Since He was at once and together God and man, He possessed the unquestionable authority both of God and of man. He could speak faultlessly in whichever manner He wished. With good purpose, then, He adapted Himself to the feebleness of His hearers. Often and in many ways He said of Himself what befitted man, such as: "I do nothing of Myself" (Jn 8:28), and the like.
Understanding absolutely nothing, and approaching His words without any inquiry, they inclined to this simple and common meaning. They therefore thought that He was saying, "Having received power from the Father, I work miracles," and, "He is with Me because I always do what is pleasing to Him."
Thus, in agreement with the impious Jews, the accursed enemies of the truth and opponents of the dogmas of piety strive to think low thoughts about the Lord. They seize what He said with perfect purpose and accommodation, in order to destroy the glory and authority proper to Him, and they rob the beauty of truth.
They seem to forget Paul's words, that one must cast down thoughts and every lofty thing that rises against the knowledge of God, and bring every thought captive to Christ and to obedience to Him (2 Cor 10:5). Nor do they know the words of God through one of the prophets: "Who is wise and will understand these things? Or who is prudent and will know them?" (Hos 14:10).
If some great darkening had not seized them, and if a dark veil had not lain upon them, what need would there be to seek a wise and prudent man who could find this knowledge? See 2 Cor 3:13 and following. But this is enough for the present. Let us rather say something useful concerning the saying set before us.
As the Evangelist notes, not all but "many" believed Christ when He said these things. Since He is true God, having nothing hidden from His eyes and possessing exact knowledge that He would not draw all into willing obedience, He still persistently used prolonged exhortations toward those who came to Him. By this He gives us a most excellent example, and presents Himself as a pattern for the teachers of the Church.
Even if not all, perhaps because of their incapacity, receive benefit, still, once there is likelihood that this effort will profit someone, one must not delay in explaining what is profitable. Otherwise, burying in barren silence the talent given us, that is, grace through the Spirit, we shall resemble that wicked servant. He shamelessly said to his lord, "I knew that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. And being afraid, I hid your talent. Here, take what is yours" (Mt 25:24-25).
What happened to that wretched man, and what punishment he underwent, is certainly known to everyone acquainted with the Gospel writings. Therefore let us think and reason rightly about this matter. One called to the work of teaching must be freed from all sluggishness and must never give himself over to negligence. Even if not all are persuaded by his words, he should think with joy on the profit of his labors. He should heed prudently the words of our Savior: "A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be as his teacher, and the servant as his master" (Mt 10:24-25).
If the Lord does not persuade everyone, because of the coarseness and hardness of heart of His hearers, who can accuse us for weakness in speech? Speech requires voluntary, not compelled, assent from its hearers.
THEOSIS