Homilies 18.1–18.23

At daybreak, when Peter came out to hold the discussion, Simon spoke first and said: "Yesterday, as I was leaving, I promised you that I would return today and, in debate, show that the one who fashioned the world is not the highest God, but that there is another, who alone is good and has remained unknown until now. To begin with, then: do you say that the Creator himself is also the lawgiver, or not? If he is the lawgiver, he is just; and being just, he is not good. And if he is not good, then Jesus was proclaiming another when he said, 'Do not call me good; for the good one is one, the Father who is in the heavens.' But in a lawgiver, being just and being good do not agree." And Peter said: "First tell us in what kind of actions you think the good one is shown, and in what kind the just one, so that we may aim our arguments at the mark." And Simon said: "You tell me first what you think the good is, or the just."

And Peter said: "So as not to waste the time by arguing too contentiously, though I might justly demand that you give the answers to my questions, I will myself give the answers to what I asked, as you wish. I say that the good one is the one who bestows, as I see the Creator himself doing, providing the sun for the good and the bad, and the rain for the just and the unjust." And Simon said: "That is most unjust, that he provides the same things to the just and the unjust." And Peter said: "Then tell us from here on how he would be good in what he does." And Simon said: "It is for you to say." And Peter said: "I will say it. If, in providing the same things to the good and just and to the bad and unjust, he is by your account not even just, and if, had he given good things to the good and bad things to the bad, you would reasonably call him just, then what other course of action would be left to him, if not this way: providing temporary things to the bad, in case they should change, and eternal things to the good, if they persevere? And so, in giving to all and yet granting favor according to difference, his justice is good; and he is the more long-suffering in this, if he forgives sins to sinners who repent, and also appoints eternal life for those who have done well. But in judging at the end and assigning to each according to his desert, he is just. If this is rightly so, admit it."

And Simon said: "I have said it once: every lawgiver, looking to what is just, is just." And Peter said: "If it belongs to the good one not to lay down a law, and to the just one to lay it down, then even so the Creator is good and just: good, because from the times of Adam until Moses he evidently did not lay down the law in writing; and from Moses to these present times, as it is written, he is also just." And Simon said: "Show from the sayings of your teacher that it belongs to the same being to be good and just. For to me it seems impossible that the lawgiver, if he is good, should be the same one who is just." And Peter said: "Hear, then, that the good one is also just. Our teacher himself, to the Pharisee who said, 'What shall I do to inherit eternal life?', first said, 'Do not call me good; for the good one is one, the Father who is in the heavens'; and at once went on to say, 'But if you wish to enter into life, keep the commandments.' And when he said, 'Which ones?', he referred him to those of the law. He would not have sent him back to the commandments of the just one if he were pointing to some other as the good one. That the just is one thing and the good another, I myself also admit; but you do not know that it belongs to the same being to be good and just. For he is good in being long-suffering now toward those who repent and receiving them; but he is just when, in judging, he assigns to each according to his desert."

And Simon said: "How then, when the Creator who also formed Adam was known, and known to the righteous under the law, and moreover to the just and the unjust and to the whole world, does your teacher, coming after all these, say: 'No one knew the Father except the Son, as no one knows even the Son except the Father, and those to whom the Son wishes to reveal him'? He would not have said this unless he were announcing some Father who is in secret, whom the law also calls the Most High, from whom no voice, either good or evil, has been heard (as Jeremiah too testifies in the Lamentations); who, according to the number of the sons of Israel who went into Egypt, who were seventy, having also marked out the boundaries of the nations by seventy languages, gave the Hebrews as a portion to his own Son, who is also called Lord and who arranged heaven and earth, and appointed him to be God of gods, of the gods, I mean, who have received the other portions of the nations. Laws, then, came forth from all the said gods for their own portions, which are all the other nations. Likewise, from the Son of the Lord of all came forth the law that is in force among the Hebrews. And this was established so that, if anyone takes refuge in someone's law, he becomes part of the portion of that one whose law he undertook to keep. No one knew the Most High who is in secret, that he is Father, just as no one knew his Son, that he is Son. So you, for one, in giving to the Son what belongs to the secret Most High, do not know that he is the Son, while the Most High is the Father of the Jesus whom you call the Christ."

When Simon had said this, Peter said to him: "Can you solemnly swear by that very one that you believe this: not by the one you now say is in secret, but by the one you believe in but do not confess? For you talk nonsense, putting some things in place of others. So if you solemnly declare that you believe what you are saying, I will answer you. But if you stand debating with me things you do not believe, you force me to beat the empty air." And Simon said: "I heard it from one of your disciples." And Peter said: "Do not bear false witness." And Simon said: "Do not abuse me, you most reckless man." And Peter said: "Until you name the one who said it, you are a liar." And Simon said: "Suppose that I made this up, or heard it from someone else: answer me on this. For if it cannot be overthrown, I have learned that this is the truth." And Peter said: "If it is a human fabrication, I will not answer it; but if you have been gripped by the supposition that it is true, admit that very thing to me, and I too have something to say about it." And Simon said: "Once and for all, I think this is so. If you have something to say to it, answer."

And Peter said: "If this is so, you are committing the greatest impiety. For if it belongs to the Son, who arranged heaven and earth, to reveal his Father who is in secret to whom he wishes, then, as I said, you are committing the greatest impiety by revealing him to those to whom that one did not reveal him." And Simon said: "But he himself wishes me to reveal him." And Peter said: "You do not understand what I am saying, Simon. But listen and understand. In saying, 'to whom the Son wishes to reveal him', he does not mean that such a person learns by some teaching, but by revelation alone. Revelation is what lies hidden, in an unspeakable way, in the hearts of all people, and is unveiled without a voice by his will. And so one comes to know, not by being taught, but by understanding. Yet the one who has understood may not demonstrate this to another, since he himself was not taught it; nor can he reveal it, since he is not himself the Son, unless he says that he himself is the Son. But you are not the Standing One, the Son. For if you were the Son, you would certainly know those who are worthy of such a revelation. But you do not know. For if you knew, you would do what those who know do."

And Simon said: "I confess I did not understand what you mean by 'you would do what those who know do'." And Peter said: "If you did not understand, you cannot know the mind of each person either; and if you do not know that, you do not know those worthy of the revelation; and if you do not know them, you are not the Son. But the Son knows; therefore he reveals to whom he wishes, as to those who are worthy." And Simon said: "Do not deceive yourself: I do know the worthy, and I am not the Son. But what this means, 'he reveals to whom he wishes', I did not understand as you put it. And I said I did not understand, not as one who does not know, but as one who knows that those standing here did not understand, so that you might state it more clearly, so that those for whose sake we are holding this inquiry may grasp it." And Peter said: "I cannot state it more clearly; you yourself, since you have understood it, explain it." And Simon said: "I am under no necessity to say what is yours to say." And Peter said: "You seem to me, Simon, not to understand it and to be unwilling to admit it, so that you may not be caught in ignorance and shown not to be the Standing One, the Son. For this is what you are hinting at, even if you do not wish to say it plainly. So I know your intentions from what you hint, being the disciple of the true Prophet, not a prophet. But you, not understanding even what is said plainly, wish to call yourself the Son, while you stand against us." And Simon said: "I will take away every excuse from you. I confess I did not understand what it means, even 'to whom the Son wishes, he reveals'. Say it, then, more clearly."

And Peter said: "Since you have at least in form admitted that you do not understand, answer me what I ask you, and you will learn. Tell me: do you say that the Son, whoever he is, is just, or not?" And Simon said: "Most just." And Peter said: "Being just, why does he not reveal to all, but to whom he wishes?" And Simon said: "Because, being just, he wishes to reveal to the worthy." And Peter said: "Is it not necessary, then, that he should know the mind of each, so as to reveal to the worthy?" And Simon said: "It must necessarily be so." And Peter said: "Then he alone has reasonably been appointed to reveal, since he alone knows the mind of each; and not you, who cannot even understand what we are saying."

When Peter said this, praise came from the crowds. But Simon, having been caught out, blushed with shame, and rubbing his forehead said: "So they say that I, the magician, am being beaten by Peter, and even outreasoned. But if someone has been outreasoned, it does not follow that, having been tripped up, he holds a truth that has been defeated. For the weakness of the one who defends it is not the truth of the one who wins. However, I tell you that I have judged all those standing here worthy to know the Father who is in secret. Therefore, when I reveal him to them publicly, you yourself are angry out of envy with me, who wish to benefit them."

And Peter said: "Since you spoke in this way to please the crowds that are present, I will speak, not to please them, but truly. Tell me, how do you know that all those standing here are worthy, when, as you set it out, not a single one agreed with you? For their giving praise to me against you is not the act of people who agree with you, but with me, to whom they gave the praise as having spoken rightly. But since God, being just, judges the mind of each, which you say is true, he would not have wished this to be given to those on the right through the left hand, for the same reason that one who receives something from a thief is himself liable too. So for this reason he did not wish them to receive what is brought by you, but through the Son appointed to reveal. For to whom is it reasonable to reveal the Father, if not to the Son alone, because he knows who is worthy of such a revelation? So this cannot be taught or learned, but is revealed by an ineffable hand to the one worthy to know it."

And Simon said: "It contributes much to victory for one who fights to use his own weapons. For what someone loves he can also defend sincerely, and what is sincerely defended has no ordinary strength. Therefore from now on I will set out what I really think. I say that there is a certain power in secret, unknown to all, even to the Creator himself, as Jesus himself also said, without understanding what he uttered. For sometimes out of much talking one hits upon the truth without knowing what one says. I mean what he said about this: 'No one knew the Father.'" And Peter said: "Then do not claim any longer to know what is his." And Simon said: "I do not claim to believe what is his; but I am debating with you about what he happened to hit upon." And Peter said: "So as not to give you an excuse for flight, I will inquire with you as you wish. But I call all to witness that you do not believe even the argument you have just stated. For I know what you think; and so that you may not think I am lying, I will lay open to you what is yours, so that you may know that you are debating with one who knows."

"We, Simon, do not say that from the great power, which is also called the sovereign one, two angels were sent, one to create the world and the other to lay down the law; nor that each, when he came, proclaimed himself as the absolute author of what he himself had made; nor that there is a Standing One, who will stand, and who is the adversary. Learn how you do not believe even this hypothesis of yours. The power which you say is in secret is full of ignorance. For it did not foreknow the ingratitude of the angels sent by it." And Simon, greatly enraged at Peter's saying this, cut him short as he spoke, saying: "Why do you talk nonsense, you rash man, most reckless of all, crudely laying bare the secret things before crowds in your ignorance?" And Peter said: "Why do you begrudge the hearers present being benefited?" And Simon said: "Do you admit, then, that such knowledge is a benefit?" And Peter said: "I admit it. For falsehood, once known, is a benefit, because it keeps one from falling into it through ignorance." And Simon said: "You seem to me unable to reply to what I put to you. I say that your teacher too says that there is a Father in secret."

And Peter said: "I will answer what you wish, concerning the saying, 'No one knew the Father except the Son, nor does anyone know the Son except the Father, and those to whom the Son wishes to reveal him.' First, I am amazed that, when this saying admits countless interpretations, you chose the more dangerous one, declaring that the saying was spoken to express ignorance of the Creator and of all things made by him. For, first, the saying can have been spoken against all the Jews, who thought that David was the father of Christ, and that Christ himself was his son, and did not know him to be the Son of God. Therefore it is fittingly said, 'No one knew the Father', since they all named David instead of God; and in going on to say, 'as no one knows even the Son', since they did not know that he was the Son; and the words 'to whom the Son wishes to reveal him' are rightly said, for he who is the Son from the beginning was alone appointed to reveal to whom he wishes. And so it is possible that Adam, the first-formed, was not ignorant of him; that Enoch, who was well pleasing, did not fail to know him; that Noah the righteous was not unaware of him; that Abraham the friend did not fail to understand him; that Isaac did not fail to perceive him; that Jacob, who wrestled, did not fail to believe him; and that he was not left unrevealed to all the worthy among the people."

"But if, as you say, the knowledge is now to be revealed to all through Jesus, how is it not most unjust, by your account, that those men did not know him, though they were seven pillars of the world and able to please the most just God, while so many from the nations, who are now impious in every way, do know him? Were these men, better than anyone, not counted worthy to know? And how is that good which is not just? Unless you mean to call good not the one who benefits those who have acted justly, but the one who loves even those who do not believe, so as to reveal to them the secret things which he did not wish to reveal to the just. Such conduct befits neither a good nor a just being, but one who hates the godly. Are you, Simon, perhaps the Standing One, since you make bold to say these things, which were never said in this way?"

And Simon, indignant at this, said: "Blame your own teacher, who said, 'I confess to you, Lord of heaven and earth, that what was hidden from the wise you have revealed to sucking babes.'" And Peter said: "The saying was not spoken in that way; but I will first speak as though it had been said as you thought. Even if our Lord had said, 'What was hidden from the wise, the Father revealed to babes', not even so would it be thought to point to another God and Father besides the one who created the world. For the hidden things of which he spoke may well belong to the Creator himself, since Isaiah too says, 'I will open my mouth in parables, and I will utter things hidden from the foundation of the world.' Do you now admit that the prophet was not ignorant of the hidden things which Jesus says were hidden from the wise and revealed to babes? And how could the Creator be ignorant of them, when his prophet Isaiah was not ignorant of them? But in fact our Jesus did not say 'what was hidden'; he said something that seems harsher. For he said, '[You hid these things from the wise and] revealed them to sucking babes.' And the words 'you hid' imply that the things had once been known to them. For with them was laid up the key of the kingdom of heaven, that is, the knowledge of the secret things."

"And do not say, 'He acted impiously toward the wise in hiding these things from them.' Far be it from us to suppose that. For he did not act impiously; but since they hid the knowledge of the kingdom, and neither entered themselves nor allowed those who wished to enter, for this reason, in justice, as they themselves hid the ways from those who wished to walk in them, so also the secret things were hidden from them, so that as they did, the same might be done to them, and with the measure with which they measured it might be measured to them equally. For to the one worthy to know, what he does not know is owed; but from the one who is unworthy, even if he seems to have it, it is taken away, even if he is wise in other matters; and it is given to the worthy, even if in the time of their discipleship they are babes."

"And if someone says, 'Nothing was hidden from the sons of Israel, since it is written, "Nothing has escaped you, Israel; for do not say, Jacob, 'The way was hidden from me'"', one should understand that the things that concern the kingdom had been hidden from them, but the way that leads into the kingdom, which is a manner of life, had not been hidden. That is why he says, 'For do not say that the way was hidden from me.' And the way is the manner of life, since Moses also says, 'Behold, I have set before your face the way of life and the way of death.' And the teacher said in agreement, 'Enter through the narrow and afflicted way, through which you will enter into life.' And elsewhere, when someone asked, 'What shall I do to inherit eternal life?', he pointed to the commandments of the law."

"And from the fact that Isaiah says in the person of God, 'But Israel did not know me, and the people did not understand me', it does not follow that Isaiah too was hinting at another God besides the known Creator. Rather, by another riddle he was calling the known God unknown, in the sense that the people, not knowing the just disposition of the known God, sinned, and did not suppose that they would be judged by the good God. That is why, after saying, 'But Israel did not know me, and the people did not understand me', he goes on to say, 'Woe, sinful nation, a people full of sins.' For through ignorance of his justice, as I said, having no fear, they became full of sins, supposing him to be only good, as though he would not punish their sins."

"And some sinned in this way, from a supposition, lacking judgment, based on his goodness; others from the opposite. For, supposing that the sayings of the Scriptures against God, which are unjust and false, were true, they did not know his real divinity and power. Therefore, as though he were ignorant and delighted in slaughter, and let the wicked off for gifts of sacrifices, and moreover deceived and lied and did all unjust things, they themselves, in sinning, claimed to be acting piously, since they did things like God. For this reason they were also unchangeable for the better, and when admonished did not turn back. For they had no fear, as they were making themselves like God through such actions."

"Against those who think him to be such, one might reasonably say it was spoken: 'No one knew the Father except the Son, as no one knows even the Son except the Father.' And rightly so. For if they had known, they would not have sinned by believing the books written against God, in truth, as a test. But elsewhere too he says, wishing to show them more clearly the cause of their error: 'This is why you err, not knowing the true things of the Scriptures; for which reason you are ignorant also of the power of God.' Therefore every person who wishes to be saved must become, as the teacher said, a judge of the books written as a test. For he said this: 'Become approved money-changers.' And money-changers are needed because the counterfeit coins are mixed with the genuine."

When Peter had said this, Simon, pretending to be astounded at what was said about the Scriptures, said as if alarmed: "Far be it from me and from those who love me to listen to your words! As long as I did not know that you held these views about the Scriptures, I bore with you and debated; but now I withdraw. Indeed, I ought to have retired at the beginning, when I heard you say, 'I believe no one who says anything against the Creator of the world: not angels, not prophets, not Scriptures, not priests, not teachers, not anyone else, even if someone works signs and wonders, even if he flashes visibly in the air, or makes revelations through visions or dreams.' Who, then, can persuade you, whether rightly or wrongly, to think anything other than what you have decided, when you abide so firmly and immovably in your own knowledge?"

When Simon had said this and was about to go out, Peter said to him: "Hear this one thing more from me, and then go where you wish." And when Simon turned back and stayed, Peter said: "I know how you were struck when you heard me say then, 'Whoever says anything at all against the God who created the world, I do not believe him.' Now hear something greater still. If in truth the God who created the world is in his disposition such as the Scriptures describe him, and even if he is in some other way incomparably evil, as neither the Scriptures have been able to say nor anyone else could even conceive, just the same I will not cease to worship him alone and to do his will. For I want you to know and be persuaded that one who has no affection for his own Maker can never have it for another either. And if he has it for another, he has it against nature, and does not realize that he has his love for unjust things from the evil one, since he cannot keep faith firmly even with that other. And if after all there is some other above the Creator, he, being good, will accept me all the more for this, that I love my own Father; but he will not accept you, knowing that you abandoned the one who is by nature your Maker (I do not say Father) in the hope of something greater, caring nothing for what is reasonable. So, if you find one better even than him, he knows that you will some day abandon him too, the more so because he has not become your Father, since you abandoned even the one who is truly your Father."

"But you will say, 'He knows that there is no other above him, and for that reason he cannot be abandoned.' Thanks, then, to there not being one! But he knows that your disposition is ready for ingratitude. And if, knowing you to be ungrateful, he accepts you, while knowing me to be grateful he does not admit me, then by your own reasoning he is irrational, since he does not act reasonably. So, Simon, you do not realize that you are a servant of wickedness." And Simon answered: "Then tell us where evil comes from." And Peter said: "Since today you were first to go out, and said that from now on you would not listen to me as a blasphemer, tomorrow, if you wish to learn, I will explain it to you when you come, and I will allow you to question me as you wish, without contentiousness." And Simon said: "I will do as I see fit." And having said this he went away. But of those who had come in with him not one went out with him; instead, falling at Peter's feet, they begged to obtain pardon for having been carried away by Simon, and to be received as penitents. And Peter, admitting both those who repented and the rest of the crowds, laid his hands on them, praying and healing those among them who were sick; and so, dismissing them, he told them to come early at daybreak. And having said this, he went in with his usual companions and did the customary things for the rest they needed, as evening had come on.