, there is nothing out of order for the powers on high to be ignorant even of the mystery of Christ’s ascension when they see the human nature and do not perceive the divinity concealed in it.… No human being had ever passed through [the eternal gates]; but when God the Word became human and took up our first fruits, he both led the way up to heaven and took his place at the right hand of majesty in the highest places, above every principality, authority, dominion and every name that is named, not only in this age but also in the age to come.

Gabriel, who is called the strength of God, is also sent to Mary. For he came to announce him who deigned to appear humble to conquer the powers of the air. Of whom it is said through the Psalmist: "Lift up your gates, O princes, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." And again: "The Lord of hosts, he is the King of glory." Therefore, he who was the Lord of hosts and mighty in battle, coming to wage war against the powers of the air, was to be announced through the strength of God.

Gabriel, who is called the strength of God, is also sent to Mary. For he came to announce him who deigned to appear humble to conquer the powers of the air. Of whom it is said through the Psalmist: "Lift up your gates, O princes, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." And again: "The Lord of hosts, he is the King of glory." Therefore, he who was the Lord of hosts and mighty in battle, coming to wage war against the powers of the air, was to be announced through the strength of God.

Gabriel, who is called the strength of God, is also sent to Mary. For he came to announce him who deigned to appear humble to conquer the powers of the air. Of whom it is said through the Psalmist: "Lift up your gates, O princes, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." And again: "The Lord of hosts, he is the King of glory." Therefore, he who was the Lord of hosts and mighty in battle, coming to wage war against the powers of the air, was to be announced through the strength of God.

If, then, any one desires to see this Image of God, he must love God, that he may be loved by God; and be no longer a servant but a friend, because he has kept the commandments of God, that he may enter into the cloud where God is.

Do you now recognize the harm caused by intemperance? Look in turn at the instances of good behavior due to fasting. The great Moses, after keeping his fast for forty days, was able to get the tables of the law. When he came down from the mountain and saw the people’s sin, the tablets which he had been successful in obtaining through such intercession he threw down and smashed, thinking it was preposterous that an indulgent and sinful people should receive laws of the Lord’s own making.

Mystically the rolling away of the stone implies the disclosure of the sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed in the case of each of us, when we acknowledge our faith in the Lord’s passion and resurrection, his tomb, which had been closed, is opened up.

As to their affirming that Paul said plainly in the Second [Epistle] to the Corinthians, "In whom the god of this world hath blinded the minds of them that believe not," and maintaining that there is indeed one god of this world, but another who is beyond all principality, and beginning, and power, we are not to blame if they, who give out that they do themselves know mysteries beyond God, know not how to read Paul. For if any one read the passage thus-according to Paul's custom, as I show elsewhere, and by many examples, that he uses transposition of words-"In whom God," then pointing it off, and making a slight interval, and at the same time read also the rest [of the sentence] in one [clause], "hath blinded the minds of them of this world that believe not," he shall find out the true [sense]; that it is contained in the expression, "God hath blinded the minds of the unbelievers of this world." And this is shown by means of the little interval [between the clause]. For Paul does not say, "the God of this world," as if recognising any other beyond Him; but he confessed God as indeed God. And he says, "the unbelievers of this world," because they shall not inherit the future age of incorruption.

For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second the] to the Corinthians: "In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]."

But if anyone dares to attribute corruption of substance to what was made according to the image and likeness of God, in my opinion he extends the charge of impiety also to the Son of God himself, since he is also called in Scripture “the image of God.” At least the one who holds the opinion will certainly find fault with the authority of Scripture, which says that humanity was made after the image of God. And the traces of the divine image are clearly recognized not through the likeness of the body, which undergoes corruption, but through the intelligence of the soul, its righteousness, temperance, courage, wisdom, discipline, and through the entire chorus of virtues that are present in God by substance and can be in humankind through effort and the imitation of God. The Lord points this out in the Gospel when He says, “Be merciful, even as your Father is merciful” and “Be perfect, as your Father is perfect.” Consequently, it is quite clear that in God all these virtues can never enter or leave, but they are acquired by us little by little and one by one.

For the Son of God is Word and Righteousness. But every sinner is under the tyranny of the prince of this age, since every sinner is made a friend of the present evil age. For he does not hand himself over to the One who gave “himself for our sins to deliver us from the present evil age” and to deliver us “according to the will of our God and Father,” according to the verse in the letter to the Galatians. And the one who by voluntary sin is under the tyranny of the prince of this age is also ruled by sin. That is why we are commanded by Paul no longer to be subjected to sin that wishes to rule over us. We are so ordered through the following words, “Let not sin therefore reign in your mortal bodies, to make you obey their passions.”.

And the Image, as of one substance with him, and because he is of the Father, and not the Father of him. For this is of the nature of an image, to be the reproduction of its archetype and of that whose name it bears; only that there is more here. For in ordinary language an image is a motionless representation of that which has motion, but in this case it is the living reproduction of the living one and is more exactly like than was Seth to Adam or any son to his father.

Knowing Christ as the “true light,” “inaccessible” to falsehood, we learn this, namely, that it is necessary for our lives also to be illuminated by the rays of the true light. But virtues are the rays of “the Sun of Justice,” streaming forth for our illumination, through which we “lay aside the works of darkness,” so that we “walk becomingly as in the day,” and “we renounce those things which shame conceals.” By doing all things in the light, we become the light itself, so that it “shines” before others, which is the peculiar quality of light. And if we recognize Christ as “sanctification,” in whom every action is steadfast and pure, let us prove by our life that we ourselves stand apart, being ourselves true sharers of his name, coinciding in deed and not in word with the power of his sanctification.

And the apostle: “For we preach not ourselves but Jesus Christ as Lord, and ourselves merely as your servants in Jesus.” Knowing, then, the fruits of humility and the penalty of conceit, imitate the Master by loving one another and do not shrink from death or any other punishment for the good of each other. But the way which God entered upon for you, do you enter upon for him, proceeding with one body and one soul to the invitation from above, loving God and each other. For love and fear of the Lord are the first fulfillment of the law.

But does anyone deny that the Godhead of the eternal Trinity is to be adored, when the Scriptures also set forth the inexplicable majesty of the divine Trinity, as the apostle says elsewhere: “For the God who commanded the light to shine out of darkness has shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus?” … Who is it, then, who shined that we might know God in the face of Christ Jesus? For he said: “God shined,” that the glory of God might be known in the face of Jesus Christ. Who else do we think but the Spirit who was made manifest? Or who else is it but the Holy Spirit, to whom the power of the Godhead is referred? For those who exclude the Spirit must introduce another to receive with the Father and the Son the glory of the Godhead.

Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler's part. Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, "Therefore seeing we have this ministry." For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not 'largess,' nor 'supply,' but 'ministry.' Nor was he contented with this even, but added, "as we obtained mercy." For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy's to deliver from evils, not to give so many good things besides: but the mercy of God includes this also. "We faint not." And this indeed is to be imputed to His loving-kindness. For the clause, "as we obtained mercy," take to be said with reference both to the "ministry," and to the words, "we faint not." And observe how earnestly he endeavors to lower his own things. 'For,' saith he, 'that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.'

"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully." And what are "the hidden things of shame?" We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "Ye look on things after the outward appearance;" but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, "not walking in craftiness." For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, "in craftiness?" They had the reputation of taking nothing, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, "we have renounced" these things: (for these are what he also calls the "hidden things of shame;" being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, "nor handling the word of God deceitfully." "But by the manifestation of the truth." Not by the countenance and the outward show, but by the very proof of our actions. "Commending ourselves to every man's conscience." For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith, "But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving." As he said also before, "To some a savor from death unto death, to others a savor from life unto life," so he saith here too. But what is "the God of this world?" Those that are infected with Marcion's notions, affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; "God hath blinded the minds of the unbelievers of this world." For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, "the God of this world;" neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called "the God of Heaven," yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the "God of Abraham, and the God of Isaac, and the God of Jacob;" and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then "hath" He "blinded" them? Not by working unto this end; away with the thought! but by suffering and allowing it. For it is usual with the Scripture so to speak, as when it saith, "God gave them up unto a reprobate mind." For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either.

"That the light of the Gospel of the glory of Christ should not dawn upon them." Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to "cast the pearls before the swine." For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, "Therefore I speak unto them in proverbs, because hearing they hear not." But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? by going in and seeing the mysteries, or by remaining without? Therefore he says, "That the light should not dawn upon them," still dwelling on the history of Moses. For what happened to the Jews in his case, this happeneth to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, "That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them." Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, "dawn," that thou mayest not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of "savor;" and again, "earnest," showing that the greater part remaineth there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, "Who is the Image of God?" For do not halt at Christ only. For as by Him thou seest the Father, so if thou art ignorant of His Glory, neither wilt thou know the Father's.

"For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake." And what is the nature of the connexion there? What hath this in common with what has been said? He either hints at them as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, "I am of Paul and I of Apollos;" or else another thing of the gravest character. What then is this? Seeing that they waged fierce war against them, and plotted against them on every side; 'Is it,' he says, 'with us ye fight and war? [Nay but] with Him that is preached by us, "for we preach not ourselves." I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me thou throwest down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ's sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.' Wherefore also he saith, "and ourselves your servants for Christ's sake." Seest thou a soul pure from glory? 'For in truth,' saith he, 'we not only do not take to ourselves aught of our Master's, but even to you we submit ourselves for His sake.'

"Seeing it is God that said, Light shall shine out of darkness, who shined in your hearts." Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre? 'As upon the face of Moses, so also hath it shined unto your hearts,' he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, saith he, "Darkness was upon the face of the deep. And God said, Let there be light, and there was light." Howbeit then indeed He said, "Let it be, and it was:" but now He said nothing, but Himself became Light for us. For he said not, 'hath also now commanded,' but "hath" Himself "shined." Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Seest thou the invariableness in the Trinity? For of the Spirit, he says, "But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit." And of the Son; "That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them." And of the Father; "He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ." For as when he had said, "Of the Gospel of the glory of Christ," he added, "Who is the Image of God," showing that they were deprived of His glory also; So after saying, "the knowledge of God," he added, "in the face of Christ,' to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

What is the face of God like? As his image, certainly, for as the apostle says, the image of the Father is the Son. With his image, therefore, may he shine upon us, that is, may he shine his image, the Son, upon us in order that he himself may shine upon us, for the light of the Father is the light of the Son. He who sees the Father sees also the Son, and he who sees the Son sees also the Father. Where there is no diversity between glory and glory, there glory is one and the same.

The latter method has been adopted by Marcion, by reading the passage which follows, "in whom the God of this world," as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world.

Now the countenance (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God." Since Christ, then, is the person of the Creator, who said, "Let there be light," it follows that Christ and the apostles, and the gospel, and the veil, and Moses-nay, the whole of the dispensations-belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, "Let there be light.

Who then is he? Undoubtedly he who has raised up "children of disobedience" against the Creator Himself ever since he took possession of that "air" of His; even as the prophet makes him say: "I will set my throne above the stars; ... I will go up above the clouds; I will be like the Most High." This must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be) we shall recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own divinity.

Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ." Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" -to them, that is, "who sit in darkness and in the shadow of death? " (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us.

For what kind (of hypothesis) is it, that the very moment after making a largess of restoration to the privileges of ecclesiastical peace to an incestuous fornicator, he should forthwith have proceeded to accumulate exhortations about turning away from impurities, about pruning away of blemishes, about exhortations to deeds of sanctity, as if he had decreed nothing of a contrary nature just before? Compare, in short, (and see) whether it be his province to say, "Wherefore, having this ministration, in accordance with (the fact) that we have obtained mercy, we faint not; but renounce the secret things of disgrace," who has just released from condemnation one manifestly convicted of, not "disgrace" merely, but crime too: whether it be province, again, to excuse a conspicuous immodesty, who, among the counts of his own labours, after" straits and pressures," after" fasts and vigils," has named "chastity" also: whether it be, once more, his province to receive back into communion whatsoever reprobates, who writes, "For what society (is there) between righteousness and iniquity? what communion, moreover, between light and darkness? what consonance between Christ and Belial? or what part for a believer with an unbeliever? or what agreement between the temple of God and idols? "Will he not deserve to hear constantly (the reply); "And in what manner do you make a separation between things which, in the former part of your Epistle, by restitution of the incestuous one, you have joined? For by his restoration to concorporate unity with the Church, righteousness is made to have fellowship with iniquity, darkness has communion with light, Belial is consonant with Christ, and believer shares the sacraments with unbeliever.

For if it is a Christian who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world -who else but the devil?-and by him being appointed over the business of "feeding swine"-of tending unclean spirits, to wit-has recovered his senses so as to return to his Father,-the result will be, that, not adulterers and fornicators, but idolaters, and blasphemers, and renegades, and every class of apostates, will by this parable make satisfaction to the Father; and in this way (it may) rather (be said that) the whole "substance" of the sacrament is most truly wasted away.

Now, if you will examine the words which precede the passage where mention is made of the outward and the inward man, will you not discover the whole truth, both of the dignity and the hope of the flesh? For, when he speaks of the "light which God hath commanded to shine in our hearts, to give the light of the knowledge of the glory of the Lord in the person of Jesus Christ," and says that "we have this treasure in earthen vessels," meaning of course the flesh, which is meant-that the flesh shall be destroyed, because it is "an earthen vessel," deriving its origin from clay; or that it is to be glorified, as being the receptacle of a divine treasure? Now if that true light, which is in the person of Christ, contains in itself life, and that life with its light is committed to the flesh, is that destined to perish which has life entrusted to it? Then, of course, the treasure will perish also; for perishable things are entrusted to things which are themselves perishable, which is like putting new wine into old bottles.

Paul is talking here about circumcision, which the false apostles were covertly forcing on newly converted Gentiles.

Paul is saying that unbelief is limited to this world, because in the next life the truth will be plain to everyone.

Since the divine nature is invisible and always remains so, it is seen for what it is in the humanity of Jesus Christ which shines with divine light and sends out its rays.