ACC ~ Matthew 12 v22 - 32
OVERVIEW:
The blind, mute man neither saw nor spoke. Symbolically viewed, he neither recognized his Maker nor gave thanks to him (ANONYMOUS). Yet in his healing he spoke to praise God through his faith, and in seeing he saw Christ as the light shining through the eyes of his heart (EPIPHANIUS THE LATIN). The Pharisees, however, who were not ignorant of the truth of the matter, spoke lies about Christ with the evil intent to turn people away from their faith (ANONYMOUS). They claimed that all this power of his against demons came from Beelzebub, prince of demons (HILARY). If the charge is that Jesus is Satan, then Satan would be casting out Satan, and thus the premise of the charge would be faulty. It is not plausible that one would be said to stand by that which was likely to cause one to fall (CHRYSOSTOM).
The house divided against itself may be understood as Jerusalem, where the people of the law oppose the fulfillment of the law in Christ (HILARY). The devil’s kingdom cannot stand divided against itself (AUGUSTINE). We ought rather to follow that kingdom that cannot be divided—the heavenly and eternal one, the spiritual city of Jerusalem, the true house of God that no hostile power ever has been or will be able to overcome (CHROMATIUS). If “I by the finger of God cast out the devils,” the inference is that the Son of God has appeared (CHRYSOSTOM, JEROME, ANONYMOUS) by the power of the Spirit of God (APOLLINARIS).
Human history has become the possession of demons, having been brought by evil under the devil’s authority as prince of demons (THEODORE OF MOPSUESTIA). Jesus calls the devil “strong,” not as though he were so by his original created nature but as signifying his tyranny over us, which he obtained through our own voluntary indolence (CYRIL OF ALEXANDRIA). The demons could not have been plundered unless the devil was first overcome. This is what is now happening: Christ is making the devil’s arts useless (CHRYSOSTOM). It is proper of the devil to scatter to destruction and of Christ to gather to salvation. Here the Lord anticipates the future ravages of the divided church due to heresies (CHROMATIUS). If anyone does not help Christ build, that person is not with Christ but against him. Though he is able to help Christ, he does not (ANONYMOUS).
It follows that nothing is so beyond the pale of forgiveness as to deny Christ. This is to forsake the nature of the Spirit of the Father residing in him. Any insult aimed at Christ is aimed at God, because God is in Christ and Christ is in God (HILARY, CHRYSOSTOM, SEVERUS). This is the blasphemy that will not be forgiven: persistent and ongoing impenitence that continues absolutely to resist the Holy Spirit even after baptism (AUGUSTINE).
12:22 | A Blind, Mute Demoniac Healed
REPRISE
HILARY: The healing of the blind, mute, demon-possessed man follows. It was not without reason that, although he had said that all the multitudes were healed together, now a blind, mute man possessed by a demon was offered to him so that the same order of understanding might follow without any ambiguity. The Pharisees accused the apostles of plucking ears of corn, that is, of prematurely gathering the people of their age. But in his presence mercy was praised over sacrifice. A man with a withered hand was offered up in a synagogue and was cured. Yet not only were these deeds not useful in converting Israel, but the Pharisees even entered into a plan of murder. So it was necessary that the salvation of the Gentiles happen after these events in the dramatic definitive form of a single person. A blind, mute man who was the dwelling place of a demon was being prepared as one fit for God, that he might behold God in Christ and might praise the works of Christ by his acknowledgment of God. The crowd was stunned at the accomplishment of this deed. But the Pharisees’ envy grew worse. These great deeds of his surpassed their human weakness. Shamefully they escaped any acknowledgment of this deed of God, covering it over with the greater crime of their own treachery. They did this so that they could say that all this power of his against demons came from Beelzebub, prince of demons. They could not suppose that these were the achievements of a man. ON MATTHEW 12.11. [1]
[1] SC 254:276-78.
THE MAN NEITHER SAW NOR SPOKE
ANONYMOUS: When Jesus left the synagogue … then the whole world was offered to him in one man. He was a blind, mute man who neither saw nor spoke. Symbolically he neither recognized his Maker nor gave thanks to him. What was visibly done in the case of one man therefore could be understood to have significance for everyone. For really, if the Lord had not turned Judea aside, all the Gentiles would still be blind and mute in the power of the devil. INCOMPLETE WORK ON MATTHEW, HOMILY 29. [1]
[1] PG 56:781.
CHRIST HEALED HIS SIGHT AND SPEECH
EPIPHANIUS THE LATIN: The entire population of the Gentiles was blind, sitting in darkness and in the shadow of death. They could not see Christ with the eyes of their hearts blinded. This was because they did not know the law and could not praise God. They were possessed by a demon, because after such great idolatry and hunger for the demonic, they were led captive as it were by an unclean spirit. “Then a blind and dumb demoniac was brought to him.” By whom was he offered if not by the apostles, who quickly brought all the Gentiles who were attacked by the devil to bring offering to God? Jesus cured him in their presence, “in such a way that he might speak and might see.” He spoke because he praised God through his faith. He saw Christ because light shined on the eyes of his heart. He was healed because, now by leaving behind his mad idolatry and his various mistakes, he was faithfully serving the Lord. INTERPRETATION OF THE GOSPELS 24. [1]
[1] PL Supp 3:861.
12:23-24 | By Whose Power Was the Man Healed?
THE PEOPLE WERE AMAZED
ANONYMOUS: How precise he was in saying “they were stunned,” because they did not yet know who Jesus was. No one can really judge another’s work unless one understands the character of the one who is performing the work. For example, if a student of some master creates a great work, we marvel because the student who was appointed such a task by him could accomplish it. But if the master himself has done it, we are not very amazed. For what is the great accomplishment, that a highly trained master created a great work? So also whatever deed God has done, it is less than his ability. For that reason, when the Son of God does a miracle, it must call forth faith, not astonishment. Do you want to know why they did not recognize him and so were astounded? Hear what they say: “Can this be the Son of David?” If they had recognized him rightly, they would never have merely said, “This is the Son of David.” They would have said, “This is the Son of God.”
When the Pharisees heard this, they said, “This man does not cast out demons except by the power of Beelzebub, prince of demons.” Let us look at this. Did the Pharisees say this, or did they think it? The reason for the question comes from the Gospel writer since he does say, “When the Pharisees heard this, they spoke.” In the next passage, however, the following is said: “Jesus, knowing their thoughts”—and he did not say, hearing their words. So who knew what? Perhaps some spoke out loud, but they spoke from evil thoughts. For people frequently say what is not true about someone, but they do not speak with an evil intent to disparage him. Instead, they speak not knowing the truth of the matter. The Pharisees, however, who were not ignorant of the truth of the matter, spoke lies about Christ with the evil intent to turn people from their faith in Christ by means of their disparaging talk. They saw that the crowd was stunned and was saying, “Isn’t this the Son of David?” These were the words of the people who were coming to faith. So the Pharisees, who were roused to jealousy, attempted to prevent people from believing in Jesus after seeing his miracle by saying, “Why are you moved by great astonishment? Why do you speak unnecessarily, and ask whether he is the Son of David? We recognize clearly that this man does not cast out demons except through Beelzebub, prince of demons.” They said this, not ignorant of the truth of the matter. They very well knew that the power of Satan does not work a miracle of this kind. INCOMPLETE WORK ON MATTHEW, HOMILY 29. [1]
[1] PG 56:781.
12:25 | A Kingdom Divided
JESUS RECOGNIZES THEIR MOTIVES
ANONYMOUS: “But Jesus, knowing their thoughts, spoke to them.” Yet indeed, as the discussion plainly shows, the Pharisees did not say this but thought it. Moreover, since their wickedness was concealed, what harm could they do to the glory of Christ? None. For the man who thinks evil destroys himself. He does not destroy another. But look at Christ’s mercy. If the Pharisees had said this openly and Jesus had responded to them, perhaps we would say that he thus responded to their words in order to confound their wickedness. Now, however, it is clear that he answered them thus not to confound their wickedness but to heal their wounded conscience. Jesus hoped that when they saw their own thoughts expressed in his words, they would understand that it was not simply a man who perceived the content of their hearts. INCOMPLETE WORK ON MATTHEW, HOMILY 29. [1]
[1] PG 56:781.
THE DESTRUCTIVE DIVISION IS WITHIN JERUSALEM
HILARY: The law comes from God. The promise of the kingdom of Israel comes from the law, and the announcement of Christ’s birth and arrival come from the law. If the kingdom of the law is divided against itself, it will of necessity be abandoned. Every power is pulled down by division, and the strength of a kingdom separated from itself is destroyed. Thus the kingdom of Israel has fallen from the law when the people of the law oppose the fulfillment of the law in Christ. “But both a city and a house divided against themselves will not stand.” The dwelling of a city is the same principle as that of a kingdom. But this city of Jerusalem is always viewed in contrast to the boastful tyranny of the nations. Now after Jerusalem had been inflamed against the Lord by the madness of its people and after the crowd of the faithful had put his apostles to flight, then it will not stand because of the division of those who are leaving. And so, what directly follows this division is the order for that city’s destruction. ON MATTHEW 12.13-14. [1]
[1] SC 254:278-80.
THE HOUSE DIVIDED
CHROMATIUS: The Lord declared that a kingdom or city or house divided against itself could not stand. This was said in reference to the kingdom that the Jews themselves occupied under the rule of Jeroboam, the servant of Solomon, which was judged as abandoned before being divided. The Jews would lose entirely the city of Jerusalem, to which Samaria had been hostile. They would lose the dwelling place of God’s temple against which golden calves and the house of idols had been erected. He showed them that they ought rather to follow that kingdom that cannot be divided—that is, the heavenly and eternal one. The spiritual city of Jerusalem always remains fixed and immovable. No hostile power ever has been or will be able to overcome the true house of God. That house which is protected by the Son of God is quite safe. TRACTATE ON MATTHEW 49.5. [1]
[1] CCL 9a:443.
12:26 | How Will Satan Stand?
THE DEVIL’S KINGDOM CANNOT STAND DIVIDED
AUGUSTINE: In saying this, he wanted it to be understood from their confession that they had chosen to live in him by not believing in the kingdom of the devil and that the devil could not stand divided against himself. So let the Pharisees choose what they want. If Satan could not cast out Satan, they could find nothing to say against the Lord. But if Satan can cast out Satan, let them look out for themselves all the more and let them abandon his kingdom because it cannot stand divided against itself. SERMON 71.1. [1]
[1] PL 38:445; NPNF 1 6:318 (Sermon 21).
THE INCONSISTENCY IMPLIED
CHRYSOSTOM: The wars abroad are not so ruinous as the civil wars. As with civil wars, so wars happen inside the body. In all things it is the same, but in this case Jesus takes his illustration from the public sphere, for what is more powerful on earth than a kingdom? Nothing. But nevertheless it perishes if divided against itself. And what would you say of a city, similarly, if it were to break down by its own weight? What great blame would fall on those who carry the burden of its affairs! And what of a house? Whether it is a small matter or a great one, it perishes when it revolts against itself. Furthermore, if I am possessed by a demon and through it cast out demons, there is dissent and strife between demons, and they rise up against one another. And if they rise up against one another, their strength is destroyed. “For if Satan casts out Satan”—note that he did not say “demons,” implying that there was a great deal of harmony in them toward each other. Rather, he said hierarchically, “If Satan casts out Satan, he is then divided against himself.” But if he is divided, he is becoming weaker and being ruined. And if he is ruined, how can he cast out another? Do you see how great is the joke [1] of the accusation, how great the folly, the inconsistency? It is not plausible that one would be said to stand by that which was likely to cause one to fall. THE GOSPEL OF MATTHEW, HOMILY 41.1. [2]
[1] Or absurdity.
[2] PG 57:446; NPNF 1 10:264-65**.
12:27 | They Shall Judge You
A MATTER OF ATTRIBUTION
JEROME: If they were exorcists casting out devils by invoking God’s name, he intimates by clever questioning that they should declare the work to be of the Holy Spirit. He goes on to say, “If the casting out of devils by your [the Pharisees’] children is attributed to God and not to devils, how come the same work does not have the same cause?” Therefore “they shall be your judges,” not by authority but by comparison. While they attribute to God the casting out of devils, you attribute it to Beelzebub the prince of devils. But it was said about the apostles (and this we should bear in mind), they will be the judges of those children, for they will sit on twelve thrones judging the twelve tribes of Israel. COMMENTARY ON MATTHEW 2.12.27. [1]
[1] CCL 77:92-93.
BY WHOM DO YOUR SONS CAST OUT DEMONS?
ANONYMOUS: Jesus called his disciples apostles, [1] who were among those he recently sent to preach, giving them power to cast out unclean spirits. [2] In their belief, they told him, “Lord, even the demons have been subject to us in your name.” [3] In whose name have they been casting out devils? If they have been casting them out in my name with the words “In the name of Jesus Christ I order you to go out of him,” it is true, because I do not cast out demons in the name of Beelzebub. In fact, whoever it is that casts out demons by Beelzebub, his name cannot be so awesome and revered that others could cast out demons in his name. “Therefore they shall be your judges.” When? “When they shall sit on twelve thrones, judging the twelve tribes of Israel.” [4] Then the Pharisees will undoubtedly say in judgment of me: “Therefore we do not believe you as you were casting out devils, because we thought you were casting out devils in Beelzebub.” The children of faith will answer you back: “If you were to take a good look and see that we were casting out devils in his name, you would realize that the spirit of Beelzebub is not with him in whose name such mighty works are being done.” INCOMPLETE WORK ON MATTHEW, HOMILY 29. [5]
[1] Mt 10:2.
[2] Mt 10:8.
[3] Lk 10:17.
[4] Mt 19:28.
[5] PG 56:784.
12:28 | The Kingdom of God Has Come on You
THE SPIRIT OF GOD
APOLLINARIS: Again, his ability “to cast out demons” in the Spirit was something which, as man, he had been made able to do, according to the divine economy. [1] And if the work of the Spirit is the kingdom of God, we should in no way regard the Spirit as something added to the Godhead, as if brought in from the servile creation in order to prepare for the divine kingdom. FRAGMENT 72. [2]
[1] Oikonomia indicates the divine project involving the incarnation of Christ. The following observation of Apollinaris is addressed to those who at his time denied the divinity of the Holy Spirit (Macedonians, Pneumatomachians).
[2] MKGK 20-21.
PERSONALLY TO YOU
CHRYSOSTOM: To cast out demons is a work of the highest power and not of any ordinary power. For Matthew said, “If it is by the Spirit of God that I cast out demons,” just as Luke said, “If I by the finger of God cast out the demons.” [1] The inference then might seem to be that if this is so, then quite obviously the Son of God has appeared. This, however, he did not quite say directly but in a reserved way so as not to provoke them. He dimly intimates it by saying “then the kingdom of God has come upon you.” Do you grasp this wisdom? His presence was quietly shining forth precisely through the very things to which they were assigning blame. Then, to conciliate them, Jesus said not simply “the kingdom is come” but in a personal sense “to you.” It is as though he had said, “Good things have come specifically to you, so why then do you feel so displeased that you are being wonderfully blessed? Why do you make war against your own salvation? This is that very time which the prophets long ago foretold. This is the sign of that advent which was expected by them. Even these things now are being accomplished by divine power. You yourselves know that they are happening. That is a fact. But that they are being accomplished by divine power, you do not realize, so the deeds themselves cry out. It is impossible that Satan should be the stronger power now, for he must of necessity be weaker. For it cannot be that one who is weak can, as though strong, cast out the strong man, the devil.” In speaking thus Jesus at the same time pointed to the power of charity and the vulnerability of contentious divisiveness. THE GOSPEL OF MATTHEW, HOMILY 41.2. [2]
[1] Lk 11:20.
[2] PG 57:447; NPNF 1 10:265**.
12:29 | Binding the Strong Man
CHRIST PREVAILS OVER SATAN
CHRYSOSTOM: See how the reverse is confirmed contrary to what his adversaries were trying to establish. They wanted to show that it was not by his own power that Jesus cast out demons. But he instead proved that he held in bondage with all authority not only the demonic powers but even their foremost leader. Christ prevails over Satan by his own power, and thus over the demonic forces. This is evident from the events reported. Satan is the prince of demons and they only subjects. If so, how could they have been plundered unless he were first overcome and made to bow down?
And here Jesus’ saying seems to me to encompass a prophecy. For not only, I suppose, are the evil spirits the possessions of the devil but also the human beings that are doing Satan’s works. Therefore he intends not only to cast out devils but also to drive away error from the world. He is putting down all sorceries and making the devil’s arts useless. THE GOSPEL OF MATTHEW, HOMILY 41.3. [1]
[1] PG 57:448; NPNF 1 10:266**. The demonic powers could not have been overcome unless their leader, the strong man, Satan, were first bound up. This Christ did.
ENTERING THE STRONG MAN’S HOUSE
CYRIL OF ALEXANDRIA: He calls the devil strong, not as though he were so by his created nature but as signifying his tyranny over us, which he has obtained through our own indolence. The Son says, in effect, “I will despoil him, not by allowing him to have human beings as worshipers but by changing their belief so that they might come to acknowledge God. In that case, how then could he become my ally? For is he fighting against himself.” FRAGMENT 155. [1]
[1] MKGK 202.
PLUNDERING THE DEVIL’S HOUSE
THEODORE OF MOPSUESTIA: Jesus here compares the earth with a house and human beings with vessels or possessions. Human beings have become possessions of demons and of the devil, having by evil means been brought under his authority. Thus it was impossible for the demons’ own possessions to be taken away unless the demons were first weakened and bound with chains. FRAGMENT 68. [1]
[1] MKGK 119.
12:30 | One Not with Jesus Is Against Him
ONE WHO DOES NOT GATHER WITH ME SCATTERS
CHROMATIUS: And rightly Jesus adds, “He who is not with me is against me. And he who does not gather with me scatters.” By this he meant that his work is one thing and the devil’s work another. For the devil is the enemy of human well being. It is proper for the devil to scatter to utter destruction and for Christ to gather to salvation. Hence it is clear that one who is against the Lord cannot be with the Lord. Therefore, although the Lord seems to be repudiating those Pharisees who, unwilling to gather with Christ, have remained the Lord’s enemies and adversaries, he speaks also of all heretics and schismatics. Drawing impious conclusions against the church or the Lord by way of unorthodox teachings or schismatic beliefs, they aim to tear asunder and ravage the incorrupt body of the church and the unity of peace and faith. They are oblivious to Solomon’s words: “He who splits a log is endangered by it.” [1] Clearly those who cause separation in the church shall run the risk of eternal death. TRACTATE ON MATTHEW 50.2. [2]
[1] Eccles 10:9.
[2] CCL 9a:446-47.
ONE WHO IS NOT WITH ME
ANONYMOUS: “He who is not with me is against me.” The will of the devil—what is it? Only evil. And my will—what is it? Only good. Notice, then, since I am not with the devil, I am against the devil. For even as good is not with evil but always against evil, so too they are not with each other but against each other; and their will and their work are at odds. The devil speaks of fornication; I speak of purity. Thus he turns away the pure and gathers the licentious, whereas I turn away the licentious and gather the pure. He teaches discord, and I teach peace. He gathers the quarrelsome and disturbed, and I the like-minded and gentle. Notice, then, that I do not gather with him, but I scatter. He says less that he may signify more. If he who is not with me is against me, how much more will he who is against me be not with me? He is not with me because he does not do the things that I do. He is against me because he acts contrary to me. Since I build, if anyone does not help me, even if he does not destroy, he is not with me but against me, for though he is able to help me, he does not. But if he manages to destroy, how much more is he against me! INCOMPLETE WORK ON MATTHEW, HOMILY 29. [1]
[1] PG 56:786.
12:31 | All Sins Forgiven but One
EVERY BLASPHEMY WILL BE FORGIVEN—EXCEPT
HILARY: He condemns in no uncertain terms the thinking of the Pharisees and their intellectual bedfellows. He promises forgiveness of all sins and denies pardon for blasphemy against the Spirit. For although other words and deeds may be treated with liberal forgiveness, there is no mercy if God is denied in Christ. For whatever sins one may commit, he extends the benevolence of his repeated admonition. All kinds of sins are to be forgiven, but blasphemy against the Holy Spirit shall not be forgiven. For what is so beyond the pale of forgiveness as to deny Christ since he is of God? To forsake Christ is to forsake the nature of the Spirit of the Father residing in him. For Jesus fulfills every work in the Spirit of God, is himself the kingdom of heaven, and in him God is reconciling the world to himself. Therefore any blasphemy aimed at Christ is aimed at God, because God is in Christ and Christ is in God. ON MATTHEW 12.17. [1]
[1] SC 254:282-84.
BLASPHEMY AGAINST THE HOLY SPIRIT
CHRYSOSTOM: What is Jesus saying at this point? He is saying, “You have spoken many things against me. You have called me a deceiver and an adversary of God. These things I forgive you upon your repentance. There will be no penalty exacted. But blasphemy against the Spirit shall not be forgiven, not even to those who repent.” But how could this be right? For even this was forgiven upon repentance. Many at least of those who said these words believed afterward, and all was forgiven them. What is it then that Christ was implying? That this sin is above all things inexcusable. Why so? Because they might have been ignorant of Jesus and who he might be, but of the Spirit they could not be ignorant due to their own previous experience. For the prophets had spoken by the Spirit. The Old Testament as a whole had an exalted understanding of the Holy Spirit. What he says, then, is this: “So be it—you may be offended at me, because of the humanity I have assumed. But you cannot say the same of the Holy Spirit. [1] You cannot claim not to know the Spirit. Therefore your blasphemy has no excuse, and you will suffer the consequences both here and hereafter.” THE GOSPEL OF MATTHEW, HOMILY 41.3. [2]
[1] The words of Jesus regarding sins against the Son of Man and against the Holy Spirit (the former remissible and the latter irremissible) posed a great challenge to the ancient exegetes. The most common interpretation holds the Son of God to be the humanity of Christ and the Holy Spirit his divine nature or the divine nature in general.
[2] PG 57: 449; NPNF 1 10:266-67**.
IT WILL BE FORGIVEN
SEVERUS: Therefore, no matter what they say in blasphemy—even against the Son of Man when they were scandalized under the economy of law according to the flesh, as I pointed out—our Lord makes it clear they will be forgiven on the excuse of their ignorance of the mystery, his self-abasement and humility shown as a man. That is why Jesus said, “It will be forgiven humans” [1] and did not say “you.” What he was saying in effect was “It is to those who do not know the depth of my dispensation that I offer forgiveness.” But in their blasphemy they heaped insults against the divine signs he manifested and the many miracles he worked through the Spirit who was in him and who is of the same essence (ousia). They exclaimed, “He casts out demons by the prince of demons.” [2] Those insults—since they smack of blasphemy against the Holy Spirit and (because of the facts themselves) what is proper of God, with no room for excuse—Christ says they shall not be forgiven. They could not use ignorance as a pretext for their defense. CATHEDRAL SERMONS, HOMILY 98. [3]
[1] Mt 12:31.
[2] Mt 9:34.
[3] PO 25:154-55*.
12:32 | Blasphemy Against the Spirit
CONTINUING IMPENITENCE AFTER BAPTISM
AUGUSTINE: Against this unmerited gift, [1] against this free grace of God, the impenitent heart may continue to murmur. So it is unrepentance that is a blasphemy against the Spirit. [2] It is not forgiven either in this world or in the next. Think of a person whose sins are entirely forgiven in faithful baptism and whom the church has welcomed. [3] This is the very church commissioned to remit sin, in which whatever sins it remits are promised to be truly remitted. You are speaking a very evil, utterly graceless word against the Holy Spirit, you are speaking it in thought or out loud, if when the patience of God is beckoning you to repentance, you harden your impenitent heart. By doing so you store up wrath for yourself on the day of wrath and of the revelation of the just judgment of God, who will render to us all according to our works. [4] This is the impenitence that is called both by the name of blasphemy and speaking against the Holy Spirit, which will never be forgiven. This is the flagrant impenitence against which both the herald [5] and the Judge [6] cried out when they proclaimed: “Repent, for the kingdom of heaven is near.” [7] It is the same impenitence against which the Lord opened his mouth to preach the gospel. He preached against it when he foretold that the gospel itself was to be preached in the whole world; when he said to the disciples after rising from the dead that it was necessary for the Christ to suffer and to rise again from the dead on the third day; and for repentance and the forgiveness of sins to be preached in his name throughout all nations, beginning from Jerusalem. [8] Yes, this refusal to repent has absolutely no forgiveness, neither in this age nor in the age to come, because repentance obtains forgiveness in this world in preparation for the next. SERMON 71.12.20. [9]
[1] Of the Holy Spirit, for previously Augustine has been speaking in this sermon about perfect love as the gift of the Holy Spirit, by which sins are cast out, and the people of God gathered together in unity. The unclean spirit struggles against this gift. NPNF 1 6:324-25.
[2] Augustine takes exception to the interpretation of Chrysostom (see note 28). By irremissible sin Jesus means the desperation caused by the refusal of repentance. In fact, Augus-tine believes, every sin is remissible. Thus the only irremissible sin occurs when a person despairing of salvation does not repent, thereby remaining in the grasp of sin.
[3] To the Lord’s table.
[4] Rom 2:4-6.
[5] John the Baptist.
[6] Jesus Christ.
[7] Mt 3:2; 4:17.
[8] Lk 24:46-47.
[9] PL 38:455-56; WSA 3 3:258**; NPNF 1 6:325 (Sermon 21).