3. Such are the miracles of Christ, that their works are much better and more excellent than those performed by nature. So in other cases, when Christ repaired any injured member of the body, He made it better than the members of the healthy. And that what was produced from the water was really wine, and the best at that, could be testified not only by the servants, but also by the architricline and the bridegroom; and that it was produced by Christ, this could be confirmed by the servants who drew water. Thus, even if the miracle had not been revealed at that time, they could not have kept silent about it after the time. Thus, Christ left many necessary testimonies for the future. That He changed water into wine, He had servants as witnesses; And that it was a good wine, the witnesses are Architricline and the bridegroom. Probably, the bridegroom answered something to the words of the architricline; but the Evangelist, hastening to the most important matters, touched only on the miracle itself, and passed over the rest. It was necessary, of course, to know that Christ changed water into wine; But what the bridegroom said to Architriclin, the Evangelist did not consider it necessary to add. Meanwhile, many miracles, being at first little known in detail, in the course of time became more famous, because they were told in all their details by people who were at first eyewitnesses to them. But just as at that time Jesus changed water into wine, so then and now he does not cease to change the morals of weak and scattered people. There are, there are, I say, people who are no different from water - they are so cold, liquid, not solid in any way. It is our duty to bring people in such a state to the Lord, so that He may favor their morals, to impart the quality of wine, so that they do not disperse, but acquire constancy, for the joy of themselves and others.

Who are these cold people if not those who are much occupied with the affairs of this life, who do not despise the pleasures of this world, lovers of fame and power? All these are streams that never stop, but constantly rush into the abyss with great impetuosity. Today he is rich, tomorrow he is poor; today he appears with a herald, in a chariot, accompanied by a multitude of rod-bearers, and the next day he often settles in prison, yielding, and against his will, to another this self-deception. In the same way, he who is given over to luxury and satiety, no matter how he fills his belly, cannot keep this supply even for one day, but, with its excrement, is forced to gather new reserves, thus not differing in any way from the stream. As in a stream, as soon as one stream passes, another protrudes behind it, so here, one food decays – and we need another. Such is the property of everyday things: they never stop, but always flow and are carried away one after another. As for the pleasures of voluptuousness, they not only flow and pass, but also bring us much anxiety. When they are given over with enthusiasm, they weaken the strength of the body and deprive the soul of courage. And it is not so strong a current of rivers that erodes the banks and collapses them, as voluptuousness and satiety undermine all the pillars of our health. Go to the hospital and ask about it, and there you will find out that almost all diseases come from here. A moderate and simple meal is the mother of health. This is how doctors call it, recognizing it as healthy - not to eat enough. Moderation in food, they say, is health; and scanty food is the mother of health. If moderation in food is a source of health, then it is obvious that satiety is the source of diseases and infirmities, and gives rise to such sufferings that exceed the very art of physicians. And indeed, pains in the legs, pains in the head, in the eyes, in the hands, trembling of the whole body, strokes, jaundice, prolonged acute fevers, and many other diseases (now is not the time to enumerate them all) are usually born not from abstinence and a prudent way of life, but from gluttony and satiety. But if you want to know the illnesses of the soul, which are born from this, you will see that covetousness, debauchery, despondency, sloth, lust, and all lewdness have their origin from here. The souls of people who eat such meals are no better than donkeys: so these beasts torment them. Needless to say, how many sorrows and troubles are received by those who are given over to gluttony? It is impossible to count all of them. I will show everything in one and the most important thing. They never enjoy enjoying their table, even the most luxurious one. Temperance is the mother of both health and pleasure; and satiety is the source and root of both disease and displeasure. Where there is satiety, there can no longer be hunting (for food); and where there is no hunting, can there be pleasure? Therefore, among poor people, we find those who are not only more prudent and healthier than the rich, but also have more joy than they do. Reflecting on all this, let us flee from satiety and drunkenness, not only at meals, but also in all the circumstances of life. Instead, let us rather seek spiritual delights and, in the words of the prophet, "delight in the Lord" ("be comforted," he says, "in the Lord, and He will fulfill the desires of your heart" – Psalm 36:4), so that we may taste both this and hereafter blessings, through the grace and love of mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father with the Holy Spirit forever and ever. Amen.

[1] This is the false teaching of the Manichaeans.

CONVERSATION 23

"Thus began the miracles in Cana of Galilee" (John 2:11)

1. The devil attacks often and violently, besieging our salvation on all sides. Therefore, it is necessary to be awake and sober, and from everywhere to block his attack. As soon as he encounters even a small opportunity, he prepares for himself free access, and little by little introduces all his strength. Thus, if we value our salvation in any way, then let us not allow it to attack us even in small ways, in order to prevent greater ones. And it would be extremely insane – when he shows such an effort to destroy our souls, we on our part will not even equally stand up for our own salvation. This is not in vain that I have said; And I am afraid that even now, unnoticed by us, this wolf will invade our yard, and steal some sheep, which through negligence or evil slander evades the flock and our real conversations. If the wounds were sensual and only the body received blows, then it would not be difficult to recognize its malice. But since the soul is invisible and it is it that receives wounds, so we need to be vigilant a lot, so that each one may test himself: "For who among men knoweth what is in a man, except the spirit of man which dwelleth in him" (1 Cor. 2:11)? The word is extended to all, and healing is offered generally for all those in need, but it is up to each of those who hear to accept for himself what is needed in his illness. I do not know the sick, nor do I know the healthy; Therefore I offer all kinds of teachings necessary in diseases of all kinds: I denounce covetousness, gluttony; sometimes I condemn lust; sometimes I praise mercy and persuade to it; sometimes other virtues. I am afraid lest, in reasoning in my sermon about one disease, I forget to heal others, while you suffer from them. If there were only one listener present here during my conversation, I would not consider it too necessary to diversify my teachings; but since there are certainly many diseases in such a multitude of people, it is not superfluous for us to diversify our edification: a word addressed to all will undoubtedly bring its benefit. That is why the content of the Scriptures is diverse, and tells us about an innumerable multitude of subjects, since it addresses its word to the common nature of all people. And in such a multitude of people, without a doubt, there are all kinds of mental illnesses, although not all of them. Therefore, cleansing ourselves of them, let us heed the word of God, and, concentrating our thoughts in it, let us listen to its current reading. What is it? "Thus lay," says the Scriptures, "Jesus began the miracles at Cana of Galilee." Some, as I have said before, argue that this was not the beginning at all. How could it be otherwise, they say, if it is added here: "in Cannae of Galilee"? "Thus hath laid," it is said, "the beginning in Cana." But I will not enter into further research on this; we have already proved that He began to perform signs after baptism, and did not perform any miracles before baptism. And whether this or another sign was the first of the signs performed by Him after His baptism, it seems to me that there is no need to dwell too much on this. "And He hath shewed His glory." How? After all, the event was witnessed not by many, but only by the servants, the architricline and the bridegroom? How did He manifest His glory? He showed it on His part. And if not then, then later everyone should have heard about this miracle, since it is glorified to this day and has not been forgotten. But that not everyone knew about it that day is evident from what follows. The Evangelist, having said: "He hath shewed forth His glory," adds: "And His disciples believed in Him" (v. 11), i.e. those who had already marveled at Him. Do you see that it was especially necessary to do signs at that time, when there were people who were conscientious and attentive to events? Such people were more likely to believe and pay more attention to events. And how could He be known without signs. Teaching and prophecy, combined with miracles, can dispose the souls of the listeners to listen with diligence to events, as soon as the soul is already prepared in advance for this. That is why the Evangelists often say that in other places He did not perform signs because of the wrong direction of the people living there. "After these things he came to Capernaum, himself, and his mother, and his brethren, and his disciples; and there they tarried a little days" (v. 12). Why does He come to Capernaum with His Mother? There He did not perform any miracle, and the inhabitants of that city were not well-disposed towards Him, and moreover they were also the most depraved: Christ Himself noticed this, saying: "And you, Capernaum, who were exalted to heaven, will descend to hell" (Luke 10:15). So, why does He come there? It seems to me that, intending to go to Jerusalem after a short time, He then went to Capernaum, so that He would not take His brothers and Mother with Him everywhere. Thus, having gone there and spent a little time out of respect for the Mother, He left His Mother there, and then again begins to work miracles. Therefore it is said that He "came into Jerusalem" (v. 13). Consequently, He was baptized not long before the Passover. But what does He do when He arrives in Jerusalem? A deed that expresses His great power. The money-changers, the merchants who sold pigeons, oxen, and sheep, and then stayed there, He casts out.

2. Another Evangelist tells us that when He expelled them, He said: "My house shall be called a house of prayer; but you have made it a den of thieves" (Matt. 21:13); and St. John expresses it thus: "Do not make My Father's house a house of commerce" (John 2:16). But the evangelists do not contradict each other; but they show that He did it twice, and that both cases were not at the same time: the first time He did it at the beginning (of His preaching), and the second time when He was already going to suffer. For this reason He used the strongest expressions for the last time, calling that place the den of thieves; but at the beginning of the signs he did not do so, but used a more gentle rebuke. So it is probable that He did it twice. Why, you will say, did Christ do this, and moreover used such severity as He never seems to have done, even in those cases when He was insulted, vilified, called a Samaritan, and even possessed by demons? And here He was not even satisfied with words alone; but he also took the whip, and thus drove them out. Meanwhile, the Jews, when He did good to others, accuse Him and become hardened; but when they should have been angered by His rebuke, they do not treat Him in this way; they do not blame or insult Him; And what do they say? "By what sign wilt thou prove unto us that thou hast [authority] to do so" (v. 18)? Do you see their extreme envy - how the benefits shown to others most of all irritated them? Thus on one occasion He said that the temple had become from them a den of thieves, showing that what was sold had been acquired by theft, robbery, and covetousness, and that they were enriched by the misfortunes of others; and at another time by a house of purchase, exposing their shamelessness in trade. But why did He do this? Since, after a time, He began to heal on the Sabbath and to do many things that seemed to them to be transgression of the law, so that they would not consider Him an opponent of God and doing this contrary to the will of the Father, He by this incident prevents such a thought from them. He who showed such great zeal for the house, of course, had no intention of opposing the Lord of the house, who is revered in it. True, even the preceding years, in which He lived according to the law, could sufficiently show His respect for the Lawgiver and that He did not come to legitimize anything contrary to Him. But since these years were probably forgotten in the course of time, and were not known to all (because He was brought up in a poor and ignoble house), He does this in the presence of all the people who are assembled on the occasion of the approaching feast, and moreover at the peril of Himself. He didn't just kick them out; but He threw down the tables and scattered the money, giving them to understand from this that he who endangered Himself for the sake of decorum in the house would not despise the Lord of the house. If He had done this feignedly, He could have used only persuasion; and to expose oneself to dangers is too bold. For it is not an unimportant thing to give oneself over to such a wrath of the merchants, to harden against oneself an ignorant crowd of writhing people, putting them to shame and leading them into losses: this is not characteristic of a hypocrite, but of a man who is ready to suffer anything for the splendor of his home. That is why He expresses His unity with the Householder not only by His deeds, but also by His very words; He does not say, 'A holy house,' but my Father's house.' Behold, he calls Him also his Father, and they are not indignant at this: they thought that He spoke thus at all. But when afterwards He began to express this more clearly, so that He suggested the idea of His equality with the Father, then they were furious. What are they now? "By what sign," they say, "wilt thou prove to us that thou hast [power] to do so"? Oh, utter madness! They need a sign to turn away from evil deeds, and to free the house of God from such humiliation! And to have such great zeal for the house of God is not the greatest sign of virtue? Well-intentioned people found themselves here as well: "At this His disciples remembered that it is written, 'Zeal for Thy house devours Me' (John 2:17; Ps. 68:10). But the Jews did not remember the prophecy, but said, "By what sign Thou shalt prove unto us," on the one hand regretting the loss of their shameful profits, and hoping to hinder Him from doing so, and on the other desiring to provoke Him to perform a miracle in order to humiliate His deed. That is why He does not give them a sign. So before, when they approached and demanded a miracle, He answered them: "A wicked and adulterous generation seeketh a sign, and a sign shall not be given unto it, except the sign of Jonah the prophet" (Matt. 16:4). However, then He answered them more clearly, and now in a more mysterious way. And He does this because of their extreme insensitivity. He who warned those who did not ask and gave them signs, He would certainly not have refused those who asked, if He had not seen in them evil and evil thoughts and their deceitful intention. Notice what malice is filled with their very question. They ought to have praised His zeal and zeal; one should be amazed at His solicitude for the house of God; but they accuse Him, asserting that it is lawful to writhe here, and it is not lawful to stop writhing, unless some sign is shown. What about Christ? "Destroy this temple," he says, "and I will raise it up in three days" (John 2:19). He also said many things that were not clear to the listeners of that time, but could only later be clear. Why did He do this? In order to prove His foreknowledge of future events, when the foretold will be fulfilled, as indeed happened with regard to this prophecy. "And when he was raised," it is said, "he was from the dead, his disciples remembered that he had spoken these things, and believed the Scriptures, and the word that Jesus spoke" (v. 22). And while he was speaking, they were perplexed how what he had said could be fulfilled; others said, "This temple has been built for forty-six years, and in three days you will build it" (v. 20)? They say, "Forty-six years," meaning the building of the last temple, because the first was finished in twenty years.

3. Why did He not explain this parable, and say, "I do not speak of this temple, but of my flesh?" Later, when the Evangelist wrote the Gospel, he interpreted this saying; and did He Himself keep silent at that time? Why did he keep silent? For they did not receive His words: if even His disciples were not then able to understand what was said, how much more were the people. "When," says the Evangelist, "He rose from the dead, His disciples remembered that He had spoken these things, and believed the Scriptures." Two subjects were presented to them here: His resurrection, and an even more important question: Was He God who dwelt in this temple? Both He gave to be understood in the words: "Destroy this temple, and I will raise it up in three days." Paul also presents this as no small sign of His divinity, saying: "And He was revealed to be the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, in Jesus Christ" (Romans 1:4). Why does He give this sign here and there, and everywhere, saying either thus: "When I am lifted up from the earth" (John 12:32), or: "When you have lifted up the Son of Man, then you will know that it is I" (8:28); also: "A sign shall not be given unto him, except the sign of Jonah" (Matt. 16:4), and here again: "In three days I will raise him up"? And this especially showed in Him not an ordinary man, that He could gain victory over death and so quickly destroy its long-term dominion and stop the heavy battle. That is why he says: "Then you will know." When is it? When I have risen and drawn the world unto me (John 12:32), then you will understand that I have done this also, as God and the true Son of God, punishing for offending the Father. Why did He not say what signs were needed to put an end to the former evil, but only promised to give a sign? For in this way He would have hardened them even more, and now He would have struck them more. However, they said nothing to this; it seemed to them that He was saying something incredible, and therefore they did not yet continue to ask Him; they ignored it as an impossible thing. But if they had made sense, then, even though it seemed incredible to them at the time, at least after the time when He had already performed many signs, they could have come and asked Him to resolve their perplexity. But since they were senseless, some of His words were not paid attention to at all, and others were listened to with evil intent. That is why Christ spoke to them in parables.

But the question arises: how did the disciples not know that he was to rise from the dead? This is because they were not yet worthy of the grace of the Holy Spirit. Therefore, although they often heard the word about the resurrection, they did not understand at all, but only reasoned among themselves what it would mean. In fact, it was very strange and wondrous to hear that anyone could resurrect himself and resurrect himself in this way. That is why Peter was reproached when, not understanding anything about the resurrection, he said: "Be merciful to Thyself, O Lord" (Matt. 16:22). And Christ did not clearly reveal this to them before the event itself, so that they would not be offended, since in the beginning they did not yet believe His words, because of their great strangeness, and because they did not yet clearly know who He was. What the events themselves loudly cried out about, no one could but believe; And what was said only in words, of course, not everyone wanted to believe. Therefore, at first He left this teaching hidden; but when He proved the truth of His words by His own deed, then at last He communicated both their understanding and such grace of the Spirit, that His disciples suddenly comprehended everything. "The Holy Spirit shall bring all things to your remembrance" (John 14:26). If they, having lost all respect for Him in one evening, fled and even said that they did not know Him, not having received the special grace of the Spirit, then they would hardly have remembered all that Christ had done and said during all the time (of His life). If, you will say, they had to hear everything from the Spirit, and they themselves could not keep in mind all the teaching of Christ, then what need was there for them to be with Christ? But this was necessary because the Spirit did not actually teach them, but only recalled what Christ had said before; but the sending of the Spirit to remind him of what he had said contributed not a little to the glory of Christ. At first, then, it was the grace of God, that the grace of the Spirit was sent down upon them, so great and abundant; and afterwards it was their virtue that they had acquired this gift. They showed a bright life, great wisdom and great feats, and despised the present life, they counted everything human for nothing, but were above all, and, like light eagles soaring to heights, by their deeds they reached heaven itself, by which they acquired the ineffable grace of the Spirit. Let us also imitate them, and let us not extinguish our lamps, but keep the light in them with mercy. This is how the flame of this fire is maintained. Let us gather the oil into vessels while we are here, because after we go there it is no longer possible to buy it; it can only be acquired through the hands of the poor. Let us gather it here in abundance, if we wish to enter (into the palace) with the Bridegroom; otherwise we will have to remain outside the palace. It is impossible, absolutely impossible, to enter the threshold of the kingdom without mercy, even though we have done many other good deeds. Therefore, let us show mercy with full zeal, in order to enjoy the unspeakable blessings, which may we all be vouchsafed to enjoy, through the grace and love of mankind of our Lord Jesus Christ, to whom be eternal glory and dominion, now and ever, and unto the ages of ages. Amen.

CONVERSATION 24

"And when he was in Jerusalem at the feast of the Passover, many believed in his name" (John 2:23)

1. Among the people of that time,1 some were carried away by error, others held to the truth; but even of the latter, some accepted the truth only for a short time, and then fell away from it. Christ understood such people in the parable, likening them to seeds, which do not lie deep, but have roots on the surface of the earth, which, as He said, soon perish. The Evangelist also points to them here, when he says: "And when he was in Jerusalem at the feast of the Passover, many saw the miracles which he did, and believed in his name. But Jesus Himself did not entrust Himself to them" (John 2:23,24). Much more faithful were those disciples who were drawn to Christ not only by signs, but also by His teaching; the signs carried away the coarser, and the more intelligent – prophecies and teaching. Therefore those who were captivated by doctrine were firmer than those who were attracted by signs; it was Christ who blessed them when He said: "Blessed are they that have not seen, and yet have believed" (John 20:29). And that the latter were not of the true disciples is shown by the addition of the following words: "But Jesus himself did not commit himself to them." Why? "For he knew all men, and had no need that anyone should bear witness of the man, for he himself knew what was in the man" (v. 24, 25). The meaning of these words is this: He paid no attention to the words alone, penetrated into the very hearts and entered into thoughts; clearly seeing only their temporary fervor, He did not trust them as resolute disciples, did not preach to them the entire teaching, as if they had already become firm in the faith. And to know what is in the heart of men belongs to Him Who "made the hearts of them all" (Psalm 32:15), i.e. to God alone, since it is said: "Thou alone knowest the heart" (1 Kings 8:39). He had no need of witnesses in order to know the thoughts of his own creatures: therefore he did not trust them in their temporal faith. People who know neither the present nor the future, often indiscriminately both speak and communicate everything, even to those who approach them with cunning and then soon leave them. But Christ is not so; He knew all that was hidden in them. And now there are many who bear the name of believers, but are fickle and easily carried away by everything; therefore, even now Christ does not entrust Himself to them, but hides very much from them. As we do not entrust ourselves to any friends, but only to sincere ones, so is God. Listen to what Christ says to His disciples: "I no longer call you slaves, but I have called you friends." How and why? "For I have told you all that I have heard from my Father" (John 15:15). Thus, He did not give to the Jews who asked for signs, because they asked only to tempt Him. And now, as then, does not asking for signs mean tempting? Yet even now there are people who seek signs, and say, Why are there no signs now? But if you are a believer, as you ought to be, if you love Christ, if you love him properly, then you have no need of signs: they are given to the unbelievers. Why were they not given to the Jews? – you ask. No, they were given the most. If in some cases the Jews, even while demanding signs, did not receive them, it was because they demanded them not in order to abandon their unbelief, but in order to be even more confirmed in their malice. "There was one among the Pharisees, Nicodemus by name, [one] of the rulers of the Jews. He came to Jesus by night" (John 3:1,2). This Nicodemus, as is evident from the Gospel, later raised his voice for Christ; he said: "Does our law judge a man, unless they first hear it" (John 7:51). But the Jews said to him indignantly, "Consider, and you will see that there is no prophet coming out of Galilee" (v. 52). And after the crucifixion, he also showed much care during the burial of the Lord's body. "And Nicodemus also came, who had come to Jesus by night, and brought a mixture of myrrh and aloe, a quart about a hundred" (John 19:39). So now he was well disposed towards Christ, but not as much as he should have, and not with a proper thought of Him: he was still subject to Jewish weaknesses. That is why he came at night, afraid to do it during the day. However, God, the lover of mankind, did not reject him, did not reproach him, and did not deprive him of His teaching, but with great meekness converses with him, reveals to him very lofty objects of faith, although divinationly, but nevertheless reveals them. This man was much more worthy of condescension than those who did it out of guile. The latter did not deserve any forgiveness; and he, although worthy of reproof, was not to the same degree. Why did the Evangelist say nothing of this about him? He says in another place that "of the rulers many believed on Him; but for the sake of the Pharisees they did not confess, lest they should be excommunicated from the synagogue" (John 12:42). Here he expressed all this with one remark about his coming at night. What does Nicodemus say? "Rabbi! we know that you are a teacher who came from God; for no one can do such miracles as Thou doest, except God be with him" (John 3:2).

2. Nicodemus is still revolving; he still has a human conception of Christ and speaks of Him as a prophet, not assuming in Him anything special because of the signs. "We know," they say, "that You're a teacher come from God." Why then do you come by night and secretly to Him who speaks divine things and has come from God? Why do you not converse with Him openly? But Jesus did not say this to him, nor did He rebuke him: "He will not break a bruised reed," says the Scriptures, "neither will He quench the smoking flax; he will judge in truth" (Isaiah 42:3); and He Himself says: "I have not come to judge the world, but to save the world" (John 12:47). "No man can do such miracles as Thou doest, except God be with him." Thus, Nicodemus expresses another heretical thought when he says that Jesus does His works with the help of others, and has need of the help of others. What about Christ? Look, what extreme condescension! He did not say, "I have no need of the help of others, but I do all things by My own authority, because I am the true Son of God, and have the same power as Him who begat Me." He did not say this, because it was not yet accessible to the listener. I always say, and I will say now, that Christ's intention at that time was not so much to reveal his own dignity as to convince him that he did nothing against the will of the Father. Therefore, in words He is always meek, but not so in His deeds; But when he works miracles, he does everything with power. Thus He says: "I will, be cleansed" (Mark 1:41); "Virgin, I say to you, get up" (5:41); "stretch out thy hand" (Matt. 12:13); "Thy sins are forgiven thee" (Luke 5:20); "be silent, be still" (Mark 4:39); "Arise, take up thy bed, and go to thy house" (2:11); "be silent and come out of it" (Luke 4:35: 8:29); "be it done to you according to your desire" (Matt. 15:28); "If anyone says anything to you, answer that the Lord has need of them" (Matt. 21:3); "Today shalt thou be with Me in paradise" (Luke 23:43); "We have heard that it was said to them of old time, Thou shalt not kill, but whoever kills shall be liable to judgment. But I say unto you, that whosoever is angry with his brother without cause shall be liable to judgment" (Matt. 5:21,22); "Follow me, and I will make you fishers of men" (4:19). And in all cases we see His great power. In deeds, no one could condemn Him for what was happening. And how was it possible? If His words had not come to pass, and had not been fulfilled according to His commandment, some of the Jews might have said that His commands proceeded from vanity; and since they were all fulfilled, the accomplishment of events unwittingly stopped their mouths. As for words, the Jews could, in their shamelessness, accuse Him of vanity.

So now, in His conversation with Nicodemus, He does not clearly express anything lofty, but mysteriously raises him from humiliating thoughts, teaching him that He Himself is able to work miracles, since the Father begat Him perfect, omnipotent in Himself, and having nothing imperfect. But let's see exactly how He proves it. Nicodemus said, "Rabbi! we know that you are a teacher who came from God; for no one can do such miracles as Thou doest, except God be with him" (John 3:2). He thought that he had said something great in speaking of Christ. What about Christ? He shows him that he has not yet reached the threshold of true knowledge, that he does not even stand before its gates, but that he is still wandering somewhere outside the kingdom, both himself and anyone who would speak in this way; that he who has such a conception of the Only-begotten has not yet penetrated into true knowledge. What exactly does Christ say? "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God" (v. 3). That is, if you are not born again and do not receive an accurate knowledge of the objects of faith, you will wander and remain far outside the kingdom of heaven. However, He does not speak so clearly, but in order not to make His words too burdensome, He does not address Him directly, but says indefinitely: "Except a man be born," as if to say: If you or anyone else thinks of Me in this way, then you are outside the kingdom. If this were not the meaning of His words, the answer would not correspond to the words of Nicodemus. If the Jews had heard this, they would have gone away laughing; but even in this case Nicodemus shows his curiosity. For this reason Christ often spoke indefinitely, in order to encourage his listeners to question and make them more attentive. What is clearly said often passes by the ear, and what is unclear makes the listener more attentive and diligent. Thus, the words of Christ have the following meaning: if you are not born again, if you do not partake of the Spirit through the bath of existence, you will not be able to receive a proper understanding of Me; and this (your) concept is not spiritual, but spiritual. However, he speaks in this way, not in order to impress Nicodemus, who expounded his own opinion as much as he could contain, but in order to imperceptibly raise him to a higher understanding: "Unless," says He, "he is born again." By the word "from above" some here mean: from heaven, others: again. It is impossible for him, He says, who was not born in this way, to see the kingdom of God, meaning Himself here and showing that He was not only what was seen in Him, and that other eyes are needed to see Christ in Him. When Nicodemus heard this, he said, "How can a man be born when he is old" (John 3:4)? How? Do you call Him a teacher and say that He came from God, but do not accept His words and express to the teacher a thought that expresses a strange bewilderment? It is like – this is the expression of people who are not very religious, there is the bewilderment of earthly thinkers. So Sarah laughed when she said: how? In the same way, many others, with similar questions, fell away from the faith.