Tell me, John, what do you mean when you say, No one has ever seen God?^[1] What shall we think about he prophets who say that they saw God? Isaiah said, I saw the Lord sitting on a high and exalted throne.^[2] And, again, Daniel said, I saw until the thrones were set, and the ancient of days sat.^[3] And Micah said, I saw the God of Israel sitting on his throne.^[4] And again, another prophet said, I saw the Lord standing on the altar, and he said unto me, ‘Strike the mercy seat.’ And I can gather many similar passages to show you as witnesses of what I say.

How is it, then, that John says, No one has ever seen God? He says this so that you may know that he is speaking of a clear knowledge and a perfect comprehension of God. All the cases cited were instances of God’s condescension and accommodation. That no one of those prophets saw God’s essence in its pure state is clear from the fact that each one saw him in a different way. God is a simple being; he is not composed of parts; he is without form or figure. But all these prophets saw different forms and figures. God proved this very thing through the mouth of another prophet. And he persuaded those other prophets that they did not see his essence in its exact nature when he said, I have multiplied visions, and by the ministries of the prophets I was presented.^[5] What God was saying was, I did not show my very essence, but I came down in condescension and accommodated myself to the weakness of their eyes.

While the little one is nourished by the example of the one who from greatness descended to humility, the devil has lost what he held: because the proud held only the proud. When such an example of humility was displayed before them, people learned to condemn their own pride and to imitate the humility of God. Thus also the devil, by losing those whom he had in his power, has even himself been humbled; not chastened, but thrown prostrate. You have humbled the proud like one that is wounded.^[1] You have been humbled and have humbled others. You have been wounded and have wounded others, for your blood as it was shed to blot the handwriting of sins^[2] could not but wound him. For what was the ground of his pride, except the bond that he held against us? This bond, this handwriting, you have blotted out with your blood. Him therefore you have wounded, from whom you have rescued so many victims. You must understand the devil wounded, not by the piercing of the flesh, which he has not, but by the bruising of his proud heart. You have scattered your enemies abroad with your mighty arm.

The heavenly intelligences gazed with admiration on the Jerusalem that is above,^[1] and by the mouth of Isaiah said long ago, Who are these that fly as clouds, and as doves with their young ones, unto me?^[2] Now, as Christ has prepared for us this ascension into heaven, he must be the Christ of whom Amos spoke: It is he who builds his ascent up to the heavens, even for himself and his people.

But let us hear what Hosea goes on to say: And after this the children of Israel shall return, and shall seek the Lord their God, and David their king. And they shall fear the Lord and his goodness in the last days.^[1] You will never find a prophecy plainer than this, for the name king David means Christ who, as St. Paul says, was born according to the flesh of the offspring of David.^[2] Further on still, Hosea foretold the resurrection of Christ on the third day, but in the mysterious way that is proper to prophecy. He says, He shall heal us after two days, and on the third day we shall rise up again.^[3] This is the idea underlying the words of St. Paul: Therefore if you have risen with Christ, seek the things that are above.^[4] The prophet Amos too has predictions not unlike those of Hosea. He says, Be prepared to meet your God, O Israel, for behold, I am the one who forms the thunder, and creates the wind, and declares to men their Christ.^[5] And, in another place: ‘In that day I will raise up the tabernacle of David that is fallen. And I will close up the breaches of the walls thereof and repair what is fallen. And I will rebuild it as in the days of old, so that the remnant of men may seek me out, and all nations, because my name is invoked upon them,’ says the Lord that does these things.

Listen to the prophet saying, I will raise up the tabernacle of David that has fallen. Actually, it has fallen; our human nature has had an irreparable fall and was in need of that powerful hand alone. For it was not possible to raise it up otherwise, unless he who fashioned it in the beginning stretched out a hand to it and formed it again from above by the regeneration of water and the Spirit. Behold, pray, the awesome and ineffable character of the mystery. He dwells always in this tabernacle, for he put on our flesh, not to put it off again but to have it always with him. If this were not so, he would not have deemed it worthy of his royal throne.

And thus do the words of the prophet agree, as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build its ruins and set it up. The remnant may seek after the Lord, and all the Gentiles among whom my name has been invoked, says the Lord, doing these things. His works are known from eternity by God. Therefore I for my part give this judgment, that we do not trouble those who from among the Gentiles are turned to God.