The Light of the Word and the Mouth of the King

But you say a second meaning, that all have one way. It is said concerning those having such an opinion, that of the 'believing ones, one soul and one heart' (Acts 4:32), it is not by number, but by identity. And this identity is the first state.

And we ourselves sometimes are in disagreement with ourselves, saying: 'Is this not that?' But that is not understood. Because of this it is said: 'The one who has heard is at rest.' When one is no longer carried away by many things, but knows that which the messenger announces, he is at rest, no longer disturbed. For surely that philosopher says regarding ignorance as disturbance: 'Let us not be disturbed by the parts of substances.'

Who knows the wise? And who knows the resolution of a sentence? Wisdom illuminates a man's face. He who understands the wise is rare. For it is a matter of knowing scientifically who is wise. He who thus contemplates the wise man knows who he is and his wisdom.

No one can know a shipbuilder without examining the art by which he constructs ships. And no one can know who a painter is unless he knows the art of painting. Just as it is impossible for one to know a white body without knowing what white color is, and it is impossible for one not knowing a science to know what that science is, so it is not possible to know a wise man without having known the wisdom by which he has become wise and by which he is called wise. Surely, others recognize others, and others do not recognize others.

So who knows the judgments of the sentences of the wise? He who understands these things—being both intelligent and discerning, maxims of the wise and enigmas. The resolutions of enigmatic sentences are not known by chance, but by one being wise according to the wisdom by which the sentences are brought forth. Wisdom illuminates a man's face.

This says that the wisdom of man shows his face to be luminous, not the face of the body, nor the member of the flesh, but the face of the inner man, about which the wise say: 'The light of your face has been shone upon us, Lord' (Psalm 89:15). And if the light that makes wise and makes people wise and enlightened is constructed...

In your face there is light—for your word is your image, your character—the one participating in this light is enlightened and becomes illuminated. Thus Jesus says to those who drew near to him: 'Let your light shine before men' (Matt 5:16). And he says to all: 'You are the light of the world' (Matt 5:14). The apostles are not a light perceptible to the world, that is, visible to the many of men, but of the true world. Jesus did not find sin for the one reconciled to God in Christ. This, therefore, is the face of the inner man being enlightened by wisdom. And wisdom, light, word, truth, and the other notions called concerning Christ are the same.

And the shameless one will be hated before his face. 'Guard the mouth of a king and do not be hasty regarding the word of God's oath' (Ps 101:7). The shameless one, the one not having boldness from the light and wisdom that is absent, will be hated as a reproof. This exists especially for the sophists who wish to philosophize the truth. For from much shamelessness they argue against the truth. Thus they interpret things as if they do not possess nature. Therefore he is hateful, even if he sometimes escapes through craftiness and is not hated, but indeed he is hateful. And he is hateful who is worthy of being hated, even if no one hates him. For malice, even if it be any other kind, is hateful; pleasure overcomes many who love. Many are those being seduced; and it is not as if evil is not hateful.

'Guard the mouth of a king' (Ps 101:7). Guard the mouth of the king of the truth; keep his word, live and think according to his word. For the mouth has often been demonstrated to us to signify the word. He stood by the word of God, which is called his mouth of a king, and so he acts, so he thinks, so he lives. And do not be hasty regarding the word of the oath of God. And among those outside, such a thing is hateful. He who is hasty to swear provides a ground for suspicion, unless an oath is imposed upon him by the ruler in the absence of any witness and he is compelled to swear concerning this. Therefore he said: 'Do not be hasty,' meaning: do not take a voluntary course toward swearing; do not handle an unprovable faith. If it is possible for faith to be provided, do not be hasty regarding an oath.