HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE,ON THE
GOSPEL ACCORDING TO ST. JOHN
And
THE HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF
CONSTANTINOPLE, ON THE EPISTLE TO THE HEBREWS
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Homilies of St. John Chrysostom, Archbishop of Constantinople, On the
Gospel According to St. John
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HOMILY I
PREFACE.
[1.] THEY that are spectators of the heathen games,
when they have learned that a distinguished athlete and winner of
crowns is come from any quarter, run all together to view his
wrestling, and all his skill and strength; and you may see the whole
theater of many ten thousands, all there straining their eyes both of
body and mind, that nothing of what is done may escape them. So again
these same persons, if any admirable musician come amongst them, leave
all that they had in hand, which often is necessary and pressing
business, and mount the steps, and sit listening very attentively to
the words and the accompaniments, and criticising the agreement of the
two. This is what the many do. Again; those who
are skilled in rhetoric do just the same with respect to the sophists,
for they too have their theaters, and their audience, and clappings of
hands, and noise, and closest criticism of what is said.
And if in the case of rhetoricians, musicians, and
athletes, people sit in the one case to look on, in the other to see at
once and to listen with such earnest attention; what zeal, what
earnestness ought ye in reason to display, when it is no musician or
debater who now comes forward to a trial of skill, but when a man is
speaking from heaven, and utters a voice plainer than thunder? for he
has pervaded the whole earth with the sound; and occupied and filled
it, not by the loudness of the cry, but by moving his tongue with the
grace of God.
And what is wonderful, this sound, great as it is,
is neither a harsh nor an unpleasant one, but sweeter and more
delightful than all harmony of music, and with more skill to soothe;
and besides all this, most holy, and most awful, and full of mysteries
so great, and bringing with it goods so great, that if men were exactly
and with ready mind to receive and keep them, they could no longer be
mere men nor remain upon the earth, but would take their stand above
all the things of this life, and having adapted themselves to the
condition of angels, would dwell on earth just as if it were heaven.
[2.] For the son of thunder, the beloved of Christ,
the pillar of the Churches throughout the world, who holds the keys of
heaven, who drank the cup of Christ, and was baptized with His baptism,
who lay upon his Master's bosom with much confidence,(1) this man comes
forward to us now; not as an actor of a play, not hiding his head with
a mask, (for he hath another sort of words to speak,) nor mounting a
platform,(2) nor striking the stage with his foot, nor dressed out with
apparel of gold, but he enters wearing a robe of inconceivable beauty.
For he will appear before us having "put on Christ" (Rom. xiii. 14;
Gal. iii. 27), having his beautiful "feet shod with the preparation of
the Gospel of peace" (Eph. vi. 15); wearing a girdle not about his
waist, but about his loins, not made of scarlet leather nor daubed
outside(3) with gold, but woven and composed of truth itself. Now will
he appear before us, not acting a part, (for with him there is nothing
counterfeit, nor fiction, nor fable,) but with unmasked head he
2
proclaims to us the truth unmasked; not making the audience believe him
other than he is by carriage, by look, by voice, needing for the
delivery of his message no instruments of music, as harp, lyre, or any
other the like, for he effects all with his tongue, uttering a voice
which is sweeter and more profitable than that of any harper or any
music. All heaven is his stage his theater, the habitable world; his
audience, all angels; and of men as many as are angels already, or
desire to become so, for none but these can hear that harmony aright,
and show it forth by their works; all the rest, like little children
who hear, but what they hear understand not, from their anxiety about
sweetmeats and childish playthings; so they too, being in mirth and
luxury, and living only for wealth and power and sensuality, hear
sometimes what is said, it is true, but show forth nothing great or
noble in their actions through fastening(1) themselves for good to the
clay of the brickmaking. By this Apostle stand the powers from above,
marveling at the beauty of his soul, and his understanding, and the
bloom of that virtue by which he drew unto him Christ Himself, and
obtained the grace of the Spirit. For he hath made ready his soul, as
some well-fashioned and jeweled lyre with strings of gold, and yielded
it for the utterance of something great and sublime to the Spirit.
[3.] Seeing then it is no longer the fisherman the
son of Zebedee, but He who knoweth "the deep things of God" (1 Cor. ii.
10), the Holy Spirit I mean, that striketh this lyre, let us hearken
accordingly. For he will say nothing to us as a man, but what he saith,
he will say from the depths of the Spirit, from those secret things
which before they came to pass the very Angels knew not; since they too
have learned by the voice of John with us, and by us, the things which
we know. And this hath another Apostle declared, saying, "To the intent
that unto the principalities and powers might be known by the Church
the manifold wisdom of God." (Eph. iii. 10.) If then principalities,
and powers, and Cherubim, and Seraphim, learned these things by the
Church, it is very clear that they were exceedingly earnest in
listening to this teaching; and even in this we have been not a little
honored, that the Angels learned things which before they knew not with
us; I do not at present speak of their learning by us also. Let us then
show much silence and orderly behavior; not to-day only, nor during the
day on which we are hearers, but during all our life, since it is at
all times good to hear Him. For if we long to know what is going on in
the palace, what, for instance, the king has said, what he has done,
what counsel he is taking concerning his subjects, though in truth
these things are for the most part nothing to us; much more is it
desirable to hear what God hath said, especially when all concerns us.
And all this will this man tell us exactly, as being a friend of the
King Himself, or rather, as having Him speaking within himself, and
from Him hearing all things which He heareth from the Father. "I have
called you friends," He saith, "for all things that I have heard of My
Father, I have made known unto you." (John xv. 15.)
[4.] As then we should all run together if we saw
one from above bend down "on a sudden "(2) from the height of heaven,
promising to describe exactly all things there, even so let us be
disposed now. It is from thence that this Man speaketh to us; He is not
of this world, as Christ Himself declareth, "Ye are not of the world"
(John xv. 19), and He hath speaking within him the Comforter, the
Omnipresent, who knoweth the things of God as exactly as the soul of
man knoweth what belongs to herself, the Spirit of holiness, the
righteous Spirit, the guiding Spirit, which leads men by the hand to
heaven, which gives them other eyes, fitting them to see things to come
as though present, and giving them even in the flesh to look into
things heavenly. To Him then let us yield ourselves during all our
life(3) in much tranquillity. Let none dull, none sleepy, none sordid,
enter here and tarry; but let us remove ourselves to heaven, for there
He speaketh these things to those who are citizens there. And if we
tarry on earth, we shall gain nothing great from thence. For the words
of John are nothing to those who do not desire to be freed from this
swinish life, just as the things of this world to him are nothing. The
thunder amazes our souls, having sound without significance;(4) but
this man's voice troubles none of the faithful, yea, rather releases
them from trouble and confusion; it amazes the devils only, and those
who are their slaves. Therefore that we may know how it amazes them,
let us preserve deep silence, both external and mental, but especially
the latter; for what advantage is it that the mouth be hushed, if the
soul is disturbed and full of tossing? I look for that calm which is of
the mind, of the soul, since it is the hearing of the soul which I
require. Let then no desire of riches trouble us, no lust of glory, no
tyranny of anger, nor the crowd of other passions besides these; for it
is not possible for the ear, except it be cleansed, to perceive as it
ought the sublimity of the things spoken; nor rightly to understand the
awful and unutterable nature of these mysteries, and all other virtue
which is in
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these divine oracles. If a man cannot learn well a melody on pipe or
harp, unless he in every way strain his attention; how shall one, who
sits as a listener to sounds mystical, be able to hear with a careless
soul?
[5.] Wherefore Christ Himself exhorted, saying,
"Give not that which is holy unto the dogs, neither cast ye your pearls
before swine." (Matt. vii. 6.) He called these words "pearls," though
in truth they be much more precious than they, because we have no
substance more precious than that. For this reason too He is wont often
to compare their sweetness to honey, not that so much only is the
measure of their sweetness, but because amongst us there is nothing
sweeter. Now, to show that they very exceedingly surpass the nature of
precious stones, and the sweetness of any honey, hear the prophet
speaking concerning them, and declaring this superiority; "More to be
desired are they," he saith "than gold and much precious stone; sweeter
are they also than honey and the honeycomb." (Ps. xix. 10.) But to
those (only) who are in health; wherefore he has added, "For thy
servant keepeth them." And again in another place calling them sweet he
has added, "to my throat." For he saith, "How sweet are thy words unto
my throat." (Ps. cxix. 103.) And again he insisteth on the superiority,
saying, "Above honey and the honeycomb to my mouth." For he was in very
sound health. And let not us either come nigh to these while we are
sick, but when we have healed our soul, so receive the food that is
offered us.
It is for this reason that, after so long a preface,
I have not yet attempted to fathom(1) these expressions (of St. John),
in order that every one having laid aside all manner of infirmity, as
· though he were entering into heaven itself, so may enter here
pure, and freed from wrath and · carefulness and anxiety of this
life, of all other passions. For it is not otherwise possible for a man
to gain from hence anything great, except he have first so cleansed
anew his soul. And let no one say that the time to the coming
communion(2) is short, for it is possible, not only in five days, but
in one moment, to change the whole course of life. Tell me what is
worse than a robber and a murderer, is not this the extremest kind of
wickedness? Yet such an one arrived straight at the summit of
excellence, and passed into Paradise itself, not needing days, nor half
a day, but one little moment. So that a man may change suddenly, and
become gold instead of clay. For since what belongs to virtue and to
vice is not by nature, the change is easy, as being independent of any
necessity. "If ye be willing and obedient," He saith, "ye shall eat the
good of the land." (Isa. i. 19.) Seest thou that there needs the will
only? will--not the common wishing of the multitude--but earnest will.
For I know that all are wishing to fly up to heaven even now; but it is
necessary to show forth the wish by works. The merchant too wishes to
get rich; but he doth not allow his wish to stop with the thought of
it; no, he fits out a ship, and gets together sailors, and engages a
pilot, and furnishes the vessel with all other stores, and borrows
money, and crosses the sea, and goes away into a strange land, and
endures many dangers, and all the rest which they know who sail the
sea. So too must we show our will; for we also sail a voyage, not from
land to land, but from earth to heaven. Let us then so order our
reason, that it be serviceable to steer our upward course, and our
sailors that they be obedient to it, and let our vessel be stout, that
it be not swamped amidst the reverses and despondencies of this life,
nor be lifted up by the blasts of vainglory, but be a fast and easy
vessel. If So we order our ship, and so our pilot and our crew, we
shall sail with a fair wind, and we shall draw down to ourselves the
Son of God, the true Pilot, who will not leave our bark to be engulfed,
but, though ten thousand winds may blow, will rebuke the winds and the
sea, and instead of raging waves, make a great calm.
[6.] Having therefore ordered yourselves, so come to
our next assembly, if at least it be at all an object of desire to you
to hear somewhat to your advantage, and lay up what is said in your
souls. But let not one of you be the "wayside," none the "stony
ground," none the "full of thorns." (Matt. xiii. 4, 5, 7.) Let us make
ourselves fallow lands. For so shall we (the preachers) put in the seed
with gladness, when we see the land clean, but if stony or rough,
pardon us if we like not to labor in vain. For if we shall leave off
sowing and begin to cut up thorns, surely to cast seed into ground
unwrought were extreme folly.
It is not meet that he who has the advantage of such
hearing be partaker of the table of devils. "For what fellowship hath
righteousness with unrighteousness?" (2 Cor, vi. 14.) Thou standest
listening to John, and learning the things of the Spirit by him; and
dost thou after this depart to listen to harlots speaking vile things,
and acting viler, and to effeminates cuffing one another? How wilt thou
be able to be fairly cleansed, if thou wallowest in such mire? Why need
I reckon in detail all the indecency that is there? All there is
laughter, all is shame, all disgrace, revilings and mockings, all
abandonment, all destruction, See, I forewarn and charge you all. Let
none of those who enjoy the blessings of this table destroy his own
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soul by those pernicious spectacles. All that is said and done there is
a pageant of Satan. But ye who have been initiated know what manner of
covenants ye made with us, or rather ye made with Christ when He guided
you into His mysteries, what ye spoke to Him, what speech ye had with
Him concerning Satan's pageant;(1) how with Satan and his angels ye
renounced this also, and promised that you would not so much as cast a
glance(2) that way. There is then no slight ground for fear, lest, by
becoming careless of such promises, one should render himself
unworthy of these mysteries.
[7.] Seest thou not how in king's palaces it is not
those who have offended, but those who have been honorably
distinguished,(3) that are called to share especial favor,(4) and are
numbered among the king's friends. A messenger has come to us from
heaven, sent by God Himself, to speak with us on certain necessary
matters, and you leave hearing His will, and the message He sends to
you, and sit listening to stage-players. What thunderings, what bolts
from heaven, does not this conduct deserve! For as it is not meet to
partake of the table of devils, so neither is it of the listening to
devils; nor to be present with filthy raiment at that glorious Table,
loaded with so many good things, which God Himself hath provided. Such
is its power, that it can raise us at once to heaven, if only we
approach it with a sober mind. For it is not possible that he who is
continually under the influence of(7) the words of God, can remain in
this present low condition, but he needs must presently take wing, and
fly away to the land which is above, and light on the infinite
treasures of good things; which may it be that we all attain to,
through the grace and lovingkindness of our Lord Jesus Christ, through
whom and with whom be glory to the Father and the All-holy Spirit, now
and ever, and world without end. Amen.
HOMILY II.
JOHN i. 1.
"In the beginning was the Word."
WERE John about to converse with us, and to say to
us words of his own, we needs must describe his family, his
country, and his education. But since it is not he, but God by him,
that speaks to mankind, it seems to me superfluous and distracting to
enquire into these matters. And yet even thus it is not superfluous,
but even very necessary. For when you have learned who he was, and from
whence, who his parents, and what his character, and then hear his
voice and all his heavenly wisdom,(5) then you shall know right well
that these (doctrines) belong not to him, but to the Divine power
stirring his soul.
From what country(6) then was he? From no country;
but from a poor village, and from a land little esteemed, and producing
no good thing. For the Scribes speak evil of Galilee, saying, "Search
and look, for out of Galilee ariseth no prophet." (John vii. 52.) And
"the Israelite indeed" speaks ill of it, saying, "Can any good thing
come out of Nazareth?" And being of this land, he was not even of any
remarkable place in it, but of one not even distinguished by name. Of
this he was,(8) and his father a poor fisherman, so poor that he took
his sons to the same employment. Now you all know that no workman will
choose to bring up his son to succeed him in his trade, unless poverty
press him very hard, especially where the trade is a mean one. But
nothing can be poorer, meaner, no, nor more ignorant, than fishermen.
Yet even among them there are some greater, some less; and even there
our Apostle occupied the lower rank, for he did not take his prey from
the sea, but passed his time on a certain little lake. And as he was
engaged by it with his father and his brother James, and they mending
their broken nets, a thing which of itself marked extreme poverty, so
Christ called him.(9)
As for worldly instruction, we may learn from these
facts that he had none at all of it. Besides, Luke testifies this when
he writes not only that he was ignorant,(10) but that he was absolutely
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unlettered.(1) (Acts iv. 13.) As was likely. For one who was so poor,
never coming into the public assemblies, nor falling in with men of
respectability, but as it were nailed to his fishing, or even if he
ever did meet any one, conversing with fishmongers and cooks, how, I
say, was he likely to be in a state better than that of the irrational
animals? how could he help imitating the very dumbness of his fishes?
[2.] This fisherman then, whose business was about
lakes, and nets, and fish; this native of Bethsaida of Galilee; this
son of a poor fisherman, yes, and poor to the last degree; this man
ignorant, and to the last degree of ignorance too, who never learned
letters either before or after he accompanied Christ; let us see what
he utters, and on what matters he converses with us. Is it of things in
the field? Is it of things in rivers? On the trade in fish? For these
things, perhaps, one expects to hear from a fisherman. But fear ye not;
we shall hear nought of these; but we shall hear of things in heaven,
and what no one ever learned before this man. For, as might be expected
of one who speaks from the very treasures of the Spirit, he is come
bringing to us sublime doctrines, and the best way of life and wisdom,
[as though just arrived from the very heavens; yea, rather such as it
was not likely that all even there should know, as I said before.(2) ]
Do these things belong to a fisherman? Tell me. Do they belong to a
rhetorician at all? To a sophist or philosopher? To every one trained
in the wisdom of the Gentiles? By no means. The human soul is simply
unable thus to philosophize on that pure and blessed nature; on the
powers that come next to it; on immortality and endless life; on the
nature of mortal bodies which shall hereafter be immortal; on
punishment and the judgment to come; on the enquiries that shall be as
to deeds and words, as to thoughts and imaginations. It cannot tell
what is man, what the world; what is man indeed, and what he who seems
to be man, but is not; what is the nature of virtue, what of vice.
[3.] Some of these things indeed the disciples of
Plato and Pythagoras enquired into. Of the other philosophers we need
make no mention at all; they have all on this point been so excessively
ridiculous; and those who have been among them in greater esteem than
the rest, and who have been considered the leading men in this science,
are so more than the others; and they have composed and written
somewhat on the subject of polity and doctrines, and in all have been
more shamefully ridiculous than children. For they have spent their
whole life in making women common to all, in overthrowing the very
order of life,(3) in doing away the honor of marriage, and in making
other the like ridiculous laws. As for doctrines on the soul, there is
nothing excessively shameful that they have left unsaid; asserting that
the souls of men become flies, and gnats, and bushes,(4) and that God
Himself is a soul; with some other the like indecencies.
And not this alone in them is worthy of blame, but
so is also their ever-shifting current of words; for since they
assert everything on uncertain and fallacious arguments, they are like
men carried hither and thither in Euripus, and never remain in the same
place.
Not so this fisherman; for all he saith is
infallible; and standing as it were upon a rock, he never shifts his
ground. For since he has been thought worthy to be in the most secret
places, and has the Lord of all speaking within him, he is subject to
nothing that is human. But they, like persons who are not held worthy
even in a dream(5) to set foot in the king's palace, but who pass their
time in the forum with other men, guessing from their own imagination
at what they cannot see, have erred a great error, and, like blind or
drunken men in their wandering, have dashed against each other; and not
only against each other, but against themselves, by continually
changing their opinion, and that ever on the same matters.
[4.] But this unlettered man, the ignorant, the
native of Bethsaida, the son of Zebedee, (though the Greeks mock ten
thousand times at the rusticity of the names, I shall not the less
speak them with the greater boldness.) For the more barbarous his
nation seems to them, and the more he seems removed from Grecian
discipline, so much the brighter does what we have with us appear. For
when a barbarian and an untaught person utters things which no man on
earth ever knew, and does not only utter, (though if this were the only
thing it were a great marvel,) but besides this, affords another and a
stronger proof that what he says is divinely inspired, namely, the
convincing all his hearers through all time; who will not wonder at the
power that dwells in him? Since this is, as I said, the strongest proof
that he lays down no laws of his own. This barbarian then, with his
writing of the Gospel, has occupied all the habitable world. With his
body he has taken possession of the center of Asia, where of old
philosophized all of the Grecian party, shining forth in the midst of
his foes, dispersing(6) their darkness, and breaking down the
stronghold of
6
devils: but in soul he has retired to that place which is fit for one
who has done such things.
[5.] And as for the writings of the Greeks, they are
all put out and vanished, but this man's shine brighter day by day. For
from the time that he (was) and the other fishermen, since then the
(doctrines) of Pythagoras and of Plato, which seemed before to prevail,
have ceased to be spoken of, and most men do not know them even by
name. Yet Plato was, they say, the invited companion of kings, had many
friends, and sailed to Sicily. And Pythagoras occupied Magna
Graecia,(1) and practiced there ten thousand kinds of sorcery. For to
converse with oxen, (which they say he did,) was nothing else but a
piece of sorcery. As is most clear from this. He that so conversed with
brutes did not in anything benefit the race of men, but even did them
the greatest wrong. Yet surely, the nature of men was better adapted
for the reasoning of philosophy; still he did, as they say, converse
with eagles and oxen, using sorceries. For he did not make their
irrational nature rational, (this was impossible to man,) but by his
magic tricks he deceived the foolish. And neglecting to teach men
anything useful, he taught that they might as well eat the heads of
those who begot them, as beans. And he persuaded those who associated
with him, that the soul of their teacher had actually been at one time
a bush, at another a girl, at another a fish.
Are not these things with good cause extinct, and
vanished utterly? With good cause, and reasonably. But not so the words
of him who was ignorant and unlettered; for Syrians, and Egyptians, and
Indians, and Persians, and Ethiopians, and ten thousand other nations,
translating into their own tongues the doctrines introduced by him,
barbarians though they be, have learned to philosophize. I did not
therefore idly say that all the world has become his theater. For he
did not leave those of his own kind, and waste his labor on the
irrational creatures, (an act of excessive vainglory and extreme
folly,) but being clear of this as well as of other passions, he was
earnest on one point only, that all the world might learn somewhat of
the things which might profit it, and be able to translate it from
earth to heaven.
For this reason too, he did not hide his teaching in
mist and darkness, as they did who threw obscurity of speech, like a
kind of veil, around the mischiefs laid up within. But this man's
doctrines are clearer than the sunbeams, wherefore they have been
unfolded(2) to all men throughout the world. For he did not teach as
Pythagoras did, commanding those who came to him to be silent for five
years, or to sit like senseless stones; neither did he invent fables
defining the universe to consist of numbers; but casting away all this
devilish trash and mischief, he diffused such simplicity through his
words, that all he said was plain, not only to wise men, but also to
women and youths. For he was persuaded that the words were true and
profitable to all that should hearken to them. And all time after him
is his witness; since he has drawn to him all the world, and has freed
our life when we have listened to these words from all monstrous
display of wisdom; wherefore we who hear them would prefer rather to
give up our lives, than the doctrines by him delivered to
[6.] From this then, and from every other
circumstance, it is plain, that nothing of this man's is human, but
divine and heavenly are the lessons which come to us by this divine
soul. For we shall observe not sounding sentences, nor magnificent
diction, nor excessive and useless order and arrangement of words and
sentences, (these things are far from all true wisdom,) but strength
invincible and divine, and irresistible force of right doctrines, and a
rich supply of unnumbered good things. For their overcare about
expression was so excessive, so worthy of mere sophists, or rather not
even of sophists, but of silly striplings, that even their own chief
philosopher introduces his own master as greatly ashamed of this art,
and as saying to the judges, that what they hear from him shall be
spoken plainly and without premeditation, not tricked out rhetorically
nor ornamented with (fine) sentences and words; since, says he, it
cannot surely be becoming, O men, that one at my age should come before
you like a lad inventing speeches.(3) And observe the extreme absurdity
of the thing; what he has described his master avoiding as disgraceful,
unworthy of philosophy and work for lads, this above all he himself has
cultivated. So entirely were they given up to mere love of distinction.
And as, if you uncover those sepulchers which are
whitened without you will find them full of corruption, and stench, and
rotten bones; so too the doctrines of the philosopher, if you strip
them of their flowery diction, you will see to be full of much
abomination, especially when he philosophizes on the soul, which he
both honors and speaks ill of without measure. And this is the snare of
the devil, never to keep due proportion, but by excess on either hand
to lead aside those who are entangled by it into evil speaking. At one
time he says, that the soul is of the substance of God; at another,
after having exalted it thus immoderately and impiously, he exceeds
again in a different way, and treats it
7
with insult, making it pass into swine and asses, and other animals of
yet less esteem than these.
But enough of this; or rather even this is out of
measure. For if it were possible to learn anything profitable from
these things, we must have been longer occupied with them; but if it be
only to observe their indecency and absurdity, more than requisite has
been said by us already. We will therefore leave their fables, and
attach ourselves to our own doctrines, which have been brought to us
from above by the tongue of this fisherman, and which have nothing
human in them.
[7.] Let us then bring forward the words, having
reminded you now, as I exhorted you at the first, earnestly to attend
to what is said. What then does this Evangelist say immediately on his
outset?
"In the beginning was the Word, and the Word was
with God." (Ver. 1.) Seest thou the great boldness and power of the
words, how he speaks nothing doubting nor conjecturing, but declaring
all things plainly? For this is the teacher's part, not to waver in
anything he says, since if he who is to be a guide to the rest require
another person who shall be able to establish him with certainty, he
would be rightly ranked not among teachers, but among disciples.
But if any one say, "What can be the reason that he
has neglected the first cause, and spoken to us at once concerning the
second?" we shall decline to speak of "first" and "second," for the
Divinity is above number, and the succession of times. Wherefore we
decline these expressions; but we confess that the Father is from none,
and that the Son is begotten of the Father. Yes, it may be said, but
why then does he leave the Father, and speak concerning the Son? Why?
because the former was manifest to all, if not as Father, at least as
God; but the Only-Begotten was not known; and therefore with reason did
he immediately from the very beginning hasten to implant the knowledge
of Him in those who knew Him not.
Besides, he has not been silent as to the Father in
his writings on these points. And observe, I beg of you, his spiritual
wisdom. He knows that men most honor the eldest of beings which was
before all, and account this to be God. Wherefore from this point first
he makes his beginning, and as he advances, declares that God is, and
does not like Plato assert, sometimes that He is intellect, sometimes
that He is soul; for these things are far removed from that divine and
unmixed Nature which has nothing common with us, but is separated from
any fellowship with created things, I mean as to substance, though not
as to relation.
And for this reason he calls Him "The Word." For
since he is about to teach that this "Word" is the only-begotten Son of
God, in order that no one may imagine that His generation is passible,
by giving Him the appellation of "The Word," he anticipates and removes
beforehand the evil suspicion, showing that the Son is from the Father,
and that without His suffering (change)
[8.] Seest thou then that as I said, he has not been
silent as to the Father in his words concerning the Son? And if these
instances are not sufficient fully to explain the whole matter, marvel
not, for our argument is God, whom it is impossible to describe, or to
imagine worthily; hence this man nowhere assigns the name of His
essence, (for it is not possible to say what God is, as to essence,)
but everywhere he declares Him to us by His workings. For this "Word"
one may see shortly after called "Light," and the "Light" in turn named
"Life."
Although not for this reason only did he so name
Him; this was the first reason, and the second was because He was about
to declare to us the things of the Father. For "all things," He saith,
"that I have heard from my Father, I have made known unto you." (John
xv. 15.) He calls Him both "Light" and "Life," for He hath freely given
to us the light which proceeds from knowledge, and the life which
follows it. In short, one name is not sufficient, nor two, nor three,
nor more, to teach us what belongs to God. But we must be content to be
able even by means of many to apprehend, though but obscurely, His
attributes.
And he has not called Him simply "Word," but with
the addition of the article, distinguishing Him from the rest in this
way also. Seest thou then that I said not without cause that this
Evangelist speaks to us from heaven? Only see from the very beginning
whither he has drawn up the soul, having given it wings, and has
carried up with him the mind of his hearers. For having set it higher
than all the things of sense, than earth, than sea, than heaven, he
leads it by the hand above the very angels, above cherubim and
seraphim, above thrones and principalities and powers; in a word,
persuades it to journey beyond all created things.
[9.] What then? when he has brought us to such a
height as this, is he in sooth able to stop us there? By no means; but
just as one by transporting into the midst of the sea a person who was
standing on the beach, and looking on cities, and beaches, and havens,
removes him indeed from the former objects, yet does not stay his sight
anywhere, but brings him to a view without bound; so this Evangelist,
having brought us above all creation, and escorted us towards the
eternal periods which lie beyond it, leaves the sight suspended,(1) not
allowing it to
8
arrive at any limit upwards, as indeed there is none.
For the intellect, having ascended to "the
beginning," enquires what "beginning"; and then finding the "was"
always outstripping its imagination, has no point at which to stay its
thought; but looking intently onwards, and being unable to cease at any
point, it becomes wearied out, and turns back to things below. For this
"was in the beginning," is nothing else than expressive of ever being
and being infinitely.
Seest thou true philosophy and divine doctrines? Not
like those of the Greeks, who assign times, and say that some indeed of
the gods are younger, some eider. There is nothing of this with us. For
if God Is, as certainly He Is, then nothing was before Him. If He is
Creator of all things, He must be first; if Master and Lord of all,
then all, both creatures and ages, are after Him.
[10.] I had desired to enter the lists yet on other
difficulties, but perhaps our minds are wearied out; when therefore I
have advised you on those points which are useful(1) to us for the
hearing, both of what has been said, and of what is yet to be said, I
again will hold my peace. What then are these points? I know that many
have become confused(2) by reason of the length of what has been
spoken. Now this takes place when the soul is heavy laden with many
burdens of this life. For as the eye when it is clear and transparent
is keen-sighted also, and will not easily be tired in making out even
the minutest bodies; but when from some bad humor from the head having
poured into it, or some smoke-like fumes having ascended to it from
beneath, a kind of thick cloud is formed before the ball, this does not
allow it clearly to perceive even any larger object; so is naturally
the case with the soul. For when it is purified, and has no passion to
disturb it, it looks steadfastly to the fit objects of its regard; but
when, darkened by many passions, it loses its proper excellence, then
it is not easily able to be sufficient for any high thing, but soon is
wearied, and falls back; and turning aside to sleep and sloth, lets
pass things that concern it with a view to excellence and the life
thence arising, instead of receiving them with much readiness.
And that you may not suffer this, (I shall not cease
continually thus to warn you,) strengthen your minds, that ye may not
hear what the faithful among the Hebrews heard from Paul. For to them
he said that he had "many things to say, and hard to be uttered" (Heb.
v. 11); not as though they were by nature such, but because, says he,
"ye are dull of hearing." For it is the nature of the weak and infirm
man to be confused even by few words as by many, and what is clear and
easy he thinks hard to be comprehended. Let not any here be such an
one, but having chased from him all worldly care, so let him hear these
doctrines.
For when the desire of money possesses the hearer,
the desire of hearing cannot possess him as well; since the soul, being
one, cannot suffice for many desires; but one of the two is injured by
the other, and, from division, becomes weaker as its rival prevails,
and expends all upon itself.
And this is wont to happen in the case of children.
When a man has only one, he loves that one exceedingly. But when he has
become father of many, then also his dispositions of affection being
divided become weaker.
If this happens where there is the absolute rule and
power of nature, and the objects beloved are akin one with another,
what can we say as to that desire and disposition which is according to
deliberate choice; especially where these desires lie directly opposed
to each other; for the love of wealth is a thing opposed to the love of
this kind of hearing. We enter heaven when we enter here; not in place,
I mean, but in disposition; for it is possible for one who is on earth
to stand in heaven, and to have vision of the things that are there,
and to hear the words from thence.
[11.] Let none then introduce the things of earth
into heaven; let no one standing here be careful about what is at his
house. For he ought to bear with him, and to preserve both at home and
in his business, what he gains from this place, not to allow it to be
loaded with the burdens of house and market. Our reason for entering in
to the chair of instruction is, that thence we may cleanse ourselves
from(3) the filth of the outer world; but if we are likely even in this
little space to be injured by things said or done without, it is better
for us not to enter at all. Let no one then in the assembly be thinking
about domestic matters, but let him at home be stirring with what he
heard in the assembly. Let these things be more precious to us than
any. These concern the soul, but those the body; or rather what is said
here concerns both body and soul. Wherefore let these things be our
leading business, and all others but occasional employments; for these
belong both to the future and the present life, but the rest neither to
the one nor the other, unless they be managed according to the law laid
down for these. Since from these it is impossible to learn not only
what we shall hereafter be, and how we
9
shall then live, but how we shall rightly direct this present life also.
For this house is(1) a spiritual surgery, that
whatever wounds we may have received without, here(2) we may heal, not
that we may gather fresh ones to take with us hence. Yet if we do not
give heed to the Spirit speaking to us, we shall not only fill to clear
ourselves of our former hurts, but shall get others in addition.
Let us then with much earnestness attend to the book
as it is being unfolded to us; since if we learn exactly its first
principles and fundamental doctrines,(3) we shall not afterwards
require much close study, but after laboring a little at the beginning,
shall be able, as Paul says, to instruct others also. (Rom. xv. 14.)
For this Apostle is very sublime, abounding in many doctrines, and on
these he dwells more than on other matters.
Let us not then be careless hearers. And this is the
reason why we set them forth to you by little and little, so that all
may be easily intelligible to you, and may not escape your memory. Let
us fear then lest we come under the condemnation of that word which
says, "If I had not come and spoken unto them, they had not had sin."
(John XV. 22.) For what shall we be profited more than those who have
not heard, if even after hearing we go our way home bearing nothing
with us, but only wondering at what has been said.
Allow us then to sow in good ground; allow us, that
you may draw us the more to you. If any man hath thorns, let him cast
the fire of the Spirit amongst them. If any hath a hard and
stubborn heart, let him by employing the same fire make it soft and
yielding. If any by the wayside is trodden down by all kind of
thoughts, let him enter into more sheltered places, and not lie exposed
for those that will to invade for plunder: that so we may see your
cornfields waving with corn. Besides, if we exercise such care as this
over ourselves, and apply ourselves industriously to this spiritual
hearing, if not at once yet by degrees, we shall surely be freed from
all the cares of life.
Let us therefore take heed that it be not said of
us, that our(4) ears are those of a deaf adder. (Ps. lviii. 4.) For
tell me, in what does a hearer of this kind differ from a beast? and
how could he be otherwise than more irrational than any irrational
animal, who does not attend when God is speaking? And if to be
well-pleasing(5) to God is really to be a man, what else but a beast
can he be who will not even hear how he may succeed in this? Consider
then what a misfortune it would be for us to fall down(6) of our own
accord from (the nature of) men to (that of) beasts, when Christ is
willing of men to make us equal to angels. For to serve the belly, to
be possessed by the desire of riches, to be given to anger, to bite, to
kick, become not men, but beasts. Nay, even the beasts have each, as
one may say, one single passion, and that by nature. But man, when he
has cast away the dominion of reason, and torn himself from the
commonwealth of God's devising, gives himself up to all the passions,
is no longer merely a beast, but a kind of many-formed motley monster;
nor has he even the excuse from nature, for all his wickedness proceeds
from deliberate choice and determination.
May we never have cause to suspect this of the
Church of Christ. Indeed, we are concerning you persuaded of better
things, and such as belong to salvation; but the more we are so
persuaded, the more careful we will be not to desist from words of
caution. In order that having mounted to the summit of excellencies, we
may obtain the promised goods. Which may it come to pass that we all
attain to, through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory world without end. Amen.
10
HOMILY III.
JOHN i. 1.
"In the beginning was the Word."
[1.] ON the subject of attention in hearkening it is
superfluous to exhort you any more, so quickly have you shown by your
actions the effects of my advice. For your manner of running together,
your attentive postures, the thrusting one another in your eagerness to
get the inner places, where my voice may more clearly be heard by you,
your unwillingness to retire from the press until this spiritual
assembly be dissolved, the clapping of hands, the murmurs of applause;
in a word, all things of this kind may be considered proofs of the
fervor of your souls, and of your desire to hear. So that on this point
it is superfluous to exhort you. One thing, however, it is necessary
for us to bid and entreat, that you continue to have the same zeal, and
manifest it not here only, but that also when you are at home, you
converse man with wife, and father with son, concerning these matters.
And say somewhat of yourselves, and require somewhat in return from
them; and so all contribute to this excellent banquet.(1)
For let no one tell me that our children ought not
to be occupied with these things; they ought not only to be occupied
with them, but to be zealous about them only. And although on account
of your infirmity I do not assert this, nor take them away from their
worldly learning,(2) just as I do not draw you either from your civil
business; yet of these seven days I claim that you dedicate one to the
common Lord of us all. For is it not a strange thing that we should bid
our domestics slave for us all their time, and ourselves apportion not
even a little of our leisure to God; and this too when all our service
adds nothing to Him, (for the Godhead is incapable of want,) but turns
out to our own advantage? And yet when you take your children into the
theaters, you allege neither their mathematical lessons, nor anything
of the kind; but if it be required to gain or collect anything
spiritual, you call the matter a waste of time. And how shall' you not
anger God, if you find leisure and assign a season for everything
else, and yet think it a troublesome and unseasonable thing for
your children to take in hand what relates to Him?
Do not so, brethren, do not so. It is this very age
that most of all needs the hearing these things; for from its
tenderness it readily stores up what is said; and what children hear is
impressed as a seal on the wax of their minds. Besides, it is then that
their life begins to incline to vice or virtue; and if from the very
gates(3) and portals one lead them away from iniquity, and guide them
by the hand to the best road, he will fix them for the time to come in
a sort of habit and nature, and they will not, even if they be willing,
easily change for the worse, since this force of custom draws them to
the performance of good actions. So that we shall see them become more
worthy of respect than those who have grown old, and they will be more
useful in civil matters, displaying in youth the qualities of the aged.
For, as I before said, it cannot be that they who
enjoy the hearing of such things as these, and who are in the company
of such an Apostle, should depart without receiving some great and
remarkable advantage, be it man, woman, or youth, that partakes of this
table. If we train by words the animals which we have, and so tame
them, how much more shall we effect this with men by this spiritual
teaching, when there is a wide difference between the remedy in each
case, and the subject healed as well. For neither is there so much
fierceness in us as in the brutes, since theirs is from nature, ours
from choice; nor is the power of the words the same, for the power of
the first is that of the human intellect, the power of the second is
that of the might and grace of the Spirit.(4) Let then the man who
despairs of himself consider the tame animals, and he shall no longer
be thus affected; let him come continually to this house of healing,
let him hear at all times the laws of the Spirit, and on retiring home
let him write down in his mind the things which he has heard; so shall
his hopes be good and his confidence great, as he feels his progress by
experience. For when the devil sees the law of God written in the soul,
and the heart become tablets to write it on, he will not approach any
more. Since wherever the king's writing is, not engraved on a pillar of
brass, but stamped by the Holy Ghost on a mind loving God, and bright
with abundant grace, that (evil one) will not be able even to look at
it, but from afar will turn his back upon us. For nothing is so
terrible to him and to the thoughts which are suggested by him as a
mind careful
11
about Divine matters, and a soul which ever hangs over this fountain.
Such an one can nothing present annoy, even though it be displeasing;
nothing puff up or make proud, even though it be favorable; but amidst
all this storm and surge it will even enjoy a great calm.
[2.] For confusion arises within us, not from, the
nature of circumstances, but from the infirmity of our minds; for if we
were thus affected by reason of what befalls us, then, (as we all sail
the same sea, and it is impossible to escape waves and spray,) all men
must needs be troubled; but if there are some who stand beyond the
influence of the storm and the raging sea, then it is clear that it is
not circumstances which make the storm, but the condition of our own
mind. If therefore we so order the mind that it may bear all things
contentedly, we shall have no storm nor even a ripple, but always a
clear calm.
After professing that I should say nothing on these
points, I know not how I have been carried away into such a length of
exhortation. Pardon my prolixity; for I fear, yes, I greatly fear lest
this zeal of ours should ever become weaker. Did I feel confident
respecting it, I would not now have said to you anything on these
matters, since it is sufficient to make all things easy to you. But it
is time in what follows to proceed to the matters proposed for
consideration to-day; that you may not come weary to the contest. For
we have contests against the enemies of the truth, against those who
use every artifice to destroy the honor of the Son of God, or rather
their own. This remains for ever as it now is, nothing lessened by the
blaspheming tongue, but they, by seeking eagerly to pull down Him whom
they say they worship, fill their faces with shame and their souls with
punishment.
What then do they say when we assert what we have
asserted? "That the words, "in the beginning was the Word,' do not
denote eternity absolutely, for that this same expression was used also
concerning heaven and earth." What enormous shamelessness and
irreverence! I speak to thee concerning God, and dost thou bring the
earth into the argument, and men who are of the earth? At this rate,
since Christ is called Son of God, and God, Man who is called Son of
God must be God also. For, "I have said, Ye are Gods, and all of you
are children of the Most High." (Ps. lxxxii. 6.) Wilt thou contend with
the Only-Begotten concerning Sonship, and assert that in that respect
He enjoys nothing more than thou? "By no means," is the reply. And yet
thou doest this even though thou say not so in words. "How?" Because
thou sayest that thou by grace art partaker of the adoption, and He in
like manner. For by saying that He is not Son by nature, thou only
makest him to be so by grace.
However, let us see the proofs which they produce to
us. "In the beginning," it is said, "God made the Heaven and the earth,
and the earth was invisible and unformed." (Gen. i. 2.) And, "There
'was' a man of Ramathaim Zophim." (1 Sam. i. 1.) These are what they
think strong arguments, and they are strong; but it is to prove the
correctness of the doctrines asserted by us, while they are utterly
powerless to establish their blasphemy. For tell me, what has the word
"was" in common with the word "made"? What hath God in common with man?
Why dost thou mix what may not be mixed? Why confound things which are
distinct, why bring low what is above? In that place it is not the
expression "was" only which denotes eternity, but that One "was in the
beginning." And that other, "The Word was"; for as the word "being,"
when used concerning man, only distinguishes present time, but when
concerning God, denotes eternity,(1) so "was," when used respecting our
nature, signifies to us past time, and that too limited, but when
respecting God it declares eternity. It would have been enough then
when one had heard the words "earth" and "man," to imagine nothing more
concerning them than what one may fitly think of a nature that came
into being,(2) for that which came to be, be it what it may, hath come
to be either in time, or the age before time was, but the Son of God is
above not only times, but all ages which were before, for He is the
Creator and Maker of them, as the Apostle says, "by whom also He made
the ages." Now the Maker necessarily is, before the thing made. Yet
since some are so senseless, as even after this to have higher notions
concerning creatures than is their due, by the expression "He made,"
and by that other, "there was a man," he lays hold beforehand of the
mind of his hearer, and cuts up all shamelessness by the roots. For all
that has been made, both heaven and earth, has been made in time, and
has its beginning in time, and none of them is without beginning, as
having been made: so that when you hear that "he made the earth," and
that "there was a man," you are trifling(3) to no purpose, and weaving
a tissue of useless folly.
For I can mention even another thing by way of going
further. What is it? It is, that if it had been said of the earth, "In
the beginning was the earth," and of man, "In the beginning was the
man," we must not even then have
12
imagined any greater things concerning them than what we have now
determined.(1) For the terms "earth" and "man" as they are presupposed,
whatever may be said concerning them, do not allow the mind to imagine
to itself anything greater concerning them than what we know at
present. Just as "the Word," although but little be said of It, does
not allow us to think (respecting It) anything low or poor. Since in
proceeding he says of the earth, "The earth was invisible and
unformed." For having said that "He made" it, and having settled its
proper limit, he afterwards declares fearlessly what follows, as
knowing that there is no one so silly as to suppose that it is without
beginning and uncreated, since the word "earth," and that other "made,"
are enough to convince even a very simple person that it is not eternal
nor increate, but one of those things created in time.
[3.] Besides, the expression "was," applied to the
earth and to man, is not indicative of absolute existence. But in the
case of a man (it denotes) his being of a certain place, in that of the
earth its being in a certain way. For he has not said absolutely "the
earth was," and then held his peace, but has taught how it was even
after its creation, as that it was "invisible and unformed," as yet
covered by the waters and in confusion. So in the case of Elkanah he
does not merely say that "there was a man," but adds also whence he
was, "of Armathaim Zophim." But in the case of "the Word," it is not
so. I am ashamed to try these cases, one against the other, for if we
find fault with those who do so in the case of men, when there is a
great difference in the virtue of those who are so tried, though in
truth their substance be one; where the difference both of nature and
of everything else is so infinite, is it not the extremest madness to
raise such questions? But may He who is blasphemed by them be merciful
to us. For it was not we who invented the necessity of such
discussions, but they who war against their own salvation laid it on us.
What then do I say? That this first "was," applied
to "the Word," is only indicative of His eternal Being, (for" In the
beginning," he saith, "was the Word,") and that the second "was," ("and
the Word was with God,") denotes His relative Being. For since to be
eternal and without beginning is most peculiar to God, this he puts
first; and then, lest any one hearing that He was "in the beginning,"
should assert, that He was "unbegotten" also, he immediately remedies
this by saying, before he declares what He was, that He was "with God."
And he has prevented any one from supposing, that this "Word" is simply
such a one as is either uttered(2) or conceived,(3) by the addition, as
I beforesaid, of the article, as well as by this second expression. For
he does not say, was "in God," but was "with God": declaring to us His
eternity as to person? Then, as he advances, he has more clearly
revealed it, by adding, that this "Word" also "was God."
"But yet created," it may be said. What then
hindered him from saying, that "In the beginning God made the Word"? at
least Moses speaking of the earth says, not that "in the beginning was
the earth," but that "He made it," and then it was. What now hindered
John from saying in like manner, that "In the beginning God made the
Word"? For if Moses feared lest any one should assert that the earth
was uncreated,(5) much more ought John to have feared this respecting
the Son, if He was indeed created. The world being visible, by this
very circumstance proclaims its Maker, ("the heavens," says the
Psalmist, "declare the glory of God"--Ps. xix. 1), but the Son is
invisible, and is greatly, infinitely, higher than all creation. If
now, in the one instance, where we needed neither argument nor teaching
to know that the world is created,(6) yet the prophet sets down this
fact clearly and before all others; much more should John have declared
the same concerning the Son, if He had really been created.(7)
"Yes," it may be said, "but Peter has asserted this
clearly and openly." Where and when? "When speaking to the Jews he
said, that 'God hath made Him both Lord and Christ.'" (Acts ii. 36.)
Why dost thou not add what follows, "That same Jesus whom ye have
crucified"? or dost thou not know that of the words, part relate to His
unmixed Nature, part to His Incarnation?(8) But if this be not the
case, and thou wilt absolutely understand all as referring to the
Godhead, then thou wilt make the Godhead capable of suffering; but if
not capable of suffering, then not created. For if blood had flowed
from that divine and ineffable Nature, and if that Nature, and not the
flesh, had been torn and cut by the nails upon the cross, on this
supposition your quibbling would have had reason; but if not even the
devil himself could utter such a blasphemy, why dost thou feign to be
ignorant with ignorance so unpardonable, and such as not the evil
spirits themselves could pretend? Besides the expressions "Lord" and
"Christ" belong not to His Essence, but to His dignity; for the one
refers to His Power,(9) the other to his having been anointed. What
then wouldest thou say con-
13
cerning the Son of God? for if he were even, as you assert, created,
this argument could not have place. For He was not first created and
afterwards God chose Him, nor does He hold a kingdom which could be
thrown aside, but one which belongs by nature to His Essence; since,
when asked if He were a King, He answers, "To this end was I born." (c.
xviii. 37.) But Peter speaks as concerning one chosen, because his
argument wholly refers to the Dispensation.
[4.] And why dost thou wonder if Peter says this?
for Paul, reasoning with the Athenians, calls Him "Man" only, saying,
"By that Man whom He hath ordained, whereof He hath given assurance to
all men, in that He hath raised Him from the dead." (Acts xvii. 31.) He
speaks nothing concerning "the form of God" (Phil. ii. 6), nor that He
was "equal to Him," nor that He was the "brightness of His glory."
(Heb. i. 3.) And with reason. The time for words like these was not yet
come; but it would have contented him that they should in the meanwhile
admit that He was Man, and that He rose again from the dead. Christ
Himself acted in the same manner, from whom Paul having learned, used
this reserve.(1) For He did not at once reveal to us His Divinity, but
was at first held to be a Prophet and a good man;(2) but afterwards His
real nature was shown by His works and words. On this account Peter too
at first used this method, (for this was the first sermon that he made
to the Jews;) and because they were not yet able clearly to understand
anything respecting His Godhead, he dwelt on the arguments relating to
His Incarnation; that their ears being exercised in these, might open a
way to the rest of his teaching. And if any one will go through all the
sermon from the beginning, he will find what I say very observable, for
he (Peter) calls Him "Man," and dwells on the accounts of His Passion,
His Resurrection, and His generation according to the flesh. Paul too
when he says, "Who was born of the seed of David according to the
flesh" (Rom. i. 3), only teaches us that the word "made"(3) is taken
with a view(4) to His Incarnation, as we allow. But the son of thunder
is now speaking to us concerning His Ineffable and Eternal(5)
Existence, and therefore he leaves the word "made" and puts "was"; yet
if He were created, this point he needs must most especially have
determined. For if Paul feared that some foolish persons might suppose
that He shall be greater than the Father, and have Him who begat Him
made subject to Him, (for this is the reason why the Apostle in sending
to the Corinthians writes, "But when He saith, All things are put under
Him, it is manifest that He is excepted which did put all things under
Him," yet who could possibly imagine that the Father, even in common
with all things, will be subject to the Son?) if, I say, he
nevertheless feared these foolish imaginations, and says, "He is
excepted that did put all things under Him;" much more if the Son of
God were indeed created, ought John to have feared lest any one should
suppose Him uncreated, and to have taught on this point before any
other.
But now, since He was Begotten, with good reason
neither John nor any other, whether apostle or prophet, hath asserted
that He was created. Neither had it been so would the Only-Begotten
Himself have let it pass unmentioned. For He who spoke of Himself so
humbly from condescension(6) would certainly not have been silent on
this matter. And I think it not unreasonable to suppose, that He would
be more likely to have the higher Nature, and say nothing of it, than
not having it to pass by this omission, and fail to make known that He
had it not. For in the first case there was a good excuse for silence,
namely, His desire to teach mankind humility by being silent as to the
greatness of His attributes; but in the second case you can find no
just excuse for silence. For why should He who declined many of His
real attributes have been, if He were created, silent as to His having
been made? He who, in order to teach humility, often uttered
expressions of lowliness, such as did not properly belong to Him, much
more if He had been indeed created, would not have failed to speak of
this. Do you not see Him, in order that none may imagine Him not to
have been begotten,(7) doing and saying everything to show that He was
so, uttering words unworthy both of His dignity and His essence, and
descending to the humble character of a Prophet? For the expression,
"As I hear, I judge" (v. 30); and that other, "He hath told Me what I
should say, and what I should speak" (xii. 49), and the like, belong
merely to a prophet. If now, from His desire to remove this suspicion,
He did not disdain to utter words thus lowly, much more if He were
created would He have said many like words, that none might suppose Him
to be uncreated; as, "Think not that I am begotten of the Father; I am
created, not begotten, nor do I share His essence." But as it is, He
does the very contrary, and utters words which compel men, even against
their will and desire, to admit the opposite opinion. As, "I am in the
Father, and the Father in Me" (xiv. 11); and, "Have I been so long time
with you, and yet hast thou
14
not known Me, Philip? he that hath seen Me, hath seen the Father."
(xiv. 9.) And, "That all men should honor the Son, even as they honor
the Father." (v. 23.) "As the Father raiseth up the dead and quickeneth
them, even so the Son quickeneth whom He will." (v. 21.) "My Father
worketh hitherto, and I work." (v. 17.) "As the Father knoweth Me, even
so know I the Father." (x. 15.) "I and My Father are One." (x. 30.) And
everywhere by putting the "as," and the "so," and the "being with the
Father," He declares His undeviating likeness to Him.(1) His power in
Himself He manifests by these, as well as by many other words; as when
He says, "Peace, be still." (Mark iv. 39.) "I will, be thou clean."
(Matt. viii. 3.) "Thou dumb and deaf spirit, I charge thee, come out of
him." (Mark ix. 25.) And again, "Ye have heard that it was said by them
of old time, Thou shalt not kill; but I say unto you, That whosoever is
angry with his brother without a cause, shall be in danger." (Matt. v.
21, 22.) And all the other laws which He gave, and wonders which He
worked, are sufficient to show His power, or rather, I should say, a
very small part of them is enough to bring over and convince any,
except the utterly insensate.
[5.] But vainglory(2) is a thing powerful to blind
even to very evident truths the minds of those ensnared by it, and to
persuade them to dispute against what is allowed by others; nay, it
instigates a some who know and are persuaded of the truth to pretended
ignorance and opposition. As took place in the case of the Jews, for
they did not through ignorance deny the Son of God, but that they might
obtain honor from the multitude; "they believed," says the Evangelist,
but were afraid, "lest they should be put out of the synagogue." (xii.
40.) And so they gave up(4) their salvation to others.(5) For it cannot
be that he who is so zealous a slave to the glory of this present world
can obtain the glory which is from God. Wherefore He rebuked them,
saying, "How can ye believe, which receive honor of men, and seek not
the honor which cometh from God?" (v. 44.) This passion is a sort of
deep intoxication, and makes him who is subdued by it hard to recover.
And having detached the souls of its captives from heavenly things, it
nails them to earth, and lets them not look up to the true light, but
persuades them ever. to wallow in the mire, giving them masters so
powerful, that they have the rule over them without needing to use
commands. For the man who is sick of this disease, does of his own
accord, and without bidding, all that he thinks will be agreeable to
his masters. On their account he clothes himself in rich apparel, and
beautifies his face, taking these pains not for himself but for others;
and he leads about a train of followers through the market-place, that
others may admire him, and all that he does he goes through, merely out
of obsequiousness to the rest of the world. Can any state of mind be
more wretched than this? That others may admire him, he is ever being
precipitated(6) to ruin.
Would you learn what a tyrannous sway it exercises?
Why surely, the words of Christ are sufficient to show it all. But yet
listen to these further remarks.(7) If you will ask any of those men
who mingle in state affairs and incur great expenses, why they lavish
so much gold, and what their so vast expenditure means; you will hear
from them, that it is for nothing else but to gratify the people. If
again you ask what the people may be; they will say, that it is a thing
full of confusion and turbulent, made up for the most part of folly,
tossed blindly to and fro like the waves of the sea, and often composed
of varying and adverse opinions. Must not the man who has such a master
be more pitiable than any one? And yet strange though it be, it is not
so strange that worldly men should be eager about these things; but
that those who say that they have started away from the world should be
sick of this same disease, or rather of one more grievous still, this
is the strangest thing of all. For with the first the loss extends only
to money, but in the last case the danger reaches to the soul. For when
men alter a fight faith for reputation's sake, and dishonor God that
they may be in high repute themselves, tell me, what excess of
stupidity and madness must there not be in what they do? Other
passions, even if they are very hurtful, at least bring some pleasure
with them, though it be but for a time and fleeting; those who love
money, or wine, or women, have, with their hurt, a pleasure, though a
brief one. But those who are taken captives by this passion, live a
life continually embittered and stripped of enjoyment, for they do not
obtain what they earnestly desire, glory, I mean, from the many. They
think they enjoy it, but do not really, because the thing they aim at
is not glory at all. And therefore their state of mind is not called
glory,(8) but a something void of glory, vaingloriousness,(9) so have
all the ancients named it, and with good reason; inasmuch as it is
quite empty, and contains nothing bright or glorious within it, but as
players' masks seem to be bright and lovely, but are hollow within,
(for which cause, though they be more
15
beautiful than natural faces, yet they never draw. any to love them,)
even so, or rather yet more wretchedly, has the applause of the
multitude tricked out for us this passion, dangerous as an
antagonist, and cruel as a master. Its countenance alone is bright, but
within it is no more like the mask's mere emptiness, but crammed with
dishonor, and full of savage tyranny. Whence then, it may be asked, has
this passion, so unreasonable, so devoid of pleasure, its birth? Whence
else but from a low, mean soul? It cannot be that one who is captivated
by love of applause should imagine readily anything great or noble; he
needs must be base, mean, dishonorable, little. He who does nothing for
virtue's sake, but to please men worthy of no consideration, and who
ever makes account of their mistaken and erring opinions, how can he be
worth anything? Consider; if any one should ask him, What do you think
of the many? he clearly would say, "that they are thoughtless, and not
to be regarded." Then if any one again should ask him, "Would you
choose to be like them?" I do not suppose he could possibly desire to
be like them. Must it not then be excessively ridiculous to seek the
good opinion of those whom you never would choose to resemble?
[6.] Do you say that they are many and a sort of
collective body? this is the very reason why you ought most to despise
them. If when taken singly they are contemptible, still more will this
be the case when they are many; for when they are assembled together,
their individual folly is increased by numbers, and becomes greater. So
that a man might possibly take a single one of them and set him right,
but could not do so with them when together, because then their folly
becomes intense, and they are led like sheep, and follow in every
direction the opinions of one another. Tell me, will you seek to obtain
this vulgar glory? Do not, I beg and entreat you. It turns everything
upside down; it is the mother of avarice, of slander, of false witness,
of treacheries; it arms and exasperates those who have received no
injury against those who have inflicted none. He who has fallen into
this disease neither knows friendship nor remembers old companionship,
and knows not how to respect any one at all; he has cast away from his
soul all goodness, and is at war with every one, unstable, without
natural affection.
Again, the passion of anger, tyrannical though it be
and hard to bear, still is not wont always to disturb, but only when it
has persons that excite it; but that of vainglory is ever active, and
there is no time, as one may say, when it can cease, since reason
neither hinders nor restrains it, but it is always with us not only
persuading us to sin, but snatching from our hands anything which we
may chance to do aright, or sometimes not allowing us to do right at
all. If Paul calls covetousness idolatry, what ought we to name that
which is mother, and root, and source of it, I mean, vainglory? We
cannot possibly find any term such as its wickedness deserves. Beloved,
let us now return to our senses; let us put off this filthy garment,
let us rend and cut it off from us, let us at some time or other become
free with true freedom, and be sensible of the nobility(1) which has
been given to us by God; let us despise vulgar applause. For nothing is
so ridiculous and disgraceful as this passion, nothing so full of shame
and dishonor. One may in many ways see, that to love honor, is
dishonor; and that true honor consists in neglecting honor, in making
no account of it, but in saying and doing everything according to what
seems good to God. In this way we shall be able to receive a reward
from Him who sees exactly all our doings, if we are content to have Him
only for a spectator. What need we other eyes, when He who shall confer
the prize is ever beholding our actions? Is it not a strange thing
that, whatever a servant does, he should do to please his master,
should seek nothing more than his master's observation, desire not to
attract other eyes (though they be great men who are looking on) to his
conduct, but aim at one thing only, that his master may observe him;
while we who have a Lord so great, seek other spectators who can
nothing profit, but rather hurt us by their observation, and make all
our labor vain? Not so, I beseech you. Let us call Him to applaud and
view our actions from whom we shall receive our rewards. Let us have
nothing to do with human eyes. For if we should even desire to attain
this honor, we shall then attain to it, when we seek that which cometh
from God alone. For, He saith, "Them that honor Me, I will honor." (1
Sam. ii. 30.) And even as we are best supplied with riches when we
despise them, and seek only the wealth which cometh from God ("Seek,"
he saith, "the kingdom of God, and all these things shall be added to
you"--Matt. vi. 33); so it is in the case of honor. When the granting
either of riches or honor is no longer attended with danger to us, then
God gives them freely; and it is then unattended with danger, when they
have not the rule or power over us, do not command us as slaves, but
belong to us as masters and free men. For the reason that He wishes us
not to love them is, that we may not be ruled by them; and if we
succeed in this respect, He gives us them with great liberality. Tell
me, what is brighter than Paul, when he says, "We seek not honor of
men, neither of you, nor yet of others." (1 Thess. ii. 6.) What then is
richer than him
16
who hath nothing, and yet possesseth all things? for as I said, when we
are not mastered by them, then we shall master them, then we shall
receive them. If then we desire to obtain honor, let us shun honor, so
shall we be enabled after accomplishing the laws of God to obtain both
the good things which are here, and those which are promised, by the
grace of Christ, with whom, to the Father and the Holy Ghost, be glory
for ever and ever. Amen.
HOMILY IV.
JOHN i. 1.
"In the beginning was the Word, and the Word was
with God."
[1.] WhEN children are just brought to their
learning, their teachers do not give them many tasks in succession, nor
do they set them once for all, but they often repeat to them the same
short ones, so that what is said may be easily implanted in their
minds, and they may not be vexed at the first onset with the quantity,
and with finding it hard to remember, and become less active in picking
up what is given them, a kind of sluggishness arising from the
difficulty. And I, who wish to effect the same with you, and to render
your labor easy, take by little and little the food which lies on this
Divine table, and instill it into your souls. On this account I shall
handle again the same words, not so as to say again the same things,
but to set before you only what yet remains. Come, then, let us again
apply our discourse to the introduction.
"In the beginning was the Word, and the Word was
with God." Why, when all the other Evangelists had begun with the
Dispensation(1) ; (for Matthew says, "The Book of the generation of
Jesus Christ, the Son of David"; and Luke too relates to us in the
beginning of his Gospel the events relating to Mary; and in like manner
Mark dwells on the same narratives, from that point detailing to us the
history of the Baptist;) why, when they began with these matters, did
John briefly and in a later place hint at them, saying, "the Word was
made flesh" (ver. 14.); and, passing by everything else, His
conception, His birth, His bringing up, His growth, at once discourse
to us concerning His Eternal Generation?
I will now tell you what the reason of this is.
Because the other Evangelists had dwelt most on the accounts of His
coming in the flesh, there was fear lest some, being of grovelling
minds, might for this reason rest in these doctrines alone, as indeed
was the case with Paul of Samosata. In order, therefore, to lead away
from this fondness for earth those who were like to fall into it, and
to draw them up towards heaven, with good reason he commences his
narrative from above, and from the eternal subsistence. For while
Matthew enters upon his relation from Herod the king, Luke from
Tiberius Caesar, Mark from the Baptism of John, this Apostle, leaving
alone all these things, ascends beyond all time or age.(2) Thither
darting forward the imagination of his hearers to the "WAS IN THE
BEGINNING," not allowing it to stay at any point, nor setting any
limit, as they did in Herod, and Tiberius, and John.
And what we may mention besides as especially
deserving our admiration is, that John, though he gave himself up to
the higher doctrine,(3) yet did not neglect the Dispensation; nor were
the others, though intent upon the relation of this, silent as to the
subsistence before the ages. With good cause; for One Spirit It was
that moved the souls of all; and therefore they have shown great
unanimity in their narrative. But thou, beloved, when thou hast heard
of "The Word," do not endure those who say, that He is a work; nor
those even who think, that He is simply a word. For many are the words
of God which angels execute, but of those words none is God; they all
are prophecies or commands, (for in Scripture it is usual to call the
laws of God His commands, and prophecies, words; wherefore in speaking
of the angels, he says, "Mighty in strength, fulfilling His word") (Ps.
ciii. 20), but this WORD is a Being with subsistence,(4) proceeding(5)
without affection(6) from the Father Himself. For this, as I
before said, he has shown by the term "Word." As therefore the
expression, "In the beginning was the Word," shows His Eternity, so
"was in the beginning with God," has declared to us His Co-eternity.
For that you may not, when you hear "In the beginning was the Word,"
suppose Him to be Eternal, and yet imagine the life of
17
the Father to differ from His by some interval and longer duration, and
so assign a beginning to the Only-Begotten, he adds, "was in the
beginning with God"; so eternally even as the Father Himself, for the
Father was never without the Word, but He was always God with God, yet
Each in His proper Person.(1)
How then, one says, does John assert, that He was in
the world, if He was with God? Because He was both(2) with God and in
the world also. For neither Father nor Son are limited in any way.
Since, if "there is no end of His greatness" (Ps. cxlv. 3), and if "of
His wisdom there is no number" (Ps. cxlvii. 5), it is clear that there
cannot be any beginning in time(3) to His Essence. Thou hast heard,
that "In the beginning God made the heaven and the earth" (Gen. i. 1);
what dost thou understand from this "beginning"? clearly, that they
were created before all visible things. So, respecting the
Only-Begotten, when you hear that He was "in the beginning," conceive
of him as before all intelligible things,(4) and before the ages.
But if any one say, "How can it be that He is a Son,
and yet not younger than the Father? since that which proceeds from
something else needs must be later than that from which it proceeds";
we will say that, properly speaking, these are human reasonings; that
he who questions on this matter will question on others yet more
improper;(5) and that to such we ought not even to give ear. For our
speech is now concerning God, not concerning the nature of men, which
is subject to the sequence and necessary conclusions of these
reasonings. Still, for the assurance of the weaker sort, we will speak
even to these points.
[2.] Tell me, then, does the radiance of the sun
proceed from the substance(6) itself of the sun, or from some other
source? Any one not deprived of his very senses needs must confess,
that it proceeds from the substance itself. Yet, although the radiance
proceeds from the sun itself, we cannot say that it is later in
point of time than the substance of that body, since the sun has never
appeared without its rays. Now if in the case of these visible and
sensible bodies there has been shown to be something which proceeds
from something else, and yet is not after that from whence it proceeds;
why are you incredulous in the case of the invisible and ineffable
Nature? This same thing there takes place, but in a manner suitable to
That Substance? For it is for this reason that Paul too calls Him
"Brightness" (Heb. i. 3); setting forth thereby His being from Him and
His Co-eternity. Again, tell me, were not all the ages, and every
interval s created by Him? Any man not deprived of his senses must
necessarily confess this. There is no interval(9) therefore between the
Son and the Father; and if there be none, then He is not after, but
Co-eternal with Him. For "before" and "after" are notions implying
time, since, without age or time, no man could possibly imagine these
words; but God is above times and ages.
But if in any case you say that you have found a
beginning to the Son, see whether by the same reason and argument you
are not compelled to reduce the Father also to a beginning, earlier
indeed, but still a beginning. For when you have assigned to the Son a
limit and beginning of existence, do you not proceed upwards from that
point, and say, that the Father was before it? Clearly you do. Tell me
then, what is the extent of the Father's prior subsistence? For whether
you say that the interval is little, or whether you say it is great,
you equally have brought the Father to a beginning. For it is clear,
that it is by measuring the space that you say whether it is little or
great; yet it would not be possible to measure it, unless there were a
beginning on either side; so that as far as you are concerned you have
given the Father a beginning, and henceforth, according to your
argument, not even the Father will be without beginning. See you that
the word spoken by the Saviour is true, and the saying everywhere
discovers its force? And what is that word? It is "He that honoreth not
the Son, honoreth not the Father." (John v. 23.)
And I know indeed that what now has been said cannot
by many be comprehended, and therefore it is that in many places we
avoid(10) agitating questions of human reasonings, because the rest of
the people cannot follow such arguments, and if they could, still they
have nothing firm or sure in them. "For the thoughts of mortal men are
miserable, and our devices are but uncertain." (Wisd. ix. 14.) Still I
should like to ask our objectors, what means that which is said by the
Prophet, "Before Me there was no God formed, nor is there any after Me?
(Isa. xliii. 10.) For if the Son is younger than the Father, how, says
He, "Nor is there(11) any after me"? Will you take away the being of
the Only-Begotten Himself? You either must dare this, or admit one
Godhead with distinct Persons of the Father and Son.
Finally, how could the expression, "All things were
made by Him," be true? For if there is an age older than He, how can
that(12) which was before Him have been made by Him? See ye to what
daring the argument has carried them,
18
when once the truth has been unsettled? Why did not the Evangelist say,
that He was made from things that were not, as Paul declares of all
things, when he says, "Who calleth those things which be not as though
they were"; but says, "Was in the beginning"? (Rom. iv. 17.) This is
contrary to that; and with good reason. For God neither is made,(1) nor
has anything older; these are words of the Greeks.(2) Tell me this too:
Would you not say, that the Creator beyond all comparison excels His
works? Yet since that which is from things that were not is similar to
them, where is the superiority not admitting of comparison? And what
mean the expressions, "I am the first and I am the last" (Isa. xliv.
6); and, "before Me was no other God formed"? (Isa. xliii. 10.) For if
the Son be not of the same Essence, there is another God; and if He be
not Co-eternal, He is after Him; and if He did not proceed from His
Essence, clear it is that He was made. But if they assert, that these
things were said to distinguish Him from idols, why do they not
allow that it is to distinguish Him from idols that he says, "the Only
True God"? (John xvii. 3.) Besides, if this was said to distinguish Him
from idols, how would you interpret the whole sentence? "After Me," He
says, "is no other God." In saying this, He does not exclude the Son,
but that "After Me there is no idol God," not that "there is no Son."
Allowed, says he; what then? and the expression, "Before Me was no
other God formed," will you so understand, as that no idol God
indeed was formed before Him, but yet a Son was formed before Him? What
evil spirit would assert this? I do not suppose that even Satan himself
would do so.
Moreover, if He be not Co-eternal with the Father,
how can you say that His Life is infinite? For if it have a beginning
from before,(3) although it be endless, yet it is not infinite; for the
infinite must be infinite in both directions. As Paul also declared,
when he said, "Having neither beginning of days, nor end of life" (Heb.
vii. 3); by this expression showing that He is both without beginning
and without end. For as the one has no limit, so neither has the other.
In one direction there is no end, in the other no beginning.
[3.] And how again, since He is "Life," was
there ever when He was not? For all must allow, that Life both is
always, and is without beginning and without end, if It be indeed
Life, as indeed It is. For if there be when It is not, how
can It be the life of others, when It even Itself is not?
"How then," says one, "does John lay down a
beginning by saying, 'In the beginning was'?" Tell me, have you
attended to the "In the beginning," and to the "was," and do you not
understand the expression, "the Word was"? What! when the Prophet says,
"From everlasting(4) and to everlasting Thou art" (Ps. xc. 2), does he
say this to assign Him limits? No, but to declare His Eternity.
Consider now that the case is the same in this place. He did not use
the expression as assigning limits, since he did not say, "had a
beginning," but "was in the beginning"; by the word "was" carrying thee
forward to the idea that the Son is without beginning. "Yet observe,"
says he, "the Father is named with the addition of the article, but the
Son without it." What then, when the Apostle says, "The Great God, and
our Saviour Jesus Christ" (Tit. ii. 13); and again, "Who is above all,
God"? (Rom. ix. 5.) It is true that here he has mentioned the Son,
without the article; but he does the same with the Father also, at
least in his Epistle to the Philippians (c. ii. 6), he says, "Who being
in the form of God, thought it not robbery to be equal with God"; and
again to the Romans, "Grace to you, and peace, from God our Father, and
the Lord Jesus Christ." (Rom. i. 7.) Besides, it was superfluous for it
to be attached in that place, when close(5) above it was continually
attached to "the Word." For as in speaking concerning the Father, he
says, "God is a Spirit" (John iv. 24), and we do not, because the
article is not joined to "Spirit," yet deny the Spiritual Nature of
God; so here, although the article is not annexed to the Son, the Son
is not on that account a less God. Why so? Because in saying "God," and
again "God," he does not reveal to us any difference in this Godhead,
but the contrary; for having before said, "and the Word was God"; that
no one might suppose the Godhead of the Son to be inferior, he
immediately adds the characteristics of genuine Godhead, including
Eternity, (for "He was," says he, "in the beginning with God,") and
attributing to Him the office of Creator. For "by Him were all things
made, and without Him was not anything made that was made"; which His
Father also everywhere by the Prophets declares to be especially
characteristic of His own Essence. And the Prophets are continually
busy on this kind of demonstration, not only of itself, but when they
contend against the honor shown to idols; "Let the gods perish," says
one who have not made heaven and earth" (Jer. x. 11): and again,
"I have stretched out the heaven with My hand" (Isa. xliv. 24); and it
is as declaring it to be indicative of Divinity, that
19
He everywhere puts it. And the Evangelist himself was not satisfied
with these words, but calls Him "Life" too and "Light." If now He
was ever with the Father, if He Himself created all things, if He
brought all things into existence, and keeps together(1) all things,
(for, this he meant by "Life,") if He enlightens all things, who so
senseless as to say, that the Evangelist desired to teach an
inferiority of Divinity by those very expressions, by which, rather
than by any others, it is possible to express its equality and not
differing? Let us not then confound the creation with the Creator, lest
we too hear it said of us, that." they served the creature rather than
the Creator" (Rom. i. 25); for although it be asserted that this is
said of the heavens, still in speaking of the heavens he positively
says, that we must not serve(2) the creature, for it is a heathenish(3)
thing.
[4.] Let us therefore not lay ourselves under this
curse. For this the Son of God came, that He might rid us from this
service; for this He took the form of a slave, that He might free us
from this slavery; for this He was spit upon, for this He was buffeted,
for this He endured the shameful death. Let us not, I entreat you, make
all these things of none effect, let us not go back to our former
unrighteousness, or rather to unrighteousness much more grievous; for
to serve the creature is not the same thing as to bring down the
Creator, as far at least as in us lies, to the meanness of the
creature. For He continues being such as He is; as says the Psalmist,
"Thou art the same, and Thy years shall not fail." (Ps. cii. 27.) Let
us then glorify Him as we have received from our fathers, let us
glorify Him both by our faith and by our works; for sound doctrines
avail us nothing to salvation, if our life is corrupt. Let us then
order it according to what is well-pleasing to God, setting ourselves
far from all filthiness, unrighteousness, and covetousness, as
strangers and foreigners and aliens to the things here on earth. If any
have much wealth and possessions, let him so use them as one who is a
sojourner, and who, whether he will or not, shall shortly pass from
them. If one be injured by another, let him not be angry forever, nay
rather not even for a time. For the Apostle has not allowed us
more than a single day for the venting of anger.
"Let not," says he, "the sun go down upon your
wrath" (Eph. iv. 26); and with reason; for it is matter for contentment
that even in so short a time nothing unpleasant take place; but if
night also overtake us, what has happened becomes more grievous,
because the fire of our wrath is increased ten thousand times by
memory, and we at our leisure enquire into it more bitterly. Before
therefore we obtain this pernicious leisure and kindle a hotter fire,
he bids us arrest beforehand and quench the mischief. For the passion
of wrath is fierce, fiercer than any flame; and so we need much haste
to prevent the flame, and not allow it to blaze up high, for so this
disease becomes a cause of many evils. It has overturned whole Houses,
it has dissolved old companionships, and has worked tragedies not to be
remedied in a short moment of time. "For," saith one, "the sway of his
fury shall be his destruction." (Ecclus. i. 22.) Let us not then leave
such a wild beast unbridled, but put upon him a muzzle in all ways
strong, the fear of the judgment to come. Whenever a friend grieves
thee, or one of thine own family exasperates thee, think of the sins
thou hast committed against God, and that by kindness towards him thou
makest that judgment more lenient to thyself, ("Forgive," saith He,
"and ye shall be forgiven") (Luke vi. 37), and thy passion shall
quickly skulk away.(4)
And besides, consider this, whether there has been a
time when thou wert being carried away into ferocity, and didst control
thyself, and another time when thou hast been dragged along by the
passion. Compare the two seasons, and thou shalt gain thence great
improvement. For tell me, when didst thou praise thyself? Was it when
thou wast worsted, or when thou hadst the mastery? Do we not in the
first case vehemently blame ourselves, and feel ashamed. even when none
reproves us, and do not many feelings of repentance come over us, both
for what we have said and done; but when we gain the mastery, then are
we not proud, and exult as conquerors? For victory in the case of anger
is, not the requiting evil with the like, (that is utter defeat,) but
the bearing meekly to be ill treated and ill spoken of. To get the
better is not to inflict but to suffer evil. Therefore when angry do
not say, "certainly I will retaliate," "certainly I will be revenged";
do not persist in saying to those who exhort you to gain a victory, "I
will not endure that the man mock me, and escape clear." He will never
mock thee, except when thou avengest thyself; or if he even should mock
thee he will do so as a fool. Seek not when thou conquerest honor from
fools, but consider that sufficient which comes from men of
understanding. Nay, why do I set before thee a small and mean body of
spectators, when I make it up of men? Look up straight to God: He will
praise thee, and the man who is approved by Him must not seek honor
from mortals, Mortal honor often arises from flattery or hatred of
others, and brings no profit; but the
20
decision of God is free from this inequality, and brings great
advantage to the man whom He approves. This praise then let us follow
after.
Will you learn what an evil is anger? Stand by while
others are quarreling in the forum. In yourself you cannot easily see
the disgrace of the thing, because your reason is darkened and drunken;
but when you are clear from the passion, and while your judgment is
sound, view your own case in others. Observe, I pray you, the crowds
collecting round, and the angry men like maniacs acting shamefully in
the midst. For when the passion boils up within the breast, and becomes
excited and savage, the mouth breathes fire, the eyes emit fire, all
the face becomes swollen, the hands are extended disorderly, the feet
dance ridiculously, and they spring at those who restrain them, and
differ nothing from madmen in their insensibility to all these things;
nay, differ not from wild asses, kicking and biting. Truly a passionate
man is not a graceful one.
And then, when after this exceedingly
ridiculous conduct, they return home and come to themselves, they have
the greater pain, and much fear, thinking who were present when they
were angry. For like raving men, they did not then know the standers
by, but when they have returned to their right mind, then they
consider, were they friends? were they foes and enemies that looked on?
And they fear alike about both; the first because they will condemn
them and give them more shame; the others because they will rejoice at
it. And if they have even exchanged blows, then their fear is the more
pressing; for instance, lest anything very grievous happen to the
sufferer; a fever follow and bring on death, or a troublesome swelling
rise and place him in danger of the worst. And, "what need" (say they)
"had I of fighting, and violence, and quarreling? Perish such things."
And then they curse the ill-fated business which caused them to begin,
and the more foolish lay on "wicked spirits," and "an evil hour," the
blame of what has been done; but these things are not from an evil
hour, (for there is no such thing as an evil hour,) nor from a wicked
spirit, but from the wickedness of those captured by the passion; they
draw the spirits to them, and bring upon themselves all things
terrible. "But the heart swells," says one, "and is stung by insults."
I know it; and that is the reason why I admire those who master this
dreadful wild beast; yet it is possible if we will, to beat off the
passion. For why when our rulers insult us do we not feel it? It is
because fear counterbalances the passion, and frightens us from it, and
does not allow it to spring up at all. And why too do our servants,
though insulted by us in ten thousand ways, bear all in silence?
Because they too have the same restraint laid upon them. And think thou
not merely of the fear of God, but that it is even God Himself who then
insults thee, who bids thee be silent, and then thou wilt bear all
things meekly, and say to the aggressor, How can I be angry with thee?
there is another that restrains both my hand and my tongue; and the
saying will be a suggestion of sound wisdom, both to thyself and to
him. Even now we bear unbearable things on account of men, and often
say to those who have insulted us, "Such an one insulted me, not you."
Shall we not use the same caution in the case of God? How else can we
hope for pardon? Let us say to our soul, "It is God who holds our
hands, who now insults us; let us not be restive, let not God be less
honored by us than men." Did ye shudder at the word? I wish you would
shudder not at the word only, but at the deed. For God hath commanded
us when buffeted not only to endure it, but even to offer ourselves to
suffer something worse; and we withstand Him with such vehemence, that
we not only refuse to offer ourselves to suffer evil, but even avenge
ourselves, nay often are the first to act on the offensive,(1) and
think we are disgraced if we do not the same in return. Yes, and the
mischief is, that when utterly worsted we think ourselves conquerors,
and when lying undermost and receiving ten thousand blows from the
devil, then we imagine that we are mastering him. Let us then, I exhort
you, understand what is the nature(2) of this victory, and this kind of
nature(3) let us follow after. To suffer evil is to get the crown. If
then we wish to be proclaimed victors by God, let us not in these
contests observe the laws of heathen games, but those of God, and learn
to bear all things with longsuffering; for so we may get the better of
our antagonists, and obtain both present and promised goods, through
the grace and lovingkindness of our Lord Jesus Christ, through whom and
with whom to the Father and the Holy Spirit be glory, power, and honor,
now and ever, and world without end. Amen.
21
HOMILY
JOHN i. 3.
" All things were made by Him; and without Him was not anything made
that was made."
[1.] MOSES in the beginning of the history and
writings of the Old Testament speaks to us of the objects of sense, and
enumerates them to us at length. For, "In the beginning," he says, "God
made the heaven and the earth," and then he adds, that light was
created, and a second heaven and the stars, the various kinds of living
creatures, and, that we may not delay by going through particulars,
everything else. But this Evangelist, cutting all short, includes both
these things and the things which are above these in a single sentence;
with reason, because they were known to his hearers, and because he is
hastening to a greater subject, and has instituted all his treatise,
that he might speak not of the works but of the Creator, and Him who
produced them all. And therefore Moses, though he has selected the
smaller portion of the creation, (for he has spoken nothing to us
concerning the invisible powers,) dwells on these things;(1) while
John, as hastening to ascend to the Creator Himself, runs by both these
things, and those on which Moses was silent, having comprised them in
one little saying, "All things were made by Him." And that you may not
think that he merely speaks of all the things mentioned by Moses, he
adds, that "without Him was not anything made that was made." That is
to say, that of created things, not one, whether it be visible(2) or
intelligible(3) was brought into being without the power of the Son.
For we will not put the full stop after "not
anything," as the heretics do. They, because they wish to make the
Spirit created, say, "What was made, in Him was Life"; yet so what is
said becomes unintelligible. First, it was not the time here to make
mention of the Spirit, and if he desired to do so, why did he state it
so indistinctly? For how is it clear that this saying relates to the
Spirit? Besides, we shall find by this argument, not that the Spirit,
but that the Son Himself, is created by Himself. But rouse yourselves,
that what is said may not escape you; and come, let us read for a while
after their fashion, for so its absurdity will be clearer to us. "What
was made, in Him was Life." They say that the Spirit is called" Life."
But this "Life" is found to be also "Light," for he adds, "And the Life
was the Light of men." (Ver. 4.) Therefore, according to them the
"Light of men" here means the Spirit. Well, but when he goes on to say,
that "There was a man sent from God, to bear witness of that Light"
(vers. 6, 7), they needs must assert, that this too is spoken of the
Spirit; for whom he above called "Word," Him as he proceeds he calls
"God," and "Life," and "Light." This "Word" he says was "Life," and
this "Life" was "Light." If now this Word was Life, and if this Word
and this Life became flesh, then the Life, that is to say, the Word,
"was made flesh, and we beheld" Its "glory, the glory as of the
Only-Begotten of the Father." If then they say that the Spirit is here
called "Life," consider what strange consequences will follow. It will
be the Spirit, not the Son, that was made flesh; the Spirit will be the
Only-Begotten Son.
And those who read the passage so will fall, if not
into this, yet in avoiding this into another most strange conclusion.
If they allow that the words are spoken of the Son, and yet do not stop
or read as we do, then they will assert that the Son is created by
Himself. Since, if "the Word was Life," and "what was made in Him was
Life"; according to this reading He is created in Himself and through
Himself. Then after some words between, he has added, "And we beheld
His glory, the glory as of the Only-Begotten of the Father." (Ver. 14.)
See, the Holy Spirit is found, according to the reading of those who
assert these things, to be also an only-begotten Son, for it is
concerning Him that all this declaration is uttered by him. See
when the word has swerved(4) from the truth, whither it is perverted,
and what strange consequences it produces!
What then, says one, is not the Spirit "Light"? It
is Light: but in this place there is no mention of the Spirit. Since
even God (the Father) is called "Spirit," that is to say, incorporeal,
yet God (the Father) is not absolutely meant wherever "Spirit" is
mentioned. And why do you wonder if we say this of the Father? We could
not even say of the Comforter, that wherever "Spirit" (is mentioned),
the Comforter is absolutely meant, and yet this is His most distinctive
name; still not always where Spirit (is mentioned is) the Comforter
(meant). Thus Christ is called "the power of God" (1 Cor. i. 24),
22
and "the wisdom of God"; yet not always where "the power" and "the
wisdom of God" are mentioned is Christ meant; so in this passage,
although the Spirit does give "Light," yet the Evangelist is not now
speaking of the Spirit.
When we have shut them out from these strange
opinions, they who take all manner of pains to withstand the truth,
say, (still clinging to the same reading,) "Whatever came into
existence(1) by him was life, because," says one, "whatever came into
existence was life." What then do you say of the punishment of the men
of Sodom, and the flood, and hell fire, and ten thousand like things?
"But," says one, "we are speaking of the material creation."(2) Well,
these too belong entirely to the material creation. But that we may out
of our abundance(3) refute their argument, we will ask them, "Is wood,
life," tell me? "Is stone, life?" these things that are lifeless and
motionless? Nay, is man absolutely life? Who would say so? he is not
pure life,(4) but is capable of receiving life.
[2.] See here again, an absurdity; by the same
succession of consequences we will bring the argument to such a point,
that even hence you may learn their folly. In this way they assert
things by no means befitting of the Spirit. Being driven from their
other ground, they apply those things to men, which they
before thought to be spoken worthily of the Spirit. However, let us
examine the reading itself this way also. The creature is now called
"life," therefore, the same is "light," and John came to witness
concerning it. Why then is not he also "light"? He says that "he was
not that light" (ver. 8), and yet he belonged to created things? How
then is he not "light"? How was he" in the world, and the world was
made by him"? (Ver. 10.) Was the creature in the creature, and was the
creature made by the creature? But how did "the world know him not"?
How did the creature not know the creature? "But as many as received
him, to them gave he power to become the sons of God." (Ver. 12.) But
enough of laughter. For the rest I leave it to you to attack these
monstrous reasonings, that we may not seem to have chosen(5) to raise a
laugh for its own sake, and waste the time without cause. For if these
things are neither said of the Spirit, (and it has been shown that they
are not,) nor of anything created, and yet they still hold to the same
reading, that stranger conclusion than any which we before mentioned,
will follow, that the Son was made by Himself. For if the Son is the
true Light, and this Light was Life, and this Life was made in Him,
this must needs be the result according to their own reading. Let us
then relinquish this reading, and come to the recognized reading and
explanation.(8)
And what is that? It is to make the sentence end at
"was made," and to begin the next sentence with, "In Him was Life."
What (the Evangelist) says is this, "Without Him was not anything made
that was made"; whatever created thing was made, says he, was not made
without Him. See you how by this short addition he has rectified all
the besetting(7) difficulties; for the saying, that "without Him was
not anything made," and then the adding, "which was made," includes
things cognizable by the intellect,(8) but excludes the Spirit.
For after he had said that "all things were made by Him," and
"without Him was not anything made," he needed this addition,
lest some one should say, "If all things were made by Him, then the
Spirit also was made." "I," he replies, "asserted that whatever was
made was made by Him, even though it be invisible, or incorporeal, or
in the heavens. For this reason, I did not say absolutely, 'all
things,' but 'whatever was made,' that is, 'created things,' but the
Spirit is uncreated."
Do you see the precision of his teaching? He has
alluded to the creation of material things, (for concerning these Moses
had taught before him,) and after bringing us to advance from thence to
higher things, I mean the immaterial and the invisible, he excepts the
Holy Spirit from all creation. And so Paul, inspired by the same grace,
said, "For by Him were all things created." (Col. i. 16.) Observe too
here again the same exactness. For the same Spirit moved this soul
also. That no one should except any created things from the works of
God because of their being invisible, nor yet should confound the
Comforter with them, after running through the objects of sense which
are known to all, he enumerates also things in the heavens, saying,
"Whether they be thrones, or dominions, or principalities, or powers";
for the expression "whether" subjoined to each, shows to us nothing
else but this, that "by Him all things were made, and without Him was
not anything made that was made."
But if you think that the expression "by"(9) is a
mark of inferiority, (as making Christ an instrument,) hear him say,
"Thou, Lord, in the beginning, hast laid the foundation of the earth,
and the heavens are the work of Thy hands." (Ps. cii. 25.) He says of
the Son what is said of the Father in His character of Creator; which
he would not have said, unless he had deemed of Him as of a Creator,
and yet not subservient
23
to any. And if the expression "by Him" is here used, it is put for no
other reason but to prevent any one from supposing the Son to be
Unbegotten. For that in respect of the title of Creator He is nothing
inferior to the Father; hear from Himself, where He saith, "As the
Father raiseth up the dead and quickeneth them, even so the Son
quickeneth whom He will." (c. v. 21.) If now in the Old Testament it is
said of the Son, "Thou, Lord, in the beginning hast laid the foundation
of the earth," His title of Creator is plain. But if you say that the
Prophet spoke this of the Father, and that Paul attributed to the Son
what was said of the Father, even so the conclusion is the same. For
Paul would not have decided that the same expression suited the Son,
unless he had been very confident that between Father and Son there was
an equality of honor; since it would have been an act of extremest
rashness to refer what suited an incomparable Nature to a nature
inferior to, and falling short of it. But the Son is not inferior to,
nor falls short of, the Essence of the Father; and therefore Paul has
not only dared to use these expressions concerning Him, but also others
like them. For the expression "from Whom," which you decide to belong
properly to the Father alone, he uses also concerning the Son, when he
says, "from which all the body by joints and bands having nourishment
ministered, and knit together, increaseth with the increase of God."
(Col. ii. 19.)
[3.] And he is not content with this only, he stops
your mouths in another way also, by applying to the Father the
expression "by whom," which you say is a mark of inferiority. For he
says, "God is faithful, by whom ye were called unto the fellowship of
His Son" (1 Cor. i. 9): and again, "By His will" (1 Cor. i. 1,
&c.); and in another place, "For of Him, and through Him, and to
Him, are all things." (Rom. xi. 26.) Neither is the expression "from(1)
whom," assigned to the Son only, but also to the Spirit; for the angel
said to Joseph, "Fear not to take unto thee Mary thy wife, for that
which is conceived in her is of the Holy Ghost." (Matt. i. 20.) As also
the Prophet does not deem it improper to apply to the Father the
expression "in whom,"(2) which belongs to the Spirit, when he says,
"In(3) God we shall do valiantly." (Ps. lx.. 12.) And Paul, "Making
request, if by any means now at length I might have a prosperous
journey, in the will of God, to come unto you." (Rom. i. 10.) And again
he uses it of Christ, saying, "In Christ Jesus." (Rom. vi. 11, 23,
&c.) In short, we may often and continually find these expressions
interchanged;(4) now this would not have taken place, had not the same
Essence been in every instance their subject. And that you may not
imagine that the words, "All things were made by Him," are in this case
used concerning His miracles, (for the other Evangelists have
discoursed concerning these;) he farther goes on to say, "He was in the
world, and the world was made by Him"; (but not the Spirit, for This is
not of the number of created things, but of those above all creation.)
Let us now attend to what follows. John having
spoken of the work of creation, that "All things were made by Him, and
without Him was not anything made that was made," goes on
to speak concerning His Providence, where he saith, "In Him
was Life." That no one may doubt how so many and so great things were
"made by Him," he adds, that "In Him was Life." For as with the
fountain which is the mother of the great deeps, however much you take
away you nothing lessen the fountain; so with the energy of the
Only-Begotten, however much you believe has been produced and made by
it, it has become no whir the less. Or, to use a more familiar example,
I will instance that of light, which the Apostle himself added
immediately, saying, "And the Life was the Light." As then light,
however many myriads it may enlighten, suffers no diminution of its own
brightness; so also God, before commencing His work and after
completing it, remains alike indefectible, nothing diminished, nor
wearied by the greatness of the creation. Nay, if need were that ten
thousand, or even an infinite number of such worlds be created, He
remains the same, sufficient for them all not merely to produce, but
also to control them after their creation. For the word "Life" here
refers not merely to the act of creation, but also to the providence
(engaged) about the permanence of the things created; it also lays down
beforehand the doctrine of the resurrection, and is the beginning(5) of
these marvelous good tidings.(6) Since when "life" has come to be with
us, the power of death is dissolved; and when "light" has shone upon
us, there is no longer darkness, but life ever abides within us, and
death cannot overcome it. So that what is asserted of the Father might
be asserted absolutely of Him (Christ) also, that "In Him we live and
move and have our being." (Col. i. 16, 17.) As Paul has shown when he
says, "By Him were all things created," and "by Him all things
consist"; for which reason He has been called also "Root"(7) and
"Foundation."(8)
But when you hear that "In Him was Life," do not
imagine Him a compound Being, since
24
farther on he says of the Father also, "As the Father hath Life in
Himself, so hath He given to the Son also to have Life" (John v. 26);
now as you would not on account of this expression say that the Father
is compounded, so neither can you say so of the Son. Thus in another
place he says, that "God is Light" (1 John i. 5), and elsewhere (it is
said), that He "dwelleth in light unapproachable" (1 Tim. vi. 16); yet
these expressions are used not that we may suppose a compounded
nature,(1) but that by little and little we may be led up to the
highest doctrines. For since one of the multitude could not easily have
understood how His life was Life Impersonate,(2) he first used that
humbler expression, and afterwards leads them (thus) trained to the
higher doctrine. For He who had said that "He hath given Him (the Son)
to have life" (c. v. 26); the Same saith in another place, "I am the
Life" (c. xiv. 6); and in another, "I am the Light." (c. viii. 12.) And
what, tell me, is the nature of this "light"? This kind (of light) is
the object not of the senses, but of the intellect, enlightening the
soul herself. And since Christ should hereafter say, that "None can
come unto Me except the Father draw him" (c. vi. 44); the Apostle has
in this place anticipated an objection, and declared that it is He (the
Son) who "giveth light" (ver. 9); that although you hear a saying like
this concerning the Father, you may not say that it belongs to the
Father only, but also to the Son. For, "All things," He saith, "which
the Father hath are Mine." (c. xvi. 15.)
First then, the Evangelist hath instructed us
respecting the creation, after that he tells us of the goods relating
to the soul which He supplied to us by His coming; and these he has
darkly described in one sentence, when he says, "And the Life was the
Light of men." (Ver. 4.) He does not say, "was the light of the Jews,"
but universally "of men": nor did the Jews only, but the Greeks also,
come to this knowledge, and this light was a common proffer made(3) to
all. "Why did he not add 'Angels,' but said, 'of men'?" Because at
present his discourse is of the nature of men, and to them he came
bearing glad tidings of good things.
"And the light shineth in darkness." (Ver. 5.) He
calls death and error, "darkness." For the light which is the object of
our senses does not shine in darkness, but apart from it; but the
preaching of Christ hath shone forth in the midst of prevailing error,
and made it to disappear. And He by enduring death(4) hath so overcome
death, that He hath recovered those already held by it. Since then
neither death overcame it, nor error, since it is bright everywhere,
and shines by its proper strength, therefore he says,
"And the darkness comprehended it not." For it
cannot be overcome, and will not dwell in souls which wish not to be
enlightened.
[4.] But let it not trouble thee that It took not
all, for not by necessity and force, but by will and consent(5) does
God bring us to Himself. Therefore do not thou shut thy doors against
this light, and thou shalt enjoy great happiness.(6) But this light
cometh by faith, and when it is come, it lighteth abundantly him that
hath received it; and if thou displayest a pure life (meet) for it,
remains indwelling within continually. "For," He saith, "He that loveth
Me, will keep My commandments; and I and My Father will come unto him,
and make Our abode with him." (John xiv. 23; slightly varied.) As then
one cannot rightly enjoy the sunlight, unless he opens his eyes; so
neither can one largely share this splendor, unless he have expanded
the eye of the soul, and rendered it in every way keen of sight.
But how is this effected? Then when we have cleansed
the soul from all the passions. For sin is darkness, and a deep
darkness; as is clear, because men do it unconsciously and secretly.
For, "every one that doeth evil hateth the light, neither cometh to the
light." (c. iii. 20.) And, "It is a shame even to speak of those things
which are done of them in secret." (Eph. v. 12.) For, as in darkness a
man knows neither friend nor foe, but cannot perceive any of the
properties of objects; so too is it in sin. For he who desires to get
more gain, makes no difference between friend and enemy; and the
envious regards with hostile eyes the man with whom he is very
intimate; and the plotter is at mortal quarrel with all alike. In
short, as to distinguishing the nature of objects, he who commits sin
is no better than men who are drunk or mad. And as in the night, wood,
lead, iron, silver, gold, precious stones, seem to us all alike on
account of the absence of the light which shows their distinctions; so
he who leads an impure life knows neither the excellence of temperance
nor the beauty of philosophy. For in darkness, as I said before, even
precious stones if they be displayed do not show their luster, not by
reason of their own nature, but because of the want of discernment in
the beholders. Nor is this the only evil which happens to us who are in
sin, but this also, that we live in constant fear: and as men walking
in a moonless night tremble, though none be by to frighten them; so
those who work iniquity cannot have confidence, though there be none to
accuse them; but they are afraid of everything,
25
and are suspicious, being pricked by their conscience: all to them is
full of fear and distress,(1) they look about them at everything, are
terrified at everything. Let us then flee a life so painful, especially
since after this painfulness shall follow death; a deathless death, for
of the punishment in that place there will be no end; and in this life
they (who sin) are no better than madmen, in that they are dreaming of
things that have no existence. They think they are rich when they are
not rich, that they enjoy when they are not enjoying, nor do they
properly perceive the cheat until they are freed from the madness
and have shaken off the sleep. Wherefore Paul exhorts all to be sober,
and to watch; and Christ also commands the same. For he who is sober
and awake, although he be captured by sin, quickly beats it off; while
he who sleeps and is beside himself, perceives not how he is held
prisoner of it.
Let us then not sleep. This is not the season of
night, but of day. Let us therefore "walk honestly(2) as in the day"
(Rom. xiii. 13); and nothing is more indecent than sin. In point of
indecency it is not so bad to go about naked as in sin and wrong doing.
That is not so great matter of blame, since it might even be caused by
poverty; but nothing has more shame and less honor than the sinner. Let
us think of those who come to the justice-hall on some account of
extortion, or overreaching;(3) how base and ridiculous they appear to
all by their utter shamelessness, their lies, and audacity.(4) But we
are such pitiable and wretched beings, that we cannot bear ourselves to
put on a garment awkwardly or awry; nay, if we see another person in
this state, we set him right; and yet though we and all our neighbors
are walking on our heads, we do not even perceive it. For what, say,
can be more shameful than a man who goes in to a harlot? what more
contemptible than an insolent, a foul-tongued or an envious man? Whence
then is it that these things do not seem so disgraceful as to walk
naked? Merely from habit. To go naked no one has ever willingly
endured; but all men are continually venturing on the others without
any fear. Yet if one came into an assembly of angels, among whom
nothing of the sort has ever taken place, there he would clearly see
the great ridicule (of such conduct). And why do I say an assembly of
angels? Even in the very palaces among us, should one introduce a
harlot and enjoy her, or be oppressed by excess of wine, or commit any
other like indecency, he would suffer extreme punishment. But if it be
intolerable hat men should dare such things in palaces, much more when
the King is everywhere present, and observes what is done, shall we if
we dare them undergo severest chastisement. Wherefore let us, I exhort
you, show forth in our life much gentleness, much purity, for we have a
King who beholds all our actions continually. In order then that this
light may ever richly enlighten us, let us gladly accept(6) these
bright beams,(7) for so shall we enjoy both the good things present and
those to come, through the grace and lovingkindness of our Lord Jesus
Christ, by whom, and with whom, to the Father, and the Holy Spirit, be
glory for ever and ever. Amen.
HOMILY VI.
JOHN i. 6.
"There was a man sent
from God, whose name was
[I.] HAVING in the introduction spoken to us things
of urgent importance(5) concerning God the Word, (the Evangelist)
proceeding on his road, and in order, afterwards comes to the herald of
the Word, his namesake John. And now that thou hearest that he was
"sent from God," do not for the future imagine that any of the words
spoken by him are mere man's words; for all that he utters is not his
own, but is of Him who sent him. Wherefore he is called(8) "messenger"
(Mal. iii. 1), for the excellence of a messenger is, that he say
nothing of his own. But the expression "was," in this place is not
significative of his coming into existence, but refers to his office of
messenger; for "'there was' a man sent from God," is used instead of "a
man 'was sent' from God."
How then do some say,(9) that the expression, "being
in the form of God" (Phil. ii. 6) is not
26
used of His invariable likeness(1) to the Father, because no article is
added?(2) For observe, that the article is nowhere added here. Are
these words then not spoken of the Father? What then shall we say to
the prophet who says, that, "Behold, I send My messenger before Thy
face, who shall prepare Thy way" (Mal. iii. 1, as found in Mark i. 2)?
for the expressions "My" and "Thy" declare two Persons.
Ver. 7. "The same came for a witness, to bear
witness of that Light."
What is this, perhaps one may say, the servant bear
witness to his Master? When then you see Him not only witnessed to by
His servant, but even coming to him, and with Jews baptized by him,
will you not be still more astonished and perplexed? Yet you ought not
to be troubled nor confused, but amazed at such unspeakable goodness.
Though if any still continue bewildered s and confused, He will say to
such art one what He said to John, "Suffer it to be so now for thus it
becometh us to fulfill all righteousness" (Matt. iii. 15); and, if any
be still further troubled, again He will say to him too(4) what he said
to the Jews, "But I receive not testimony from man." (c. v. 34.) If now
he needs not this witness, why was John sent from God? Not as though He
required his testimony --this were extremest blasphemy. Why then? John
himself informs us, when he says,
"That all men through him might believe."
And Christ also, after having said that "I receive
not testimony from man" (c. v. 34), in order that He may not seem to
the foolish to clash with(5) Himself, by declaring at one time "There
is another that beareth witness of Me and I know that his(6) witness is
true" (c. v. 32) (for He pointed to John;) and at another, "I receive
not testimony from man" (c. v. 34); He immediately adds the solution of
the doubt, "But these things I say" for your own sake,(7) "that ye
might be saved." As though He had said, that "I am God, and the
really-Begotten(8) Son of God, and am of that Simple and Blessed
Essence, I need none to witness to Me; and even though none would do
so, yet am not I by this anything diminished in My Essence; but because
I care for the salvation of the many,(9) I have descended to such
humility as to commit the witness of Me to a man." For by reason of the
groveling nature and infirmity of the Jews, the faith in Him would in
this way be more easily received, and more palatable.(10) As then He
clothed Himself with flesh, that he might not, by encountering men with
the unveiled Godhead, destroy them all; so He sent forth a man for His
herald, that those who heard might at the hearing of a kindred voice
approach more readily. For (to prove) that He had no need of that
(herald's) testimony, it would have sufficed that He should only have
shown Himself who He was in His unveiled Essence, and have confounded
them all. But this He did not for the reason I have before mentioned.
He would have annihilated(11) all, since none could have endured the
encounter of that unapproachable light.(12) Wherefore, as I said, He
put on flesh, and entrusted the witness (of Himself) to one of our
fellow-servants, since He arranged(13) all for the salvation of men,
looking not only to His own honor, but also to what might be readily
received by, and be profitable to, His hearers. Which He glanced at
when He said, "These things I say" for your sake, "that ye might be
saved." (c. v. 34.) And the Evangelist using the same language as his
Master, after saying, "to bear witness of that Light," adds,
"That all men through Him might believe." All but
saying, Think not that the reason why John the Baptist came to bear
witness, was that he might add aught to the trustworthiness of his
Master. No; (He came,) that by his means beings of his own class(14)
might believe. For it is clear from what follows, that he used this
expression in his anxiety to remove this suspicion beforehand, since he
adds,
Ver. 8. "He was not that Light."
Now if he did not introduce this as setting himself
against this suspicion, then the expression is absolutely superfluous,
and tautology rather than elucidation of his teaching. For why, after
having said that he "was sent to bear witness of that Light," does he
again say, "He was not that Light"? (He says it,) not loosely or
without reason; but, because, for the most part, among ourselves, the
person witnessing is held to be greater, and generally more trustworthy
than the person witnessed of; therefore, that none might suspect this
in the case of John, at once from the very beginning he removes this
evil suspicion, and having torn it up by the roots, shows who this is
that bears witness, and who is He who is witnessed of, and what an
interval there is between the witnessed of, and the bearer of witness.
And after having done this, and shown His incomparable
superiority, he afterwards proceeds fearlessly to the narrative which
remains; and after carefully removing whatever strange (ideas) might
secretly harbor(15) in the
27
minds of the simpler sort, so instills into all(1) easily and without
impediment the word of doctrine in its proper order.
Let us pray then, that henceforth with the
revelation of these thoughts and rightness of doctrine, we may have
also a pure life and bright conversation,(2) since these things profit
nothing unless good works be present with us. For though we have all
faith and all knowledge of the Scriptures, yet if we be naked and
destitute of the protection derived from (holy) living, there is
nothing to hinder us from being hurried into the fire of hell, and
burning for ever in the unquenchable flame. For as they who have done
good shall rise to life everlasting, so they who have dared the
contrary shall rise to everlasting punishment, which never has an end.
Let us then manifest all eagerness not to mar the gain which accrues to
us from a right faith by the vileness of our actions, but becoming
well-pleasing to Him by these also, boldly to look on Christ. No
happiness can be equal to this. And may it come to pass, that we all
having obtained(7) what has been mentioned, may do all to the glory of
God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory
for ever and ever. Amen.
HOMILY VII.
JOHN i. 9.
That was the true Light, which lighteth every
man that
cometh into the world."
[1.] THE reason, O children greatly beloved, why we
entertain you portion by portion with the thoughts taken from the
Scriptures, and do not at once pour all forth to you, is, that the
retaining what is successively set before you may be easy. For even in
building, one who before the first stones are settled lays on others,
constructs(3) a rotten wall altogether, and easily thrown down while
one who waits that the mortar may first get hard, and so adds what
remains little by little, finishes the whole house firmly, and makes it
strong, not one to last for a short time, or easily to fall to pieces.
These builders we imitate,(4) and in like manner build up your souls.
For we fear lest, while the first foundation is but newly laid, the
addition of the succeeding speculations(5) may do harm to the former,
through the insufficiency of the intellect to contain them all at once.
What now is it that has been read to us today?
"That was the true Light, which lighteth every man
that cometh into the world." For since above in speaking of John he
said, that he came "to bear witness of that Light"; and that he
was sent in these our days;(6) lest any one at hearing this
should, on account of the recent coming of the witness, conceive some
like suspicion concerning Him, who is witnessed of, he has carried up
the imagination, and transported it to that existence which is before
all beginning, which has neither end nor commencement.
"And how is it possible," says one, "that being a
Son, He should possess this (nature)?" We are speaking of God, and do
you ask how? And do you not fear nor shudder? Yet should any one ask
you, "How should our souls and bodies have endless life in
the world to come?(8)" you will laugh at the question, on the
ground that it does not belong to the intellect of man to search into
such questions, but that he ought only to believe, and not to be
over-curious on the subject mentioned, since he has a sufficient proof
of the saying, in the power of Him who spake it. And if we say, that
He, who created our souls and bodies, and who incomparably excels all
created things, is without beginning, will you require us to say"
How?" Who could assert this to be the act of a well-ordered soul, or of
sound reason? you have heard that "That was the true Light": why are
you vainly and rashly striving to overshoot(9) by force of reasoning
this Life which is unlimited? You cannot do it. Why seek what may not
be sought? Why be curious about what is incomprehensible? Why search
what is unsearchable? Gaze upon the very source of the sunbeams. You
cannot; yet you are neither vexed nor impatient at your weakness; how
then have you become so daring and headlong in greater matters? The son
of thunder, John who sounds(10) the spiritual trumpet, when he had
heard from the Spirit the was, enquired no farther. And are you, who
share not in his grace, but speak from your own wretched
28
reasonings, ambitious to exceed the measure of his knowledge? Then for
this very reason you will never be able even to reach to the measure of
his knowledge. For this is the craft of the devil: he leads away those
who obey him from the limits assigned by God, as though to things much
greater: but when, having enticed us by these hopes, he has cast us out
of the grace of God, he not only gives nothing more, (how can he, devil
as he is?) but does not even allow us to return again to our former
situation, where we dwelt safely and surely, but leads us about in all
directions wandering and not having any standing ground. So he caused
the first created man to be banished from the abode of Paradise. Having
puffed him up with the expectation of greater knowledge and honor, he
expelled him from what he already possessed in security. For he not
only did not become like a god as (the devil) promised him, but even
fell beneath the dominion of death; having not only gained no further
advantage by eating of the tree, but having lost no small portion of
the knowledge which he possessed, through hope of greater knowledge.
For the sense of shame, and the desire to hide himself because of his
nakedness, then came upon him, who before the cheat was superior to all
such shame; and this very seeing himself to be naked, and the need for
the future of the covering of garments, and many other infirmities,(1)
became thenceforth natural to him. That this be not our case, let us
obey God, continue in His commandments, and not be busy about anything
beyond them, that we may not be cast out from the good things already
given us. Thus they have fared (of whom we speak). For seeking to find
a beginning of the Life which has no beginning, they lost what they
might have retained. They found not what they sought, (this is
impossible,) and they fell away from the true faith concerning the
Only-Begotten.
Let us not then remove the eternal bounds which our
fathers set, but let us ever yield to the laws of the Spirit; and when
we hear that "That was the true Light," let us seek to discover nothing
more. For it is not possible to pass beyond this saying. Had His
generation been like that of a man, needs must there have been an
interval between the begetter and the begotten; but since it is in a
manner ineffable and becoming God, give up the "before" and the
"after," for these are the names of points in time, but the Son is the
Creator even of all ages.(2)
[2.] "Then," says one, "He is not Father, but
brother." What need, pray? If we had asserted that the Father and the
Son were from a different root, you might have then spoken this well.
But, if we flee this impiety, and say the Father, besides being without
beginning, is Unbegotten also, while the Son, though without beginning,
is Begotten of the Father, what kind of need that as a consequence of
this idea, that unholy assertion should be introduced? None at all. For
He is an Effulgence: but an effulgence is included in the idea of the
nature whose effulgence it is. For this reason Paul has called Him so,
that you may imagine no interval between the Father and the Son. (Heb.
i. 3.) This expression(3) therefore is declaratory of the point; but
the following part of the proof quoted, corrects an erroneous opinion
which might beset simple men. For, says the Apostle, do not, because
you have heard that he is an Effulgence, suppose that He is deprived of
His proper person; this is impious, and belongs to the madness of the
Sabellians, and of Marcellus' followers. We say not so, but that He is
also in His proper Person. And for this reason, after having called Him
"Effulgence," Paul has added that He is "the express image of His
Person" (Heb. i. 3), in order to make evident His proper Personality,
and that He belongs to the same Essence of which He is also the express
image. For, as I before(4) said, it is not sufficient by a single
expression to set before men the doctrines concerning God, but it is
desirable that we bring many together, and choose from each what is
suitable. So shall we be able to attain to a worthy telling of His
glory, worthy, I mean, as regards our power; for if any should deem
himself able to speak words suitable to His essential worthiness, and
be ambitious to do so, saying, that he knows God as God knows Himself,
he it is who is most ignorant of God.
Knowing therefore this, let us continue steadfastly
to hold what "they have delivered unto us, which from the beginning
were eye-witnesses, and ministers of the word." (Luke i. 2.) And let us
not be curious beyond: for two evils will attend those who are sick of
this disease, (curiosity,) the wearying themselves in vain by seeking
what it is impossible to find, and the provoking God by their endeavors
to overturn the bounds set by Him. Now what anger this excites, it
needs not that you who know should learn from us. Abstaining therefore
from their madness, let us tremble at His words, that He may
continually build us up. For, "upon whom shall I look "(Isa. lxvi. 2,
LXX.), saith He, "but upon the lowly, and quiet, and who feareth my
words?" Let us then leave this pernicious curiosity, and bruise our
hearts, let us mourn for our sins as Christ commanded, let us be
pricked at heart(5) for our transgressions, let us reckon up exactly
all the wicked deeds, which
29
in time past we have dared, and let us earnestly strive to wipe them
off in all kinds of ways.
Now to this end God hath opened to us many ways.
For, "Tell thou first," saith He, "thy sins, that thou mayest be
justified" (Isa. xliii. 26(1)); and again, "I said, I have declared
mine iniquity unto Thee, and Thou hast taken(2) away the
unrighteousness of my heart" (Ps. xxxii. 5, LXX.); since a continual
accusation and remembrance of sins contributes not a little to lessen
their magnitude. But there is another more prevailing way than this; to
bear malice against none of those who have offended against us, to
forgive their trespasses to all those who have trespassed against us.
Will you learn a third? Hear Daniel, saying, "Redeem thy sins by
almsdeeds, and thine iniquities by showing mercy to the poor."
(Dan. iv. 27, LXX.) And there is another besides this; constancy in
prayer, and persevering attendance on the intercessions(3) made with
God. In like manner fasting brings to us some, and that not small
comfort and release from sins committed,(4) provided it be attended
with kindness to others, and quenches the vehemence of the wrath of
God. (1 Tim. ii. 1.) For "water will quench a blazing fire, and by
almsdeeds sins are purged away." (Ecclus. iii. 30, LXX.)
Let us then travel along all these ways; for if we
give ourselves wholly to these employments, if on them we spend our
time, not only shall we wash off our bygone transgressions, but shall
gain very great profit for the future. For we shall not allow the devil
to assault us with leisure either for slothful living, or for
pernicious curiosity, since by these among other means, and in
consequence of these, he leads us to foolish questions and hurtful
disputations, from seeing us at leisure, and idle, and taking no
forethought for excellency of living. But let us block up this approach
against him, let us watch, let us be sober, that having in this short
time toiled a little, we may obtain eternal goods in endless ages, by
the grace and lovingkindness of our Lord Jesus Christ; by whom and with
whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.
HOMILY VIII.
JOHN i. 9.
"That was the true Light, which lighteth every
man that
cometh into the world,"
[1.] NOTHING hinders us from handling to-day also
the same words, since before we were prevented by the setting forth of
doctrines, from considering all that was read. Where now are those
who deny that He is true God? for here He is called" the true
Light" (c. xiv. 6), and elsewhere very" Truth" and very "Life." That
saying we will discuss more clearly when we come to the place; but at
present we must for a while be speaking to your Charity of that other
matter.
If He "lighteth every man that cometh into the
world," how is it that so many continue unenlightened? for not all have
known the majesty of Christ. How then doth He "light every man"? He
lighteth all as far as in Him lies. But if some, wilfully closing the
eyes of their mind, would not receive the rays of that Light, their
darkness arises not from the nature of the Light, but from their own
wickedness, who willfully deprive themselves of the gift. For the grace
is shed forth upon all, turning itself back neither from Jew, nor
Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor
female, nor old, nor young, but admitting all alike, and inviting with
an equal regard. And those who are not willing to enjoy this gift,
ought in justice to impute their blindness to themselves; for if when
the gate is opened to all, and there is none to hinder, any being
willfully evil(5) remain without, they perish through none other, but
only through their own wickedness.
Ver. 10. "He was in the world."
But not as of equal duration with the world. Away
with the thought. Wherefore he adds, "And the world was made by Him";
thus leading thee up again to the eternal(6) existence of the
Only-Begotten. For he who has heard that this universe is His work,
though he be very dull, though he be a hater, though he be an enemy of
the glory of God, will certainly, willing or unwilling, be forced to
confess that the maker is before his works. Whence wonder always comes
over me at the madness of Paul of Samosata, who dared to look in the
face so manifest a truth, and voluntarily threw himself down the preci-
30
pice.(1) For he erred not ignorantly but with full knowledge, being in
the same case as the Jews. For as they, looking to men, gave up sound
faith, knowing that he was the only-begotten Son of God, but not
confessing Him, because of their rulers, lest they should be cast out
of the synagogue; so it is said that he, to gratify a certain
woman,(2) sold his own salvation. A powerful thing, powerful indeed, is
the tyranny of vainglory; it is able to make blind the eyes even of the
wise, except they be sober; for if the taking of gifts can effect this,
much more will the yet more violent feeling of this passion. Wherefore
Jesus said to the Jews, "How can ye believe, which receive honor one of
another, and seek not the honor that cometh from God only?" (c. v. 44.)
"And the world knew Him not." By "the world" he here
means the multitude, which is corrupt, and closely attached(3) to
earthly things, the common(4) turbulent, silly people. For the friends
and favorites(5) of God all knew Him, even before His coming in the
flesh. Concerning the Patriarch Christ Himself speaks by name, "that
your father Abraham rejoiced to see My day, and he saw it, and was
glad." (c. viii. 56.) And concerning David, confuting the Jews He said,
"How then doth David in spirit call Him Lord, saying, the Lord said
unto my Lord, Sit Thou on My right hand." (Matt. xxii. 43; Mark xii.
36; Luke xx. 42.) And in many places, disputing with them, He mentions
Moses; and the Apostle (mentions) the rest of the prophets; for Peter
declares, that all the prophets from Samuel knew Him, and proclaimed
beforehand His coming afar off, when he says, "All the prophets from
Samuel and those that follow after, as many as have spoken, have
likewise foretold of these days." (Acts iii. 24.) But Jacob and his
father, as well as his grandfather, He both appeared to and
talked with, and promised that He would give them many and great
blessings, which also He brought to pass.
"How then," says one, "did He say Himself, 'Many
prophets have desired to see those things which ye see, and have not
seen them; and to hear those things which ye hear, and have not heard
them'? (Luke x. 24.) Did they then not share in the knowledge of Him?"
Surely they did; and I will endeavor to make this plain from, this very
saying, by which some think that they are deprived of it. "For many,"
He saith, "have desired to see the things which ye see." So that they
knew that He would come [to men] from heaven, and would live and
teach(6) as He lived and taught; for had they not known, they could
have not desired, since no one can conceive desire for things of which
he has no idea; therefore they knew the Son of Man, and that He would
come among men. What then are the things which they did not hear? What
those which they did not know? The things which ye now see and hear.
For if they did hear His voice and did see Him, it was not in the
Flesh, not among men; nor when He was living so familiarly, and
conversing so frankly with them? And indeed He to show this said not
simply, "to see" "Me": but what? "the things which ye see"; nor "to
hear" "Me": but what? "the things which ye hear."(8) So that if they
did not behold His coming in the Flesh, still they knew that it would
be, and they desired it, and believed on Him without having seen Him in
the Flesh.
When therefore the Greeks bring charges such as
these against us, and say; "What then did Christ in former time, that
He did not look upon the race of men? And for what possible reason did
He come at last to assist in our salvation, after neglecting us so
long?" we will reply, that before this He was in the world, and took
thought for His works, and was known to all who were worthy. But if ye
should say, that, because all did not then know Him, because He was
only known by those noble and excellent persons, therefore He was not
acknowledged; at this rate you will not allow that He is worshiped even
now, since even now all men do not know Him. But as at present no one,
because of those who do not know Him, would refuse credit to those who
do, so as regards former times, we must not doubt that He was known to
many, or rather to all of those noble and admirable persons.
[2.] And if any one say, "Why did not all men give
heed to Him? nor all worship Him, but the just only?" I also will ask,
why even now do not all men know him? But why do I speak of Christ,
when not all men knew His Father then, or know Him now? For some say,
that all things are borne along by chance, while others commit the
providence of the universe to devils. Others invent another God
besides Him, and some blasphemously assert, that His is an opposing
power,(9) and think that His laws are the laws of a wicked daemon. What
then? Shall we say that He is not God because their
31
are some who say so? And shall we confess Him to be evil? for there are
some who even so blaspheme Him. Away with such mental wandering, such
utter insanity. If we should delineate(1) doctrines according to the
judgment of madmen, there is nothing to hinder us from being mad
ourselves with most grievous madness. No one will assert, looking to
those who have weak vision, that the sun is injurious to the eyes, but
he will say that it is fitted to give light, drawing his judgments from
persons in health. And no one will call honey bitter, because it seems
so to the sense of the sick. And will any, from the imaginations of men
diseased (in mind) decide that God either is not, or is evil; or that
He sometimes indeed exerts His Providence, sometimes doth not so at
all? Who can say that such men are of sound mind, or deny that they are
beside themselves, delirious, utterly mad?
"The world," he says, "knew Him not"; but they of
whom the world was not worthy knew Him. And having spoken of those who
knew Him not, he in a short time puts the cause of their ignorance; for
he does not absolutely say, that no one knew Him, but that "the world
knew him not"; that is, those persons who are as it were nailed to the
world alone, and who mind the things of the world. For so Christ was
wont to call them; as when He says, "O Holy(2) Father, the world hath
not known Thee." (c. xvii. 25.) The world then was ignorant, not only
of Him, but also of His Father, as we have said; for nothing so
darkens(3) the mind as to be closely attached(4) to present things.
Knowing therefore this, remove yourselves from the
world, and tear yourselves as much as possible from carnal things, for
the loss which comes to you from these lies not in common matters, but
in what is the chief of goods. For it is not possible for the man who
clings strongly to the things of the present life really(5) to lay hold
on those in heaven, but he who is earnest about the one must needs lose
the other. "Ye cannot," He says, "serve God and Mammon" (Matt. vi. 24),
for you must hold to the one and hate the other. And this too the very
experience of the things proclaims aloud. Those, for instance, who
deride the lust of money, are especially the persons who love God as
they ought, just as those who respect that sovereignty (of Mammon), are
the men who above all others have the slackest(6) love for Him. For the
soul when made captive once for all(7) by covetousness, will not easily
or readily refuse doing or saying any of the things which anger God, as
being the slave of another master, and one who gives all his commands
in direct opposition to God. Return then at length to your sober
senses, and rouse yourselves, and calling to mind whose servants we
are, let us love His kingdom only; let us weep, let us wail for the
times past in which we were servants of Mammon; let us cast off once
for all his yoke so intolerable, so heavy, and continue to bear the
light and easy yoke of Christ. For He lays no such commands upon us as
Mammon does. Mammon bids us be enemies to all men, but Christ, on the
contrary, to embrace and to love all. The one having nailed us s to the
clay and the brickmaking, (for gold is this,) allows us not even at
night to take breath a little; the other releases us from this
excessive and insensate care, and bids us gather treasures in heaven,
not by injustice towards others, but by our own righteousness. The one
after our many toils and sufferings is not able to assist us when we
are punished in that place? and suffer because of his laws, nay, he
increases the flame; the other, though He command us to give but a cup
of cold water, never allows us to lose our reward and recompense even
for this, but repays us with great abundance. How then is it not
extremest folly to slight a rule so mild, so full of all good things,
and to serve a thankless, ungrateful tyrant, and one who neither in
this world nor in the world to come is able to help those who obey and
give heed to him. Nor is this the only dreadful thing, nor is this only
the penalty, that he does not defend them when they are being punished;
but that besides this, he, as I before said, surrounds those who obey
him with ten thousand evils. For of those who are punished in that
place, one may see that the greater part are punished for this cause,
that they were slaves to money, that they loved gold, and would not
assist those who needed. That we be not in this case, let us scatter,
let us give to the poor, let us deliver our souls from hurtful cares in
this world, and from the vengeance, which because of these things is
appointed for us in that place. Let us store up righteousness in the
heavens. Instead of riches upon earth, let us collect treasures
impregnable, treasures which can accompany us on our journey to heaven,
which can assist us in our peril, and make the Judge propitious at that
hour. Whom may we all have gracious unto us, both now and at that day,
and enjoy with much confidence(10) the good things prepared in the
heavens for those who love Him as they ought, through the grace and
lovingkindness of our Lord Jesus Christ, with whom, to the Father and
the Holy Ghost, be glory, now and ever, and world without end. Amen.
32
HOMILY IX.
JOHN i. 11
"He came unto His own, and His own received Him not."
[1.] IF ye remember our former reflections, we shall
the more zealously proceed with the building up(1) of what remains, as
doing so for great gain. For so will our discourse be more intelligible
to you who remember what has been already said, and we shall not need
much labor, because you are able through your great love of learning to
see more clearly into what remains. The man who is always losing what
is given to him will always need a teacher, and will never know
anything; but he who retains what he has received, and so receives in
addition what remains, will quickly. be a teacher instead of a learner,
and useful not only to himself, but to all others also; as,
conjecturing from their great readiness to hear, I anticipate that this
assembly will specially be. Come then, let us lay up in your souls, as
in a safe treasury, the Lord's money, and unfold, as far as the grace
of the Spirit may afford us power, the words this day set before us.
He (St. John) had said, speaking of the old times,
that" the world knew him not" (ver. 10); afterwards he comes down in
his narrative to the times of the proclamation (of the Gospel), and
says, "He came to His own, and His own received Him not," now calling
the Jews "His own," as His peculiar people, or perhaps even all
mankind, as created by Him. And as above, when perplexed at the folly
of the many, and ashamed of our common nature, he said that "the world
by Him was made," and having been made, did not recognize its Maker; so
here again, being troubled beyond bearing(2) at the stupidity of the
Jews and the many, he sets forth the charge in a yet more striking
manner, saying, that "His own received Him not," and that too when "He
came to them." And not only he, but the prophets also, wondering, said
the very same, as did afterwards Paul, amazed at the very same things.
Thus did the prophets cry aloud in the person of Christ, saying, "A
people whom I have not known, have served Me; as soon as they heard Me,
they obeyed Me; the strange children have dealt falsely with Me.(3) The
strange children have waxed aged, and have halted from their paths."
(Ps. xviii. 43-45, LXX.) And again, "They to whom it had not been told
concerning Him, shall see, and they which had not heard, shall
understand." And," I was found of them that sought Me not" (Isa. lii.
15); "I was made manifest unto them that asked not after me." (Isa.
xlv. 1, as quoted Rom. x. 20.) And Paul, in his Epistles to the Romans,
has said, "What then? Israel hath not obtained that which he seeketh
for: but the election hath obtained it." (Rom. xi. 7.) And again; "What
shall we say then? That the Gentiles which followed not after
righteousness, have attained unto righteousness: but Israel which
followed after the law of righteousness, hath not attained to the law
of righteousness." (Rom. ix. 30.)
For it is a thing indeed worthy of our amazement,
how they who were nurtured in (knowledge of) the prophetical books, who
heard Moses every day telling them ten thousand things concerning the
coming of the Christ, and the other prophets afterwards, who moreover
themselves beheld Christ Himself daily working miracles among them,
giving up His time(4) to them alone, neither as yet allowing His
disciples to depart into the way of the Gentiles, or to enter into a
city of Samaritans, nor doing so Himself, but everywhere(5) declaring
that He was sent to the lost sheep of the house of Israel (Matt. x. 5):
how, (I say), while they saw the signs, and heard the Prophets, and had
Christ Himself continually putting them in remembrance, they yet made
themselves once for all so blind and dull, as by none of these things
to be brought to faith in Christ. (Matt. xv. 24.) While they of the
Gentiles, who had enjoyed none of these things, who had never heard the
oracles of God, not, as one may say, so much as in a dream, but ever
ranging among the fables of madmen, (for heathen philosophy is this,)
having ever in their hands(6) the sillinesses of their poets, nailed to
stocks and stones, and neither in doctrines nor in conversation(7)
possessing anything good or sound. (For their way of life was more
impure and more accursed than their doctrine. As was likely; for when
they saw their gods delighting in all wickedness, worshiped by shameful
words, and more shameful deeds, reckoning this festivity and praise,
and moreover honored by foul murders, and child-slaughters, how should
not they emulate these things?) Still, fallen as they were as low as
the very depth of wickedness, on a
33
sudden, as by the agency of some machine, they have appeared to us
shining from on high, and from the very summit of heaven.
How then and whence came it to pass? Hear Paul
telling you. For that blessed person searching exactly into these
things, ceased not until he had found the cause, and had declared it to
all others. What then is it? and whence came such blindness upon the
Jews? Hear him who was entrusted with this stewardship declare. What
then does he say in resolving this doubt of the many? (1 Cor. ix. 17.)
"For they," says he, "being ignorant of God's righteousness and going
about to establish their own righteousness, have not submitted
themselves unto the righteousness of God." (Rom. x. 3.) Wherefore they
have suffered this. And again, explaining the same matter in other
terms, he says, "What shall we say then? That the Gentiles which
followed not after righteousness, have attained unto righteousness,
even the righteousness which is of faith; but Israel, which followed
after the law of righteousness, hath not attained to the law of
righteousness. Wherefore? Because they sought it not by faith. For they
stumbled at that stumbling stone." (Rom. ix. 30, 32.) His meaning is
this: "These men's unbelief has been the cause of their misfortunes,
and their haughtiness was parent of their unbelief." For when having
before enjoyed greater privileges than the heathen,(1) through having
received the law, through knowing God, and the rest which Paul
enumerates, they after the coming of Christ saw the heathen and
themselves called on equal terms through faith, and after faith
received one of the circumcision in nothing preferred to the Gentile,
they came to envy and were stung by their haughtiness, and could not
endure the unspeakable and exceeding lovingkindness of the Lord. So
this has happened to them from nothing else but pride, and wickedness,
and unkindness.
[2.] For in what, O most foolish of men, are ye
injured by the care(2) bestowed on others? How are your blessings made
less through having others to share the same? But of a truth wickedness
is blind, and cannot readily perceive anything that it ought. Being
therefore stung by the prospect of having others to share the same
confidence,(3) they thrust a sword against themselves, and cast
themselves out from the lovingkindness of God. And with good reason.
For He saith, "Friend, I do thee no wrong, I will give to 'these also'
even as unto thee." (Matt. xx. 14.) Or rather, these Jews are not
deserving even of these words. For the man in the parable if he was
discontented, could yet speak of the labors and weariness, the heat and
sweat, of a whole day. But what could these men have to tell? nothing
like this, but slothfulness and profligacy and ten thousand evil things
of which all the prophets continued ever to accuse them, and by which
they like the Gentiles had offended against God. And Paul declaring
this says, "For there is no difference between the few and the Greek:
For all have sinned, and come short of the glory of God: being
justified freely by His grace." (Rom. x. 12; Rom. iii, 22-24.) And on
this head he treats profitably and very wisely throughout that Epistle.
But in a former part of it he proves that they are worthy of still
greater punishment. "For as many as have sinned in the law shall be
judged by the law" (Rom. ii. 12); that is to say, more severely, as
having for their accuser the law as well as nature. And not for this
only, but for that they have been the cause that God is blasphemed
among the Gentiles: "My(4) Name," He saith, "is blasphemed among the
Gentiles through you." (Rom. ii. 24; Isa. lii. 5.)
Since now this it was that stung them most, (for the
thing appeared incredible even to those of the circumcision who
believed, and therefore they brought it as a charge against Peter, when
he was come up to them from Cesarea, that he "went in to men
uncircumcised, and did eat with them" (Acts xi. 3); and after that they
had learned the dispensation of God, even so still(5) they wondered how
"on the Gentiles also was poured out the gift of the Holy Ghost" (Acts
x. 45): showing by their astonishment that they could never have
expected so incredible a thing,) since then he knew that this touched
them nearest, see how he has emptied(6) their pride and relaxed(7)
their highly swelling insolence. For after having discoursed on the
case of the heathen,(8) and shown that they had i not from any quarter
any excuse, or hope of salvation, and after having definitely charged
them both with the perversion(9) of their doctrines and the uncleanness
of their lives, he shifts his argument to the Jews; and(10) after
recounting all the expressions of the Prophet, in which he had said
that they were polluted, treacherous, hypocritical persons, and had
"altogether become unprofitable," that there was "none" among them
"that seeketh after God," that they had "all gone out of the way" (Rom.
iii. 12), and the like, he adds, "Now we know that what things soever
the law saith, it saith to them who are under the law: that every mouth
may be stopped, and all the world may become guilty before God." (Rom.
iii. 19.) "For all have sinned, and come short of the glory of God."
(Rom. iii. 23.)
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Why then exaltest thou thyself, O Jew? why art thou
high minded? for thy mouth also is stopped, thy boldness also is taken
away, thou also with all the world art become guilty, and, like others,
art placed in need of being justified freely. Thou oughtest surely even
if thou hadst stood upright and hadst had great boldness with God, not
even so to have envied those who should be pitied and saved through His
lovingkindness. This is the extreme of wickedness, to pine at the
blessings of others; especially when this was to be effected without
any loss of thine. If indeed the salvation of others had been
prejudicial to thy advantages, thy grieving might have been reasonable;
though not even then would it have been so to one who had learned true.
wisdom.(1) But if thy reward is not increased by the punishment of
another, nor diminished by his welfare, why dost thou bewail thyself
because that other is freely saved? As I said, thou oughtest not, even
wert thou (one) of the approved, to be pained at the salvation which
cometh to the Gentiles through grace. But when thou, who art guilty
before thy Lord of the same things as they, and hast thyself offended,
art displeased at the good of others, and thinkest great things, as if
thou alone oughtest to be partaker of the grace, thou art guilty not
only of envy and insolence, but of extreme folly, and mayest be liable
to all the severest torments; for thou hast planted within thyself the
root of all evils, pride.
Wherefore a wise man has said, "Pride is the
beginning of sin" (Ecclus. x. 13): that is, its root, its source, its
mother. By this the first created was banished from that happy abode:
by this the devil who deceived him had fallen from that height of
dignity; from which that accursed one, knowing that the nature of the
sin was sufficient to cast down even from heaven itself, came this way
when he labored to bring down Adam from such high honor. For having
puffed him up with the promise that he should be as a God, so he broke
him down, and cast him down into the very gulfs of hell.(2) Because
nothing so alienates men from the lovingkindness of God, and gives them
over to the fire of the pit,(3) as the tyranny of pride. For when this
is present with us, our whole life becomes impure, even though we
fulfill temperance, chastity, fasting, prayer, almsgiving, anything.
For, "Every one," saith the wise man, "that is proud in heart is an
abomination(4) to the Lord." (Prov. xvi. 5.) Let us then restrain this
swelling of the soul, let us cut up by the roots this lump of pride, if
at least we would wish to be clean, and to escape the punishment
appointed for the devil. For that the proud must fall under the same
punishment as that (wicked) one, hear Paul declare; "Not a novice, test
being lifted up with pride, he fall into the judgment, and the snare of
the devil."(5) What is "the judgment"?(6) He means, into the same
"condemnation," the same punishment. How then does he say, that a man
may avoid this dreadful thing? By reflecting upon(7) his own nature,
upon the number of his sins, upon the greatness of the torments in that
place, upon the transitory nature of the things which seem bright in
this world, differing in nothing from grass, and more fading than the
flowers of spring. If we continually stir within ourselves these
considerations, and keep in mind those who have walked most upright,
the devil, though he strive ten thousand ways, will not be able to
lift(8) us up, nor even to trip(9) us at all. May the God who is the
God Of the humble, the good and merciful God, grant both to you and me
a broken and humbled heart, so shall we be enabled easily to order the
rest aright, to the glory of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.
35
HOMILY X.
JOHN i. 11.
"He came unto His own, and His own received Him not."
[1.] BELOVED, God being loving towards man and
beneficent, does and contrives all things in order that we may shine in
virtue, and as desiring that we be well approved by Him. And to this
end He draws no one by force or compulsion: but by persuasion and
benefits He draws all that will, and wins them to Himself. Wherefore
when He came, some received Him, and others received Him not. For He
will have no unwilling, no forced domestic, but all of their own will
and choice, and grateful to Him for their service. Men, as needing the
ministry of servants, keep many in that state even against their will,
by the law of ownership;(1) but God, being without wants, and not
standing in need of anything of ours, but doing all only for our
salvation makes us absolute(2) in this matter, and therefore lays
neither force nor compulsion on any of those who are unwilling. For He
looks only to our advantage: and to be drawn unwilling to a service
like this is the same as not serving at all.
"Why then," says one, "does He punish those who will
not listen(3) to Him, and why hath He threatened hell to those who
endure(4) not His commands?" Because, being Good exceedingly, He cares
even for those who obey Him not, and withdraws not from them who start
back and flee from Him. But when we(5) had rejected the first way of
His beneficence, and had refused to come by the path of persuasion and
kind treatment, then He brought in upon us the other way, that of
correction and punishments; most bitter indeed, but still necessary,
when the former is disregarded.(6) Now lawgivers also appoint many and
grievous penalties against offenders, and yet we feel no aversion to
them for this; we even honor them the more on account of the
punishments they have enacted, and because though not needing a single
thing that we have, and often not knowing who they should be that
should enjoy the help afforded by their written laws,(7) they still
took care for the good ordering of our lives, rewarding those who live
virtuously, and checking by punishments the intemperate, and those(8)
who would mar the repose(9) of others. And if we admire and love these
men, ought we not much more to marvel at and love God on account of His
so great care? For the difference between their and His forethought
regarding us is infinite. Unspeakable of a truth are the riches of the
goodness of God, and passing all excess? Consider; "He came to His
own," not for His personal need, (for, as I said, the Divinity is
without wants,) but to do good unto His own people. Yet not even so did
His own receive Him, when He came to His own for their advantage, but
repelled Him, and not this only, but they even cast Him out of the
vineyard, and slew Him. Yet not for this even did He shut them out from
repentance, but granted them, if they had been willing, after such
wickedness as this, to wash off all their transgressions by faith in
Him, and to be made equal to those who had done no such thing, but are
His especial friends. And that I say not this at random, or for
persuasion's sake, all the history of the blessed Paul loudly declares.
For when he, who after the Cross persecuted Christ, and had stoned His
martyr Stephen by those many hands, repented, and condemned his former
sins, and ran to Him whom he had persecuted, He immediately enrolled
him among His friends, and the chiefest of them, having appointed him a
herald and teacher of all the world, who had been "a blasphemer, and
persecutor, and injurious." (1 Tim. i. 13.) Even as he rejoicing at the
lovingkindness of God, has proclaimed aloud, and has not been ashamed,
but having recorded in his writings, as on a pillar, the deeds formerly
dared by him, has exhibited them to all; thinking it better that his
former life should be placarded(11) in sight of all, so that the
greatness of the free gift of God might appear, than that he should
obscure His ineffable and indescribable lovingkindness by hesitating to
parade(12) before all men his own error. Wherefore continually(13) he
treats of his persecution, his plottings, his wars against the Church,
at one time saying, "I am not meet to be called an Apostle, because I
persecuted the Church of God" (1 Cor. xv. 9); at another, "Jesus came
into the world to save sinners, of whom I am chief." (1 Tim. i. 15.)
And again, "Ye have heard of my conversation in time
36
past in the Jews' religion, how that beyond measure I persecuted the
church of God, and wasted it." (Gal. i. 13.)
[2.] For making as it were a kind of return to
Christ for His longsuffering towards him, by showing who it was, what a
hater and enemy that He saved, he declared with much openness the
warfare which at the first with all zeal he warred against Christ; and
with this he holds forth good hopes to those who despaired of their
condition. For he says, that Christ accepted him, in order that in him
first He "might show forth all longsuffering" (Tim. i. 16), and the
abundant riches of His goodness, "for a pattern to them that should
hereafter believe in Him to life everlasting." Because the things which
they had dared were too great for any pardon which the Evangelist
declaring, said,
"He came to His own, and His own received Him not."
Whence came He, who filleth all things, and who is everywhere present?
What place did He empty of His presence, who holdeth and graspeth all
things in His hand? He exchanged not one place for another; how should
He? But by His coming down to us He effected this. For since, though
being in the world, He did not seem to be there, because He was not yet
known, but afterwards manifested Himself by deigning to take upon Him
our flesh he (St. John) calls this manifestation and descent "a
coming."(1) One might wonder at(2) the disciple who is not ashamed of
the dishonor of his Teacher, but even records the insolence which was
used towards Him: yet this is no small proof of his truth-loving
disposition. And besides, he who feels shame should feel it for those
who have offered an insult, not for the person outraged.(3) Indeed He
by this very thing shone the brighter, as taking, even after the
insult, so much care for those who had offered it; while they appeared
ungrateful and accursed in the eyes of all men, for having rejected Him
who came to bring them so great goods, as hateful to them, and an
enemy. And not only in this were they hurt, but also in not obtaining
what they obtained who received Him. What did these obtain?
Ver. 12. "As many as received Him, to them gave He
power to become the sons of God," says the Evangelist. "Why then, O
blessed one, dost thou not also tell us the punishment of them who
received Him not? Thou hast said that they were 'His own,' and that
when 'He came to His own, they received Him not'; but what they shall
suffer for this, what punishment they shall undergo, thou hast not gone
on to add. Yet so thou wouldest the more have terrified them, and have
softened the hardness of their insanity by threatening. Wherefore then
hast thou been silent?" "And what other punishment," he would say, "can
be greater than this, that when power is offered them to become sons of
God, they do not become so, but willingly deprive themselves of such
nobility and honor as this?" Although their punishment shall not even
stop at this point, that they gain no good, but moreover the
unquenchable fire shall receive them, as in going on he has more
plainly revealed. But for the present he speaks of the unutterable
goods of those who received Him, and sets these words in brief before
us,(4) saying, "As many as received Him, to them gave He power to
become sons of God." Whether bond or free, whether Greeks or barbarians
or Scythians, unlearned or learned, female or male, children or old
men, in honor or dishonor, rich or poor, rulers or private persons,
all, He saith, are deemed worthy the same privilege; for faith and the
grace of the Spirit, removing the inequality caused by worldly things,
hath moulded all to one fashion, and stamped them with one impress, the
King's. What can equal this lovingkindness? A king, who is framed of
the same clay with us, does not deign to enrol among the royal host his
fellow-servants, who share the same nature with himself, and in
character often are better than he, if they chance to be slaves; but
the Only-Begotten Son of God did not disdain to reckon among the
company of His children both publicans, sorcerers, and slaves, nay, men
of less repute and greater poverty than these, maimed in body, and
suffering from ten thousand ills. Such is the power of faith in Him,
such the excess of His grace. And as the element of fire, when it meets
with ore from the mine, straightway of earth makes it gold, even so and
much more Baptism makes those who are washed to be of gold instead of
clay; the Spirit at that time falling like fire into our souls, burning
up the "image of the earthy" (1 Cor. xv. 49), and producing "the image
of the heavenly," fresh coined, bright and glittering, as from the
furnace-mould.
Why then did he say not that" He made them sons of
God," but that "He gave them power to become sons of God"? To show that
we need much zeal to keep the image of sonship impressed on us at
Baptism, all through without spot or soils; and at the same time to
show that no one shall be able to take this power from us, unless we
are the first to deprive ourselves of it. For if among men, those who
have received the absolute control of any matters have well-nigh as
much power as those who gave them the charge; much more shall we, who
have obtained such honor from God, be, if we do noth-
37
is greater and better than all. At the same time too he wishes to show,
that not even does grace come upon man irrespectively,(1) but upon
those who desire and take pains for it. For it lies in the power of
these to become (His) children since if they do not themselves first
make the choice, the gift does not come upon them, nor have any effect.
[3.] Having therefore everywhere excluded compulsion
and pointing to (man's) voluntary choice and free power, he has said
the same now. For even in these mystical blessings,(2) it is, on the
one hand, God's part, to give the grace, on the other, man's to supply
faith; and in after time there needs for what remains much earnestness.
In order to preserve our purity, it is not sufficient for us merely to
have been baptized and to have believed, but we must if we will
continually enjoy this brightness, display a life worthy of it. This
then is God's work in us. To have been born the mystical Birth, and to
have been cleansed from all our former sins, comes from Baptism; but to
remain for the future pure, never again after this to admit any stain
belongs to our own power and diligence. And this is the reason why he
remains us of the manner of the birth, and by comparison with fleshly
pangs shows its excellence, when he says,
Ver. 13. "Who were born, not of blood,(3) nor of the
will of the flesh, but of God." This he has done, in order that,
considering the vileness, and lowness of the first birth, which is "of
blood," and "the will of the flesh," and perceiving the highness and
nobleness of the second, which is by grace, we may form from thence
some great opinion of it, and one worthy of the gift of Him who hath
begotten, us, and for the future exhibit much earnestness.
For there is no small fear, lest, having sometime
defiled that beautiful robe by our after sloth and transgressions, we
be cast out from the inner room(4) and bridal chamber, like the five
foolish virgins, or him who had not on a wedding garment. (Matt. xxv.;
xxii.) He too was one of the guests, for he had been invited; but
because, after the invitation and so great an honor, he behaved with
insolence towards Him who had invited him, hear what punishment he
suffers, how pitiable, fit subject for many tears. For when he comes to
partake of that splendid table, not only is he forbidden the least, but
bound hand and foot alike, is carried into outer darkness, to undergo
eternal and endless wailing and gnashing of teeth. Therefore, beloved,
let not us either expect(5) that faith is sufficient to us for
salvation; for if we do not show forth a pure life, but come clothed
with garments unworthy of this blessed calling, nothing. hinders us
from suffering the same as that wretched one, It is strange that He,
who is God and King, is not ashamed of men who are vile, beggars, and
of no repute, but brings even them of the cross ways to that table;
while we manifest so much insensibility, as not even to be made better
by so great an honor, but even after the call remain in our old
wickedness, insolently abusing(6) the unspeakable lovingkindness of Him
who hath called us. For it was not for this that He called us to the
spiritual and awful communion of His mysteries, that we should enter
with our former wickedness; but that, putting off our filthiness, we
should change our raiment to such as becomes those who are entertained
in places. But if we will not act worthily of that calling this no
longer rests with Him who hath honored us, but with ourselves; it is
not He that casts us out from that admirable company of guests, but we
cast out ourselves.
He has done all His part. He has made the marriage,
He has provided the table, He has sent men to call us, has received us
when we came, and honored us with all other honor; but we, when we have
offered insult to Him, to the company, and to the wedding, by our
filthy garments, that is, our impure actions, are then with good cause
cast out. It is to honor the marriage and the guests, that He drives
off those bold(7) and shameless persons; for were He to suffer those
clothed in such a garment, He would seem to be offering insult to the
rest. But may it never be that one, either of us or of other, find this
of Him who has called us! For to this end have all these things been
written before they come to pass, that we, being sobered by the threats
of the Scriptures, may not suffer this disgrace and punishment to go on
to the deed, but stop it at the word only, and each with bright apparel
come to that call; which may it come to pass that we all enjoy, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever.
Amen.
38
HOMILY XI.
JOHN i. 14.
"And the Word was made Flesh, and dwelt among us."
[1.] I DESIRE tO ask one
favor of you all, before
I touch on the words of the Gospel; do not you refuse my request, for I
ask nothing heavy or burdensome, nor, if granted, will it be useful
only to me who receive, but also to you who grant it, and perhaps far
more so to you. What then is it that I require of you? That each of you
take in hand that section of the Gospels which is to be read among you
on the first day of the week, or even on the Sabbath, and before the
day arrive, that he sit down at home and read it through, and often
carefully consider its contents, and examine all its parts well,
what(1) is deal what obscure,(2) what seems to make for the
adversaries,(3) but does not really so; and when you have tried,(4) in
a word(5) every point, so go to hear it read. For from zeal like this
will be no small gain both to you and to us. We shall not need much
labor to render dear the meaning of what is said, because your minds
will be already made familiar with the sense of the words, and you will
become keener and more clear-sighted not for hearing only, nor for
learning, but also for the teaching of others. Since, in the way that
now most of those who come hither hear, competed to take in the meaning
of all at once, both the words, and the remarks we make upon them, they
will not, though we should go on doing this for a whole year, reap any
great gain. How can they, when they have leisure for what is said as a
by work,(6) and only in this place, and for this short time? If any lay
the fault on business, and cares, and constant occupation in public and
private matters, in the first place, this is no slight charge in
itself, that they are surrounded with such a multitude of business, are
so continually nailed to the things of this life, that they cannot find
even a little leisure for what is more needful than all Besides, that
this is a mere pretext and excuse, their meetings with friends would
prove against them, their loitering in the theaters, and the parties(7)
they make to see horse races, at which they often spend whole days, yet
never in that case does one of them complain of the pressure of
business. For trifles then you can without making any excuses, always
find abundant leisure; but when you ought to attend to the things of
God, do these seem to you so utterly superfluous and mean, that you
think you need not assign even a little leisure to them? How do men of
such disposition deserve to breathe or to look upon this sun?
There is another most foolish excuse of these
sluggards; that they have not the books in their possession. Now as to
the rich, it is ludicrous that we should take our aim at(8) this
excuse; but because I imagine that many of the poorer sort continually
use it, I would gladly ask, if every one of them does not have all the
instruments of the trade which he works at, full and complete, though
infinite(9) poverty stand in his way? Is it not then a strange thing,
in that case to throw no blame on poverty, but to use every means that
there be no obstacle from any quarter, but, when we might gain such
great advantage, to lament our want of leisure and our poverty?
Besides, even if any should be so poor, it is in
their power, by means of the continual reading of the holy Scriptures
which takes place here, to be ignorant of nothing contained in them. Or
if this seems to you impossible, it seems so with reason; for many do
not come with fervent zeal to hearken to what is said, but having done
this one thing(10) for form's sake(11) on our account,(12) immediately
return home. Or if any should stay, they are no better disposed than
those who have retired, since they are only present here with us in
body. But that we may not overload you with accusations, and spend all
the time in finding fault, let us proceed to the words of the Gospel,
for it is time to direct the remainder of our discourse to what is set
before us. Rouse yourselves therefore, that nothing of what is said
escape you.
"And the Word was made Flesh," he saith, "and dwelt
among us."
Having declared that they who received Him were
"born of God," and had become "sons of God," he adds the cause and
reason of this unspeakable honor. It is that "the Word became Flesh,"
that the Master took on Him the form of a servant. For He became Son of
man, who was God's own(13) Son, in order that He might make the sons of
men to be children of God. For the high when it associates with the low
touches not at all its own honor, while it raises
39
up the other from its excessive lowness; and even thus it was with the
Lord. He in nothing diminished His own Nature by this condescension,(1)
but raised us, who had always sat in disgrace and darkness, to glory
unspeakable. Thus it may be, a king, conversing with interest and
kindness with a poor mean man, does not at all shame himself, yet makes
the other observed by all and illustrious. Now if in the case of the
adventitious dignity of men, intercourse with the humbler person in
nothing injuries the more honorable, much less can it do so in the case
of that simple and blessed Essence which has nothing adventitious, or
subject to growth or decay, but has(2) all good things immovable, and
fixed for ever. So that when you hear that "the Word became Flesh," be
not disturbed nor cast down, For that Essence did not change(3) to
flesh, (it is impiety(4) to imagine this,) but continuing what it is,
It so took upon It the form of a servant.
[2.] Wherefore then does he use the expression, "was
made"? To stop the mouths of the heretics. For since there are some(5)
who say that all the circumstances of the Dispensation were an
appearance, a piece of acting, an allegory, at once to remove
beforehand their blasphemy, he has put "was made"; desiring to show
thereby not a change of substance, (away with the thought,) but the
assumption of very flesh. For as when (Paul) says, "Christ hath
redeemed us from the curse of the law, being made a curse for us," he
does not mean that His essence removing from Its proper glory took upon
It the being(6) of an accused thing, (this not even devils could
imagine, nor even the very foolish, nor those deprived of their natural
understanding, such impiety as well as madness does it contain,) as
(St. Paul) does not say this, but that He, taking upon Himself the
curse pronounced against us, leaves us no more under the curse; so also
here he (St. John) says that He "was made Flesh," not by changing His
Essence to flesh, but by taking flesh to Himself, His Essence remained
untouched.
If they say that being God, He is Omnipotent, so
that He could lower Himself(7) to the substance of flesh, we will reply
to them, that He is Omnipotent as long as He continues to be God. But
if He admit of change, change for the worse, how could He be God? for
change is far from that simple Nature. Wherefore the Prophet saith,
"They all shall wax old as doth a garment, and as a vesture shalt Thou
roll them up, and they shall be changed; but Thou art the same, and Thy
years shall not fail." (Ps. cii. 27, LXX.) For that Essence is superior
to all change. There is nothing better than He, to which He might
advance and reach. Better do I say? No, nor equal to, nor the least
approaching Him. It remains, therefore, that if He change, He must
admit a change for the worse; and this would not be God. But let the
blasphemy return upon the heads of those who utter it. Nay, to show
that he uses the expression,'" was made" only that you should not
suppose a mere appearance, hear from what follows how he clears the
argument, and overthrows that wicked suggestion. For what does he add?
"And dwelt among us." All but saying, "Imagine nothing improper from
the word 'was made'; I spoke not of any change of that un- changeable
Nature, but of Its dwelling(8) and in habiting. But that which
dwells(9) cannot be the same with that in which it dwells, but
different; one thing dwells in a different thing, otherwise it would
not be dwelling; for nothing can inhabit itself. I mean, different as
to essence; for by an Union.(10) and Conjoining(11) God the Word and
the Flesh are One, not by any confusion or obliteration of substances,
but by a certain union ineffable, and past(12) understand. Ask not
how(13) for It was MADE, sO as He knoweth."
What then was the tabernacle in which He dwelt? Hear
the Prophet say; "I will raise up the tabernacle of David that is
fallen." (Amos ix. II.) It was fallen indeed, our nature had fallen an
incurable fall, and needed only that mighty Hand. There was no
possibility of raising it again, had not He who fashioned it at first
stretched forth to it His Hand, and stamped it mew with His Image, by
the regeneration of water and the Spirit. And observe I pray you, the
awful and ineffable nature(14) of the mystery. He inhabits this
tabernacle for ever, for He clothed Himself with our flesh, not as
again to leave it, but always to have it with Him. Had not this been
the case, He would not have deemed it worthy of the royal throne, nor
would He while wearing it have been worshiped by all the host of
heaven, angels archangel, thrones, principalities, dominions, powers.
What word, what though can represent such great honor done to our race,
so truly marvelous and awful? What angel what archangel? Not one in any
place, whether in heaven, or upon earth. For such are the mighty
works(15) of God, so great and marvelous are His benefits, that a right
description of them exceeds not only the tongue of men, but even the
power of angels.
40
Wherefore we will(1) for a while dose our discourse,
and be silent; only delivering to you this charge,(2) that you repay
this our so great Benefactor by a return which again shall bring round
to us all profit. The return is, that we look with all carefulness to
the state of our souls. For this too is the work of His lovingkindness,
that He who stands in no need of anything of ours says that He is
repaid when we take care of our own souls. It is therefore an act of
extremist folly, and one deserving ten thousand chastisements, if we,
when such honor has been lavished upon us, will not even contribute
what we can, and that too when profit comes round to us again by these
means, and ten thousand blessings are laid before us on these
conditions. For all these things let us returns glory to our merciful
God, not by words only, but much more by works that we may obtain the
good things hereafter, which may it be that we all attain to, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever.
Amen.
HOMILY XII.
JOHN i. 14.
"And we beheld His glory, the glory as of the Only-Begotten of the
Father, fall of grace and truth."
[ I.] PERHAPS we seemed to you the other day(3)
needlessly hard upon you and burdensome using too sharp language, and
extending too far our reproaches against the sluggishness of the many.
Now if we had done this merry from a desire to vex you, each of you
would with cause have been angry; but if, looking to your advantage, we
neglected in our speech what might gratify you, if ye will not give us
credit for our forethought, you should at least pardon us on account of
such tender love(4) For in truth we greatly fear, lest, if we are
taking pains,(5) and you are not willing to manifest the same diligence
in listening your future reckoning may be the more severe. Wherefore we
are compelled continually to arouse and waken you, that nothing. of
what is said may escape(6) you. For so you will be enabled to live for
the present with much confidence, and to exhibit it at that Day before
the judgment-seat of Christ. Since then we have lately sufficiently
touched you, let us to-day at the outset enter on the expressions
themselves.
"We beheld," he says, "His glory, the glory as of
the Only-Begotten of the Father."
Having declared that we were made "sons of God," and
having shown in what manner(7) namely, by the "Word" having been "made
Flesh," he again mentions another advantage which we gain from this
same circumstance. What is it? "We beheld His glory, the glory as of
the Only-Begotten of the Father"; which we could not have beheld, had
it not been shown to us, by means of a body like to our own(9) For if
the men of old time could not even bear to look upon the glorified
countenance of Moses, who partook of the same nature with us, if that
just man needed a veil which might shade over the purity(10) of his
glory, and show to them have face of their prophet mild and gentle;(11)
how could we creatures of clay and earth have endured the unveiled
Godhead, which is unapproachable even by the powers above? Wherefore He
tabernacled (12) among us, that we might be able with much fearlessness
to approach Him, speak to, and converse with Him.
But what means "the glory as of the Only-Begotten of
the Father "? Since many of the Prophets too were glorified, as this
Moses himself, Elijah, and Elisha, the one encircled by the fiery
chariot (2 Kings vi. 17), the other taken up by it; and after them,
Daniel and the Three Children, and the many others who showed forth
wonders(13); and angels who have appeared among men, and partly
disclosed 14 to beholders the flashing light of their proper nature;
and since not angels only, but even the Cherubim were seen by the
Prophet in great glory, and the Seraphim also: the Evangelist leading
us away from all these, and removing our thoughts from created things,
and from the brightness of our fellow-servants, sets us at the very
summit of good. For, "not of prophet," says(15) he, "nor angel, nor
archangel, nor of the higher power, nor of any other created nature,"
if other there
41
be, but of the Master Himself the King Himself, the true Only-Begotten
Son Himself, of the Very Lord(1) of all, did we "behold the glory."
For the expression "as," does not in this place
belong to similarity or comparison, but to confirmation and
unquestionable definition; as though he said, "We beheld glory, such as
it was becoming, and likely that He should possess, who is the
Only-Begotten and true Son of God, the King of all." The habit (of so
speaking) is general, for I shall not refuse to strengthen my argument
even from common custom, since it is not now my object to speak with
any reference to beauty of words, or elegance of composition, but only
for your advantage; and therefore there is nothing to prevent my
establishing my argument by the instance of a common practice. What
then is the habit of most persons? Often when any have seen a king
richly decked, and glittering on all sides with precious stones, and
are afterwards describing to others the beauty, the ornaments, the
splendor, they enumerate as much as they can, the glowing tint of the
purple robe, the size of the jewels, the whiteness of the mules, the
gold about the yoke, the soft and shining couch. But when after
enumerating these things, and other things besides these, they cannot
say what they will, give a full idea of(2) the splendor, they
immediately bring in: "But why say much about it; once for all, he was
like a king;" not desiring by the expression "like," to show that he,
of whom they say this, resembles a king, but that he is a real king.
Just so now the Evangelist has put the word AS, desiring to represent
the transcendent nature and incomparable excellence of His glory.
For indeed all others both angels and archangels and
prophets, did everything as under command; but He with the authority
which becomes a King and Master; at which even the multitudes wondered,
that He taught as "one having authority." (Matt. vii. 29.) Even angels
as I said, have appeared with great glory upon the earth; as in the
case of Daniel, of David, of Moses, but they did all as servants who
have a Master. But He as Lord and Ruler of all, and this when He
appeared in poor and humble form; but even so creation recognized her
Lord. Now the star from heaven which called the wise men to worship
Him, the vast throng pouring everywhere of angels attending the
Lord,(3) and hymning His praise and besides them, many other heralds
sprang up on a sudden, and all, as they met,(4) declared to one another
the glad tidings of this ineffable mystery; the angels to the
shepherds; the shepherds to those of the city; Gabriel to Mary and
Elisabeth; Anna and Simeon to those who came to the Temple. Nor were
men and women only lifted up(5) with pleasure, but the very infant who
had not yet come forth to light, I mean the citizen of the wilderness,
the namesake of this Evangelist, leaped while yet in his mother's womb,
and all were soaring(6) with hopes for the future. This too immediately
after the Birth. But when He had manifested Himself still farther,
other wonders, yet greater than the first, were seen. For it was no
more star, or sky, no more angels, or archangels, not Gabriel, or
Michael, but the Father Himself from heaven above, who proclaimed Him,
and with the Father the Comforter, flying down at the uttering of the
Voice and resting on Him. Truly therefore did he say, "We beheld His
glory, the glory as of the Only-Begotten of the Father."
[2.] Yet he says it not only on account of these
things, but also on account of what followed them; for no longer do
shepherds only, and widow women, and aged men, declare to us the good
tidings, but the very voice(7) of the things themselves, sounding
clearer than any trumpet, and so loudly, that the sound was straightway
heard even in this land. "For," says on, "his fame went into(8) all
Syria" (Matt. iv. 24); and He revealed Himself to all, and all things
everywhere exclaimed, that the King of Heaven was come. Evil spirits
everywhere fled and started away from Him, Satan covered his face(9)
and retired, death(10) at that time retreated before Him, and
afterwards disappeared altogether; every kind of infirmity was loosed,
the graves let free the dead, the devils those whom they had maddened,n
and diseases the sick. And one might see things strange and wonderful,
such as with good cause the prophets desired to see, and saw not. One
might see eyes fashioned (John ix. 6, 7), (might see) Him showing to
all in short space and on the more noble portion of the body, that
admirable thing which all would have desired to see, how God formed
Adam from the earth; palsied and distorted limbs fastened and adapted
to each other, dead hands moving, palsied feet leaping amen, ears that
were stopped re-opened, and the tongue sounding aloud which before was
tied by speechlessness. For having taken in hand the common nature of
men, as some excellent workman might take a house decayed by time, He
filled up what was broken off banded together its crevices and shaken
portions, and raised up again what was entirely fallen down.
And what should one say of the fashioning of
42
the soul, so much more admirable than that of the body? The health of
our bodies is a great thing, but that of our souls is as much greater
as the soul is better than the body. And not on this account only, but
because our bodily nature follows withersoever the Creator will lead it
and there is nothing to resist, but the soul bring its own mistress,
and possessing power over its acts, does not in all things obey God,
unless it will to do so. For God will not make it beautiful and
excellent, if it be reluctant and in a manner constrained by force, for
this is not virtue at all; but He must persuade it to become so of its
own will and choice. And so this cure is more difficult than the other;
yet even this succeeded, and every kind of wickedness was banished. And
as He re-ordered the bodies which He cured, not to health only, but to
the highest vigor, so did He not merely deliver the souls from
extremist wickedness, but brought them to the very summit of
excellence. A publican became an Apostle, and a persecutor, blasphemer,
and injurious, appeared as herald to the world and the Magi became
teachers of the Jews, and a thief was declared a citizen of Paradise,
and a harlot shone forth by the greatness of her faith, and of the two
women, of Canaan and Samaria, the latter who was another harlot
undertook to preach the Gospel to her countrymen, and having enclosed a
whole city in her net,(1) so brought them(2) to Christ; while the
former by faith and perseverance, procured the expulsion of an evil
spirit from her daughter's soul; and many others much worse than these
were straightway numbered in the rank of disciples, and at once all the
infirmities(3) of their bodies and diseases of their souls were
transformed, and they were fashioner anew to health and exactest
virtue. And of these, not two or three men, not five, or ten and
nations, were very easily remodeled. Why should one speak of the wisdom
of the commands, the excellency of the heavenly laws, the good ordering
of the angelic polity? For such a life hath He proposed to us, such
laws appointed for us, such a polity established, that those who put
these things into practice, immediately become angels and like to God,
as far as is in our power, even though they(4) may have been
worse than all men.
[3.] The Evangelist therefore having brought
together all these things, the marvels in our bodies, in our souls, in
the elements(5) (of our faith), the commandments, those gifts ineffable
and higher than the heavens, the laws, the polity, the persuasion, the
future promises, His sufferings, uttered that voice so wonderful and
full of exalted doctrine, saying, "We beheld His glory, the glory as of
the Only-Begotten of the Father, full of grace and truth." For we
admire Him not only on account of the miracles, but also by reason of
the sufferings; as that He was nailed upon the Cross, that He was
scourged, that He was buffeted, that He was spit upon, that He received
blows on the cheek from those to whom He had done good. For even of
those very things which seem to be shameful, it is proper to repeat the
same expression, since He Himself called that action(6) "glory." For
what then took place was (proof) not only of kindness and love, but
also of unspeakable power. At that time death was abolished, the curse
was loosed, devils were shamed and led in triumph and made a show of,
and the handwriting of our sins was nailed to the Cross. And then,
since these wonders were doing invisibly, others took place visibly,
showing that He was of a truth the Only-Begotten Son of God, the Lord
of all creation. For while yet that blessed Body hung upon the tree,
the sun turned away his rays, the whole earth was troubled and became
dark, the graves were opened, the ground quaked, and an innumerable
multitude of dead leaped forth, and went into the city. And while the
stones of His tomb were fastened upon the vault, and the sells yet upon
them, the Dead arose, the Crucified, the nail-pierced One, and(7)
having filled His eleven disciples with His mighty(8) power, He sent
them to men throughout all the world, to be the common healers of all
their kind(9) to correct their way of living, to spread through every
part of the earth the knowledge of their heavenly doctrines, to break
down the tyranny of devils, to teach those great and ineffable
blessings, to bring to us the glad tidings of the soul's immortality,
and the eternal life of the body, and rewards which are beyond
conception, and shall never have an end. These things then, and yet
more than these, the blessed Evangelist having in mind, things which
though he knew, he was not able to write, because the world could not
have contained them (for if all things "should be written every one, I
suppose that even the world itself could not contain the books that
should be written"--c xxi. 25), reflecting there,re on all these, he
cries out, "We beheld His glory, the glory as of the Only-Begotten of
the Father, full of grace and truth."
It behooves therefore those who have been deemed
worthy to see and to hear such things, and who have enjoyed so great a
gift, to display also a life worthy of the doctrines, that they may
enjoy also the good things which are (laid up) there. For our Lord
Jesus Christ came, not
43
only that we might behold His glory here, but also that which shall be.
For therefore He saith, "I will that these(1) also be with Me where I
am, that they may behold My glory." (c. xvii. 24.) Now if the glory
here was so bright and splendid, what can one say of that (which shall
be) ? for it shall appear not on this corruptible earth, nor while we
are in perishable bodies, but in a creation which is imperishable, and
waxes not old, even to represent in words. O(2) blessed, thrice
blessed, yea many times so, they who are deemed worthy to be beholders
of that glory! It is concerning this that the prophet says, "Let the
unrighteous be taken away, that he behold not the glory of the Lord."
(Isa. xxvi. 10, LXX.) God grant that not one of us be taken away nor
excluded ever from beholding it. For if we shall not hereafter enjoy
it, then it is time to say of ourselves, "Good were it for" us, "if" we
"had never been born." For why do we live and breathe ? What are we, if
we fail of that spectacle, if no one grant us then to behold our Lord ?
If those who see not the light of the sun endure a life more bitter
than any death, what is it likely that they who are deprived of that
light must suffer? For in the one case the loss is confined to this one
privation; but in the other it does not rest here, (though if this were
the only thing to be dreaded, even then the degrees of punishment would
not be equal, but one would be as much severer than the other, as that
sun is incomparably superior to this,)but now we must look also for
other vengeance; for he who beholds not that light must not only be led
into darkness, but must be burned continually, and waste away, and
gnash his teeth, and suffer ten thousand other dreadful things. Let us
then not permit ourselves by making this brief time a time of
carelessness and remissness, to fall into everlasting punishment, but
let us watch and be sober, let us do all things, and make it all
our business to attain to that felicity, and to keep far from
that river of fire, which rushes with a loud roaring before the
terrible judgment seat. For he who has once been cast in there, must
remain for ever; there is no one to denver him from his punishment, not
father, not mother, not brother. And this the prophets themselves
declared aloud; one saying, "Brother delivers not brother. Shall man
deliver?" (Ps. xlix. 7, LXX.) And Ezekiel has declared somewhat more
than this, saying, "Though Noah, Daniel, and Job were 'in it, they
shall deliver neither sons nor daughters." (Ezek. xiv. 16.) For one
defense(5) only, that through works,(6) is there, and he who is
deprived of that cannot be saved by any other means. Revolving these
things then, and reflecting upon them continually, let us cleanse our
life and make it lustrous, that we may see the Lord with boldness, and
obtain the promised good things; through the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Spirit be glory for ever and ever. Amen.
HOMILY XIII.
John i. 15.
"John beareth witness of Him, and crieth, saying,
This is He of whom I spake, saying, He that cometh after me is
preferred before me, for He was before me."
[I.] DO we then run and labor in vain? Are we sowing
upon the rocks? Does the seed fall upon the rocks? Does the seed fall
without our knowing it by the wayside, and among thorns? I am greatly
troubled and fear, lest our husbandry be unprofitable; not(3) as though
I shall be a loser as well as you, touching the reward of this labor.
For it h not with those who teach as it is with husbandmen. Oftentimes
the husbandman after his year's toil, his hard work and sweat, if the
earth produce no suitable return for his pains, will be(4) able to find
comfort for his labors from none else, but returns ashamed and downcast
from his barn to his dwelling, his wife and children, unable to require
of any man a reward for his lengthened toil. But in our case there
is(7) nothing like this. For even though the soil which we cultivate
bring forth no fruit, if we have shown all industry, the Lord of it and
of us will not suffer us to depart with disappointed hopes, but will
give us a recompense; for, says St. Paul, "Every man shall receive his
own reward according to his own labor" (1 Cor. iii 8), not according to
the event of things. And that it is so, hearken: "And Thou," he saith,
"Son of man, testify unto this people, if
44
they will hear, and if they will understand." (Ezek. ii. 5, not from
LXX.) And Ezekiiel says,(1) "If the watchman give warning what it
behooves to flee from, and what to choose, he hath delivered his own
soul, although there be none that will take heed." (Ezek. iii. 18, and
xxxiii. 9; not quoted from LXX.) Yet although we have this strong
consolation, and are confident of the recompense that shall be made us,
still when we see that the work in you does not go forward, our state
is not better than the state of those husbandmen who lament and mourn,
who hide their faces and are ashamed. This is the sympathy of a teacher
this is the natural care of a father. For Moses too, when it was in his
power to have been delivered from the ingratitude of the Jews, and to
have laid the more glorious foundation of another and far greater(2)
people, ("Let Me alone," said God, "that may consume them,(3) and make
of thee a nation mightier than this" -- Ex. xxxii. 10,) because he was
a holy man, the servant of God, and a friend(4) very true and generous,
he did not endure even to hearken to this word, but chose rather to
perish with those who had been once allotted to him, than without them
to be saved and be in greater honor. Such ought he to be who has the
charge of souls. For it is a strange thing that any one who has weak
children, will not be called the father of any others than those who
are sprung from him, but that he who has had disciples placed in his
hands should be continually changing one flock for another that we
should be catching at the charge now of these, then of those, then
again of others,(5) having no real affection for any one. May we never
have cause to suspect this of you. We trust that ye abound more, in
faith in our Lord Jesus Christ, and in love to one another and towards
all men. be increased, and the excellence of your conversation(6)
farther advanced. For it is thus that you will be able to bring your
understandings down to the very depth of the words set before us, if no
film(7) of wickedness darken the eyes of your intellect, and disturb
its clearsigtedness and acuteness.
What then is it which is set before(8) us to-day?
"John bare witness of Him, and cried, saying, This was He of whom I
spake, He that cometh after me is preferred before me, for He was
before me." The Evangelist is very full in making frequent mention of
John, and often beating about his testimony. And this he does not
without a reason, but very wiser; for all the Jews held the man in
great admiration, (even Josephus imputes the war to his death;(9) and
shows, that, on his account, what once was the mother city, is now no
city at all,(10) and continues(11) the words of his encomium to great
length,) and therefore desiring by his means to make the Jews ashamed,
he continually reminds them of the testimony of the forerunner. The
other Evangelists make mention of the older prophets, and at each
successive thing that took place respecting Him refer the hearer to
them. Thus when the Child is born, they say, "Now all this was done,
that it might be fulfilled which was spoken by Esias the prophet,
saying, Behold, a virgin shall be with Child, and shall bring forth a
Son" (Matt. i. 22; Isa. vii. 14); and when He is plotted against and
sought for everywhere so diligently, that even tender infancy is
slaughtered by 12 Herod, they bring in Jeremy, saying, "In Ramah was
there a voice heard, lamentation, and weeping, and great mourning
Rachel weeping for her children" (Matt. ii. 18; Jer. xxxi. 15); and
again, when He comes up out of Egypt, they mention (13 Hosea, saying,
"Out of Egypt have I called My Son" (Matt. ii. 15; Hosea xi 1); and
this they do everywhere. But John providing testimony more clear and
fresh, and uttering a voice more glorious than the other, brings
continually forward not those only who had departed and were dead, but
one also who was alive and present, who pointed Him out and baptized
Him, him he continually introduces, not desiring to gain credit for the
master n through the servant, but condescending to the infirmity of his
hearers.(15) For as unless He had taken the form of a servant, He would
not have been easily received, so had He not by the voice of a servant
prepared the ears of his fellow-servants, the many (at any rate) of the
Jews would not(16) have receded the Word.
[2.] But besides this, there was another great and
wonderful provision. For because to speak any great words concerning
himself, makes a man's witness to be suspected, and is often an
obstacle to many hearer, another comes to testify of Him. And besides
this the many(17) are in a manner wont to run more readily to a voice
which is more familiar and natural to them, as recognizing it more than
other voices; and therefore the voice from heaven was uttered(18) once
or twice, but that of John oftentimes and
45
continually. For those(1) of the people who had surmounted the
infirmity of their nature, and had been released from all the things of
sense, could hear the Voice from heaven, and had no great need of that
of man, but in alI things obeyed(2) that other, and were led by it; but
they who yet moved below, and were wrapt in many veils, needed that
meaner (voice). In the same way John, because he had snipped himself in
every way of the(3) things of sense, needed no other instructors,(4)
but was taught from heaven. "He that sent me," saith he, "to baptize
with water, the Same said unto me, Upon whom thou shalt see the Spirit"
of God" descending, the same is He." (c. i. 33.) But the Jews who still
were children, and could not as yet reach to that height, had a man for
their teacher, a man who did not seak to them words of his own, but
brought them a message from above.
What then saith he? He "beareth witness concerning
Him, and crieth, saying" What means that word "crieth "? Boldly, he
means, and freely, without any reserve,(5) he proclaims. What does he
proclaim? to what does he "bear witness," and "cry"? "This is He of
whom I said, He that cometh after me is preferred before me; for He was
before me." The testimony is dark,(6) and contains besides much that is
lowly. For he does not say, "This is the Son of God, the Only-begotten,
the true Son "; but what? "He that cometh after me, is preferred before
me; for He was before me." As the mother birds do not teach their young
all at once how to fly, nor finish their teaching in a single day, but
at first lead them forth so as to be just outside the nest, then after
first allowing them to rest, set them again to flying,(7) and on the
next day continue a flight much farther, and so gently, by little and
little, bring them to the proper height; just so the blessed John did
not immediately bring the Jews to high things, but taught them for a
while to fly up a little above the earth saying, that Christ was
greater than he. And yet this, even this was for the rime no small
thing, to have been able to persuade(8) the hearers that one who had
not yet appeared nor worked any wonders was greater than a man, (John,
I mean,) so marvelous, so famous, to whom all ran, and whom they
thought to be an angel. For a while therefore he labored to establish
this in the minds of his hearers, that He to whom testimony was borne
was greater than he who bore it; He that came after, than he that came
before, He who had not yet appeared, than he that was manifest and
famous. And observe how prudently he introduces his testimony; for he
does not only point Him out when He has appeared, but even before He
appears, proclaims Him. For the expression, "This is He of whom I
spake," is the expression of one declaring this. As Mso Matthew says,
that when all came to him, he said, "I indeed baptize you with water,
but He that cometh after me is mightier than I, the latchet of whose
shoes I am not worthy to unloose"(9) Wherefore then even before His
appearance did he this? In order that when He appeared, the testimony
might readily be received, the minds of the hearers being already
prepossessed by what was said concerning Him, and the mean external
appearance not vitiating it.(10) For if without having heard anything
at all concerning Him they had seen the Lord,(11) and as they beheld
Him had at the same time received the testimony of John's words, so
wonderful and great, the meanness of His appearance(12) would have
straightway been an objection to the grandeur of the expressions. For
Christ took on Him an appearance so mean and ordinary, that even
Samaritan women, and harlots, and publicans, had confidence boldly to
approach and converse with Him. As therefore, I said, if they had at
once heard these words and seen Himself, they might perhaps have mocked
at the testimony of John; but now because even before Christ appeared,
they had often heard and had been accustomed to(10) what was said
concerning Him, they were affected in the opposite way, not rejecting
the instruction of the words by reason of the appearance of Him who was
witnessed of, but from their belief of what had been already told them,
esteeming Him even more glorious.
The phrase, "that cometh after," means, "that"
preacheth "after me," not "that" was born "after me." And this Matthew
glances at when he says,(14) "after me cometh a man," not speaking of
His birth from Mary, but of His coming to preach (the Gospel), for had
he been speaking of the birth, he would not have said, "cometh," but
"is come"; since He was born when John spake this. What then means "is
before me "? Is more glorious more honorable. "Do not," he saith,
"because I came preaching first from this, suppose that I am greater
than He; I am much inferior, so much inferior that I am not worthy to
be counted in the rank of a servant." This is the sense of "is before
me," which Matthew showing in a different manner, saith,(15) "The
latchet of whose shoes I
46
am not worthy to unloose." (Luke iii. 16.) Again that the phrase, "is
before me," does not refer to His coming into Being, is plain from the
sequel; for had he meant to say this, what follows, "for He was before
me," would be superfluous. For who so dull and foolish as not to know
that He who "was born before"(1) him "was before"(2) him? Or if the
words refer to His subsistence(3) before the ages, what is said is
nothing else than that "He who ccometh after me came this is
unintelligible, and the cause is thrown in needlessly; for he ought to
have said the contrary, if he had wished to declare this, "that He who
cometh after me was before me, since also He was born before me." For
one might with reason assign this, (the "being born before") as the
cause of "being before," but not the "being before," as the cause of
"being born." While what we assert is very reasonable. Since you all at
least know this, that they are always things uncertain not things
evident, that require their causes to be assigned. Now if the argument
related to the production of substance,(4) it could not have been
uncertain that he who "was born" first must needs "be" first; but
because he is speaking concerning honor, he with reason explains what
seems to be a difficulty. For many might well enquire, whence and on
what pretext He who came after, became before, that is, appeared with
great honor; in reply to this question therefore, he immediately
assigns the reason; and the reason is, HIS BEING first. He does not
say, that "by some kind of advancement he cast me who has been first
behind him, and so became before me," but that "he was before me," even
though he arrives after me.
But how, says one, if the Evangelist refers(5) to
His manifestation to men, and to the glory which was to attend Him from
them, does he speak of what was not yet accomplished, as having already
taken place? for he does not say, "shall be," but "was." Because this
is a custom among the prophets of old, to speak of the future as of the
past. Thus Isaiah speaking of His slaughter does not say, "He shall be
led (which would have denoted futurity) as a sheep to the slaughter";
but "He was led as a sheep to the slaughter" (Isa. liii. 7); yet He was
not yet Incarnate, but the Prophet speaks of what should be as if it
had come to pass. So David, pointing to the Crucifixion, said not,
"They shall pierce My hands and My feet," but "They pierced My hands
and My feet, and parted My garments among them, and cast lob upon My
vesture" (Ps. xxii. 16, 18); and discoursing of the traitor as yet
unborn, he says, "He which did eat of My bread, hath lifted up(6) his
heel against Me" (Ps. xli. 9); and of the circumstances of the
Crucifixion, "They gave Me gall for meat, and in My thirst they gave Me
vinegar to drink." (Ps. lxix. 21.)
[4.] Do you desire that we adduce more examples, or
do these suffice? For my part, I think they do; for if we have not dug
over the ground in all its extent,(7) we have at least dug down to its
bottom; and this last kind of work is not less laborious than the
former; and we fear lest by straining your attention immoderately we
cause you to fall back.
Let us then give to our discourse a becoming
conclusion. And what conclusion is becoming ? A suitable giving of
glory to God; and that is suitable which is given, not by words only,
but much more by actions. For He saith, "Let your light so shine before
men, that they may see your good works, and glorify your Father which
is in Heaven." (Matt. v. 16.) Now nothing is more full of light than a
most excellent conversation. As one of the wise men has said, "The
paths of the just shine like the light (Prov. iv. 18, LXX.); and they
shine not for them alone who kindle the flame by their works, and are
guides in the way of righteousness, but also for those who are their
neighbors. Let us then pour oil into these lamps, that the flame become
higher,(8) that rich light appear. For not only has this oil great
strength now, but even when sacrifices were at their height,(9) it was
far more acceptable than they could be. "I will have mercy,"(10) He
saith, "and not sacrifice." (Matt. xii. 7; Hos. vi. 6.) And with good
reason; for that is a lifeless altar, this a living; and all that
is laid on that altar becomes the food of fire, and ends in dust, and
it is poured forth as ashes, and the smoke of it is dissolved into the
substance of the air; but here there is nothing like this, the fruits
which it bears are different. As the words of Paul declare; for in
describing the treasures of kindness to the poor laid up by the
Corinthians, he writes, "For the administration of this service not
only supplieth the want of the saints, but is abundant also by many
thanksgivings unto God." (2 Cor. ix. 12.) And again; "Whiles they
glorify God for your professed subjection unto the Gospel of Christ,
and for your liberal distribution unto them, and unto all men; and by
their prayer for you, which long after you. Dost thou behold it(11)
resolving itself into thanksgiving and praise of God, and continual
prayers of those
47
who have been benefited, and more fervent charity? Let us then
sacrifice, beloved, let us sacrifice every day upon these altars. For
this sacrifice is greater than prayer and fasting, and many things
beside,if only it come from honest gain, and honest toils, and be pure
from all cow etousness, and rapine, and violence. For God accepts
such(1) offerings as these, but the others He turns away from and
hates; He will not be honored out of other men's calamities, such
sacrifice is unclean and profane, and would rather anger God than
appease Him. So that we must use all carefulness, that we do not, in
the place of service, insult Him whom we would honor. For if Cain for
making a second-rate offering,(2) having done no other wrong, suffered
extreme punishment, how shall not we when we offer anything gained by
rapine and covetousness, suffer yet more severely. It is for this that
God has shown to us the pattern(3) of this commandment, that we might
have mercy, not be severe to our fellow-servants; but he who
takes what belongs to one and gives it to another, hath not shown
mercy, but inflicted hurt, and done an extreme injustive. As then a
stone cannot yield oil, so neither can cruelty produce humanity; for
alms when it has such a root as this is alms(5) no longer. Therefore I
exhort that we look not to this only, that we give to those that need,
but also that we give not from other men's plunder. "When one prayeth,
and another curseth, whose voice will the Lord hear?" (Ecclus. xxxiv.
24.) If we guide ourselves thus strictly, we shall be able by the grace
of God to obtain much lovingkindness and mercy and pardon for what we
have done amiss during all this long time, and to escape the river of
fire; from which may it come to pass that we be all delivered, and(6)
ascend to the Kingdom of Heaven, through the grace and lovingkindness
of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost,
be glory for ever and ever. Amen.
HOMILY XIV.
John i. 16.
"And of His fullness have all we received, and grace forgrace"
[I.] I SAID the other day, that John, to resolve the
doubts of those who should question with themselves how the Lord,
though He came after to the preaching, became before and more glorious
than he, added, "for He was before me." And this is indeed one reason.
But not content with this, he adds again a second, which now he
declares. What is it ? "And of his fullness," says he, "have all we
received, and grace for grace." With these again he mentions another.
What is this? That
Ver. 7. "The law was given by Moses, but grace and
truth came by Jesus Christ."
And what means that, saith he, "Of His fullness have
all we received"? for to this we must for a while direct our discourse.
He possesseth not, says he, the gift by participation,(4) but is
Himself the very Fountain and very Root of all good, very Life, and
very Light, and very Truth, not retaining within Himself the riches of
His good things, but overflowing with them unto all others, and after
the overflowing remaining full, in nothing diminished by supplying
others, but streaming ever forth, and imparting to others a share of
these blessings, He remains in sameness of perfection. What I possess
is by participation, (for I received it from another) and is a small
portion of the whole, as it were a poor(7) rain-drop compared with the
untold abyss or the boundless sea; or rather not even can this instance
fully express what we attempt to say, for if you take a drop from the
sea, you have lessened the sea itself,(8) though the diminution be
imperceptible. But of that Fountain we cannot say this; how much soever
a man draw, It continues undiminished. We therefore must needs proceed
to another instance, a weak one also, and not able to establish what we
seek, but which guides us better than the former one to the thought now
proposed to us.
Let us suppose that there is a fountain of fire;
that from that fountain ten thousand lamps are kindled, twice as many,
thrice as many, ofttimes as many; does not the fire remain at the same
degree of fullness even after its imparting of its virtue to such
members? It is plain to every man that it does. Now if in the case of
bodies which are made up of parts, and are diminished by abstraction,
one has been found of such a from itself it sustains no loss, much more
will
48
this take place with that incorporeal and uncompounded Power. If in the
instance given, that which is communicated is substance and body, is
divided yet does not suffer division, when our discourse is concerning
an energy, and an energy too of an incorporeal substancce it is much
more probable that this will undergo nothing of the sort. And therefore
John said, "Of His fullness have all we received," and joins his own
testimony to that of the Baptist; for the expression, "Of his fulness
have we all received," belongs not to the forerunner but to the
disciple; and its meaning is something like this: "Think not," he says,
"that we, who long time companied with Him, and partook of His food(1)
and tone, bear witness through favor," since even John, who did not
even know Him before, who had never even been with Him, but merely saw
Him in company with others when he was baptizing cried out, "He was
before me," having from that source(2) received all; and all we the
twelve, the three hundred, the three thousand, the five thousand, the
many myriads of Jews, all the fullness of the faithful who then were,
and now are, and hereafter shall be, have "received of His fulness."
What have we received? "grace for grace," saith he. What grace, for
what? For the old, the new. For there was a righteousness, and again a
righteousness, ("Touching the righteousness which is in the law," saith
Paul "blameless.") (Phil. iii. 6.) There was a faith, there is a faith.
("From faith to faith.") (Rom. i. 17.) There was an adoption, there is
an adoption. ("To whom pertaineth the adoption.") (Rom. ix. 4.) There
was a glory, there is a glory. ("For if that which was done away was
glorious, much more that which remaineth is glorious?") (2 Cor. iii.
II.) There was a law, and there is a law. ("For the law of the Spirit
of life hath made me free.") (Rom. viii. 2.) There was a service, and
there is a service. ("To whom pertaineth the service "-- Rom. ix. 4:
and again: "Serving God in the Spirit.") (Phil. iii. 3.) There was a
covenant, and there is a covenant. ("I will make with you a a new
covenant, not according to the covenant which I made with your(4)
fathers.") (Jer. xxii. 31.) There was a sanctification, and there is a
sanctification: there was a baptism, and there is a Baptism: there was
a sacrifice, and there is a Sacrifice: there was a temple, and there is
a temple: there was a circumcision, and there is a circumcision; and so
too there was a "grace," and there is a "grace." But the words in the
first case are used as types, in the second as realities, preserving a
sameness of sound, though not of sense. So in patterns and figures, the
shape of a man scratched with white lines(5) upon a black ground is
called a man as well as that which has receded the correct coloring;
and in the case of statues, the figure whether formed of gold or of
plaster, is alike called a statue, though in the one case as a model in
the other as a reality.
[2.] Do not then, because the same words are used,
suppose that the things are identical, nor yet diverse either; for in
that they were models they did not differ from the truth; but in that
they merely preserved the outline, they were less than the truth. What
is the difference in all these instances? Will you that we take in hand
and proceed to examine one or two of the cases mentioned? thus the rest
will be plain to you; and we shall see that the first were lessons for
children, the last for high-minded full-grown men; that the first laws
were made as for mortals, the latter as for angels.
Whence then shall we begin? From the sonship itself?
What then is the distinction between the first and second? The first is
the honor of a name, in the second the thing goes with it. Of the first
the Prophet says, "I have said, Ye are gods, and all of you are
children of the Most High" (Ps. lxxxii. 6); but of the latter, that
they "were born of God." How, and in what way? By the washing of
regeneration, and renewing of the Holy Ghost. For then even after they
had received the title of sons, retained the spirit of slavery, (for
while they remained laves they were honored with this appellation,) but
we being made free, received the honor, not in name, but in deed. And
this Paul has declared and said, "For ye have not received the spirit
of bondage again to fear, but ye have received the Spirit of adoption,
whereby we cry, Abba, Father." (Rom. viii. 15.) For having been born
again,(6) and, as one may say, thoroughly remade,(7) we so are called
"sons." And if one consider the character of the holiness, what the
first was and what the second, he will find there also great(8)
difference. Then when they did not worship idols, nor commit
fornication or adultery, were called by this name; but we become holy,
not by refraining from these vices merely, but by acquiring things
greater. And this gift we obtain first by means of the coming upon us
of the Holy Ghost; and next, by a rule of life far more
comprehensive(9) than that of the Jews. To prove that these words are
not mere boasting hear what He saith to them, "Ye shall not use
divination,(10) nor make
49
in being free from the customs of idolatry; but it is not so with us.
"That she may be holy," saith Paul, "in body and spirit." (1 Cor. vii.
34.) "Follow peace, and holiness, without which no man shall see the
Lord" (Heb. xii. 14): and, "Perfecting holiness in the fear of God." (2
Cor. vii. 1.) For the word "holy" has not force to give the same
meaning in every case to which it is applied; since God is called
"Holy," though not as we are. What, for instance, does the Prophet say,
when he heard that cry raised(1) by the flying Seraphim? "Woe is me!
because I am a man of unclean lips, and I dwell in the midst of a
people of unclean lips" (Isa. vi. 5); though he was holy and clean; but
if we be compared with the holiness which is above, we are unclean.
Angels are holy, Archangels are holy, the Cherubim and Seraphim
themselves are holy, but of this holiness again there is a double
difference; that is, in relation to us, and to the higher powers.(2) We
might proceed to all the other points, but then the discussion would
become too long, and its extent too great. We will therefore desist
from proceeding farther, and leave it to you to take in hand the rest,
for it is in your power at home to put these things together, and
examine their difference, and in the same way to go over what remains.
"Give," saith one, "a starting place to the wise, and he becometh
wiser." (Prov. ix. 9, LXX.) The beginning is from us, but the end will
be from you. We must now resume the connection.
After having said, "Of His fullness have all we
received," he adds, "and grace for grace." For by grace the Jews were
saved: "I chose you," saith God, "not because you were many in number,
but because of your fathers." (Deut. vii. 7, LXX.) If now they were
chosen by God not for their own good deeds,(3) it is manifest that by
grace they obtained this honor. And we too all are saved by grace, but
not in like manner; not for the same objects, but for objects much
greater and higher. The grace then that is with us is not like theirs.
For not only was pardon of sins given to us, (since this we have in
common with them, for all have sinned,) but righteousness also, and
sanctification, and sonship, and the gift of the Spirit far more
glorious(4) and more abundant. By this grace we have become the beloved
of God, no longer as servants, but as sons and friends. Wherefore he
saith, "grace for grace." Since even the things of the law were of
grace, and the very fact of man(5) being created from nothing, (for we
did not receive this as a recompense for past good deeds, how could we,
when we even were not? but from God who is ever the first to bestow His
benefits,) and not only that we were created from nothing, but that
when created, we straightway learned what we must and what we must not
do, and that we received this law in our very nature, and that our
Creator entrusted to us the impartial rule of conscience, these I say,
are proofs of the greatest grace and unspeakable lovingkindness. And
the recovery of this law after it had become corrupt, by means of the
written (Law), this too was the work of grace. For what might have been
expected to follow was, that they who falsified(6) the law once given
should suffer correction and punishments; but what actually took place
was not this, but, on the contrary, an amending of our nature, and
pardon, not of debt, but given through mercy and grace. For to show
that it was of grace and mercy, hear what David saith; "The Lord
executeth righteousness and judgment for all that are oppressed; He
made known His ways unto Moses, His acts unto the children of Israel"
(Ps. ciii. 6, 7): and again; "Good and upright is the Lord, therefore
will He give laws to them that are in the way." (Ps. xxv. 8.)
[3.] Therefore that men received the law was of
pity, mercies, and grace; and for this reason he saith, "Grace for
grace." But striving yet more fervently(7) to (express) the greatness
of the gifts, he goes on to say,
Ver. 17. "The law was given by Moses, but grace and
truth came by Jesus Christ."
See ye how gently, by a single word and by little
and little, both John the Baptist and John the Disciple lead up their
hearers to the highest knowledge, having first exercised them in
humbler things? The former having compared to himself Him who is
incomparably superior to all, thus afterwards shows His superiority, by
saying, "is become before me," and then adding the words, "was before
me": while the latter has done much more than he, though too little for
the worthiness of the Only-Begotten, for he makes the comparison, not
with John, but with one reverenced by the Jews more than John, with
Moses. "For the law," saith he, "was given by Moses, but grace and
truth came by Jesus Christ."
Observe his wisdom. He makes enquiry not concerning
the person, but the things; for these being proved, it was probable
that even the senseless would of necessity receive from them a much
higher judgment and notion respecting Christ. For when facts bear
witness, which cannot be suspected(8) of doing so either from favor to
any, or from malice, they afford a means of judging which cannot be
doubted even by the
50
senseless; for they remain to open view just as their actors may have
arranged them, and therefore their evidence is the least liable to
suspicion of any. And see how he makes the comparison easy even to the
weaker sort; for he does not prove the superiority by argument, but
points out the difference by the bare words, opposing "grace and truth"
to "law," and "came" to "was given." Between each of these there is a
great difference; for one, "was given," belongs to something
ministered, when one has received from another, and given to whom he
was commanded to give; but the other, "grace and truth came," befits a
king forgiving all offenses, with authority, and himself furnishing the
gift. Wherefore He said, "Thy sins be forgiven thee" (Matt. ix. 2); and
again, "But that ye may know that the Son of Man hath power on earth to
forgive sins (He saith to the sick of the palsy), Arise, take up thy
bed, and go unto thine house." (Ibid. v. 6.)
Seest(1) thou how "grace" cometh by Him? look also
to "truth." His "grace" the instance just mentioned, and what happened
in the case of the thief, and the gift of Baptism, and the grace of the
Spirit given by Him(2) declare, and many other things. But His "truth"
we shall more clearly know, if we understand the types. For the types
like patterns anticipated and sketched beforehand the dispensations(3)
which should be accomplished under the new covenant, and Christ came
and fulfilled them. Let us now consider the types in few words, for we
cannot at the present time go through all that relates to them; but
when you have learned some points from those (instances) which I shall
set before you,(4) you will know the others also.
Will you then that we begin with the Passion itself?
What then saith the type? "Take ye a lamb for an house, and kill it,
and do as he commanded and ordained." (Ex. xii. 3.) But it is not so
with Christ. He doth not command this to be done, but Himself becomes
It,(5) by offering Himself a Sacrifice and Oblation to His Father.
[4.] See how the type was "given by Moses," but the
"Truth came by Jesus Christ." (Ex. xvii. 12.)
Again, when the Amalekites warred in Mount Sinai,
the hands of Moses were supported, being stayed up by Aaron and Hur
standing on either side of him (Ex. xvii. 12); but when Christ came, He
of Himself stretched forth His Hands upon the Cross. Hast thou observed
how the type "was given," but "the Truth came"?
Again, the Law said, "Cursed is every one that
continueth not in all things that are written in this book." (Deut.
xxvii. 26, LXX.) But I what saith grace? "Come unto Me, all ye that
labor and are heavy laden, and I will give you rest" (Matt. xi. 28);
and Paul, "Christ hath redeemed us from the curse of the law, being
made a curse for us." (Gal. iii. 13.)
Since then we have enjoyed such "grace" and "truth,"
I exhort you that we be not more slothful by reason of the greatness of
the gift; for the greater the honor of which we have been deemed
worthy, the greater our debt of excellence; for one who has received
but small benefits, even though he makes but small returns, does not
deserve the same condemnation; but he who has been raised to the
highest summit of honor, and yet manifests groveling and mean
dispositions, will be worthy of much greater punishment. May I never
have to suspect this of you. For we trust in the Lord that you have
winged your souls for heaven, that you have removed from earth, that
being in the world ye handle not the things of the world; yet though so
persuaded, we do not cease thus continually to exhort you. In the games
of the heathen, they whom all the spectators encourage are not those
who have fallen and lie supine, but those who are exerting themselves
and running still; of the others, (since they would be doing what would
be of no use,(7) and would not be able to raise up by their
encouragements men once for all severed from victory,) they cease to
take any notice. But in this case some good may be expected, not only
of you who are sober, but even of those who have fallen, if they would
but be converted. Wherefore we use every means, exhorting, reproving,
encouraging, praising, in order that we may bring about your salvation.
Be not then offended by our continual admonishing concerning the
Christian conversation, for the words are not the words of one accusing
you of sloth, but of one who has very excellent hopes respecting you.
And not to you alone, but to ourselves who speak them, are these words
said, yea, and shall be said, for we too need the same teaching; so
though they be spoken by us, yet nothing hinders their being spoken to
us, (for the Word, when it finds a man in fault, amends him, when clear
and free, sets him as far off from it as possible,) and we ourselves
are not pure from transgressions. The course of healing is the same for
all, the medicines are set forth for all, only the application is not
the same, but is made according to the choice of those who use the
medicines; for one who will handle the remedy as he ought, gains some
benefit from the application, while he who
51
does not place it upon the wound, makes the evil greater, and brings it
to the most painful end. Let us then not fret when we are being healed,
but much rather rejoice, even though the system of discipline bring
bitter pains, for hereafter it will show to us fruit sweeter than any.
Let us then do all to this end, that we may depart to that world,(1)
cleared of the wounds and strokes which the teeth of sin make in the
soul, so that having become worthy to behold the countenance of Christ,
we may be delivered in that day, not to the avenging and cruel powers,
but to those who are able to bring us to that inheritance of the
heavens which is prepared for them that love Him; to which may it come
to pass that we all attain, through the grace and lovingkindness of our
Lord Jesus Christ, to whom be glory and dominion for ever and ever.
Amen.
HOMILY XV.
JOHN i. 18.
No man hath seen God at any time; the Only-begotten Son, which
is in the bosom of the Father, He hath declared Him."
[1.] GOD will not have us listen to the words and
sentences contained in the Scriptures carelessly, but with much
attention. This is why the blessed David hath prefixed in many places
to his Psalms the title "for understanding,"(2) and hath said, "Open
Thou mine eyes, that I may behold wondrous things out of Thy Law." (Ps.
xxxii. 42, &c.; cxix. 18.) And after him his son again shows that
we ought to "seek out wisdom as silver,(3) and to make merchandise of
her rather than of gold." (Prov. ii. 4 and iii. 14 [partially quoted];
John v. 39.) And the Lord when He exhorts the Jews to "search the
Scriptures," the more urges us to the enquiry, for He would not thus
have spoken if it were possible to comprehend them immediately at the
first reading. No one would ever search for what is obvious and at
hand, but for that which is wrapt in shadow, and which must be found
after much enquiry; and so to arouse us to the search He calls them
"hidden treasure." (Prov. ii. 4; Matt. xiii. 44.) These words are said
to us that we may not apply ourselves to the words of the Scriptures
carelessly or in a chance way, but with great exactness. For if any one
listen to what is said in them without enquiring into the meaning, and
receive all so as it is spoken, according to the letter, he will
suppose many unseemly things of God, will admit of Him that He is a
man, that He is made of brass, is wrathful, is furious, and many
opinions yet worse than these. But if he fully learn the sense that
lies beneath, he will be freed from all this unseemliness. (Rev. i.
15.) The very text which now lies before us says, that God has a bosom,
a thing proper to bodily substances, yet no one is so insane as to
imagine, that He who is without body is a body. In order then that we
may properly interpret the entire passage according to its spiritual
meaning, let us search it through from its beginning.
"No man hath seen God at any time." By what
connection of thought does the Apostle come to say this? After showing
the exceeding greatness of the gifts of Christ, and the infinite
difference between them and those ministered by Moses, he would add the
reasonable cause of the difference. Moses, as being a servant, was
minister of lower things, but Christ being Lord and King, and the
King's Son, brought to us things far greater, being ever with the
Father, and beholding Him continually; wherefore He saith, "No man hath
seen God at any time." What then shall we answer to the most mighty of
voice, Esaias, when he says, "I saw the Lord sitting upon a throne high
and lifted up" (Isa. vi. 1); and to John himself testifying of Him,
that "he said these things when he had seen His glory"? (c. xii. 41.)
What also to Ezekiel? for he too beheld Him sitting above the Cherubim.
(Ezek. i. and x.) What to Daniel? for he too saith, "The Ancient of
days did sit" (Dan. vii. 9.) What to Moses himself, saying, "Show me
Thy Glory, that I may see Thee so as to know Thee." (Ex. xxxiii. 13,
partly from LXX.) And Jacob took his name from this very thing, being
called(4) "Israel"; for Israel is "one that sees God."(5) And others
have seen him. How then saith John, "No man hath seen God at any time"?
It is to declare, that all these were instances of (His) condescension,
not the vision of the Essence itself unveiled. For had they
52
seen the very Nature, they would not have beheld It under different
forms, since that is simple, without form, or parts, or bounding lines.
It sits not, nor stands, nor walks: these things belong all to bodies.
But how He Is, He only knoweth. And this He hath declared by a certain
prophet, saying, "I have multiplied visions, and used similitudes(1) by
the hands of the prophets" (Hos. xii. 10), that is, "I have
condescended, I have not appeared as I really was." For since His Son
was about to appear in very flesh, He prepared them from old time to
behold the substance of God, as far as it was possible for them to see
It; but what God really is, not only have not the prophets seen, but
not even angels nor archangels. If you ask them, you shall not hear
them answering anything concerning His Essence, but sending up,(2)
"Glory to God in the Highest, on earth peace, good will towards men."
(Luke ii. 14.) If you desire to learn something from Cherubim or
Seraphim, you shall hear the mystic song of His Holiness, and that
"heaven and earth are full of His glory." (Isa. vi. 3.) If you enquire
of the higher powers, you shall but find(3) that their one work is the
praise of God. "Praise ye Him," saith David, "all His hosts." (Ps.
cxlviii. 2.) But the Son only Beholds Him, and the Holy Ghost. How can
any created nature even see the Uncreated? If we are absolutely unable
clearly to discern any incorporeal power whatsoever, even though
created, as has been often proved in the case of angels, much less can
we discern the Essence which is incorporeal and uncreated. Wherefore
Paul saith, "Whom no man hath seen, nor can see." (1 Tim. vi. 16.) Does
then this special attribute(4) belong to the Father only, not to the
Son? Away with the thought. It belongs also to the Son; and to show
that it does so, hear Paul declaring this point, and saying, that He
"is the Image of the invisible God." (Col. i. 15.) Now if He be the
Image of the Invisible, He must be invisible Himself, for otherwise He
would not be an "image." And wonder not that Paul saith in another
place, "God was manifested in the Flesh" (1 Tim. iii. 16); because the
manifestation(5) took place by means of the flesh, not according to
(His) Essence. Besides, Paul shows that He is invisible, not only to
men, but also to the powers above, for after saying, "was manifested in
the Flesh," he adds, "was seen of angels."
[2.] So that even to angels He then became visible,
when He put on the Flesh; but before that time they did not so behold
Him, because even to them His Essence was invisible.
"How then," asks some one, "did Christ say, 'Despise
not one of these little ones, for I tell you, that their angels do
always behold the face of My Father which is in heaven'? (Matt. xviii.
10.) Hath then God a face, and is He bounded by the heavens?" Who so
mad as to assert this? What then is the meaning of the words? As when
He saith, "Blessed are the pure in heart, for they shall see God"
(Matt. v. 8), He means that intellectual vision which is possible to
us, and the having God in the thoughts; so in the case of angels, we
must understand(6) that by reason of their pure and sleepless(7) nature
they do nothing else, but always image to themselves God. And therefore
Christ saith, that "No man knoweth the Father, save the Son." (Matt. x.
27.) What then, are we all in ignorance? God forbid; but none knoweth
Him as the Son knoweth Him. As then many(8) have seen Him in the mode
of vision permitted to them, but no one has beheld His Essence, so many
of us know God, but what His substance can be none knoweth, save only
He that was begotten of Him. For by "knowledge" He here means an exact
idea and comprehension, such as the Father hath of the Son. "As the
Father knoweth Me, even so know I the Father." (c. x. 15.)
Observe, therefore, with what fullness(9) the
Evangelist speaks; for having said that "no man hath seen God at any
time," he does not go on to say, "that the Son who hath seen, hath
declared Him," but adds something beyond "seeing" by the words, "Who is
in the bosom of the Father"; because, "to dwell(10) in the bosom" is
far more than "to see." For he that merely "seeth" hath not an in every
way exact knowledge of the object, but he that "dwelleth in the bosom"
can be ignorant of nothing. Now lest when thou hearest that "none
knoweth the Father, save the Son," thou shouldest assert that although
He knoweth the Father more than all, yet He knoweth not how great He
is, the Evangelist says that He dwells in the bosom of the Father; and
Christ Himself declares, that He knoweth Him as much as the Father
knoweth the Son. Ask therefore the gainsayer, "Tell me, doth the Father
know the Son?" And if he be not mad, he will certainly answer "Yes."
Then ask again; "Doth He see and know Him with exact vision and
knowledge? Doth He know clearly what He Is?" He will certainly confess
this also. From this next collect the exact comprehension the Son has
of the Father. For He saith, "As the Father knoweth me, even sO know I
the Father" (c. x. 15); and in another place, "Not that any man hath
seen the
53
Father, save He which is of God." (c. vi. 46.) Wherefore, as I said,
the Evangelist mentions "the bosom," to show all this to us by that one
word; that great is the affinity and nearness of the Essence, that the
knowledge is nowise different, that the power is equal. For the Father
would not have in His bosom one of another essence, nor would He have
dared, had He been one amongst many servants, to live(1) in the bosom
of his Lord, for this belongs only to a true Son, to one who has(2)
much confidence towards His Father, and who is in nothing inferior to
Him.
Wouldest thou learn also His eternity? Hear what
Moses saith concerning the Father. When he asked what he was commanded
to answer should the Jews enquire of him, "Who it was that had sent
him," he heard these words: "Say, I AM hath sent me." (Ex. iii. 14.)
Now the expression "I AM,"(3) is significative of Being ever, and Being
without beginning, of Being really and absolutely. And this also the
expression, "Was in the beginning," declares, being indicative of Being
ever; so that John uses this word to show that the Son Is from
everlasting to everlasting(4) in the bosom of the Father. For that you
may not from the sameness of name, suppose that He is some one of those
who are made sons by grace, first, the article is added, distinguishing
Him from those by grace. But if this does not content you, if you still
look earthwards, hear a name more absolute than this, "Only-Begotten."
If even after this you still look below, "I will not refuse," says he,
(St. John,) "to apply to God a term belonging to man, I mean the word
'bosom,' only suspect nothing degrading." Dost thou see the
lovingkindness and carefulness of the Lord? God applies(5) to Himself
unworthy expressions, that even so thou mayest see through them, and
have some great and lofty thought of Him; and dost thou tarry below?
For tell me, wherefore is that gross and carnal word "bosom" employed
in this place? Is it that we may suppose God to be a body? Away, he by
no means saith so. Why then is it spoken? for if by it neither the
genuineness of the Son is established, nor that God is not a body, the
word, because it serves no purpose, is superfluously thrown in. Why
then is it spoken? For I shall not desist from asking thee this
question. Is it not very plain, that it is for no other reason but that
by it we might understand the genuineness of the Only-Begotten, and His
Co-eternity with the Father?
[3.] "He hath declared Him," saith John. What hath
he declared? That "no man hath.seen God at any time"? That "God is
one"? But this all the other prophets testify, and Moses continually(6)
exclaims, "The Lord thy God is one Lord" (Dent. vi. 4); and Esaias,
"Before Me there was no God formed, neither shall there be after me."
(Isa. xliii. 10.) What more then have we learned from "the Son which is
in the bosom of the Father"? What from "the Only-Begotten"? In the
first place, these very words were uttered by His working; in the next
place, we have received a teaching that is far clearer, and learned
that "God is a spirit, and they that worship Him must worship Him in
spirit and in truth" (c. iv. 24); and again, that it is impossible to
see God; "that no man knoweth" Him, "save the Son" (Matt. xi. 27); that
He is the Father of the true and Only-Begotten; and all other things
that are told us of Him. But the word "hath declared"(7) shows the
plainer and clearer teaching which He gave not to the Jews only but to
all the world, and established. To the prophets not even all the Jews
gave heed, but to the Only-Begotten Son of God all the world yielded
and obeyed. So the "declaration" in this place shows the greater
clearness of His teaching, and therefore also He is called "Word," and
"Angel(8) of great Counsel."(9)
Since then we have been vouchsafed a larger and more
perfect teaching, God having no longer spoken by the prophets, but
"having in these last days spoken to us by His Son" (Heb. i. 1), let us
show forth a conversation far higher than theirs, and suitable to the
honor bestowed on us. Strange would it be that He should have so far
lowered Himself, as to choose to speak to us no longer by His servants,
but by His own mouth, and yet we should show forth nothing more than
those of old. They had Moses for their teacher, we, Moses' Lord. Let us
then exhibit a heavenly wisdom(10) worthy of this honor, and let us
have nothing to do with earth. It was for this that He brought His
teaching from heaven above, that He might remove our thoughts thither,
that we might be imitators of our Teacher according to our power. But
how may we become imitators of Christ? By acting in everything for the
common good, and not merely seeking our own. "For even Christ," saith
Paul, "pleased not Himself, but as it is written, The reproaches of
them that reproached Thee fell on Me." (Rom. xv. 3; Ps. lxix. 9.) Let
no one therefore seek his own. In truth, a man (really) seeks his own
good when he looks to that of his neighbor. What is their good is ours;
we are one body, and parts and limbs one of another. Let us not then be
as though we were rent asunder. Let no one say, "such a person is no
54
friend of mine, nor relation, nor neighbor, I have nought to do with
him, how shall I approach, how address him?" Though he be neither
relation nor friend, yet he is a man, who shares the same nature with
thee, owns the same Lord, is thy fellow-servant, and
fellow-sojourner,(1) for he is born in the same world. And if besides
he partakes of the same faith, behold he hath also become a member of
thee: for what friendship could work such union, as the relationship of
faith? And our intimacy one with another must not be such nearness only
as friends ought to show to friends, but such as is between limb and
limb, because no man can possibly discover any intimacy greater than
this sort of friendship and fellowship.(2) As then you cannot say,
"Whence arises my intimacy and connection with this limb?" (that would
be ridiculous;) so neither can you say so in the case of your brother.
"We are all baptized into one body" (1 Cor. xii. 13), saith Paul.
"Wherefore into one body?" That we be not rent asunder, but preserve
the just proportions of that one body by our intercourse and friendship
one with another.
Let us not then despise one another, lest we be
neglectful of ourselves.(3) "For no man ever yet hated his own flesh,
but nourisheth and cherisheth it." (Eph. v. 29.) And therefore God hath
given to us but one habitation, this earth, hath distributed all things
equally, hath lighted one sun for us all, hath spread above us one
roof, the sky, made one table, the earth, bear(4) food for us. And
another table hath He given far better than this, yet that too is one,
(those who share our mysteries understand my words,) one manner of
birth He hath bestowed on all, the spiritual, we all have one country,
that in the heavens, of the same cup drink we all. He hath not bestowed
on the rich man a gift more abundant and more honorable, and on the
poor one more mean and small, but He hath called all alike. He hath
given carnal things with equal regard to all,(5) and spiritual in like
manner. Whence then proceeds the great inequality of conditions in
life? From the avarice and pride of the wealthy. But let not, brethren,
let not this any longer be; and when matters of universal interest and
more pressing necessity bring us together, let us not be divided by
things earthly and insignificant: I mean, by wealth and poverty, by
bodily relationship, by enmity and friendship; for all these things are
a shadow, nay less substantial than a shadow, to those who possess the
bond of charity from above. Let us then preserve this unbroken, and
none of those evil spirits(6) will be able to enter in, who cause
division in so perfect union;(7) to which may we all attain by the
grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory, now and ever, and
world without end. Amen.
HOMILY XVI.
JOHN i. 19.
"And this is the record of John, when the Jews sent priests and Levites
from Jerusalem to ask him, Who art thou?"
[1.] A DREADFUL thing is envy, beloved, a dreadful
thing and a pernicious, to the enviers, not to the envied. For it harms
and wastes them first, like some mortal venom deeply seated in their
souls; and if by chance it injure its objects, the harm it does is
small and trifling, and such as brings greater gain than loss. Indeed
not in the case of envy only, but in every other, it is not he that has
suffered, but he that has done the wrong, who receives injury. For had
not this been so, Paul would not have enjoined the disciples rather to
endure wrong than to inflict it, when he says, "Why do ye not rather
take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1
Cor. vi. 7.) Well he knew, that destruction ever follows, not the
injured party, but the injuring. All this I have said, by reason of the
envy of the Jews. Because those who had flocked from the cities to
John, and had condemned their own sins, and caused themselves to be
baptized, repenting as it were after Baptism, send to ask him, "Who art
thou?" Of a truth they were the offspring of vipers, serpents, and even
worse if possible than this. O evil and adulterous and perverse
generation, after having been baptized, do ye then become vainly
curious, and question about the Baptist? What folly can be greater than
this of yours? How was it that ye came forth? that ye confessed your
sins, that ye ran to the Baptist? How was it that you asked him what
you must do? when in
55
this you were acting unreasonably, since you knew not the principle and
purpose of his coming. Yet of this the blessed John said nothing, nor
does he charge or reproach them with it, but answers them with all
gentleness.
It is worth while to learn why he did thus. It was,
that their wickedness might be manifest and plain to all men. Often did
John testify of Christ to the Jews, and when he baptized them he
continually made mention of Him to his company, and said, "I indeed
baptize you with water, but there cometh One after me who is mightier
than I; He shall baptize you with the Holy Ghost and with fire." (Matt.
iii. 11.) With regard to him they were affected by a human feeling;
for, tremblingly attentive(1) to the opinion of the world, and looking
to "the outward appearance" (2 Cor. x. 7), they deemed it an unworthy
thing that he should be subject to Christ. Since there were many things
that pointed out John for an illustrious person. In the first place,
his distinguished and noble descent; for he was the son of a chief
priest. Then his conversation, his austere mode of life, his contempt
of all human things; for despising dress and table, and house and food
itself, he had passed his former time in the desert. In the case of
Christ all was the contrary of this. His family was mean, (as they
often objected to Him, saying, "Is not this the carpenter's son? Is not
his mother called Mary? and his brethren James and Joses?") (Matt.
xiii. 55); and that which was supposed to be His country was held in
such evil repute, that even Nathanael said, "Can there any good thing
come out of Nazareth?" (c. i. 46.) His mode of living was ordinary, and
His garments not better than those of the many. For He was not girt
with a leathern girdle, nor was His raiment of hair, nor did He eat
honey and locusts. But He fared like all others, and was present at the
feasts of wicked men and publicans, that He might draw them to Him.
Which thing the Jews not understanding reproached Him with, as He also
saith Himself, "The Son of Man came eating and drinking, and they say,
Behold a gluttonous man and a winebibber, a friend of publicans and
sinners." (Matt. xi. 19.) When then John continually sent them from
himself to Jesus, who seemed to them a meaner person, being ashamed and
vexed at this, and wishing rather to have him for their teacher, they
did not dare to say so plainly, but send to him, thinking by their
flattery to induce him to confess that he was the Christ. They do not
therefore send to him mean men, as in the case of Christ, for when they
wished to lay hold on Him, they sent servants, and then Herodians, and
the like, but in this instance, "priests and Levites," and not merely
"priests," but those "from Jerusalem," that is, the more honorable; for
the Evangelist did not notice this without a cause. And they send to
ask, "Who art thou?" Yet the manner of his birth was well known to all,
so that all said, "What manner of child shall this be?" (Luke i. 66);
and the report had gone forth into all the hill country. And afterwards
when he came to Jordan, all the cities were set on the wing, and came
to him from Jerusalem, and from all Judaea, to be baptized. Why then do
they(2) now ask? Not because they did not know him, (how could that be,
when he had been made manifest in so many ways?) but because they
wished to bring him to do that which I have mentioned.
[2.] Hear then how this blessed person answered to
the intention with which they asked the question, not to the question
itself. When they said, "Who art thou?" he did not at once give them
what would have been the direct answer, "I am the voice of one crying
in the wilderness." But what did he? He removed the suspicion they had
formed; for, saith the Evangelist, being asked, "Who art thou?"
Ver. 20. "He confessed, and denied not; but
confessed, I am not the Christ."
Observe the wisdom of the Evangelist. He mentions
this for the third time, to set forth the excellency of the Baptist,
and their wickedness and folly. And Luke also says, that when the
multitudes supposed him to be the Christ, he again removes their
suspicion.(3) This is the part of an honest servant, not only not to
take to himself his master's honor, but also to reject it(4) when given
to him by the many. But the multitudes arrived at this supposition from
simplicity and ignorance; these questioned him from an ill intention,
which I have mentioned, expecting, as I said, to draw him over to their
purpose by their flattery. Had they not expected this, they would not
have proceeded immediately to another question, but would have been
angry with him for having given them an answer foreign to their
enquiry, and would have said, "Why, did we suppose that? did we come to
ask thee that?" But now as taken and detected in the fact, they proceed
to another question, and say,
Ver. 21. "What then? art thou Elias? And he saith, I
am not."
For they expected that Elias also would come, as
Christ declares; for when His disciples enquired, "How then do the
scribes say that Elias must first come?" (Matt. xvii. 10) He replied,
"Elias truly shall first come, and restore all
56
things." Then they ask, "Art thou that prophet? and he answered, No."
(Matt. xvii. 10.) Yet surely he was a prophet. Wherefore then doth he
deny it? Because again he looks to the intention of his questioners.
For they expected that some especial prophet should come, because Moses
said, "The Lord thy God will raise up unto thee a Prophet of thy
brethren like unto me, unto Him shall ye harken." (Deut. xviii. 15.)
Now this was Christ. Wherefore they do not say, "Art thou a prophet?"
meaning thereby one of the ordinary prophets; but the expression, "Art
thou the prophet?" with the addition of the article, means, "Art thou
that Prophet who was foretold by Moses?" and therefore he denied not
that he was a prophet, but that he was "that Prophet."
Ver. 22. "Then said they unto him, Who art thou?
that we may give an answer to them that sent us. What sayest thou of
thyself?"
Observe them pressing him more vehemently, urging
him, repeating their questions, and not desisting; while he first
kindly removes false opinions concerning himself, and then sets before
them one which is true. For, saith he,
Ver. 23. "I am the voice of one crying in the
wilderness, Make straight the way of the Lord, as said the prophet
Esaias."
When he had spoken some high and lofty words
concerning Christ, as if (replying) to their opinion, he immediately
betook himself to the Prophet to draw from thence confirmation of his
assertion.
Ver. 24, 25. "And [saith the Evangelist] they who
were sent were of the Pharisees. And they asked him, and said unto him,
Why baptizest thou then, if thou be not that Christ, neither Elias,
neither that Prophet?"
Seest thou not without reason I said that they
wished to bring him to this? and the reason why they did not at first
say so was, lest they should be detected by all men. And then when he
said, "I am not the Christ," they, being desirous to conceal what they
were plotting(1) within, go on to "Elias," and "that Prophet." But when
he said that he was not one of these either, after that, in their
perplexity, they cast aside the mask, and without any disguise show
clearly their treacherous intention, saying, "Why baptizest thou then,
if thou be not that Christ?" And then again, wishing to throw some
obscurity over the thing,(2) they add the others also, "Elias," and
"that Prophet." For when they were not able to trip a him by their
flattery, they thought that by an accusation they could compel him(4)
to say the thing that was not.
What folly, what insolence, what ill-timed
officiousness! Ye were sent to learn who and whence he might be, not
to(5) lay down laws for him also. This too was the conduct of men who
would compel him to confess himself to be the Christ. Still not even
now is he angry, nor does he, as might have been expected, say to them
anything of this sort, "Do you give orders and make laws for me?" but
again shows great gentleness towards them.
Ver. 26, 27. "I," saith he, "baptize with water: but
there standeth one among you, whom ye know not; He it is, who coming
after me is preferred before me, whose shoe's latchet I am not worthy
to unloose."
[3.] What could the Jews have left to say to this?
for even from this the accusation against them cannot be evaded, the
decision against them admits not of pardon, they have given sentence
against themselves. How? In what way? They deemed John worthy of
credit, and so truthful, that they might believe him not only when he
testified of others, but also when he spoke concerning himself. For had
they not been so disposed, they would not have sent to learn from him
what related to himself. Because you know that the only persons whom we
believe, especially when speaking of themselves, are those whom we
suppose to be more veracious than any others. And it is not this alone
which closes their mouths, but also the disposition with which they had
approached him; for they came forth to him at first with great
eagerness, even though afterwards they altered. Both which things
Christ declared, when He said, "He was a burning (and a shining) light,
and ye were willing for a season to rejoice in his light." Moreover,
his answer made him yet more worthy of credit. For (Christ) saith, "He
that seeketh not his own glory,(6) the same is true, and no
unrighteousness is in him." Now this man sought it not, but refers the
Jews to another. And those who were sent were of the most trustworthy
among them, and of the highest rank, so that they could have in no way
any refuge or excuse, for the unbelief which they exhibited towards
Christ. Wherefore did ye not receive the things spoken concerning Him
by John? you sent men who held the first rank among you, you enquired
by them, you heard what the Baptist answered, they manifested all
possible officiousness, sought into every point, named all the persons
you suspected him to be; and yet most publicly and plainly he confessed
that he was neither "Christ," nor "Elias" nor "that Prophet." Nor did
he stop even there, but also informed them who he was, and spoke of the
nature of his own baptism, that it was but a slight and mean thing,
nothing
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more than some water, and told of the superiority of the Baptism given
by Christ; he also cited Esaias the prophet, testifying of old very
long ago, and calling Christ "Lord" (Isa. xl. 3), but giving him the
names of "minister and servant." What after this ought they to have
done? Ought they not to have believed on Him who was witnessed of, to
have worshiped Him, to have confessed Him to be God? For the character
and heavenly wisdom of the witness showed that his testimony proceeded,
not from flattery, but from truth; which is plain also from this, that
no man prefers his neighbor to himself, nor, when he may lawfully give
honor to himself, will yield it up to another, especially when it is so
great as that of which we speak. So that John would not have
renounced(1) this testimony (as belonging) to Christ, had He not been
God. For though he might have rejected it for himself as being too
great for his own nature, yet he would not have assigned it to another
nature that was beneath it.
"But there standeth One among you, whom ye know
not." Reasonable it was that Christ should mingle among the people as
one of the many, because everywhere He taught men not to be puffed up
and boastful. And in this place by "knowledge" the Baptist means a
perfect acquaintance with Him, who and whence He was. And immediately
next to this he puts, "Who cometh after me"; all but saying, "Think not
that all is contained in my baptism, for had that been perfect, Another
would not have arisen after me to offer you a different One, but this
of mine is a preparation and a clearing the way for that other. Mine is
but a shadow and image, but One must come who shall add to this the
reality. So that His very coming 'after me' especially declares His
dignity: for had the first been perfect, no place would have been
required for a second." "Is(2) before me," is more honorable, brighter.
And then, lest they should imagine that His superiority was found by
comparison, desiring to establish His incomparableness, he says, "Whose
shoe's latchet I am not worthy to unloose"; that is, who is not simply
"before me," but before me in such a way, that I am not worthy to be
numbered among the meanest of His servants. For to loose the shoe is
the office of humblest service.
Now if John was not worthy to "unloose the latchet"
(Matt. xi. 11 ), John, than whom "among them that are born of women
there hath not risen a greater," where shall we rank ourselves? If he
who was equal to, or rather greater than, all the world,(3) (for saith
Paul, "the world was not worthy" of them--Heb. xi. 38,) declares
himself not worthy to be reckoned even among the meanest of those who
should minister unto Him, what shall we say, who are full of ten
thousand sins, and are as far from the excellence of John, as earth
from heaven.
[4.] He then saith that he himself is not "worthy so
much as to unloose the latchet of His shoe"; while the enemies of the
truth are mad with such a madness, as to assert(4) that they are worthy
to know Him even as He knows Himself. What is worse than such insanity,
what more frenized than such arrogance? Well hath a wise man said, "The
beginning of pride is not to know the Lord."(5)
The devil would not have been brought down and
become a devil, not being a devil before, had he not been sick of this
disease. This it was that cast him out from that confidence,(6) this
sent him to the pit of fire, this was the cause of all his woes. For it
is enough of itself to destroy every excellence of the soul, whether it
find almsgiving, or prayer, or fasting, or anything. For, saith the
Evangelist, "That which is highly esteemed among men is impure before
the Lord." (Luke xvi. 15--not quoted exactly.) Therefore it is not only
fornication or adultery that are wont to defile those who practice
them, but pride also, and that far more than those vices. Why? Because
fornication though it is an unpardonable sin, yet a man may plead the
desire; but pride cannot possibly find any cause or pretext of any sort
whatever by which to obtain so much as a shadow of excuse; it is
nothing but a distortion and most grievous disease of the soul,
produced from no other source but folly. For there is nothing more
foolish than a proud man, though he be surrounded with wealth, though
he possess much of the wisdom of this world, though he be set in royal
place, though he bear about with all things that among men appear
desirable.
For if the man who is proud of things really good is
wretched and miserable, and loses the reward of all those things, must
not he who is exalted by things that are nought, and puffs himself up
because of a shadow or the flower of the grass, (for such is this
world's glory,) be more ridiculous than any, when he does just as some
poor needy man might do, pining all his time with hunger, yet if ever
he should chance one night to see a dream of good fortune, filled with
conceit because of it?
O wretched and miserable! when thy soul is perishing
by a most grievous disease, when thou art poor with utter poverty, art
thou high-minded because thou hast such and such a number of talents of
gold? because thou hast a multitude of slaves and cattle? Yet these are
not thine;
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and if thou dost not believe my words, learn from the experience of
those who have gone before(1) thee. And if thou art so drunken, that
thou canst not be instructed even from what has befallen others, wait a
little, and thou shalt know by what befalls thyself that these things
avail thee nothing, when gasping for life, and master not of a single
hour, not even of a little moment, thou shalt unwillingly leave them(2)
to those who are about thee, and these perhaps those whom thou wouldest
not. For many have not been permitted even to give directions
concerning them, but have departed suddenly,(3) desiring to enjoy them,
but not permitted, dragged from them, and forced to yield them up to
others, giving place by compulsion to those to whom they would not.
That this be not our case, let us, while we are yet in strength and
health, send forward our riches hence to our own city, for thus only
and in no other way shall we be able to enjoy them; so shall we lay
them up in a place inviolate and safe. For there is nothing, there is
nothing there that can take them from us; no death, no attested
wills,(4) no successors to inheritances,(5) no false informations, no
plottings against us, but he who has departed hence bearing away great
wealth with him may enjoy it there for ever. Who then is so wretched as
not to desire to revel in riches which are his own throughout? Let us
then transfer our wealth, and remove it thither. We shall not need for
such a removal asses, or camels, or carriages, or ships, (God hath
relieved even us from this difficulty,) but we only want the poor, the
lame, the crippled, the infirm. These are entrusted with this transfer,
these convey our riches to heaven, these introduce the masters of such
wealth as this to the inheritance of goods everlasting. Which may it be
that we all attain through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, to the Father and the Holy Ghost,
be glory, now and ever, and world without end. Amen.
HOMILY XVII.
JOHN i. 28, 29.
"These things were done in Bethany beyond Jordan,
where John was baptizing. The next day he seeth Jesus coming unto him,
and saith, Behold the Lamb of God, which taketh away the sin of the
world."
[1.] A GREAT virtue is boldness and freedom of
speech, and the making all things second in importance to the
confessing of Christ; so great and admirable, that the Only-begotten
Son of God proclaims such an one in the presence of the Father. (Luke
xii. 8.) Yet the recompense is more than just, for thou confessest upon
earth, He in heaven, thou in the presence of men, He before the Father
and all the angels.
Such an one was John, who regarded not the
multitude, nor opinion, nor anything else belonging to men, but trod
all this beneath his feet, and proclaimed to all with becoming freedom
the things respecting Christ. And therefore the Evangelist marks the
very place, to show the boldness of the loud-voiced herald. For it was
not in a house, not in a corner, not in the wilderness, but in the
midst of the multitude, after that he had occupied Jordan, when all
that were baptized by him were present, (for the Jews came upon him as
he was baptizing,) there it was that he proclaimed aloud that wonderful
confession concerning Christ, full of those sublime and great and
mysterious doctrines, and that he was not worthy to unloose the latchet
of His shoe. Wherefore he saith,(6) "These things were done in
Bethany," or, as all the more correct copies have it, "in Bethabara"
For Bethany was not "beyond Jordan," nor bordering on the wilderness,
but somewhere nigh to Jerusalem.
He marks the places also for another reason. Since
he was not about to relate matters of old date, but such as had come to
pass but a little time before, he makes those who were present and had
beheld, witnesses of his words, and supplies proof from the places
themselves. For confident that nothing was added by himself to what was
said, but that he simply and with truth described things as they were,
he draws a testimony from the places, which, as I said, would be no
common demonstration of his veracity.
"The next day he seeth Jesus coming to him, and
saith, Behold the Lamb of God, which taketh away the sin of the world."
The Evangelists distributed the periods amongst
them; and Matthew having cut short
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his notice of the time before John the Baptist was bound, hastens to
that which follows, while the Evangelist John not only does not cut
short this period, but dwells most on it. Matthew, after the return of
Jesus from the wilderness, saying nothing of the intermediate
circumstances, as what John spake, and what the Jews sent and said, and
having cut short all the rest, passes immediately to the prison. "For,"
saith he, "Jesus having heard" that John was betrayed, "departed
thence." (Matt. xiv. 13.) But John does not so. He is silent as to the
journey into the wilderness, as having been described by Matthew; but
he relates what followed the descent from the mountain, and after
having gone through many circumstances, adds, "For John was not yet
cast into prison." (c. iii. 24.)
And wherefore, says one, does Jesus now come to him?
why does he come not merely once, but this second time also? For
Matthew says that His coming was necessary on account of Baptism: since
Jesus adds, that" thus it becometh us to fulfill all righteousness."
(Matt. iii. 15.) But John says that He came again after Baptism, and
declares it in this place, for, "I saw," saith he, "the Spirit
descending from heaven like a dove, and It abode upon Him." Wherefore
then did He come to John? for He came not casually, but went expressly
to him. "John," saith the Evangelist, "seeth Jesus coming unto him."
Then wherefore cometh He? In order that since John had baptized Him
with many (others), no one might suppose that He had hastened to John
for the same reason as the rest to confess sins, and to wash in the
river unto repentance. For this He comes, to give John an opportunity
of setting this opinion right again, for by saying, "Behold the Lamb of
God, that taketh away the sin of the world," he removes the whole
suspicion. For very plain it is that One so pure as to be able to wash
away(1) the sins of others, does not come to confess sins, but to give
opportunity to that marvelous herald to impress what he had said more
definitely on those who had heard his former words, and to add others
besides. The word "Behold" is used, because many had been seeking Him
by reason of what had been said, and for a long time. For this cause,
pointing Him out when present, he said, "Behold," this is He so long
sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of
the prophecy of Isaiah, and of the shadow under the law of Moses, that
he may the better lead them from the type to the reality. That Lamb of
Moses took not at once away the sin of any one; but this took away the
sin of all the world; for when it was in danger of perishing, He
quickly delivered it from the wrath of God.
Ver. 30. "This is He of whom I said, He that cometh
after me is preferred before me."
[2.] Seest thou here also how he interprets the word
"before"? for having called Him "Lamb," and that He "taketh away the
sin of the world," then he saith that "He is preferred before me, for
He was before me"; declaring that this is the "before," the taking upon
Him the sins of the world, "and the baptizing with the Holy Ghost."
"For my coming had no farther object than to proclaim the common
Benefactor of the world, and to afford the baptism of water; but His
was to cleanse all men, and to give them the power of the Comforter."
"He is preferred before me," that is to say, has appeared brighter than
I, because "He was before me." Let those who have admitted the madness
of Paul of Samosata be ashamed when they withstand so manifest a truth.
Ver. 31. "And I knew Him not," he saith.
Here he renders his testimony free from suspicion,
by showing that it was not from human friendship, but had been caused
by divine revelation. "I knew Him not," he saith. How then couldest
thou be a trustworthy witness? How shalt thou teach others, while thou
thyself art ignorant? He did not say "I know Him not," but, "I knew Him
not"; so that in this way he would be shown most trustworthy; for why
should he have shown favor to one of whom he was ignorant?
"But that He should be made manifest unto Israel,
therefore am I come baptizing with water."
He then did not need baptism, nor had that layer any
other object than to prepare for all others a way to faith on Christ.
For be did not say, "that I might cleanse those who are baptized," or,
"that I might deliver them from their sins," but, "that He should be
made manifest unto lsrael." "And why, tell me, could he not without
baptism have preached and brought the multitudes to Him?" But in this
way it would not have been by any means easy. For they would not so all
have run together, if the preaching had been without the baptism; they
would not by the comparison have learned His superiority. For the
multitude came together not to hear his words, but for what? To be
"baptized, confessing their sins." But when they came, they were taught
the matters concerning Christ, and the difference of His baptism. Yet
even this of John was of greater dignity than the Jewish, and therefore
all ran to it; yet even so it was imperfect.
"How then didst thou know Him?" "By the descent of
the Spirit," he saith. But again, test any one should suppose that he
was in need
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of the Spirit as we are, hear how he removes the suspicion, by showing
that the descent of the Spirit was only to declare Christ. For having
said, "And I knew Him not," he adds "But He that sent me to baptize
with water the Same said unto me, Upon whom thou shalt see the Spirit
descending and remaining on Him, the same is He which baptizeth with
the Holy Ghost." (Ver. 33.)
Seest thou that this was the work of the Spirit, to
point out Christ? The testimony of John was indeed not to be suspected,
but wishing to make it yet more credible, he leads it up to God and the
Holy Spirit. For when John had testified to a thing so great and
wonderful, so fit to astonish all his hearers, that He alone took on
Him the sins of all the world, and that the greatness of the gift
sufficed for so great a ransom, afterwards he proves this assertion.(1)
And the proof is that He is the Son of God, and that He needed not
baptism, and that the object of the descent of the Spirit was only to
make Him known. For it was not in the power of John to give the Spirit,
as those who were baptized by him show when they say, "We have not so
much as heard whether there be any Holy Ghost." (Acts xix. 2.) In
truth, Christ needed not baptism, neither his nor any other;(2) but
rather baptism needed the power of Christ. For that which was wanting
was the crowning blessing of all, that he who was baptized should be
deemed worthy of the Spirit this free gift(3) then of the Spirit He
added when He came.
Ver. 32-34. "And John bare record, saying, I saw the
Spirit descending from the heaven like a dove, and It abode upon Him.
And I knew Him not: but He that sent me to baptize with water, the Same
said unto me, Upon whom thou shalt see the Spirit descending, and
remaining on Him, the same is He which baptizeth with the Holy Ghost.
And I saw, and bare record that this is the Son of God."
He puts the "I knew Him not" repeatedly.(4) On what
account, and wherefore? He was His kinsman according to the flesh.
"Behold," saith the angel, "thy cousin Elisabeth, she also hath
received a son." (Luke i. 36.) That therefore he might not seem to
favor Him because of the relationship, he repeats the "I knew Him not."
And this happened with good reason; for he had passed all his time in
the wilderness away from his father's house.
How then, if he knew Him not before the descent of
the Spirit, and if he then for the first time recognized Him, did he
forbid Him before baptism, saying, "I have need to be baptized of Thee,
and comest Thou to me?" (Matt. iii. 14), since this was a proof that he
knew Him very well. Yet he knew Him not before or for a long time, and
with good cause; for the marvels which took place when He was a child,
as the circumstances of the Magi and others the like, had happened long
before, while John himself was very young, and since much time had
elapsed in the interval, He was naturally unknown to all. For had He
been known, John would not have said, "That He should be made manifest
to Israel, therefore am I come baptizing."
[3.] Hence it remains clear to us, that the miracles
which they say belong to Christ's childhood, are false, and the
inventions of certain who bring them into notice. For if He had begun
from His early age to work wonders, neither could John have been
ignorant of Him, nor would the multitude have needed a teacher to make
Him known. But now he says, that for this he is come, "that He might be
made manifest to Israel"; and for this reason he said again, "I have
need to be baptized of Thee." Afterwards, as having gained more exact
knowledge of Him, he proclaimed Him to the multitude, saying, "This is
He of whom I said, After me cometh a Man which is preferred before me."
For "He who sent me to baptize with water," and sent me for this end,
"that He should be made manifest to Israel," Himself revealed Him even
before the descent of the Spirit. Wherefore even before He came, John
said, "One cometh after me who is preferred before me." He knew Him not
before he came to Jordan and baptized all men, but when He was about to
be baptized, then he knew Him; and this from the Father revealing Him
to the Prophet, and the Spirit showing Him when He was being baptized
to the Jews, for whose sake indeed the descent of the Spirit took
place. For that the witness of John might not be despised who said,
that "He was before me," and that "He baptizeth with the Spirit," and
that "He judgeth the world," the Father utters a Voice proclaiming the
Son, and the Spirit descends, directing(5) that Voice to the Head of
Jesus. For since one was baptizing, the other receiving baptism, the
Spirit Comes to correct the idea which some of those present might
form, that the words were spoken of John. So that when he says, "I knew
Him not," he speaks of former time, not that near to His baptism.
Otherwise how could he have forbidden Him, saying, "I have need to be
baptized of Thee"? How could he have said such words concerning Him?
"But," says one, "how then did not the Jews believe?
for it was not John only that saw the Spirit in the likeness of a
dove." It was, because, even if they did see, such things require
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not only the eyes of the body, but more than these, the vision of the
understanding, to prevent men from supposing the whole to be a vain
illusion. For if when they saw Him working wonders, touching with His
own hands the sick and the dead, and so bringing them back to life and
health, they were so drunk with malice as to declare the contrary of
what they saw; how could they shake off their unbelief by the descent
of the Spirit only? And some say, that they did not all see it, but
only John and those of them who were better(1) disposed. Because even
though it were possible with fleshly eyes to see the Spirit descending
as in the likeness of a dove, still not for this was it absolutely
necessary that the circumstance should be visible to all. For Zacharias
saw many things in a sensible form, as did Daniel and Ezekiel, and had
none to share in what they saw; Moses also saw many things such as none
other hath seen; nor did all the disciples enjoy(2) the view of the
Transfiguration on the mount, nor did they all alike behold Him at the
time of the Resurrection. And this Luke plainly shows, when he says,
that He showed Himself "to witnesses chosen before of God." (Acts x.
41.)
"And I saw, and bare record that this is the Son of
God."
Where did he "bear record that this is the Son of
God?" he called Him indeed "Lamb," and said that He should
"baptize with the Spirit," but nowhere did he say of Him, "Son of God."
But the other Evangelists do not write that He said anything after the
baptism, but having been silent as to the time intervening, they
mention the miracles of Christ which were done after John's
captivity,(3) whence we may reasonably conjecture that these and many
others are omitted. And this our Evangelist himself has declared, at
the end of his narrative. For they were so far from inventing anything
great concerning Him, that the things which seem to bring reproach,
these they have all with one voice(4) and with all exactness set down,
and you will not find one of them omitting one of such circumstances;
but of the miracles, part some have left for the others to relate,(5)
part all have passed over in silence.
I say not this without cause, but to answer the
shamelessness of the heathen.(6) For this is a sufficient proof of
their truth-loving disposition, and that they say nothing for favor.
And thus as well as in other ways you may arm yourselves for trial of
argument(7) with them. But take heed. Strange were it that the
physician, or the shoemaker, or the weaver, in short all artists,
should be able each to contend correctly for his own art, but that one
calling himself Christian should not be able to give a reason for his
own faith; yet those things if overlooked bring only loss to
men's property, these if neglected destroy our very souls. Yet such is
our wretched disposition, that we give all our care to the former, and
the things which are necessary, and which are the groundwork s of our
salvation, as though of little worth, we despise.
[4.] That it is which prevents the heathen from
quickly deriding his own error. For when they, though established in a
lie, use every means to conceal the shamefulness of their opinions,
while we, the servants of the truth, cannot even open our mouths, how
can they help condemning the great weakness of our doctrine? how can
they help suspecting our religion to be fraud and folly? how shall they
not blaspheme Christ as a deceiver, and a cheat, who used the folly of
the many to further his fraud? And we are to blame for this blasphemy,
because we will not be wakeful in arguments for godliness, but deem
these things superfluous, and care only for the things of earth. He who
admires a dancer or a charioteer, or one who contends with beasts, uses
every exertion and contrivance not to come off worst in any disputes
concerning him, and they string together long panegyrics, as they
compose their defense against those who find fault with them, and cast
sneers without number at their opponents: but when arguments for
Christianity are proposed, they all hang their heads, and scratch
themselves, and gape, and retire at length the objects of contempt.
Must not this deserve excessive wrath, when Christ
is shown to be less honorable in your estimation than a dancer? since
you have contrived ten thousand defenses for the things they have done,
though more disgraceful than any, but of the miracles of Christ, though
they have drawn to Him the world, you cannot bear even to think or care
at all. We believe in the Father, and the Son, and the Holy Ghost, in
the Resurrection of bodies, and in Life everlasting. If now any heathen
say, "What is this Father, what this Son, what this Holy Ghost? How do
you who say that there are three Gods, charge us with having many
Gods?" What will you say? What will you answer? How will you repel the
attack of these arguments? But what if when you are silent, the
unbeliever should again propose this other question, and ask, "What in
a word is resurrection? Shall we rise again in this body? or in
another, different from this? If in this, what need that it be
dissolved?" What will you answer? And what, if he say, "Why did Christ
come now and not in old time? Has it
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seemed good to Him now to care for men, and did He despise us during
all the years that are past?" Or if he ask other questions besides,
more than these? for I must not propose many questions, and be silent
as to the answers to them, lest, in so doing, I harm the simpler among
you. What has been already said is sufficient to shake off your
slumbers. Well then, if they ask these questions, and you absolutely
cannot even listen to the words, shall we, tell me, suffer trifling
punishment only, when we have been the cause of such error to those who
sit in darkness? I wished, if you had sufficient leisure, to bring
before you all the book of a certain impure heathen philosopher written
against us, and that of another of earlier date, that so at least I
might have roused you, and led you away from your exceeding
slothfulness. For if they were wakeful that they might say these things
against us, what pardon can we deserve, if we do not even know how to
repel the attacks made upon us? For what purpose have we been brought
forward?(1) Dost thou not hear the Apostle say, "Be ready to give an
answer to every man that asketh you a reason of the hope that is in
you"? (1 Pet, iii. 15.) And Paul exhorts in like manner, saying, "Let
the word of Christ dwell in you richly." (Col. iii. 16.) What do
they who are more slothful(2) than drones reply to this? "Blessed is
every simple soul," and, "he that walketh simply(3) walketh surely."
(Prov. x. 8.) For this is the cause of all sorts of evil, that the many
do not know how to apply rightly even the testimony of the Scriptures.
Thus in this place, the writer does not mean (by "simple") the man who
is foolish, or who knows nothing, but him who is free from wickedness,
who is no evil-doer, who is wise. If it were not so, it would have been
useless to say,(4) "Be ye wise as serpents, and harmless as doves."
(Matt. x. 16.) But why should I name these things, when the discourse
comes in quite out of place? For besides the things already mentioned,
other matters are not right with us, those, I mean, which concern our
life and conversation. We are in every way wretched and ridiculous,
ever ready to find fault with each other, but slow to correct in
ourselves things for which we blame and accuse our neighbor. Wherefore
I exhort you, that now at least we attend to ourselves, and stop not at
the finding fault, (this is not enough to appease God;) but that we
show forth a change in every way most excellent, in order that having
lived here to the glory of God, we may enjoy the glory to come; which
may it come to pass that we will all attain, through the grace and
lovingkindness of our Lord Jesus Christ, to whom be glory for ever and
ever. Amen.
HOMILY XVIII.
JOHN i. 35-37.
"Again the next day after John stood, and two of his
disciples; and looking upon Jesus as He walked, he saith, Behold the
Lamb of God. And the two disciples heard him speak, and they followed
Jesus."
[1.] THE nature of man is somehow a thing slothful,
and easily declining to perdition, not by reason of the constitution of
the nature itself, but by reason of that sloth which is of deliberate
choice. Wherefore it needs much reminding. And for this cause Paul,
writing to the Philippians, said, "To write the same things to you, to
me indeed is not grievous, but for you it is safe." (Phil. iii. 1.)
The earth when it has once received the seed,
straightway gives forth its fruits, and needs not a second sowing; but
with our souls it is not so, and one must be content, after having sown
many times, and manifested much carefulness, to be able once to receive
fruit. For in the first place, what is said settles in the mind with
difficulty, because the ground is very hard, and entangled with thorns
innumerable, and there are many which lay plots, and carry away the
seed; afterwards, when it has been fixed and has taken root, it still
needs the same attention, that it may come to maturity, and having done
so may remain uninjured, and take no harm from any. For in the case of
seeds, when the ear is fully formed and has gained its proper strength,
it easily despises rust, and drought, and every other thing; but it is
not so with doctrines; in their case after all the work has been fully
done, one storm and flood often comes on, and either by the attack of
unpleasant circumstances, or by the plots of men skilled to deceive, or
by various other temptations brought against them, brings them to ruin.
I have not said this without cause, but that when
you hear John repeating the same words, yon may not condemn him for
vain talking;(5) nor
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deem him impertinent or wearisome. He desired to have been heard by
once speaking, but because not many gave heed to what was spoken from
the first, by reason of deep sleep, he again rouses them by this second
call. Now observe; he had said, "He that cometh after me, is preferred
before me": and that "I am not worthy to unloose the latchet of His
shoe"; and that "He baptizeth with the Holy Ghost, and with fire"; and
that he "saw the Spirit descending like a dove, and it abode upon Him,"
and he "bare record that this is the Son of God." No one gave heed, nor
asked, nor said, "Why sayest thou these things? in whose behalf? for
what reason?" Again he had said, "Behold the Lamb of God, which taketh
away the sin of the world"; yet not even so did he touch their
insensibility. Therefore, after this he is compelled to repeat the same
words again, as if softening by tillage(1) some hard and stubborn soil,
and by his word as by a(2) plow, disturbing the mind which had hardened
into clods,(8) so as to put in the seed deep. For this reason he does
not make his discourse a long one either; because he desired one
thing only, to bring them over and join them to Christ. He knew that as
soon as they had received this saying, and had been persuaded, they
would not afterwards need one to bear witness unto Him. As also it came
to pass. For, if the Samaritans could say to the woman after hearing
Him, "Now we believe, not because of thy saying, for we know that this
is indeed the Christ, the Saviour of the world," the disciples would be
much more quickly subdued,(4) as was the case. For when they had come
and heard Him but one evening, they returned no more to John, but were
so nailed to Him, that they took upon them the ministry of John, and
themselves proclaimed Him. For, saith the Evangelist, "He findeth his
own brother Simon, and saith unto him, We have found the Messias, which
is, being interpreted, the Christ." And observe, I pray you, this, how,
when he said, "He that cometh after me is preferred before me"; and
that, "I am not worthy to unloose the lachet of His shoe"; he caught no
one, but when he spoke of the Dispensation, and lowered his discourse
to a humbler tone, then the disciples followed Him.
And we may remark this, not only in the instance of
the disciples, but that the many are not so much attracted when some
great and sublime thing is said concerning God, as when some act of
graciousness and lovingkindness, something pertaining to the salvation
of the hearers, is spoken of. They heard that "He taketh away the sin
of the world," and straightway they ran to Him. For, said they, "if it
is possible to wash away(5) the charges that lie against us, why do we
delay? here is One who will deliver us without labor of ours. Is it not
extreme folly to put off accepting the Gift?" Let those hear who are
Catechumens, and are putting off their salvation(6) to their latest
breath.
"Again," saith the Evangelist, "John stood, and
saith, Behold, the Lamb of God." Christ utters no word, His messenger
saith all. So it is with a bridegroom. He saith not for a while
anything to the bride, but is there in silence, while some show him to
the bride, and others give her into his hands; she merely appears, and
he departs not having taken her himself, but when he has received her
from another who gives her to him. And when he has received her thus
given, he so disposes her, that she no more remembers those who
betrothed her. So it was with Christ. He came to join to Himself
the Church; He said nothing, but merely came. It was His friend, John,
who put into His the bride's right hand, when by his discourses he gave
into His hand the souls of men. He having received them, afterwards so
disposed them, that they departed no more to John who had committed
them to Him.
[2.] And here we may remark, not this only, but
something besides. As at a marriage the maiden goes not to the
bridegroom, but he hastens to her, though he be a king's son, and
though he be about to espouse some poor and abject person, or even a
servant, so it was here. Man's nature did not go up,(7) but
contemptible and poor as it was, He came to it, and when the marriage
had taken place, He suffered it no longer to tarry here, but having
taken it to Himself, transported it to the house of His Father.
"Why then doth not John take his disciples apart,
and converse with them on these matters, and so deliver them over to
Christ, instead of saying publicly to them in common with all the
people, 'Behold the Lamb of God'?" That it may not seem to be a matter
of arrangement; for had they gone away from him to Christ after having
been privately admonished by him, and as though to do him a favor, they
would perhaps soon have started away again; but now, having taken upon
them the following Him, from teaching which had been general, they
afterwards remained His firm disciples, as not having followed Him in
order to gratify the teacher, but as looking purely to their own
advantage.
The Prophets and Apostles then all preached Him
absent; the Prophets before His coming according to the flesh, the
Apostles after He was taken up; John alone proclaimed Him present.
64
Wherefore he calls himself the "friend of the Bridegroom" (c. iii. 29),
since he alone was present at the marriage, he it was that did and
accomplished all, he made a beginning of the work. And "looking upon
Jesus walking, he saith, Behold the Lamb of God." Not by voice alone,
but with his eyes also he bore witness to, and expressed his admiration
of, Christ, rejoicing and glorying. Nor does he for awhile address
any(1) word of exhortation to his followers, but only shows wonder and
astonishment at Him who was present, and declares to all the Gift which
He came to give, and the manner of purification. For "the Lamb"
declares both these things. And he said not, "Who shall take," or "Who
hath taken"; but, "Who taketh away the sins of the world"; because this
He ever doth. He took them not then only when He suffered, but from
that time even to the present doth He take them away, not being
repeatedly(2) crucified, (for He offered One Sacrifice for sins,) but
by that One continually purging them. As then THE WORD shows us His
pre-eminence,(3) and THE SON His superiority in comparison with others,
so "The Lamb, The Christ, that Prophet, the True Light, the Good
Shepherd," and whatever other names are applied to Him with the
addition of the article, mark a great difference. For there were many"
Lambs," and" Prophets," and "Christs," and "sons," but from all these
John separates Him by a wide interval. And this he secured not by the
article only, but by the addition of "Only-Begotten"; for He had
nothing in common with the creation.
If it seems to any unseasonable that these things
should be spoken at "the tenth hour" (that was the time of day, for he
says, "It was about the tenth hour "--(v. 39), such an one seems to me
to be much mistaken. In the case indeed of the many, and those who
serve the flesh, the season after feasting is not very suitable for any
matters of pressing moment, because their hearts(4) are burdened with
meats: but here was a man who did not even partake of common food, and
who at evening was as sober as we are at morning, (or rather much more
so; for often the remains of our evening food that are left within us,
fill our souls with imaginations, but he loaded his vessel with none of
these things;) he with good reason spake late in the evening of these
matters. Besides, he was tarrying in the wilderness by Jordan, where
all came to his baptism with great fear, and caring little at that time
for the things of this life; as also they continued with Christ three
days, and had nothing to eat. (Matt. xv. 32.) For this is the part of a
zealous herald and a careful husbandman, not to desist before he see
that the planted seed has got a firm hold.(5) "Why then did he not go
about all the parts of Judaea preaching Christ, rather than stand by
the river waiting for Him to come, that he might point Him out when He
came?" Because he wished that this should be effected by His works; his
own object being in the mean time only to make Him known, and to
persuade some to hear of eternal life. But to Him he leaves the greater
testimony, that of works, as also He saith, "I receive not testimony of
men. The works which My Father hath given Me, the same bear witness of
Me." (c. v. 34, 36.) Observe how much more effectual this was; for when
he had thrown in a little spark, at once the blaze rose on high. For
they who before had not even given heed to his words, afterwards say,
"All things which John spake were true." (c.x. 41.)
[3.] Besides, if he had gone about saying these
things, what was being done would have seemed to be done from some
human motive, and the preaching to be full of suspicion.(6)
"And the two disciples heard him, and followed
Jesus."
Yet John had other disciples, but they not only did
not "follow Jesus," but were even jealously disposed towards him.
"Rabbi," says one, "He that was with thee beyond Jordan, to whom thou
barest witness, behold, the same baptizeth, and all men come unto him."
(c. iii. 26.) And again(7) they appear bringing a charge against him;
"Why do we fast, but thy disciples fast not?" (Matt. ix. 14.) But those
who were better than the rest had no such feeling, but heard, and at
once followed; followed, not as despising their teacher, but as being
most fully persuaded by him, and producing the strongest proof that
they acted thus from a right judgment of his reasonings. For they did
not do so by his advice, that might have appeared suspicious; but when
he merely foretold what was to come to pass, that "He should baptize
with the Holy Ghost, [and with fire,]" they followed. They did not then
desert their teacher, but rather desired to learn what Christ brought
with Him more than John. And observe zeal combined with modesty. They
did not at once approach and question Jesus on necessary and most
important matters, nor were they desirous to converse with Him
publicly, while all were present, at once and in an off-hand manner,
but privately; for they knew that the words of their teacher proceeded
not from humility, but from truth.
Ver. 40. "One of the two who heard, and followed
Him, was Andrew, Simon Peter's brother."
65
Wherefore then has he not made known the name of the
other also? Some say, because it was the writer himself that followed;
others, not so, but that he was not one of the distinguished disciples;
it behooved not therefore to say more than was necessary. For what
would it have advantaged us to learn his name, when the writer does not
mention the names even of the seventy-two? St. Paul also did the
same.(1) "We have sent," says he, "with him the brother," (who has
often in many things been forward,) "whose praise is in the Gospel." (2
Cor. viii. 18.) Moreover, he mentions Andrew for another reason. What
is this? It is, that when you are informed that Simon having in company
with him heard, "Follow Me, and I will make you fishers of men" (Matt.
iv. 19), was not perplexed at so strange a promise, you may learn that
his brother had already laid down within him the beginnings of the
faith.
Ver. 38. "Then Jesus turned, and saw them following,
and saith unto them, What seek ye?"
Hence we are taught, that God does not prevent our
wills by His gifts, but that when we begin, when we provide the being
willing, then He gives us many opportunities of salvation. "What seek
ye?" How is this? He who knoweth the hearts of men, who dwelleth(2) in
our thoughts, doth He ask? He doth; not that He may be informed; how
could that be? but that by the question He may make them more familiar,
and impart to them greater boldness, and show them that they are worthy
to hear Him; for it was probable that they would blush and be afraid,
as being unknown to him, and as having heard such accounts of Him from
the testimony of their teacher. Therefore to remove all this, their
shame and their fear, he questions them, and would not let them come
all the way to the house in silence. Yet the event would have been the
same had He not questioned them; they would have remained by following
Him, and walking in His steps would have reached His dwelling. Why then
did He ask? To effect that which I said, to calm their minds,(3) yet
disturbed with shame and anxiety, and to give them confidence.
Nor was it by their following only that they showed
their earnest desire, but by their question also: for when they had not
as yet learned or even heard anything from Him, they call Him,
"Master"; thrusting themselves as it were among His disciples, and
declaring what was the cause of their following, that they might hear
somewhat profitable. Observe their wisdom also. They did not say,
"Teach us of Thy doctrines, or some other thing that we need to know";
but what? "Where dwellest Thou?" Because, as I before said, they wished
in quiet to say somewhat to Him, and to hear somewhat from Him, and to
learn. Therefore they did not defer the matter, nor say, "We will come
to-morrow by all means, and hear thee speak in public"; but showed the
great eagerness they had to hear Him, by not being turned back even by
the hour, for the sun was already near its setting, ("it was," saith
John, "about the tenth hour.") And therefore Christ does not tell them
the marks of His abode, nor its situation, but rather induces them to
follow Him by showing them that He had accepted them. For this reason
He did not say anything of this kind to them, "It is an unseasonable
time now for you to enter into the house, to-morrow you shall hear if
you have any wish, return home now";(4) but converses with them as with
friends, and those who had long been with Him.
How then saith He in another place, "But the Son of
Man hath not where to lay His head" (Luke ix. 58), while here He saith,
"Come and see" (v. 39) where I abide? Because the expression "hath not
where to lay His head," signifies that He had no dwelling place of His
own, not that He did not abide in a house. And this too is the meaning
of the comparison.(5) The Evangelist has mentioned that "they abode
with Him that day," but has not added wherefore, because the reason was
plain; for from no other motive did they follow Christ, and He draw
them to Him, but only that they might have instruction; and this they
enjoyed so abundantly and eagerly even in a single night, that they
both proceeded straightway to the capture(6) of others.
[4.] Let us then also learn hence to consider all
things secondary(7) to the hearing the word of God, and to deem no
season unseasonable, and, though a man may even have to go into another
person's house, and being a person unknown to make himself known to
great men, though it be late in the day, or at any time whatever, never
to neglect this traffic. Let food and baths and dinners and the other
things of this life have their appointed time; but let the teaching of
heavenly philosophy have no separate time, let every season belong to
it. For Paul saith, "In season, out of season, reprove, rebuke, exhort"
(2 Tim. iv. 2); and the Prophet too saith,(8) " In His law will he
meditate day and night" (Ps. i. 3); and Moses commanded the Jews to do
this always. For the things of this life, baths, I mean, and dinners,
even if they are necessary, yet being continually repeated, render the
body feeble;(9) but the teaching of the soul
66
the more it is prolonged, the stronger it renders the soul which
receives it. But now we portion out all our time for trifles and
unprofitable silly talking, and we sit together idly during the morning
and afternoon,(1) midday and evening besides, and we have appointed
places for this; but hearing the divine doctrines twice or thrice in
the week we become sick,(2) and thoroughly sated. What is the reason?
We are in a bad state of soul; its faculty of desiring and reaching
after these things we have relaxed altogether. And therefore it is not
strong enough to have an appetite for spiritual food. And this among
others is a great proof of weakness, not to hunger nor thirst, but to
be disinclined to both. Now if this, when it takes place in our bodies,
is a sure sign of grievous disease, and productive of weakness, much
more is it so in the soul.
"How then," says one, "shall we be able to renew it,
thus fallen and relaxed, to strength? what doing, what saying?" By
applying ourselves to the divine words of the prophets, of the
Apostles, of the Gospels, and all the others; then we shall know that
it is far better to feed on these than on impure food, for so we must
term our unseasonable idle talking and assemblies. For which is best,
tell me, to converse on things relating to the market, or things in the
law courts, or in the camp, or on things in heaven, and on what shall
be after our departure hence? Which is best, to talk about our neighbor
and our neighbor's affairs, to busy ourselves in what belongs to other
people, or to enquire into the things of angels, and into matters which
concern ourselves? For a neighbor's affairs are not thine at all; but
heavenly things are thine. "But," says some one, "a man may by once
speaking finish these subjects altogether.'' Why do you not think this
in matters on which you converse uselessly and idly, why though ye
waste your lives on this have ye never exhausted the subject? And I
have not yet named what is far more vile than this. These are the
things about which the better sort converse one with the other; but the
more indifferent and careless carry about in their talk players and
dancers and charioteers, defiling men's ears, corrupting their souls,
and driving their nature into mad excesses by these narratives, and by
means of this discourse introducing every kind of wickedness into their
own imagination. For as soon as the tongue has uttered the name of the
dancer, immediately the soul has figured to itself his looks, his hair,
his delicate clothing, and himself more effeminate than all. Another
again fans the flame in another way, by introducing some harlot into
the conversation, with her words, and attitudes, and glances, her
languishing looks and twisted locks, the smoothness of her cheeks, and
her painted eyelids.(3) Were you not somewhat affected when I gave this
description? Yet be not ashamed, nor blush, for the very necessity of
nature requires this, and so disposes the soul according as the
tendency of what is said may be. But if, when it is I that speak, you,
standing in the church, and at a distance from these things, were
somewhat affected at the hearing, consider how it is likely that they
are disposed, who sit in the theater itself, who are totally free from
dread, who are absent from this venerable and awful assembly, who both
see and hear those things with much shamelessness. "And why then,"
perhaps one of those who heed not may say, "if the necessity of nature
so disposes the soul, do you let go that, and blame us?" Because, to be
softened(4) when one hears these things, is nature's work; but to hear
them is not a fault of nature, but of deliberate choice. For so he who
meddles with fire must needs be injured, so wills the weakness of our
nature; yet nature does not therefore draw us to the fire and to the
injury thence arising; this can be only from deliberate perversity. I
beseech you, therefore, to remove and correct this fault, that you may
not of your own accord cast yourself down the precipice, nor thrust
yourselves into the pits of wickedness, nor run of yourselves to the
blaze, lest we place ourselves in jeopardy of the fire prepared for the
devil. May it come to pass, that we all being delivered both from this
fire and from that, may go to the very bosom of Abraham, through the
grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.
67
HOMILY XIX.
JOHN i 41, 42.
" He first findeth his own brother Simon, and saith
unto him, We have found the Messias, which is, being interpreted, the
Christ. And he brought him to
Jesus."
[1.] WHEN God in the beginning made man, He did not
suffer him to be alone, but gave him woman for a helpmate, and made
them to dwell together, knowing that great advantage would result from
this companionship. What though the woman did not rightly employ this
benefit? still if any one make himself fully acquainted with the nature
of the matter, he will see, that to the wise great advantage arises
from this dwelling together; not in the cause of wife or husband only,
but if brothers do this, they also shall enjoy the benefit. Wherefore
the Prophet hath said, "What is good, what is pleasant, but that
brethren should dwell together?" (Ps. cxxxiii. 1, LXX.) And Paul
exhorted not to neglect the assembling of ourselves together. (Heb. x.
25.) In this it is that we differ from beasts, for this we have built
cities, and markets, and houses, that we may be united one with
another, not in the place of our dwelling only, but by the bond of
love. For since our nature came imperfect(1) from Him who made it, and
is not self-sufficient,(2) God, for our advantage, ordained that the
want hence existing should be corrected by the assistance arising from
mutual intercourse; so that what was lacking in one should be supplied
by another,(3) and the defective nature thus be rendered
self-sufficient; as, for instance, that though made mortal,(4) it
should by succession for a long time maintain immortality. I might have
gone into this argument at greater length, to show what advantages
arise to those who come together from genuine and pure(5) intercourse
with each other: but there is another thing which presses now, that on
account of which we have made these remarks.
Andrew, after having tarried with Jesus and learned
what He did, kept not the treasure to himself, but hastens and runs
quickly to his brother, to impart to him of the good things which he
had received.(6) But wherefore has not John said on what matters Christ
conversed with them? Whence is it clear that it was for this that they
"abode with Him"?(7) It was proved by us the other day; but we may
learn it from what has been read today as well. Observe what Andrew
says to his brother; "We have found the Messias, which is, being
interpreted, the Christ." You see how, as far as he had learned in a
short time, he showed(8) the wisdom of the teacher who persuaded them,
and their own zeal, who cared for these things long ago,(9) and from
the beginning. For this word, "we have found," is the expression of a
soul which travails(10) for His presence, and looks for His coming from
above, and is made overjoyed when the looked-for thing has
happened,(11) and hastens to impart to others the good tidings. This is
the part of brotherly affection, of natural friendship, of a sincere
disposition, to be eager to stretch out the hand to each other in
spiritual things. Hear him besides speak with the addition of the
article; for he does not say "Messias," but "the Messias"; thus they
were expecting some one Christ,(12) having nothing in common with the
others. And behold, I beg of you, the mind of Peter obedient and
tractable from the very beginning; he ran to Him without any delay; "He
brought him," saith St. John, "to Jesus." Yet let no one blame his easy
temper if he received the word without much questioning, because it is
probable that his brother had told him these things more exactly and at
length; but the Evangelists from their care for conciseness constantly
cut many things short. Besides, it is not said absolutely that "he
believed," but that "he brought him to Jesus," to give him up for the
future to Him, so that from Him he might learn all; for the other
disciple also was with him, and contributed to this. And if John the
Baptist, when he had said that He was "the Lamb," and that He "baptized
with the Spirit," gave them over to learn the clearer doctrine
concerning this thing from Him, much more would Andrew have done this,
not deeming him self sufficient to declare the whole, but drawing him
to the very fount of light with so much zeal and joy, theft the
other(13) neither deferred nor delayed at all.(14)
Ver. 42. "And when Jesus beheld him," saith
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the Evangelist, "He said, Thou art Simon, the son of Jonas; thou shalt
be called Cephas, which is, by interpretation, a stone."
[2.] He begins from this time forth to reveal the
things belonging to His Divinity, and to open It out little by little
by predictions. So He did in the case of Nathaniel and the Samaritan
woman. For prophecies bring men over not less than miracles; and are
free from the appearance of boasting. Miracles may possibly be
slandered among foolish men, (" He casteth out devils," said they, "by
Beelzebub"--Matt. xii. 24), but nothing of the kind has ever been said
of prophecy. Now in the case of Nathaniel and Simon He used this method
of teaching, but with Andrew and Philip He did not so. Why was this?
Because those(1) (two) had the testimony of John, no small preparation,
and Philip received a credible evidence of faith, when he saw those who
had been present.
"Thou art Simon, the son of Jonas." By the present,
the future is guaranteed; for it is clear that He who named Peter's
father foreknew the future also. And the prediction is attended with
praise; but the object was not to flatter, but to foretell something
future. Hear(2) at least in the case of the Samaritan woman, how He
utters a prediction with severe reproofs;(3) "Thou hast had," he
saith, "five husbands, and he whom thou now hast is not thy husband."
(c. iv. 18.) So also His Father makes great account of prophecy, when
He sets Himself against the honor paid to idols: "Let them declare to
you," saith He, "what shall come upon you" (Isa. xlvii. 13); and again,
"I have declared, and have saved, and there was no foreign God amongst
you" (Isa. xliii. 12, LXX.); and He brings this forward through all
prophecy. Because prophecy is especially the work of God, which devils
cannot even imitate, though they strive exceedingly. For in the case of
miracles there may be delusion; but exactly to foretell the future
belongs to that pure Nature alone. Or if devils ever have done so, it
was by deceiving the simpler sort; whence their oracles are always
easily detected.
But Peter makes no reply to these words; as yet he
knew nothing clearly, but still was learning. And observe, that not
even the prediction is fully set forth; for Jesus did not say, "I will
change thy name to Peter, and upon this rock I will build My Church,"
but, "Thou shalt be called Cephas." The former speech would have
expressed too great authority(4) and power; for Christ does not
immediately nor at first declare all His power, but speaks for a while
in a humbler tone; and so, when He had given the proof of His Divinity,
He puts it more authoritatively, saying,(5) "Blessed art thou, Simon,
because My Father hath revealed it to thee"; and again, "Thou art
Peter, and upon this rock I will build My Church." (Matt. xvi. 17, 18.)
Him therefore He so named, and James and his brother He called "sons of
thunder." (Mark iii. 17.) Why then doth He this? To show that it was He
who gave the old covenant, that it was He who altered names, who called
Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he
assigned names even from their birth, as to Isaac, and Samson, and to
those in Isaiah and Hosea (Isa. viii. 3; Hos. i. 4, 6, 9); but to
others He gave them after they had been named by their parents, as to
those we have mentioned, and to Joshua the son of Nun. It was also a
custom of the Ancients to give names from things, which in fact Leah
also has done;(6) and this takes place not without cause, but in order
that men may have the appellation to remind them of the goodness of
God, that a perpetual memory of the prophecy conveyed by the names may
sound in the ears of those who receive it. Thus too He named John
early,(7) because they whose virtue was to shine forth from their early
youth, from that time received their names; while to those who were to
become great(8) at a later period, the title also was given later.
[3.] But then they received each a different name,
we now have all one name, that which is greater than any, being
called(9) "Christians," and "sons of God," and (His) "friends," and
(His) "Body." For the very term itself is able more than all those
others to rouse us, and make us more zealous(10) for the practice of
virtue. Let us not then act unworthily of the honor belonging to the
title, considering n the excess of our dignity, we who are called
Christ's; for so Paul hath named us. Let us bear in mind and respect
the grandeur of the appellation. ( 1 Cor. iii. 23.) For if one who is
said to be descended from some famous general, or one otherwise
distinguished, is proud to be called this or that man's son, and deems
the name a great honor, and strives in every way so as not to affix, by
remissness of his own, reproach to him after whom he is called; shall
not we who are called after the name, not of a general, nor any of the
princes upon earth, nor Angel, nor Archangel, nor Seraphim, but of the
King of these Himself, shall
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not we freely give even our very life, so as not to insult Him who has
honored us? Know ye not what honor the royal bands of shield-bearers
and spearmen that are about the king enjoy? So let us who have been
deemed worthy to be near Him, and much closer, and as much nearer than
those just named, as the body is closer to the head than they, let us,
I say, use every means to be imitators of Christ.
What then saith Christ? "The foxes have holes, and
birds of the air have nests; but the Son of man hath not where to lay
His head." (Luke ix. 58.) Now if I demand this of you, it will seem
perhaps to most of you grievous and burdensome; because therefore of
your infirmity I speak not of(1) such perfection, but desire you not to
be nailed to riches; and as I, because of the infirmity of the many,
retire somewhat from (demanding) the excess of virtue, I desire that
you do so and much more on the side of vice. t blame not those who have
houses, and lands, and wealth, and servants, but wish them to
possess(2) these things in a safe and becoming way. And what is "a
becoming way"? As masters, not as slaves; so that they rule them, be
not ruled by them; that they use, not abuse them. This is why they are
called, "things to be used,"(3) that we may employ them on necessary
services, not hoard them up; this is a domestic's office,
that a master's; it is for the slave to keep them, but for the lord and
one who has great authority to expend. Thou didst not receive thy
wealth to bury, but to distribute. Had God desired riches to be
hoarded, He would not have given them to men, but would have let them
remain as they were in the earth; but because He wishes them to be
spent, therefore He has permitted us to have them, that we may impart
them to each other. And if we keep them to ourselves, we are no longer
masters of them. But if you wish to make them greater and therefore
keep them shut up, even in this case the best plan of all is to scatter
and distribute them in all directions; because there can be no revenue
without an outlay, no wealth without expenditure. One may see that it
is so even in worldly matters. So it is with the merchant, so with the
husbandman, who put forth the one his wealth, the other his seed; the
one sails the sea to disperse his wares, the other labors all the year
putting in and tending his seed. But here there is no need of any one
of these things, neither to equip a vessel, nor to yoke oxen, nor to
plough land, nor to be anxious about uncertain weather, nor to dread a
fall of hail; here are neither waves nor rocks; this voyage and this
sowing needs one thing only, that we cast forth our possessions; all
the rest will that Husbandman do, of whom Christ saith, "My Father is
the Husbandman." (c. xv. 1.) Is it not then absurd to be sluggish and
slothful where we may gain all without labor, and where there are many
toils and many(5) troubles and cares, and after all, an uncertain hope,
there to display all eagerness? Let us not, I beseech you, let us not
be to such a degree senseless about our own salvation, but let us leave
the more troublesome task, and run to that which is most easy and more
profitable, that We may obtain also the good things that are to come;
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy and quickening Spirit be glory, now and
ever, and world without end. Amen.
HOMILY XX.
JOHN i. 43, 44.
The day following Jesus would go forth into Galilee
and findeth Philip, and saith unto him, Follow Me. Now Philip was of
Bethsaida, the city of Andrew and Peter."
[1.] "To every careful thinker there is a gain"(4)
(Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than
this, when He said, "He that seeketh findeth." (Matt. vii. 8.)
Wherefore it does not occur to me any more to wonder how Philip
followed Christ. Andrew was persuaded when he had heard from John, and
Peter the same from Andrew, but Philip not having learned anything from
any but Christ who said to him only this, "Follow Me," straightway
obeyed, and went not back, but even became a preacher to others. For he
ran to Nathanael and said to him, "We have found Him of whom Moses in
the Law and the Prophets did write." Seest thou what a thoughtful(6)
mind he had, how assiduously he meditated on the writings of Moses, and
expected the Advent? for the expression, "we have found," belongs
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always to those who are in some way seeking. "The day following Jesus
went forth into Galilee." Before any had joined Him, He called no one;
and He acted thus not without cause, but according to his own wisdom
and intelligence. For if, when no one came to Him spontaneously, He had
Himself drawn them, they might perhaps have started away; but now,
having chosen this of themselves, they afterwards remained firm. He
calls Philip, one who was better acquainted with Him; for he, as having
been born and bred in Galilee, knew Him more than others. Having then
taken the disciples, He next goes to the capture of the others, and
draws to Him Philip and Nathanael. Now in the case of Nathanael this
was not so wonderful, because the fame of Jesus had gone forth into all
Syria. (Matt. iv. 24.) But the wonderful thing was respecting Peter and
James and Philip, that they believed, not only before the miracles, but
that they did so being of Galilee, out of which "ariseth no prophet,"
nor "can any good thing come"; for the Galilaeans were somehow of a
more boorish and dull disposition than others; but even in this Christ
displayed forth His power, by selecting from a land which bore no fruit
His choicest disciples. It is then probable that Philip having seen
Peter and Andrew, and having heard what John had said, followed; and it
is probable also that the voice of Christ wrought in him somewhat; for
He knew those who would be serviceable. But all these points the
Evangelist cuts short. That Christ should come, he knew; that this was
Christ, he knew not, and this I say that he heard either from Peter or
John. But John mentions his village also, that you may learn that "God
hath chosen the weak things of the world." (1 Cor. i. 27.)
Ver. 45. "Philip findeth Nathanael, and saith unto
him, We have found Him of whom Moses in the Law and the Prophets did
write, Jesus of Nazareth, the son of Joseph."
He says this, to make his preaching credible, which
it must be if it rests on Moses and the Prophets besides, and by this
to abash his hearer. For since Nathanael was an exact(1) man, and one
who viewed all things with truth, as Christ also testified and the
event showed, Philip with reason refers him to Moses and the Prophets,
that so he might receive Him who was preached. And he not troubled
though he called Him "the son of Joseph "; for still he was supposed to
be his son. "And whence, O Philip, is it plain that this is He? What
proof dost thou mention to us? for it is not enough merely to assert
this. What sign hast thou seen, what miracle? Not without danger is it
to believe without cause in such matters. What proof then hast thou?"
"The same as Andrew," he replies; for he though unable to produce the
wealth which he had found, or to describe his treasure in words, when
he had discovered it, led his brother to it. So too did Philip. How
this is the Christ, and how the prophets proclaimed Him beforehand, he
said not; but he draws him to Jesus, as knowing that he would not
afterwards fall off, if he should once taste His words and teaching.
Ver. 46, 47. "And Nathanael said unto him, Can there
any good thing come out of Nazareth? Philip saith unto him, Come and
see. Jesus saw Nathanael coming to Him, and saith of him, Behold an
Israelite indeed, in whom is no guile."
He praises and approves the man, because he had
said, "Can any good thing come out of Nazareth?" and yet he ought to
have been blamed. Surely not; for the words are not those of an
unbeliever, nor deserving blame, but praise. "How so, and in what way?"
Because Nathanael had considered the writings of the Prophets more than
Philip. For he had heard from the Scriptures, that Christ must come
from Bethlehem, and from the village in which David was. This belief at
least prevailed among the Jews, and the Prophet had proclaimed it of
old, saying, "And thou, Bethlehem, art by no means the least among the
princes of Judah, for out of thee shall come a Governor, that shall
feed(2) My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he
heard that He was "from Nazareth," he was confounded, and doubted, not
finding the announcement of Philip to agree with the prediction of the
Prophet.
But observe his wisdom and candor even in his
doubting. He did not at once say, "Philip, thou deceivest me, and
speakest falsely, I believe thee not, I will not come; I have learned
from the prophets that Christ must come from Bethlehem, thou sayest
'from Nazareth'; therefore this is not that Christ." He said nothing
like this; but what does he? He goes to Him himself; showing, by not
admitting that Christ was "of Nazareth," his accuracy respecting the
Scriptures, and a character not easily deceived; and by not rejecting
him who brought the tidings, the great desire which he felt for the
coming of Christ. For he thought within himself that Philip was
probably mistaken about the place.
[2.] And observe, I pray you, his manner of
declining, how gentle he has made it, and in the form of a question.
For he said not, "Galilee produces no good"; but how said he? "Can any
good thing come out of Nazareth?" Philip also was very prudent; for he
is not as one perplexed, angry, and annoyed, but perseveres, wishing to
bring over the(3) man, and manifesting
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to us from the first of his preaching(1) the firmness(2) which becomes
an Apostle. Wherefore also Christ saith, "Behold an Israelite indeed,
in whom is no guile." So that there is such a person as a false
Israelite; but this is not such an one; for his judgment, Christ saith,
is impartial, he speaks nothing from favor, or from ill-feeling. Yet
the Jews, when they were asked where Christ should be born, replied,
"In Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And
thou, Bethlehem, art by no means the least among the princes of Judah."
(Mic. v. 2.) Before they had seen Him they bore this witness, but when
they saw Him in their malice they concealed the testimony, saying, "But
as for this fellow, we know not whence He is." (c. ix. 29.) Nathanael
did not so, but continued to retain the opinion which he had from the
beginning, that He was not "of Nazareth."
How then do the prophets call Him a Nazarene? From
His being brought up and abiding there. And He omits to say, "I am not
'of Nazareth,' as Philip hath told thee, but of Bethlehem," that He may
not at once make the account seem questionable; and besides this,
because, even if He had gained belief, He would not have given
sufficient proof that He was the Christ.. For what hindered Him without
being Christ, from being of Bethlehem, like the others who were born
there? This then He omits; but He does that which has most power to
bring him over, for He shows that He was present when they were
conversing. For when Nathanael had said,
Ver. 48. "Whence knowest Thou me?" He replies,
"Before that Philip called thee, when thou wast under the fig-tree, I
saw thee."
Observe a man firm and steady.(3) When Christ had
said, "Behold an Israelite indeed," he was not made vain by this
approbation, he ran not after this open praise, but continues seeking
and searching more exactly, and desires to learn something certain. He
still enquired as of a man,(4) but Jesus answered as God. For He said,
"I have known thee from the first,''(5) (him and the candor(6) of his
character,(7) this He knew not as a man, from having closely followed
him, but as God from the first,) "and but now I saw thee by the
fig-tree "; when there was no one present there but only Philip and
Nathanael who said all these things in private. It is mentioned, that
having seen him afar off, He said, "Behold an Israelite indeed "; to
show,(8) that before Philip came near, Christ spoke these words, that
the testimony might not be suspected. For this reason also He named the
time, the place, and the tree; because if He had only said, "Before
Philip came to thee, I saw thee," He might have been suspected of
having sent him, and of saying nothing wonderful; but now, by
mentioning both the place where he was when addressed by Philip, and
the name of the tree, and the time of the conversation, He showed that
His foreknowledge(9) was unquestionable.
And He did not merely show to him His foreknowledge,
but instructed him also in another way. For He brought him to a
recollection of what they then had said; as, "Can there any good thing
come out of Nazareth?" And it was most especially on this account that
Nathanael received Him, because when he had uttered these words, He did
not condemn, but praised and approved him. Therefore he was assured
that this was indeed the Christ, both from His foreknowledge, and from
His having exactly searched out his sentiments, which was the act of
One who would show that He knew what was in his mind; and besides, from
His not having blamed, but rather praised him when he had seemed to
speak against Himself. He said then, that Philip had "called" him; but
what Philip had said to him or he to Philip, He omitted, leaving it to
his own conscience, and not desiring farther to rebuke him.
[3.] Was it then only "before Philip called him"
that He "saw" him? did He not see him before this with His sleepless
eye? He saw him, and none could gainsay it; but this is what it was
needful to say at the time. And what did Nathanael? When he had
received an unquestionable proof of His foreknowledge, he hastened to
confess Him, showing by his previous delay his caution,(10) and his
fairness by his assent afterwards. For, said the Evangelist,
Ver. 49. "He answered and saith unto Him, Rabbi,
Thou art the Son of God, Thou art the King of Israel:"
Seest thou how his soul is filled at once with
exceeding joy, and embraces Jesus with words? "Thou art," saith he,
"that expected, that sought-for One." Seest thou how he is amazed, how
he marvels? how he leaps and dances with delight?
So ought we also to rejoice, who have been thought
worthy to know the Son of God; to rejoice, not in thought alone, but to
show it also by our actions. And what must they do who rejoice? Obey
Him who has been made known to them; and they who obey, must do
whatever He willeth. For if we are going to do what angers Him, how
shall we show that we rejoice? See ye not in our houses when a man
entertains
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one whom he loves, how gladly he exerts himself, running about in every
direction, and though it be needful to spend all that he has, sparing
nothing so that he please his visitor? But if one who invites should
not attend to his guest,(1) and not do such things as would procure him
ease, though he should say ten thousand times that he rejoices at his
coming, he could never be believed by him. And justly; for this should
be shown by actions. Let us then, since Christ hath come to us, show
that we rejoice, and do nothing that may anger him; let us garnish the
abode to which He has come, for this they do who rejoice; let us set
before Him the meal(2) which He desires to eat, for this they do who
hold festival. And what is this meal? He saith Himself; "My meat is,
that I may do the will of Him that sent me." (c. iv. 34.) When He is
hungry, let us feed Him; when He is thirsty, let us give Him drink:
though thou give Him but a cup of cold water, He receives it; for He
loves thee, and to one who loves, the offerings of the beloved, though
they be small, appear great. Only be not thou slothful; though thou
cast in but two farthings, He refuses them not, but receives them as
great riches. For since He is without wants, and receives these
offerings, not because He needs them, it is reasonable that all
distinction should be not in the quantity of the gifts, but the
intention(3) of the giver. Only show that thou lovest Him who is come,
that for His sake thou art giving all diligence, that thou rejoicest at
His coming. See how He is disposed toward thee. He came for thee, He
laid down His life for thee, and after all this He doth not refuse even
to entreat thee. "We are ambassadors," saith Paul, "for Christ, as
though God did beseech you by us." (2 Cor. v. 20.) "And who is so mad,"
saith some one, "as not to love his own Master?" I say so too, and I
know that not one of us would deny this in words or intention; but one
who is beloved desires love to be shown, not by words only, but by
deeds also. For to say that we love, and not to act like lovers, is
ridiculous, not only before God, but even in the sight of men. Since
then to confess Him in word only, while in deeds we oppose Him, is not
only unprofitable, but also hurtful to us; let us, I entreat you, also
make confession by our works; that we also may obtain a confession from
Him in that day, when before His Father He shall confess those who are
worthy in Christ Jesus our Lord, by whom and with whom, to the Father
and the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXI.
JOHN i. 49, 50.
"Nathanael answered and saith unto Him, Rabbi, Thou
art the Son of God, Thou art the King of Israel. Jesus answered, and
said unto him, Because I said unto thee, I saw thee under the fig-tree,
believest thou? Thou shall see greater things than these."
[1.] BELOVED, we need much care, much watchfulness,
to be able to look into the depth of the Divine Scriptures. For it is
not possible to discover their meaning in a careless way, or while we
are asleep, but there needs close search, and there needs earnest
prayer, that we may be enabled to see some little way into the secrets
of the divine oracles. To-day, for instance, here is no trifling
question proposed to us, but one which requires much zeal and enquiry.
For when Nathanael said, "Thou art the Son of God," Christ replies,
"Because I said unto thee, I saw thee under the fig-tree, believest
thou? Thou shalt see greater things than these."
Now what is the question arising from this passage?
It is this.(4) Peter, when after so many miracles and such high
doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16),
is called "blessed," as having received the revelation from the Father;
while Nathanael, though he said the very same thing before seeing or
hearing either miracles or doctrine, had no such word addressed to him,
but as though he had not said so much as he ought to have said, is
brought(5) to things greater still. What can be the reason of this? It
is, that Peter and Nathanael both spoke the same words, but not both
with the same intention. Peter confessed Him to be "The Son of God' but
as being Very God; Nathanael, as being mere man. And whence does this
appear? Fron what he said after these words; for after, "Thou art the
Son of God," he adds, "Thou art the King
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of Israel." But the Son of God is not "King of Israel" only, but of all
the world.
And what I say is clear, not from this only, but
also from what follows. For Christ added nothing more to Peter, but as
though his faith were perfect, said, that upon this confession of his
He would build the Church; but in the other case He did nothing like
this, but the contrary. For as though some large, and that the better,
part were wanting to his confession He added what follows. For what
saith He?
Ver. 51. "Verily, verily I say unto you, Hereafter
ye shall see heaven open, and the Angels of God ascending and
descending upon the Son of Man."
Seest thou how He leads him up by little and little
from the earth, and causes him no longer to imagine Him a man merely?
for One to whom Angels minister, and on whom Angels ascend and descend,
how could He be man? For this reason He said, "Thou shalt see greater
things than these." And in proof of this, He introduces the ministry of
Angels. And what He means is something of this kind: "Doth this, O
Nathanael, seem to thee a great matter, and hast thou for this
confessed me to be King of Israel? What then wilt thou say, when thou
seest the Angels ascending and descending upon Me?" Persuading him by
these words to own Him Lord also of the Angels. For on Him as on the
King's own Son, the royal ministers ascended and descended, once at the
season of the Crucifixion, again at the time of the Resurrection and
the Ascension, and before this also, when they "came and ministered
unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His
birth, and cried, "Glory to God in the highest, and on earth peace"
(Luke ii. 14), when they came to Mary, when they came to Joseph.
And He does now what He has done in many instances;
He utters two predictions, gives present proof of the one, and confirms
that which has to be accomplished by that which is so already. For of
His sayings some had been proved, such as, "Before Philip called thee,
under the fig-tree I saw thee"; others had yet to come to pass, and had
partly done so, namely, the descending and ascending of the Angels, at
the Crucifixion, the Resurrection, and the Ascension; and this He
renders credible by His words even before the event. For one who had
known His power by what had gone before, and heard from Him of things
to come, would more readily receive this prediction too.
What then does Nathanael? To this he makes no reply.
And therefore at this point Christ stopped His discourse with him,
allowing him to · consider in private what had been said; and
not choosing to pour forth all at once, having cast seed into
fertile ground, He then leaves it to shoot at leisure. And this He has
shown in another place, where He saith, "The kingdom of heaven is like
to a man that soweth good seed, but while he slept, his enemy cometh,
and soweth tares among the wheat."(1)
Chap. ii. ver. 1, 2. "On the third day there was a
marriage in Cana of Galilee. And Jesus was called to the marriage. And
the mother of Jesus was there, and His brethren."(2)
I said before that He was best known in Galilee;
therefore they invite Him to the marriage, and He comes; for He looked
not to His own honor, but to our benefit. He who disdained not to "take
upon Him the form of a servant" (Phil. ii. 7), would much less disdain
to be present at the marriage of servants; He who sat down "with
publicans and sinners" (Matt. ix. 13), would much less refuse to sit
down with those present at the marriage. Assuredly they who invited Him
had not formed a proper judgment of Him, nor did they invite Him as
some great one, but merely as an ordinary acquaintance; and this the
Evangelist has hinted at, when he says, "The mother of Jesus was there,
and His brethren." Just as they invited her and His brethren, they
invited Jesus.
Ver. 3. "And when they wanted wine, His mother saith
unto Him, They have no wine."
Here it is worth while to enquire whence it came
into His mother's mind to imagine anything great of her Son; for He had
as yet done no miracle, since the Evangelist saith, "This beginning of
miracles did Jesus in Cana of Galilee." (c. ii. 11.)
[2.] Now if any say that this is not a sufficient
proof that it was the "beginning of His miracles," because there is
added simply "in Cana of Galilee," as allowing it to have been the
first done there, but not altogether and absolutely the first, for He
probably might have done others elsewhere, we will make answer to him
of that which we have said before. And of what kind? The words of John
(the Baptist); "And I knew Him not; but that He should be made manifest
to Israel, therefore am I come, baptizing with water." Now if He had
wrought miracles in early age, the Israelites would not have needed
another to declare Him. For He who came among men, and by His miracles
was so made known, not to those only in Judaea, but also to those in
Syria and beyond, and who did this in three years only, or rather who
did not need even these three years to manifest Himself (Matt. iv. 24),
for immediately and from the first His fame went abroad everywhere; He,
I say, who in a short time so shone forth by the multitude of His
miracles, that His name was
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well known to all, was much less likely, if while a child He had from
an early age wrought miracles, to escape notice so long. For what was
done would have seemed stranger as done by a boy, and there would have
been time for twice or thrice as many, and much more. But in fact He
did nothing while He was a child, save only that one thing to which
Luke has testified (Luke ii. 46), that at the age of twelve years He
sat hearing the doctors, and was thought admirable for His questioning.
Besides, it was in accordance with likelihood and reason that He did
not begin His signs at once from an early age; for they would have
deemed the thing a delusion. For if when He was of full age many
suspected this, much more, if while quite young He had wrought
miracles, would they have hurried Him sooner and before the proper time
to the Cross, in the venom of their malice; and the very facts of the
Dispensation would have been discredited.
"How then," asks some one, "came it into the mind of
His mother to imagine anything great of Him?" He was now beginning to
reveal Himself, and was plainly discovered by the witness of John, and
by what He had said to His disciples. And before all this, the
Conception itself and all its attending circumstances(1) had inspired
her with a very great opinion of the Child; "for," said Luke, "she
heard all the sayings concerning the Child, and kept them in her
heart."(2) "Why then," says one, "did not she speak this before?"(3)
Because, as I said, it was now at last that He was beginning to
manifest Himself. Before this time He lived as one of the many, and
therefore His mother had not confidence to say any such thing to Him;
but when she heard that John had come on His account, and that he had
borne such witness to Him as he did, and that He had disciples, after
that she took confidence, and called Him, and said, when they wanted
wine, "They have no wine." For she desired both to do them a favor, and
through her Son to render herself more conspicuous; perhaps too she had
some human feelings, like His brethren, when they said, "Show thyself
to the world" (c. xvii. 4), desiring to gain credit from His miracles.
Therefore He answered somewhat vehemently,(4) saying,
Ver. 4. "Woman, what have I to do with thee? Mine
hour is not yet come."
To prove that He greatly respected His mother, hear
Luke relate how He was "subject to" His parents (Luke ii. 51), and our
own Evangelist declare how He had forethought for her at the very
season of the Crucifixion. For where parents cause no impediment or
hindrance in things belonging to God, it is our bounden duty to give
way to them, and there is great danger in not doing so; but when they
require anything unseasonably, and cause hindrance in any spiritual
matter, it is unsafe to obey. And therefore He answered thus in this
place, and again elsewhere, "Who is My mother, and who are My
brethren?" (Matt. xii. 48), because they did not yet think rightly of
Him; and she, because she had borne Him, claimed, according to the
custom of other mothers, to direct Him in all things, when she ought to
have reverenced and worshiped Him. This then was the reason why He
answered as He did on that occasion. For consider what a thing it was,
that when all the people high and low were standing round Him, when the
multitude was intent on hearing(5) Him, and His doctrine had begun to
be set forth, she should come into the midst and take Him away from the
work of exhortation, and converse with Him apart, and not even endure
to come within, but draw Him outside merely to herself. This is why He
said, "Who is My mother and My brethren?" Not to insult her who had
borne Him, (away with the thought!) but to procure her the greatest
benefit, and not to let her think meanly of Him. For if He cared for
others, and used every means to implant in them a becoming opinion of
Himself, much more would He do so in the case of His mother. And since
it was probable that if these words had been addressed to her by her
Son, she would not readily have chosen even then to be convinced, but
would in all cases have claimed the superiority as being His mother,
therefore He replied as He did to them who spake to Him; otherwise He
could not have led up her thoughts from His present lowliness to His
future exaltation, had she expected that she should always be honored
by Him as by a son, and not that He should come as her Master.
[3.] It was then from this motive that He said in
this place, "Woman, what have I to do with thee?" and also for another
reason not less pressing. What was that? It was, that His miracles
might not be suspected. The request ought to have come from those who
needed, not from His mother. And why so? Because what is done at the
request of one's friends, great though it be, often causes offense to
the spectators; but when they make the request who have the need, the
miracle is free from suspicion, the praise unmixed, the benefit great.
So if some excellent physician should enter a house where there were
many sick, and be spoken to by none of the patients or their relations,
but be
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directed only by his own mother, he would be suspected(1) and disliked
by the sufferers, nor would any of the patients or their attendants
deem him able to exhibit anything great or remarkable. And so this was
a reason why He rebuked her on that occasion, saying, "Woman, what have
I to do with thee?" instructing her for the future not to do the like;
because, though He was careful to honor His mother, yet He cared much
more for the salvation of her soul, and for the doing good to the many,
for which He took upon Him the flesh.
These then were the words, not of one speaking
rudely to his mother, but belonging to a wise dispensation, which
brought her into a right frame of mind, and provided that the miracles
should be attended with that honor which was meet. And setting other
things aside, this very appearance which these words have of having
been spoken chidingly, is amply enough to show that He held her in high
honor, for by His displeasure He showed that He reverenced her greatly;
in what manner, we will say in the next discourse. Think of this then,
and when you hear a certain woman saying, "Blessed is the womb that
bare Thee, and the paps which Thou hast sucked," and Him answering,
"rather blessed are they that do the will of my Father"(12) (Luke xi.
27), suppose that those other words also were said with the same
intention. For the answer was not that of one rejecting his mother, but
of One who would show that her having borne Him would have nothing
availed her, had she not been very good and faithful. Now if, setting
aside the excellence of her soul, it profited Mary nothing that the
Christ was born of her, much less will it be able to avail us to have a
father or a brother, or a child of virtuous and noble
disposition, if we ourselves be far removed from his virtue. "A
brother," saith David, "doth not redeem shall man redeem?" (Ps xlix. 7,
LXX.) We must place our hopes of salvation in nothing else, but only in
our own righteous deeds (done) after a the grace of God. For if this by
itself could have availed,(4) it would have availed the Jews, (for
Christ was their kinsman according to the flesh,) it would have availed
the town in which He was born, it would have availed His brethren. But
as long as His brethren cared not for themselves, the honor of their
kindred availed them nothing, but they were condemned with the rest of
the world, and then only were approved, when they shone by their own
virtue; and the city fell, and was burnt, having gained nothing from
this; and His kinsmen according to the flesh were slaughtered and
perished very miserably, having gained nothing towards being
saved from their relationship to Him, because they had not the defense
of virtue. The Apostles, on the contrary, appeared greater than any,
because they followed the true and excellent way of gaining
relationship with Him, that by obedience. And from this we learn that
we have always need of faith, and a life shining and bright, since this
alone will have power to save us. For though His relations were for a
long time everywhere held in honor, being called the Lord's kinsmen,(5)
yet now we do not even know their names, while the lives and names of
the Apostles are everywhere celebrated.
Let us then not be proud of nobleness of birth(6)
according to the flesh, but though we have ten thousand famous
ancestors, let us use diligence ourselves to go beyond their
excellences, knowing that we shall gain nothing from the diligence of
others to help us in the judgment that is to come; nay, this will be
the more grievous condemnation, that though born of righteous parents
and having an example at home, we do not, even thus, imitate our
teachers. And this I say now, because I see many heathens,(7) when we
lead them to the faith and exhort them to become Christians, flying to
their kinsmen and ancestors and house, and saying, "All my relations
and friends and companions are faithful Christians." What is that to
thee, thou wretched and miserable"? This very thing will be especially
thy ruin, that thou didst not respect the number of those around thee,
and run to the truth. Others again who are believers but live a
careless life, when exhorted to virtue make the very same defense, and
say, "my father and my grandfather and my great-grandfather were very
pious and good men." But this will assuredly most condemn thee, that
being descended from such men, thou hast acted unworthily of the root
from whence thou art sprung. For hear what the Prophet says to the
Jews, "lsrael served for a wife, and for a wife he kept (sheep)" (Hos.
xii. 12); and again Christ, "Your father Abraham rejoiced to see My
day, and he saw it, and was glad." (c. viii. 56.) And everywhere they
bring forward s to them the righteous acts of their fathers, not only
to praise them, but also to make the charge against their descendants
more heavy. Knowing then this, let us use every means that we may be
saved by our own works, lest having deceived ourselves by vain trusting
on others, we learn that we have been deceived when the knowledge of it
will profit us nothing. "In the grave," saith David, "who shall give
thee thanks?" (Ps. vi. 5.) Let us then repent here, that we may obtain
the everlasting goods, which may God grant we all
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do, through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
HOMILY XXII.
JOHN ii. 4.
Woman, what have I to do
with thee? Mine hour is
not yet come."
[1.] IN preaching the word there is some toil, and
this Paul declares when he says, "Let the elders that rule well be
counted worthy of double honor, especially they who labor in the word
and doctrine." (1 Tim: v. 17.) Yet it is in your power to make this
labor light or heavy; for if you reject our words, or if without
actually rejecting them you do not show them forth in your works, our
toil will be heavy, because we labor uselessly and in vain: while if ye
heed them and give proof of it by your works, we shall not even feel
the toil, because the fruit produced by our labor will not suffer the
greatness of that labor to appear. So that if you would rouse our zeal,
and not quench or weaken it, show us, I beseech you, your fruit, that
we may behold the fields waving(1) with corn, and being supported by
hopes of an abundant crop, and reckoning up your(2) riches, may not be
slothful(3) in carrying on this good traffic.
It is no slight question which is proposed to us
also to-day. For first, when the mother of Jesus says, "They have no
wine," Christ replies, "Woman, what have I to do with thee? Mine, hour
is not yet come." And then, having thus spoken, He did as His mother
had said; an action which needs enquiry no less than the words. Let us
then, after calling upon Him who wrought the miracle, proceed to the
explanation.
The words are not used in this place only, but in
others also; for the same Evangelist says, "They could not lay hands on
Him,(4) because His hour was not yet come" (c. viii. 20); and again,
"No man laid hands on Him, because His hour was not yet come" (c. vii.
30); and again, "The hour is come, glorify Thy Son." (c. xvii. 1.) What
then do the words mean? I have brought together more instances, that I
may give one explanation of all. And what is that explanation? Christ
did not say, "Mine hour is not yet come," as being subject to the
necessity of seasons, or the observance of an "hour"; how can He be so,
who is Maker of seasons, and Creator of the times and the ages? To what
else then did He allude? He desires to show(5) this; that He works all
things at their convenient season, not doing all at once; because a
kind of confusion and disorder would have ensued, if, instead of
working all at their proper seasons, He had mixed all together, His
Birth, His Resurrection, and His coming to Judgment. Observe this;
creation was to be, yet not all at once; man and woman were to be
created, yet not even these together; mankind were to be condemned to
death, and there was to be a resurrection, yet the interval between the
two was to be great; the law was to be given, but not grace with it,
each was to be dispensed at its proper time. Now Christ was not subject
to the necessity of seasons, but rather settled their order, since He
is their Creator; and therefore He saith in this place, "Mine hour is
not yet come." And His meaning is, that as yet He was not manifest(6)
to the many, nor had He even His whole company of disciples; Andrew
followed Him, and next to(7) him Philip, but no one else. And moreover,
none of these, not even His mother nor His brethren, knew Him as they
ought; for after His many miracles, the Evangelist says of His
brethren, "For neither did His brethren believe in Him." (c. vii. 5.)
And those at the wedding did not know Him either, for in their need
they would certainly have come to and entreated Him. Therefore He
saith, "Mine hour is not yet come"; that is, "I am not yet known to the
company, nor are they even aware that the wine has failed; let them
first be sensible of this. I ought not to have been told it from thee;
thou art My mother, and renderest the miracle suspicious. They who
wanted the wine should have come and besought Me, not that I need this,
but that they might with an entire assent accept the miracle. For one
who knows that he is in need, is very grateful when he obtains
assistance; but one who has not a sense
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of his need, will never have a plain and clear sense of the benefit."
Why then after He had said, "Mine hour is not yet
come," and given her a denial, did He what His mother desired?
Chiefly it was, that they who opposed Him, and thought that He was
subject to the "hour," might have sufficient proof that He was subject
to no hour; for had He been so, how could He, before the proper "hour"
was come, have done what He did? And in the next place, He did it to
honor His mother, that He might not seem entirely to contradict and
shame her that bare Him in the presence of so many; and also, that He
might not be thought to want power,(1) for she brought the servants to
Him.
Besides, even while saying to the Canaanitish woman,
"It is not meet to take the children's bread, and to give(2) it unto
dogs" (Matt. xv. 26), He still gave the bread, as considering her
perseverance; and though after his first reply, He said, "I am not sent
save unto the lost sheep of the house of lsrael," yet even after saying
this, He healed the woman's daughter. Hence we learn, that although we
be unworthy, we often by perseverance make ourselves worthy to receive.
And for this reason His mother remained by, and openly(3) brought to
Him the servants, that the request might be made by a greater number;
and therefore she added,
Ver. 5. "Whatsoever He saith unto you, do it."
For she knew that His refusal proceeded not from
want of power, but from humility, and that He might not seem without
cause(4) to hurry to(5) the miracle; and therefore she brought the
servants.(6)
Ver. 6, 7. "And there were set there six waterpots
of stone, after the manner of the purifying of the Jews, containing two
or three firkins apiece. Jesus said unto them, Fill the waterpots with
water; and they filled them up to the brim."
It is not without a reason that the Evangelist says,
"After the manner of the purifying of the Jews," but in order that none
of the unbelievers might suspect that lees having been left in the
vessels, and water having been poured upon and mixed with them, a very
weak wine had been made. Therefore he says, "after the manner of the
purifying of the Jews," to show that those vessels were never
receptacles for wine. For because Palestine is a country with but
little water, and brooks and fountains were not everywhere to be found,
they always used to fill waterpots with water, so that they might not
have to hasten to the rivers if at any time they were filed, but might
have the means of purification at hand.
"And why was it, that He did not the miracle before
they filled them, which would have been more marvelous by far? for it
is one thing to change given matter to a different quality, and another
to create matter out of nothing." The latter would indeed have been
more wonderful, but would not have seemed so credible to the many. And
therefore He often purposely lessens(7) the greatness of His miracles,
that it may be the more readily received.
"But why," says one, "did not He Himself produce the
water which He afterwards showed to be wine, instead of bidding the
servants bring it?" For the very same reason; and also, that He might
have those who drew it out to witness that what had been effected was
no delusion since if any had been inclined to be shameless, those who
ministered might have said to them, "We drew the water, we filled the
vessels." And besides what we have mentioned, He thus overthrows those
doctrines which spring up against the Church. For since there are some
who say that the Creator of the world is another, and that the things
which are seen are not His works, but those of a certain other opposing
god, to curb these men's madness He doth most of His miracles on matter
found at hand.(8) Because, had the creator of these been opposed to
Him, He would not have used what was another's to set forth His own
power. But now to show that it is He who transmutes water in the vine
plants, and who converts the rain by its passage through the root into
wine, He effected that in a moment at the wedding which in the plant is
long in doing.When they had filled the waterpots, He said,
Ver. 8-10. "Draw out now, and bear unto the governor
of the feast; and they bare it. When the ruler of the feast had tasted
the water that was made wine, and knew not whence it was, (but the
servants which drew the water knew,) the governor of the feast called
the bridegroom, and saith unto him, Every man at the beginning doth set
forth good wine, and when men have well drunk, then that which is
worst; but thou hast kept the good wine until
now."
Here again some mock,(9) saying, "this was an
assembly of drunken men, the sense of the judges was spoilt, and not
able to taste(10) what was made, or to decide on what was done, so that
they did not know whether what was made was water or wine: for that
they were drunk," it is alleged, "the ruler himself has shown by what
he said."
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Now this is most ridiculous, yet even this suspicion the Evangelist has
removed. For he does not say that the guests gave their opinion on the
matter, but "the ruler of the feast," who was sober, and had not as yet
tasted anything. For of course you are aware, that those who are
entrusted with the management(1) of such banquets are the most sober,
as having this one business, to dispose all things in order and
regularity; and therefore the Lord called such a man's sober senses to
testify to what was done. For He did not say, "Pour forth to them that
sit at meat," but, "Bear unto the governor of the feast."
"And when the ruler of the feast had tasted the
water that was made wine, and knew not whence it was, (but the servants
knew,) the governor of the feast called the bridegroom." "And why did
he not call the servants? for so the miracle would have been revealed."
Because Jesus had not Himself revealed what had been done, but desired
that the power of His miracles should be known gently, little by
little. And suppose that it had then been mentioned,(2) the servants
who related it would never have been believed, but would have been
thought mad to bear such testimony to one who at that time seemed to
the many a mere man; and although they knew the certainty of the thing
by experience, (for they were not likely to disbelieve their own
hands,) yet they were not sufficient to convince others. And so He did
not reveal it to all, but to him who was best able to understand what
was done, reserving the clearer knowledge of it for a future time;
since after the manifestation of other miracles this also would be
credible. Thus when he was about to heal the nobleman's son, the
Evangelist has shown that it had already become more clearly known; for
it was chiefly because the nobleman had become acquainted with the
miracle that he called upon Him, as John incidentally shows when he
says, "Jesus came into Cana of Galilee, where He made the water wine."
(c. iv. 46.) And not wine simply, but the best.
[3.] For such are the miraculous works of Christ,
they are far more perfect and better than the operations of nature.
This is seen also in other instances; when He restored any infirm
member of the body, He made(3) it better than the sound.
That it was wine then, and the best of wine, that
had been made, not the servants only, but the bridegroom and the ruler
of the feast would testify; and that it was made by Christ, those who
drew the water; so that although the miracle were not then revealed,
yet it could not in the end be passed in silence, so many and
constraining testimonies had He provided for the future. That He had
made the water wine, He had the servants for witnesses; that the wine
was good that had been made, the ruler of the feast and the bridegroom.
It might be expected that the bridegroom would reply
to this, (the ruler's speech,) and say something, but the Evangelist,
hastening to more pressing matters, has only touched upon this miracle,
and passed on. For what we needed to learn was, that Christ made the
water wine, and that good wine; but what the bridegroom said to the
governor he did not think it necessary to add. And many miracles, at
first somewhat obscure, have in process of time become more plain, when
reported more exactly by those who knew them from the beginning.
At that time, then, Jesus made of water wine, and
both then and now He ceases not to change our weak and unstable(4)
wills. For there are, yes, there are men who in nothing differ from
water, so cold, and weak, and unsettled. But let us bring those of such
disposition to the Lord, that He may change their will to the quality
of wine, so that they be no longer washy,(5) but have body,(6) and be
the cause of gladness in themselves and others. But who can these cold
ones be? They are those who give their minds to the fleeting things of
this present life, who despise not this world's luxury, who are lovers
of glory and dominion: for all these things are flowing waters, never
stable, but ever rushing violently down the steep. The rich to-day is
poor tomorrow, he who one day appears with herald, and girdle, and
chariot, and numerous attendants, is often on the next the inhabitant
of a dungeon, having unwillingly quitted all that show to make room for
another. Again, the gluttonous and dissipated(7) man, when he has
filled himself to bursting,(8) cannot retain even for a single day the
supply(9) conveyed by his delicacies, but when that is dispersed, in
order to renew it he is obliged to put in more, differing in nothing
from a torrent. For as in the torrent when the first body of water is
gone, others in turn succeed; so in gluttony, when one repast is
removed, we again require another. And such is the nature and the lot
of earthly things, never to be stable, but to be always pouring and
hurrying by; but in the case of luxury, it is not merely the flowing
and hastening by; but many other things that trouble us. By the
violence of its course it wears away(10) the strength of the body, and
strips the soul of its manliness, and the strongest currents of rivers
do not so easily eat away their banks and make them sink down, as do
luxury and wantonness sweep away
79
all the bulwarks of our health; and if you enter a physician's house
and ask him, you will find that almost all the causes of diseases arise
from this. For frugality and a plain(1) table is the mother of health,
and therefore physicians(2) have thus named it; for they have called
the not being satisfied "health," (because not to be satisfied with
food is health,) and they have spoken of sparing diet as the "mother of
health." Now if the condition of wants is the mother of health, it is
clear that fullness is the mother of sickness and debility, and
produces attacks which are beyond the skill even of physicians. For
gout in the feet, apoplexy, dimness of sight, pains in the hands,
tremors, paralytic attacks, jaundice, lingering and inflammatory
fevers, and other diseases many more than these, (for we have not time
to go over them all,) are the natural offspring, not of abstinence and
moderate(4) diet, but of gluttony and repletion. And if you will look
to the diseases of the soul that arise from them, you will see that
feelings of coveting, sloth, melancholy, dullness, impurity, and folly
of all kinds, have their origin here. For after such banquets the souls
of the luxurious become no better than asses, being torn to pieces by
such wild beasts as these (passions). Shall I say also how many pains
and displeasures they have who wait upon luxury? I could not enumerate
them all, but by a single principal point I will make the whole clear.
At a table such as I speak of, that is, a sumptuous one, men never eat
with pleasure; for abstinence is the mother of pleasure as well as
health, while repletion is the source and root not only of diseases,
but of displeasure. For where there is satiety there desire cannot be,
and where there is no desire, how can there be pleasure? And therefore
we should find that the poor are not only of better understanding and
healthier than the rich, but also that they enjoy a greater degree of
pleasure. Let us, when we reflect on this, flee drunkenness and luxury,
not that of the table alone, but all other which is found in the things
of this life, and let us take in exchange for it the pleasure arising
from spiritual things, and, as the Prophet says, delight ourselves in
the Lord; "Delight thyself in the Lord, and He shall give thee the
desires of thine heart" (Ps. xxxvii. 4); that so that we may enjoy the
good things both here and hereafter, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, world without end. Amen.
HOMILY XXIII.
John ii. 11.
"This beginning of miracles
did Jesus in Cana of
Galilee."
[1.] FREQUENT and fierce is the devil in his
attacks, on all sides besieging our salvation; we therefore must watch
and be sober, and everywhere fortify ourselves against his assault, for
if he but gain some slight vantage ground,(5) he goes on to make for
himself a broad passage, and by degrees introduces all his forces. If
then we have any care at all for our salvation, let us not allow him to
make his approaches even in trifles, that thus we may check him
beforehand in important matters; for it would be the extreme of folly,
if, while he displays such eagerness to destroy our souls, we should
not bring even an equal amount in defense of our own salvation.
I say not this without a cause, but because I fear
lest that wolf be even now standing unseen by us in the midst of the
fold,(6) and some sheep become a prey to him, being led astray from the
flock and from hearkening by its own carelessness and his craft. Were
the wounds(7) sensible, or did the body receive the blows, there would
be no difficulty in discerning his plots; but since the soul is
invisible, and since that it is which receives the wounds, we need
great watchfulness that each may prove himself; for none knoweth the
things of a man as the spirit of a man that is in him. (1 Cor. ii. 11.)
The word is spoken indeed to all, and is offered as a general remedy to
those who need it, but it is the business of every individual hearer to
take what is suited to his complaint. I know not who are sick, I know
not who are well. And therefore I use every sort of argument, and
introduce remedies suited to all maladies,(8) at one time condemning
covetousness, after that touching on luxury, and again
80
on impurity, then composing something in praise of and exhortation to
charity, and each of the other virtues in their turn. For I fear lest
when my arguments are employed on any one subject, I may without
knowing it be treating you for one disease while you are ill of others.
So that if this congregation were but one person, I should not have
judged it so absolutely necessary to make my discourse varied; but
since in such a multitude there are probably also many maladies, I not
unreasonably diversify my teaching, since my discourse will be sure to
attain its object when it is made to embrace you all. For this cause
also Scripture is something multiform,(1) and speaks on ten thousand
matters, because it addresses itself to the nature of mankind in
common, and in such a multitude all the passions of the soul must needs
be; though all be not in each. Let us then cleanse ourselves of these,
and so listen to the divine oracles, and with contrite heart(2) hear
what has been this day read to us.
And what is that? "This beginning of miracles did
Jesus in Cana of Galilee." I told you the other day, that there are
some who say that this is not the beginning. "For what," says one, "if
'Cana of Galilee' be added? This shows that this was 'the
beginning' He made 'in Cana.' "(3) But on these points I would
not venture to assert anything exactly. I before have shown that He
began His miracles after His Baptism, and wrought no miracle before it
i but whether of the miracles done after His Baptism, this or some
other was the first, it seems to me unnecessary to assert positively.
"And manifested forth His glory."
"How?" asks one, "and in what way? For only the
servants, the ruler of the feast, and the bridegroom, not the greater
number of those present, gave heed to what was done." How then did he
"manifest forth His glory"? He manifested it at least for His own part,
and if all present hear not of the miracle at the time, they would hear
of it afterwards, for unto the present time it is celebrated, and has
not been unnoticed. That all did not know it on the same day is clear
from what follows, for after having said that He "manifested forth His
glory," the Evangelist adds,
"And His disciples believed on Him."
His disciples, who even before this regarded Him
with wonder.(4) Seest thou that it was especially necessary to work the
miracles at times when men were present of honest minds, and who would
carefully give heed to what was done? for these would more readily
believe, and attend more exactly to the circumstances. "And how could
He have become known without miracles?" Because His doctrine and
prophetic powers were sufficient to cause wonder in the souls of His
hearers, so that they took heed to what He did with a right
disposition, their minds being already well affected towards Him. And
therefore in many other places the Evangelists say, that He did no
miracle on account of the perversity of the men who dwelt there. (Matt.
xii. 38; ch. xiii. 58, &c.)
Ver. 12. "After this He went down to Capernaum, He,
and His mother, and His brethren, and His disciples; and they continued
there not many days."
Wherefore comes He with "His mother to Capernaum"?
for He hath done no miracle there, and the inhabitants of that city
were not of those who were rightminded towards Him, but of the utterly
corrupt. And this Christ declared when He said, "And thou, Capernaum,
which are exalted to heaven, shall be thrust down to hell." (Luke x.
15.) Wherefore then goes He? I think it was, because He intended a
little after to go up to Jerusalem, that He then went to Capernaum, to
avoid leading about(5) everywhere with Him, His mother and His
brethren. And so, having departed and tarried a little while to honor
His mother, He again commences His miracles after restoring to her home
her who had borne Him. Therefore the Evangelist says, After "not many
days,"
Ver. 13. "He went up to Jerusalem."
He received baptism then a few days before the
passover. But on going up to Jerusalem, what did He, a deed full of
high authority; for He cast out of the Temple those dealers and money
changers, and those who sold doves, and oxen, and sheep, and who passed
their time there for this purpose.
[2.] Another Evangelist writes, that as He cast them
out, He said, Make not my Father's house(6) "a den of thieves," but
this one,
Ver. 16. (" Make not My Father's house) an house of
merchandise."
They do not in this contradict each other, but show
that he did this a second time, and that both these expressions were
not used on the same occasion, but that He acted thus once at the
beginning of His ministry, and again when He had come to the very time
of His Passion. Therefore, (on the latter occasion,) employing more
strong expressions, He spoke of it as(7) (being made) "a den of
thieves," but here at the commencement of His miracles He does not so,
but uses a more gentle rebuke; from
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which it is probable that this took place(1) a second time.
"And wherefore," says one, "did Christ do this same,
and use such severity against these men, a thing which He is nowhere
else seen to do, even when insulted and reviled, and called by them
'Samaritan' and 'demoniac'? for He was not even satisfied with words
only, but took a scourge, and so cast them out." Yes, but it was when
others were receiving benefit, that the Jews accused and raged against
Him; when it was probable that they would have been made savage by His
rebukes, they showed no such disposition towards Him, for they neither
accused nor reviled Him. What say they?
Ver. 18. "What sign showest Thou unto us, seeing
that Thou doest these things?"
Seest thou their excessive malice, and how the
benefits done to others incensed them more (than reproofs)?
At one time then He said, that the Temple was made
by them "a den of thieves," showing that what they sold was gotten by
theft, and rapine, and covetousness, and that they were rich through
other men's calamities; at another, "a house of merchandise," pointing
to their shameless traffickings. "But wherefore did He this?" Since he
was about to heal on the Sabbath day, and to do many such things which
were thought by them transgressions of the Law in order that He might
not seem to do this as though He had come to be some rival God(2) and
opponent of His Father, He takes occasion hence to correct any such
suspicion of theirs. For One who had exhibited so much zeal for the
House was not likely to oppose Him who was Lord of the House, and who
was worshiped in it. No doubt even the former years during which He
lived according to the Law, were sufficient to show His reverence for
the Legislator, and that He came not to give contrary laws; yet since
it was likely that those years were forgotten through lapse of time, as
not having been known to all because He was brought up in a poor and
mean dwelling, He afterwards does this in the presence of all, (for
many were present because the feast was nigh at hand,) and at great
risk. For he did not merely "cast them out," but also "overturned the
tables," and "poured out the money," giving them by this to understand,
that He who threw Himself into danger for the good order of the House
could never despise his Master. Had He acted as He did from hypocrisy,
He should only have advised them; but to place Himself in danger was
very daring. For it was no light thing to offer Himself to the anger of
so many market-folk,(3) to excite against Himself a most brutal mob of
petty dealers by His reproaches and His blows, this was not the action
of a pretender, but of one choosing to suffer everything for the order
of the House.
And therefore not by His actions only, but by His
words, He shows his agreement with the Father;(4) for He saith not "the
Holy House," but "My Father's House." See, He even calls Him, "Father,"
and they are not wroth; they thought He spoke in a general way:(5) but
when He went on and spoke more plainly, so as to set before them the
idea of His Equality, then they become angry.
And what say they? "What sign showest Thou unto us,
seeing that Thou doest these things?" Alas for their utter madness! Was
there need of a sign before they could cease their evil doings, and
free the house of God from such dishonor? and was it not the greatest
sign of His Excellence that He had gotten such zeal for that House? In
fact, the well-disposed(6) were distinguished by this very thing, for
"They," His disciples, it says,
Ver. 17. "Remembered that it is written, The zeal of
thine house hath eaten me up."
But the Jews did not remember the Prophecy, and
said, "What sign showest Thou unto us?" (Ps. lxix. 9), both grieving
that their shameful traffic was cut off, and expecting by these means
to stop Him, and also desiring to challenge Him to a miracle, and to
find fault with what He was doing. Wherefore He will not give them a
sign; and before, when they came and asked Him, He made them the same
answer, "A wicked and adulterous generation seeketh after a sign; and
there shall no sign be given unto it, but the sign of the prophet
Jonas." (Matt. xvi. 4.) Only then the answer was clear, now it is more
ambiguous. This He doth on account of their extreme insensibility; for
He who prevented(7) them without their asking, and gave them signs,
would never when they asked have turned away from them, had He not seen
that their minds were wicked and false, and their intention
treacherous.(8) Think how full of wickedness the question itself was at
the outset. When they ought to have applauded Him for His earnestness
and zeal, when they ought to have been astonished that He cared so
greatly for the House, they reproach Him, saying, that it was lawful to
traffic, and unlawful for any to stop their traffic, except he should
show them a sign. What saith Christ?
Ver. 19. "Destroy this Temple, and in three
days I will raise it up."
Many such sayings He utters which were not
intelligible to His immediate hearers, but which
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were to be so to those that should come after. And wherefore doth He
this? In order that when the accomplishment of His prediction should
have come to pass, He might be seen to have foreknown from the
beginning what was to follow; which indeed was the case with this
prophecy. For, saith the Evangelist,
Ver. 22. "When He was risen from the dead, His
disciples remembered that He had said this; and they believed the
Scripture, and the word which Jesus had said."
But at the time when this was spoken, the Jews were
perplexed as to what it might mean, and cast about to discover, saying,
Ver. 20. "Forty and six years was this Temple in
building, and wilt thou rear it up in three days?"
"Forty and six years," they said, referring to the
latter building, for the former was finished in twenty years' time.
(Ezra vi. 15.)
[3.] Wherefore then did He not resolve the
difficulty and say, "I speak not of that Temple, but of My flesh"? Why
does the Evangelist, writing the Gospel at a later period, interpret
the saying, and Jesus keep silence at the time? Why did He so keep
silence? Because they would not have received His word; for if not even
the disciples were able to understand the saying, much less were the
multitudes. "When," saith the Evangelist, "He was risen from the dead,
then they remembered, and believed the Scripture and His word." There
were two things that hindered(1) them for the time, one the fact of the
Resurrection, the other, the greater question whether He was God(2)
that dwelt within; of both which things He spake darkly when He said,
"Destroy this Temple, and I will rear it up in three days." And this
St. Paul declares to be no small proof of His Godhead, when he writes,
"Declared to be the Son of God with power, according to the Spirit of
holiness, by the Resurrection from the dead." (Rom. i. 4.).
But why doth He both there, and here, and
everywhere, give this for a sign, at one time saying,(8) "When ye have
lifted up the Son of Man, then ye shall know that I Am" (c. viii. 28);
at another, "There shall no sign be given you(4) but the sign of the
prophet Jonas" (Matt. xii. 39); and again in this place, "In three days
I will raise it up"? Because what especially showed that He was not a
mere man, was His being able to set up a trophy of victory over death,
and so quickly to abolish His long enduring tyranny, and conclude that
difficult war. Wherefore He saith, "Then ye shall know." "Then." When?
When after My Resurrection I shall draw (all) the world to Me, then ye
shall know that I did these things as God, and Very Son of God,
avenging the insult offered to My Father.
"Why then, instead of saying, 'What need is there of
"signs" to check evil deeds?' did He promise that He would give them a
sign?" Because by so doing He would have the more exasperated them; but
in this way He rather astonished them. Still they made no answer to
this, for He seemed to them to say what was incredible, so that they
did not stay even to question Him upon it, but passed it by as
impossible. Yet had they been wise, though it seemed to them at the
time incredible, still when He wrought His many miracles they would
then have come and questioned Him, would then have intreated that the
difficulty might be resolved to them; but because they were foolish,
they gave no heed at all to part of what was said, and part they heard
with evil frame of mind. And therefore Christ spoke to them in an
enigmatical way.
The question still remains, "How was it that the
disciples did not know that He must rise from the dead?" It was,
because they had not been vouchsafed the gift of the Spirit; and
therefore, though they constantly heard His discourses concerning the
Resurrection, they understood them not, but reasoned with themselves
what this might be. For very strange and paradoxical was the assertion
that one could raise himself, and would raise himself in such wise. And
so Peter was rebuked, when, knowing nothing about the Resurrection, he
said, "Be it far from Thee." (Matt. xvi. 22.) And Christ did not reveal
it clearly to them before the event, that they might not be offended at
the very outset, being led to distrust His words on account of the
great improbability of the thing, and because they did not yet clearly
know Him, who He was. For no one could help believing what was
proclaimed aloud by facts, while some would probably disbelieve what
was told to them in words. Therefore He at first allowed the meaning of
His words to be concealed; but when by their experience He had verified
His sayings, He after that gave them understanding of His words, and
such gifts of the Spirit that they received them all at once. "He,"
saith Jesus, "shall bring all things to your remembrance." (c. xiv.
26.) For they who in a single night cast off all respect for Him, and
fled from and denied that they even knew Him, would scarcely have
remembered what He had done and said during the whole time, unless they
had enjoyed much grace of the Spirit.
"But," says one, "if they were to hear from the
Spirit, why needed they to accompany Christ when they would not retain
His words?" Be-
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cause the Spirit taught them not, but called to their mind what Christ
had said before; and it contributes not a little to the glory of
Christ, that they were referred to the remembrance of the words He had
spoken to them. At the first then it was of the gift of God that the
grace of the Spirit lighted upon them so largely and abundantly; but
after that, it was of their own virtue that they retained the Gift. For
they displayed a shining life, and much wisdom, and great labors, and
despised this present life, and thought nothing of earthly things, but
were above them all; and like a sort of light-winged eagle, soaring
high by their works; reached(1) to heaven itself, and by these
possessed the unspeakable grace of the Spirit.
Let us then imitate them, and not quench our lamps,
but keep them bright by alms-doing, for so is the light of this fire
preserved. Let us collect the oil into our vessels whilst we are here,
for we cannot buy it when we have departed to that other place, nor can
we procure it elsewhere, save only at the hands of the poor. Let us
therefore collect it thence very abundantly, if, at least, we desire to
enter in with the Bridegroom. But if we do not this, we must remain
without the bridechamber, for it is impossible, it is impossible,
though we perform ten thousand other good deeds, to enter the portals
of the Kingdom without alms-doing. Let us then show forth this very
abundantly, that we may enjoy those ineffable blessings; which may it
come to pass that we all attain, by the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory,
for ever and ever. Amen.
HOMILY XXIV.
John ii. 23.
" Now when He was in Jerusalem at the
Passover, in the
feast, many believed on Him."
[1.] Of the men of that time some clung to their
error, others laid hold on the truth, while of these last, some having
retained it for a little while again fell off from it. Alluding to
these, Christ compared them to seeds not deeply sown, but having their
roots upon the surface of the earth; and He said that they should
quickly perish. And these the Evangelist has here pointed out to us,
saying,
"When He was in Jerusalem, at the Passover, in the
feast, many believed on Him,(2) when they saw the miracles which He
did."
Ver. 24. "But Jesus did not commit Himself unto
them."
For they were the more perfect(3) among His
disciples, who came to Him not only because of His miracles, but
through His teaching also. The grosser sort the miracles attracted, but
the better reasoners His prophecies and doctrines; and so they who were
taken by His teaching were more steadfast than those attracted by His
miracles. And Christ also called them "blessed," saying, "Blessed are
they that have not seen, and yet have believed." (c. xx. 29.) But that
these here mentioned were not real disciples, the following passage
shows, for it saith, "Jesus did not commit Himself unto them."
Wherefore?
"Because He knew all things,"(4)
Ver. 25. "And needed not that any should testify of
man, for He knew what was in man."
The meaning is of this kind. "He who dwells in men's
hearts, and enters into their thoughts, took no heed of outward words;
and knowing well that their warmth was but for a season, He placed not
confidence in them as in perfect disciples, nor committed all His
doctrines to them as though they had already become firm believers."
Now, to know what is in the heart of men belongs to God alone, "who
hath fashioned hearts one by one" (Ps. xxxiii. 15, LXX.), for, saith
Solomon, "Thou, even Thou only, knowest the hearts" (1 Kings viii. 39);
He therefore needed not witnesses to learn the thoughts of His own
creatures, and so He felt no confidence in them because of their mere,
temporary belief. Men, who know neither the present nor the future,
often tell and entrust all without any reserve to persons who approach
them deceitfully and who shortly will fall off from them; but Christ
did not so, for well He knew all their secret thoughts.
And many such now there are, who have indeed
the name of faith, but are unstable,(5) and easily led away; wherefore
neither now doth Christ commit Himself to them, but concealeth from
them many things; and just as we do not place confidence in mere
acquaintances but in real friends, so also doth Christ. Hear what He
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saith to His disciples, "Henceforth I call you not servants, ye are My
friends." (c. xv. 14, 15.) Whence is this and why? "Because all
things that I have heard of My Father I have made known unto you." And
therefore He gave no signs to the Jews who asked for them, because they
asked tempting Him. Indeed the asking for signs is a practice of
tempters both then and now; for even now there are some that seek them
and say, "Why do not miracles take place also at this present time?" If
thou art faithful, as thou oughtest to be, and lovest Christ as thou
oughtest to love Him, thou hast no need of signs, they are given to the
unbelievers. "How then," asks one, "were they not given to the Jews?"
Given they certainly were; and if there were times when though they
asked they did not receive them, it was because they asked them not
that they might be delivered from their unbelief, but in order the more
to confirm their wickedness.
Chap. iii. 1, 2. "And there was a man of the
Pharisees, named Nicodemus. The same came to Jesus by night."
This man appears also in the middle of the Gospel,
making defense for Christ; for he saith, "Our law judgeth no man(1)
before it hear him" (c. vii. 51); and the Jews in anger replied to him,
"Search and look, for out of Galilee ariseth no prophet." Again after
the crucifixion he bestowed great care upon the burial of the Lord's
body: "There came also," saith the Evangelist, "Nicodemus, which came
to the Lord(2) by night, and brought a mixture of myrrh and aloes,
about an hundred pound weight." (c. xix. 39.) And even now he was
disposed towards Christ,(3) but not as he ought, nor with proper
sentiments respecting Him, for he was as yet entangled in Jewish
infirmity. Wherefore he came by night, because he feared to do so by
day. Yet not for this did the merciful God reject or rebuke him, or
deprive him of His instruction, but even with much kindness conversed
with him and disclosed to him very exalted doctrines enigmatically
indeed, but nevertheless He disclosed them. For far more deserving of
pardon was he than those who acted thus through wickedness. They are
entirely without excuse; but he, though he was liable to condemnation,
yet was not so to an equal degree. "How then does the Evangelist say
nothing of the kind concerning him?" He has said in another place, that
"of the rulers also many believed on Him, but because of the Jews(4)
they did not confess (Him), lest they should be put out of the
synagogue" (c. xii. 42); but here he has implied the whole by
mentioning his coming "by night." What then saith Nicodemus?
"Rabbi, we know that Thou art a Teacher come from
God: for no man can do the miracles that Thou doest, except God be with
him."
[2.] Nicodemus yet lingers(5) below, has yet human
thoughts concerning Him, and speaks of Him as of a Prophet, imagining
nothing great from His miracles. "We know," he says, "that Thou art a
Teacher come from God." "Why then comest thou by night and secretly, to
Him that speaketh the things of God, to Him who cometh from God? Why
conversest thou not with Him openly?" But Jesus said nothing like this
to him, nor did He rebuke him; for, saith the Prophet, "A bruised reed
shall He not break, and smoking flax shall he not quench; He shall not
strive nor cry" (Isa. xlii. 2, 3; as quoted Matt. xii. 19, 20): and
again He saith Himself, "I came not to condemn the world, but to save
the world." (c. xii. 47.)
"No man can do these miracles, except God be with
him."
Still here Nicodemus speaks like the heretics, in
saying, that He hath a power working within Him,(6) and hath need of
the aid of others to do as He did. What then saith Christ? Observe His
exceeding condescension. He refrained for a while from saying, "I need
not the help of others, but do all things with power, for I am the Very
Son of God, and have the same power as My Father," because this would
have been too hard for His hearer; for I say now what I am always
saying, that what Christ desired was, not so much for a while to reveal
His own Dignity, as to persuade men that He did nothing contrary to His
Father. And therefore in many places he appears in words confined by
limits,(7) but in His actions He doth not so. For when He worketh a
miracle, He doth all with power, saying, "I will, be thou clean."
(Matt. viii. 3.) "Talitha, arise." (Mark v. 41; not verbally quoted.)
"Stretch forth thy hand." (Mark iii. 5.) "Thy sins be forgiven thee."
(Matt. ix. 2.) "Peace, be still." (Mark iv. 39.) "Take up thy bed, and
go unto thine house." (Matt. ix. 6.) "Thou foul spirit, I say unto
thee, come out of him." (Mark ix. 25; not verbally quoted.) "Be it unto
thee even as thou wilt." (Matt. xv. 28.) "If any one say (aught) unto
you, ye shall say, The Lord hath need of him." (Mark xi. 3.) "This day
shall thou be with Me in Paradise." (Luke xxiii. 43.) "Ye have heard
that it was said by them of old time, Thou shall not kill; but I say
unto you, that whosoever is angry with his brother without a cause,
shall be in danger of the judgment." (Matt. v. 21, 22.) "Come ye after
Me, and I will make you fishers of men." (Mark i. 17.) And everywhere
we observe that His authority is great; for in His actions no one
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could find fault with what was done. How was it possible? Had His words
not come to pass, nor been accomplished as He commanded, any one might
have said that they were the commands of a madman; but since they did
come to pass, the reality of their accomplishment stopped men's mouths
even against their will. But with regard to His discourses, they might
often in their insolence charge Him with madness. Wherefore now in the
case of Nicodemus, He utters nothing openly, but by dark sayings leads
him up from his low thoughts, teaching him, that He has sufficient
power in Himself to show forth miracles; for that His Father begat Him
Perfect and All-sufficient, and without any imperfection.
But let us see how He effects this. Nicodemus saith,
"Rabbi, we know that Thou art a Teacher come from God, for no man can
do the miracles that Thou doest, except God be with him." He thought he
had said something great when he had spoken thus of Christ. What then
saith Christ? To show that he had not yet set foot even on the
threshold of right knowledge, nor stood in the porch, but was yet
wandering somewhere without the palace, both he and whoever else should
say the like, and that he had not so much as glanced towards true
knowledge when he held such an opinion of the Only-Begotten, what saith
He?
Ver. 3. "Verily, verily, I say unto thee, Except a
man be born again, he cannot see the Kingdom of God."
That is, "Unless thou art born again and receivest
the right doctrines, thou art wandering somewhere without, and art far
from the Kingdom of heaven." But He does not speak so plainly as this.
In order to make the saying less hard to bear, He does not plainly
direct it at him, but speaks indefinitely, "Except a man be born
again": all but saying, "both thou and any other, who may have such
opinions concerning Me, art somewhere without the Kingdom." Had He not
spoken from a desire to establish this, His answer would have been
suitable to what had been said. Now the Jews, if these words had been
addressed to them, would have derided Him and departed; but Nicodemus
shows here also his desire of instruction.(1) And this is why in many
places Christ speaks obscurely, because He wishes to rouse His hearers
to ask questions, and to render them more attentive. For that which is
said plainly often escapes the hearer, but what is obscure renders him
more active and zealous. Now what He saith, is something like
this: "If thou art not born again, if thou partakest not of the Spirit
which is by the washing(2) of Regeneration, thou canst not have a right
opinion of Me, for the opinion which thou hast is not spiritual, but
carnal."(3) (Tit. iii. 5.) But He did not speak thus, as refusing to
confound(4) one who had brought such as he had, and who had spoken to
the best of his ability; and He leads him unsuspectedly up to greater
knowledge, saying, "Except a man be born again." The word "again,"(5)
in this place, some understand to mean "from heaven," others, "from the
beginning." "It is impossible," saith Christ, "for one not so born to
see the Kingdom of God"; in this pointing to Himself, and declaring
that there is another beside the natural sight, and that we have need
of other eyes to behold Christ. Having heard this,
Ver. 4. "Nicodemus saith, How can a man be born when
he is old?"
Callest thou Him "Master," sayest thou that He is
"come from God," and yet receivest thou not His words, but usest to thy
Teacher a manner of speaking which expresses(6) much perplexity? For
the "How," is the doubting question of those who have no strong belief,
but who are yet of the earth. Therefore Sarah laughed when she had
said, "How?" And many others having asked this question, have fallen
from the faith.
[3.] And thus heretics continue in their heresy,
because they frequently make this enquiry, saying, some of them, "How
was He begotten?" others, "How was He made flesh?" and subjecting that
Infinite Essence to the weakness of their own reasonings.(7) Knowing
which, we ought to avoid this unseasonable curiosity, for they who
search into these matters shall, without learning the "How," fall away
from the right faith. On this account Nicodemus, being in doubt,
enquires the manner in which this can be, (for he understood that the
words spoken referred to himself,) is confused, and dizzy,(8) and in
perplexity, having come as to a man, and hearing more than man's words,
and such as no one ever yet had heard; and for a while he rouses
himself at the sublimity of the sayings, but yet is in darkness, and
unstable, borne about in every direction, and continually falling away
from the faith. And therefore he perseveres in proving the
impossibility, so as to provoke Him to clearer teaching.
"Can a man," he saith, "enter into his mother's
womb, and be born?"
Seest thou how when one commits spiritual things to
his own reasonings, he speaks ridiculously, seems to be trifling, or to
be drunken, when he pries into what has been said beyond what seems
good to God, and admits not the submission
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of faith? Nicodemus heard of the spiritual Birth, yet perceived it not
as spiritual, but dragged down the words to the lowness of the flesh,
and i made a doctrine so great and high depend upon physical
consequence. And so he invents frivolities, and ridiculous
difficulties. Wherefore Paul said, "The natural(1) man receiveth not
the things of the Spirit." (1 Cor. ii. 14.) Yet even in this he
preserved his reverence for Christ, for he did not mock at what had
been said, but, deeming it impossible, held his peace. There were two
difficulties; a Birth of this kind, and the Kingdom; for neither had
the name of the Kingdom ever been heard among the Jews, nor of a Birth
like this. But he stops for a while at the first, which most
astonished(2) his mind.
Let us then, knowing this, not enquire into things
relating to God by reasoning, nor bring heavenly matters under the rule
of earthly consequences, nor subject them to the necessity of nature;
but let us think of all reverently, believing as the Scriptures have
said; for the busy and curious person gains nothing, and besides not
finding what he seeks, shall suffer extreme punishment. Thou hast
heard, that (the Father) begat (the Son): believe what thou hast heard;
but do ask not, "How," and so take away the Generation; to do so would
be extreme folly. For if this man, because, on hearing of a Generation,
not that ineffable GENERATION, but this which is by grace, he conceived
nothing great concerning it, but human and earthly thoughts, was
therefore darkened and in doubt, what punishment must they deserve, who
are busy and curious about that most awful GENERATION, which transcends
all reason and intellect? For nothing causes such dizziness(3) as human
reasoning, all whose words are of earth, and which cannot endure to be
enlightened from above. Earthly reasonings are full of mud, and
therefore need we streams from heaven, that when the mud has settled,
the clearer portion may rise and mingle with the heavenly lessons; and
this comes to pass, when we present an honest soul and an upright life.
For certainly it is possible for the intellect to be darkened, not only
by unseasonable curiosity, but also by corrupt manners; wherefore Paul
hath said to the Corinthians, "I have fed you with milk, and not with
meat; for hitherto ye were not able to bear it, neither yet now are ye
able, for ye are yet carnal; for whereas there is among you envying,
and strife, and divisions, are ye not carnal?" (1 Cor. iii. 2.) And
also in the Epistle to the Hebrews, and in many places, one may see
Paul asserting that this is the cause of evil doctrines; for that the
soul possessed by passions(4) cannot behold anything great or noble,
but as if darkened by a sort of film(5) suffers most grievous
dimsightedness.
Let us then cleanse ourselves, let us kindle the
light of knowledge, let us not sow among thorns. What the thorns are,
ye know, though we tell you not; for often ye have heard Christ call
the cares of this present life, and the deceitfulness of riches, by
this name. (Matt. xiii. 22.) And with reason. For as thorns are
unfruitful, so are these things; as thorns tear those that handle them,
so do these passions; as thorns are readily caught by the fire, and
hateful by the husbandman, so too are the things of the world; as in
thorns, wild beasts, and snakes, and scorpions hide themselves, so do
they in the deceitfulness of riches. But let us kindle the fire of the
Spirit, that we may consume the thorns, and drive away the beasts, and
make the field clear for the husbandman; and after cleansing it, let us
water it with the streams of the Spirit, let us plant the fruitful
olive, that most kindly of trees, the evergreen, the light-giving, the
nutritious, the wholesome. All these qualities hath almsgiving, which
is, as it were, a seal on(6) those that possess it. This plant not even
death when it comes causes to wither, but ever it stands enlightening
the mind, feeding the sinews(7) of the soul, and rendering its strength
mightier. And if we constantly possess it, we shall be able with
confidence to behold the Bridegroom, and to enter into the bridal
chamber; to which may we all attain, through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, for ever and ever. Amen.
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HOMILY XXV.
JOHN iii. 5.
"Verily I say unto thee, Except a man be born of
water and of the Spirit, he cannot enter into the Kingdom of God."
[1.] LITTLE children who go daily to their teachers
receive their lessons, and repeat(1) them, and never cease from this
kind of acquisition, but sometimes employ nights as well as days, and
this they are compelled(2) to do for perishable and transient things.
Now we do not ask of you who are come to age such toil as you require
of your children; for not every day, but two days only in the week do
we exhort you to hearken to our words, and only for a short portion of
the day, that your task may be an easy one. For the same reason also we
divide(3) to you in small portions what is written in Scripture, that
you may be able easily to receive and lay them up in the storehouses of
your minds, and take such pains to remember them all, as to be able
exactly to repeat them to others yourselves, unless any one be sleepy,
and dull, and more idle than a little child.
Let us now attend to the sequel of what has been
before said. When Nicodemus fell into error and wrested the words of
Christ to the earthly birth, and said that it was not possible for an
old man to be born again, observe how Christ in answer more clearly
reveals the manner of the Birth, which even thus had difficulty for the
carnal enquirer, yet still was able to raise the hearer from his low
opinion of it. What saith He? "Verily I say unto thee, Except a
man be born of water and of the Spirit, he cannot enter into the
Kingdom of God." What He declares is this: "Thou sayest that it is
impossible, I say that it is so absolutely possible as to be necessary,
and that it is not even possible otherwise to be saved." For necessary
things God hath made exceedingly easy also. The earthly birth which is
according to the flesh, is of the dust, and therefore heaven(4) is
walled against it, for what hath earth in common with heaven? But that
other, which is of the Spirit, easily unfolds to us the arches(5)
above. Hear, ye as many as are unilluminated,(6) shudder, groan,
fearful is the threat, fearful the sentence.(7) "It is not (possible),"
He saith, "for one not born of water and the Spirit, to enter into the
Kingdom of heaven"; because he wears the raiment of death, of cursing,
of perdition, he hath not yet received his Lord's token,(8) he is a
stranger and an alien, he hath not the royal watchword. "Except," He
saith, "a man be born of water and of the Spirit, he cannot enter into
the Kingdom of heaven."
Yet even thus Nicodemus did not understand. Nothing
is worse than to commit spiritual things to argument; it was this that
would not suffer him to suppose anything sublime and great. This is why
we are called faithful, that having left the weakness of human
reasonings below,(3) we may ascend to the height of faith, and commit
most of our blessings to her(10) teaching;(11) and if Nicodemus had
done this, the thing would not have been thought by him impossible.
What then doth Christ? To lead him away from his groveling imagination,
and to show that He speaks not of the earthly birth, He saith, "Except
a man be born of water and of the Spirit: he cannot enter into the
Kingdom of heaven." This He spoke, willing to draw him to the faith by
the terror of the threat, and to persuade him not to deem the thing
impossible, and taking pains to move him from his imagination as to the
carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why
drawest thou down the saying to earth? Why subjectest thou the matter
to the necessity of nature? This Birth is too high for such pangs as
these; it hath nothing in common with you; it is indeed called 'birth,'
but in name only has it aught in common, in reality it is different.
Remove thyself from that which is common and familiar; a different kind
of childbirth bring I into the world; in another manner will I have men
to be generated: I have come to bring a new manner of Creation. I
formed (man) of earth and water; but that which was formed was
unprofitable, the vessel was wrenched awry;(12) I will no more form
them of earth and water, but 'of water' and 'of the Spirit.' "
And if any one asks, "How of water?" I also will
ask, How of earth? How was the clay separated into different parts? How
was the material uniform, (it was earth only,) and the things made from
it, various and of every kind? Whence are the bones, and sinews, and
arteries, and veins? Whence the membranes, and vessels of the organs,
the cartilages, the
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tissues, the liver, spleen, and heart? whence the skin, and blood, and
mucus, and bile? whence so great powers, whence such varied colors?
These belong not to earth or clay. How does the earth, when it receives
the seeds, cause them to shoot, while the flesh receiving them wastes
them? How does the earth nourish what is put into it, while the flesh
is nourished by these things, and does not nourish them? The earth, for
instance, receives water, and makes it wine; the flesh often receives
wine, and changes it into water. Whence then is it clear that these
things are formed of earth, when the nature of the earth is, according
to what has been said;(1) contrary to that of the body? I cannot
discover by reasoning, I accept it by faith only. If then things which
take place daily, and which we handle, require faith, much more do
those which are more mysterious and more spiritual than these. For as
the earth, which is soulless and motionless, was empowered by the will
of God, and such wonders were worked in it; much more when the Spirit
is present with the water, do all those things so strange and
transcending reason, easily take place.
[2.] Do not then disbelieve these things, because
thou seest them not; thou dost not see thy soul, and yet thou believest
that thou hast a soul, and that it is a something different besides(2)
the body.
But Christ led him not in by this example, but by
another; the instance of the soul, though it is incorporeal, He did not
adduce for that reason, because His hearer's disposition was as yet too
dull. He sets before him another, which has no connection with the
density of solid bodies, yet does not reach so high as to the
incorporeal natures; that is, the movement of wind. He begins at first
with water, which is lighter than earth, but denser than air. And as in
the beginning earth was the subject material,(3) but the whole(4) was
of Him who molded it; so also now water is the subject material, and
the whole(5) is of the grace of the Spirit: then, "man became a living
soul," (Gen. ii. 7); now he becomes "a quickening Spirit." But great is
the difference between the two. Soul affords not life to any other than
him in whom it is; Spirit not only lives, but affords life to others
also. Thus, for instance, the Apostles even raised the dead. Then, man
was formed last, when the creation had been accomplished; now, on the
contrary, the new man is formed before the new creation; he is
born first, and then the world is fashioned anew. (1 Cor. xv. 45.) And
as in the beginning He formed him entire, so He creates him entire now.
Then He said, "Let us make for him a help" (Gen. ii. 18, LXX.), but
here He said nothing of the kind. What other help shall he need, who
has received the gift of the Spirit? What further need of assistance
has he, who belongs to(6) the Body of Christ? Then He made man in the
image of God, now He hath united 7 him with God Himself; then He bade
him rule over the fishes and beasts, now He hath exalted our
first-fruits above the heavens; then He gave him a garden for his
abode,(8) now He hath opened heaven to us; then man was formed on the
sixth day, when the world(9) was almost finished; but now on the first,
at the very beginning, at the time when light was made before. From all
which it is plain, that the things accomplished belonged to(10) another
and a better life, and to a condition(11) having no end.
The first creation then, that of Adam, was from
earth; the next, that of the woman, from his rib; the next, that of
Abel, from seed; yet we cannot arrive at the comprehension of(12) any
one of these, nor prove the circumstances by argument, though they are
of a most earthly nature;(13) how then shall we be able to give account
of the unseen(14) generation(15) by Baptism, which is far more exalted
than these, or to require arguments(16) for that strange and marvelous
Birth?(17) Since even Angels stand by while that Generation takes
place, but they could not tell the manner of that marvelous working,
they stand by only, not performing anything, but beholding what takes
place. The Father, the Son, and the Holy Ghost, worketh all. Let us
then believe the declaration of God; that is more trustworthy than
actual seeing. The sight often is in error, it is impossible that God's
Word should fail; let us then believe it; that which called the things
that were not into existence may well be trusted when it speaks of
their nature. What then says it? That what is effected is A GENERATION.
If any ask, "How," stop his mouth with the decclaration of God,(18)
which is the strongest and a plain proof. If any enquire, "Why is water
included?" let us also in return ask, "Wherefore was earth employed at
the beginning in the creation of man?" for that it was possible for God
to make man without earth, is quite plain to every one. Be not then
over-curious.
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That the need of water is absolute and
indispensable,(1) you may learn in this way. On one occasion, when the
Spirit had flown down before the water was applied, the Apostle did not
stay at this point, but, as though the water were necessary and not
superfluous, observe what he says; "Can any man forbid water, that
these should not be baptized, which have received the Holy Ghost as
well as we?" (Acts x. 47.)
What then is the use of the water? This too I will
tell you hereafter, when I reveal to you the hidden mystery.(2) There
are also other points of mystical teaching connected with the matter,
but for the present I will mention to you one out of many. What is this
one? In Baptism are fulfilled the pledges of our covenant with God;(3)
burial and death, resurrection and life; and these take place all at
once. For when we immerse our heads in the water, the old man is buried
as in a tomb below, and wholly sunk forever;(4) then as we raise them
again, the new man rises in its stead.(5) As it is easy for us to dip
and to lift our heads again, so it is easy for God to bury the old man,
and to show forth the new. And this is done thrice, that you may learn
that the power of the Father, the Son, and the Holy Ghost fulfilleth
all this. To show that what we say is no conjecture, hear Paul saying,
"We are buried with Him by Baptism into death": and again, "Our old man
is crucified with Him": and again, "We have been planted together in
the likeness of His death." (Rom. vi. 4, 5, 6.) And not only is Baptism
called a "cross," but the "cross" is called "Baptism." "With the
Baptism," saith Christ, "that I am baptized withal shall ye be
baptized" (Mark x. 39): and, "I have a Baptism to be baptized with"
(Luke xii. 50) (which ye know not); for as we easily dip and lift our
heads again, so He also easily died and rose again when He willed or
rather much more easily, though He tarried the three days for the
dispensation of a certain mystery.
[3.] Let us then who have been deemed worthy of such
mysteries show forth a life worthy of the Gift, that is, a most
excellent conversation;(6) and do ye who have not yet been deemed
worthy, do all things that you may be so, that we may be one body, that
we may be brethren. For as long as we are divided in this respect,
though a man be father, or son, or brother, or aught else, he is no
true kinsman, as being cut off from that relationship which is from
above. What advantageth it to be bound by the ties of earthly family,
if we are not joined by those of the spiritual? what profits nearness
of kin on earth, if we are to be strangers in heaven? For the
Catechumen is a stranger to the Faithful. He hath not the same Head, he
hath not the same Father, he hath not the same City, nor Food, nor
Raiment, nor Table, nor House, but all are different; all are on earth
to the former, to the latter all are in heaven. One has Christ for his
King; the other, sin and the devil; the food(7) of one is Christ, of
the other, that meat which decays and perishes; one has worms' work for
his raiment, the other the Lord of angels; heaven is the city of one,
earth of the other. Since then we have nothing in common, in what, tell
me, shall we hold communion? Did we remove the same pangs,(8) did we
come forth from the same womb? This has nothing to do with that most
perfect relationship. Let us then give diligence that we may become
citizens of the city which is above. How long do we tarry over the
border,(9) when we ought to reclaim our ancient country? We risk no
common danger; for if it should come to pass, (which God forbid!) that
through the sudden arrival of death we depart hence uninitiated,(10)
though we have ten thousand virtues, our portion will be no other than
hell, and the venomous worm, and fire unquenchable, and bonds
indissoluble. But God grant that none of those who hear these words
experience that punishment! And this will be, if having been deemed
worthy of the sacred mysteries, we build upon that foundation gold, and
silver, and precious stones; for so after our departure hence we shall
be able to appear in that place rich, when we leave not our riches
here, but transport them to inviolable treasuries by the hands of the
poor, when we lend to Christ. Many are our debts there, not of money,
but of sins; let us then lend Him our riches, that we may receive
pardon for our sins; for He it is that judgeth. Let us not neglect Him
here when He hungereth, that He may ever feed us there. Here let us
clothe Him, that He leave us not bare of the safety which is from Him.
If here we give Him drink, we shall not with the rich man say, "Send
Lazarus, that with the tip of his finger he may drop water on my
broiling(11) tongue." If here we receive Him into our house, there He
will prepare many mansions for us; if we go to Him in prison, He too
will free us from our bonds; if we take Him in when He is a stranger,
He will not suffer us to be strangers to the Kingdom of heaven, but
will give us a portion in the City which is above; if we visit Him when
He is sick, He also will quickly deliver us from our infirmities.
Let us then, as receiving great things though
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we give but little, still give the little that we may gain the great.
While it is yet time, let us sow, that we may reap. When the winter
overtakes us, when the sea is no longer navigable, we are no longer
masters of this traffic. But when shall the winter be? When that great
and manifest Day is at hand. Then we shall cease to sail this great and
broad sea, for such the present life resembles. Now is the time of
sowing, then of harvest and of gain. If a man puts not in his seed at
seed time and sows in harvest, besides that he effects nothing, he will
be ridiculous. But if the present is seed time, it follows that it is a
time not for gathering together, but for scattering; let us then
scatter, that we may gather in, and not seek to gather in now, lest we
lose our harvest; for, as I said, this season summons us to sow, and
spend, and lay out, not to collect and lay by. Let us not then give up
the opportunity, but let us put in abundant seed, and spare none of our
stores, that we may receive. them again with abundant recompense,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, world without end. Amen.
HOMILY XXVI.
JOHN iii. 6.
"That which is born of the flesh is flesh: and that which is born of
the Spirit is spirit."
[1.] GREAT mysteries are they, of which the
Only-begotten Son of God has counted us worthy; great, and such as we
were not worthy of, but such as it was meet for Him to give. For if one
reckon our desert, we were not only unworthy of the gift, but also
liable to punishment and vengeance; but He, because He looked not to
this, not only delivered us from punishment, but freely gave us a life
much more bright(1) than the first, introduced us into another world,
made us another creature; "If any man be in Christ," saith Paul, "he is
a new creature." (2 Cor. v. 17.) What kind of "new creature"? Hear
Christ Himself declare; "Except a man be born of water and of the
Spirit, he cannot enter into the Kingdom of God." Paradise was
entrusted to us, and we were shown unworthy to dwell even there, yet He
hath exalted us to heaven. In the first things we were found
unfaithful, and He hath committed to us greater; we could not refrain
from a single tree, and He hath provided for us the delights(2) above;
we kept not our place in Paradise, and He hath opened to us the doors
of heaven. Well said Paul, "O the depth of the riches, both of the
wisdom and knowledge of God!" (Rom. xi. 33.) There is no longer a
mother, or pangs, or sleep, or coming together, and embracings of
bodies; henceforth all the fabric(3) of our nature is framed above, of
the Holy Ghost and water. The water is employed, being made the Birth
to him who is born; what the womb is to the embryo, the water is to the
believer; for in the water he is fashioned and formed. At first it was
said, "Let the waters bring forth the creeping things that have life"
(Gen. i. 20, LXX.); but from the time that the Lord entered the streams
of Jordan, the water no longer gives forth the "creeping thing that
hath life," but reasonable and Spirit-bearing souls; and what has been
said of the sun, that he is "as a bridegroom coming out of his chamber"
(Ps. xviii. 6), we may now rather say of the faithful, for they send
forth rays far brighter than he. That which is fashioned in the womb
requires time, not so that in water, but all is done in a single
moment. Here our life is perishable, and takes its origin from the
decay of other bodies; that which is to be born comes slowly, (for such
is the nature of bodies, they acquire perfection by time,) but it is
not so with spiritual things. And why? Because the things made are
formed perfect from the beginning.
When Nicodemus still hearing these things was
troubled, see how Christ partly opens to him the secret of this
mystery, and makes that clear which was for a while obscure to him.
"That which is born," saith He, "of the flesh is flesh; and that which
is born of the Spirit is spirit." He leads him away from all the things
of sense. i and suffers him not vainly to pry into the mysteries
revealed with his fleshly eyes; "We speak not," saith He, "of flesh,
but of Spirit, O Nicodemus," (by this word He directs him heavenward
for a while,) "seek then nothing relating to things of sense; never can
the Spirit appear to those eyes, think not that the Spirit bringeth
forth the flesh." "How then," perhaps one may ask, "was the Flesh of
the Lord brought forth?" Not of the Spirit only, but of flesh; as Paul
de-
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clares, when he says, "Made of a woman, made under the Law" (Gal iv.
4); for the Spirit fashioned Him not indeed out of nothing, (for what
need was there then of a womb?) but from the flesh of a Virgin. How, I
cannot explain unto you; yet it was done, that no one might suppose
that what was born is alien to our nature. For if even when this has
taken place there are some who disbelieve in such a birth, into what
impiety would they not have fallen had He not partaken of the Virgin's
flesh.
"That which is born(1) of the Spirit is spirit."
Seest thou the dignity of the Spirit? It appears performing the work of
God; for above he said of some, that, "they were begotten of God," (c.
i. 13,) here He saith, that the Spirit begetteth them.
"That which is born of the Spirit is spirit." His
meaning is of this kind; "He that is born(2) of the Spirit is
spiritual." For the Birth which He speaks of here is not that according
to essence,(3) but according to honor and grace. Now if the Son is so
born also, in what shall He be superior to men so born? And how is He
Only-begotten? For I too am born of God though not of His Essence, and
if He also is not of His Essence, how in this respect does He differ
from us? Nay, He will then be found to be inferior to the Spirit; for
birth of this kind is by the grace of the Spirit. Needs He then the
help of the Spirit that He may continue a Son? And in what do these
differ from Jewish doctrines?
Christ then having said, "He that is born of the
Spirit is spirit," when He saw him again confused, leads His
discourse to an example from sense, saying,
Ver. 7, 8. "Marvel not that I said unto thee, Ye
must be born again.(4) The wind bloweth where it listeth."
For by saying, "Marvel not," He indicates the
confusion of his soul, and leads him to something lighter than body. He
had already led him away from fleshly things, by saying, "That which is
born of the Spirit is spirit"; but when Nicodemus knew not what "that
which is born of the Spirit is spirit" meant, He next carries him to
another figure, not bringing him to the density of bodies, nor yet
speaking of things purely incorporeal, (for had he heard he could not
have received this,) but having found a something between what is and
what is not body, namely, the motion of the wind, He brings him to that
next. And He saith of it,
"Thou hearest the sound thereof, but canst not tell
whence it cometh, and whither it goeth."
Though He saith, "it bloweth where it
listeth," He saith it not as if the wind had any power of choice,
but declaring that its natural motion cannot be hindered, and is with
power. For Scripture knoweth how to speak thus of things without life,
as when it saith, "The creature was made subject to vanity, not
willingly." (Rom. viii. 20.) The expression therefore, "bloweth where
it listeth," is that of one who would show that it cannot be
restrained, that it is spread abroad everywhere, and that none can
hinder its passing hither and thither, but that it goes abroad with
great might, and none is able to turn aside its violence.
[2.] "And thou hearest its voice,"(5) (that is, its
rustle, its noise,) "but canst not tell whence it cometh, and whither
it goeth; so is every one that is born of the Spirit."
Here is the conclusion of the whole matter. "If,"
saith He, "thou knowest not how to explain the motion nor the
path of this wind(6) which thou perceivest by hearing and touch, why
art thou over-anxious about the working of the Divine Spirit, when thou
understandest not that of the wind, though thou hearest its voice?" The
expression, "bloweth where it listeth," is. also used to establish the
power of the Comforter; for if none can hold the wind, but it moveth
where it listeth, much less will the laws of nature, or limits of
bodily generation, or anything of the like kind, be able to restrain
the operations of the Spirit.
That the expression, "thou hearest its voice," is
used respecting the wind, is clear from this circumstance; He would
not, when conversing: with an unbeliever and one unacquainted with the
operation of the Spirit, have said, "Thou hearest its voice." As then
the wind is not visible, although it utters a sound, so neither is the
birth of that which is spiritual visible to our bodily eyes; yet the
wind is a body, although a very subtle one; for whatever is the object
of sense is body. If then you do not complain because you cannot see
this body, and do not on this account disbelieve, why do you, when you
hear of "the Spirit," hesitate and demand such exact accounts, although
you act not so in the case of a body? What then doth Nicodemus? still
he continues in his low Jewish opinion, and that too when so clear an
example has been mentioned to him. Wherefore when he again says
doubtingly,
Ver. 9, 10. "How can these things be?" Christ now
speaks to him more chidingly; "Art thou a master in Israel, and knowest
not these things?"
Observe how He nowhere accuses the man of
wickedness, but only of weakness and simplicity. "And what," one may
ask, "has this birth in common with Jewish matters?" Tell
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me rather what has it that is not in common with them? For the
first-created man, and the woman formed from his side, and the barren
women, and the things accomplished by water, I mean what relates to the
fountain on which Elisha made the iron tool to swim, to the Red Sea
which the Jews passed over, to the pool which the Angel troubled, to
Naaman the Syrian who was cleansed in Jordan, all these proclaimed
beforehand, as by a figure, the Birth and the purification which were
to be. And the words of the Prophet allude to the manner of this Birth,
as, "It shall be announced unto the Lord a generation which cometh, and
they shall announce His righteousness unto a people that shall be born,
whom the Lord hath made" (Ps. xxii. 30; xxx. 31, LXX.); and, "Thy youth
shall be renewed as an eagle's" (Ps. ciii. 5, LXX.); and, "Shine, O
Jerusalem; behold, Thy King cometh!" (Isa. lx. 1; Zech. ix. 9); and,
"Blessed are they whose iniquities are forgiven." (Ps. xxxii. I, LXX.)
Isaac also was a type of this Birth. For tell me, Nicodemus, how was he
born? was it according to the law of nature? By no means; the mode of
his generation was midway between this of which we speak and the
natural; the natural, because he was begotten by cohabitation; the
other, because he was begotten not of blood,(1) (but by the will of
God.) I shall show that these figures(2) proclaimed beforehand not only
this birth, but also that from the Virgin. For, because no one would
easily have believed that a virgin could bear a child, barren women
first did so, then such as were not only barren, but aged also. That a
woman should be made from a rib was indeed far more wonderful than that
the barren should conceive; but because that was of early and old time,
another figure, new and fresh, was given, that of the barren women; to
prepare the way for belief in the Virgin's travail. To remind him then
of these things, Jesus said, "Art thou a master in Israel, and knowest
not these things?"
Ver. 11. "We speak that We do know, and testify that
We have seen, and none receiveth(3) Our witness."
This He added, making His words credible by another
argument, and condescending in His speech to the other's infirmity.
[3.] And what is this that He saith, "We speak that
We do know, and testify that We have seen"? Because with us the sight
is the most trustworthy of the senses, and if we desire to gain a
person's belief, we speak thus, that we saw it with our eyes, not that
we know it by hearsay; Christ therefore speaks to him rather after the
manner of men, gaining belief for His words by this means also. And
that this is so, and that He desires to establish nothing else, and
refers not to sensual vision, is clear from this; after saying, "That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit," He adds, "We speak that we do know, and testify that
we have seen." Now this (of the Spirit) was not yet born(4); how then
saith He, "what we have seen"? Is it not plain that He speaks of a
knowledge not otherwise than exact?
"And none receiveth our witness." The expression "we
know," He uses then either concerning Himself and His Father, or
concerning Himself alone; and "no man receiveth," is the expression not
of one displeased, but of one who declares a fact: for He said not,
"What can be more senseless than you who receive not what is so exactly
declared by us?" but displaying all gentleness, both by His works and
His words, He uttered nothing like this; mildly and kindly He foretold
what should come to pass, so guiding us too to all gentleness, and
teaching us when we converse with any and do not persuade them, not to
be annoyed or made savage; for it is impossible for one out of temper
to accomplish his purpose, he must make him to whom he speaks still
more incredulous. Wherefore we must abstain from anger, and make our
words in every way credible by avoiding not only wrath, but also loud
speaking(5) for loud speaking is the fuel of passion.
Let us then bind(6) the horse, that we may subdue
the rider; let us clip the wings of our wrath, so the evil shall no
more rise to a height. A keen passion is anger, keen, and skillful to
steal our souls; therefore we must on all sides guard against its
entrance. It were strange that we should be able to tame wild beasts,
and yet should neglect our own savage minds. Wrath is a fierce fire, it
devours all things; it harms the body, it destroys the soul, it makes a
man deformed(7) and ugly to look upon; and if it were possible for an
angry person to be visible to himself at the time of his anger, he
would need no other admonition, for nothing is more displeasing than an
angry countenance. Anger is a kind of drunkenness, or rather it is more
grievous than drunkenness, and more pitiable than (possession of) a
daemon. But if we be careful not to be Bud in speech,(8) we shall find
this the best path to sobriety of conduct.(9) And therefore Paul would
take away clamor as well as anger, when he says, "Let all anger and
clamor be put away from you." (Eph. iv. 31.) Let us then obey this
teacher of all wisdom, and when we are wroth with our servants, let us
consider our own trespasses, and be ashamed at their
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forbearance. For when thou art insolent, and thy servant bears thy
insults in silence, when thou actest unseemly, he like a wise man, take
this instead of any other warning. Though he is thy servant, he is
still a man, has an immortal soul, and has been honored with the same
gifts as thee by your common Lord. And if he who is our equal in more
important and more spiritual things, on account of some poor and
trifling human superiority so meekly bears our injuries, what pardon
can we deserve, what excuse can we make, who cannot, or rather will
not, be as wise through fear of God, as he is through fear of us?
Considering then all these things, and calling to mind Our own
transgressions, and the common nature of man, let us be careful at all
times to speak gently, that being humble in hear we may find rest for
our souls, both that which now is, and that which is to come; which may
we all attain, by the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Ghost be glory, for ever
and ever Amen.
HOMILY XXVII.
John iii. 12, 13.
"If I have told you earthly things, and ye believe
not how shall ye believe, if I tell you of heavenly things? And no man
hath ascended up to heaver, but He that came down from heaven, even the
Son of Man which is in heaven."
[1.] What I have often said I shall now repeat, and
shall not cease to say. What is that? It is that Jesus, when about to
touch on sublime doctrines, often contains Himself by reason of the
infirmity of His hearers, and dwells not for a continuance on subjects
worthy of His greatness, but rather on those which partake of
condescension. For the sublime and great, being but once uttered, is
sufficient to establish that character, as far as we are able to hear
it; but unless more lowly sayings, and such as are nigh to(1) the
comprehension of the hearers, were continually uttered, the more
sublime would not readily take hold on a groveling listener. And
therefore of the sayings of Christ more are lowly than sublime. But yet
that this again may not work another mischief, by detaining the
disciple here below, He does not merely set before men His inferior
sayings without first telling them why He utters them; as, in fact, He
has done in this place. For when He had said what He did concerning
Baptism, and the Generation by grace which takes place on earth, being
desirous to admit(2) them to that His own mysterious and
incomprehensible Generation, He holds it in suspense for a while, and
admits them not, and then tells them His reason for not admitting them.
What is that? It is, the dullness and infirmity of His hearers. And
referring to this He added the words, "If I have told you earthly
things, and ye believe not, how shall ye believe if I tell you of
heavenly things?" so that wherever He saith anything ordinary and
humble, we must attribute this to the infirmity of His audience.
The expression "earthly things," some say is here
used of the wind; that is, "If I have given you an example from earthly
things, and ye did not even so believe, how shall ye be able to learn
sublimer things?" And wonder not if He here call Baptism an "earthly"
thing, for He calls it so, either from its being performed on earth, or
so naming it in comparison with that His own most awful Generation. For
though this Generation of ours is heavenly, yet compared with that true
GENERATION which is from the Substance of the Father, it is earthly.
He does not say, "Ye have not understood," but, "Ye
have not believed"; for when a man is ill disposed towards those things
which it is possible to apprehend by the intellect, and will not
readily receive them, he may justly be charged with want of
understanding; but when he receives not things which cannot be
apprehended by reasoning, but only by faith, the charge against him is
no longer want of understanding, but unbelief. Leading him therefore
away from enquiring by reasonings into what had been said, He touches
him more severely by charging him with want of faith. If now we must
receive our own Generation(3) by faith, what do they deserve who are
busy with their reasonings about that of the Only-Begotten?
But perhaps some may ask, "And if the hearers were
not to believe these sayings, wherefore were they uttered?" Because
though "they" believed not, those who came after would believe and
profit by them. Touching him therefore very severely, Christ goes on to
show that He
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knoweth not these things only, but others also, far more and greater
than these. And this He declared by what follows, when He said, "And no
man hath ascended up to heaven, but He that came down from heaven, even
the Son of Man which is in heaven."
"And what manner of sequel is this?"(1) asks
one. The very closest, and entirely in unison with what has gone
before. For since Nicodemus had said, "We know that Thou art a teacher
come from God," on this very point He sets him right, all but saying,
"Think Me not a teacher in such manner as were the many of the prophets
who were of earth, for I have come from heaven (but) now. None of the
prophets hath ascended up thither, but I dwell there." Seest thou how
even that which appears very exalted is utterly unworthy of his
greatness? For not in heaven only is He, but everywhere, and He fills
all things; but yet He speaks according to the infirmity of His hearer,
desiring to lead him up little by little. And in this place He called
not the flesh "Son of Man," but He now named, so to speak, His entire
Self from the inferior substance; indeed this is His wont, to call His
whole Person(2) often from His Divinity, and often from His humanity.
Ver. 14. "And as Moses lifted up the serpent in the
wilderness, even so must the Son of Man be lifted up."
This again seems to depend upon what has gone
before, and this too has a very close connection with it. For after
having spoken of the very great benefaction that had come to man by
Baptism, He proceeds to mention another benefaction, which was the
cause of this, and not inferior to it; namely, that by the Cross. As
also Paul arguing with the Corinthians sets down these benefits
together, when he says, "Was Paul crucified for you? or were ye
baptized into the name of Paul?" for these two things most of all
declare His unspeakable love, that He both suffered for His enemies,
and that having died for His enemies, He freely gave to them by Baptism
entire remission of their sins.
[2.] But wherefore did He not say plainly, "I am
about to be crucified," instead of referring His hearers to the ancient
type? First, that you may learn that old things are akin to new, and
that the one are not alien to the other; next, that you may know that
He came not unwillingly to His Passion; and again, besides these
reasons, that you may learn that no harm arises to Him from the
Fact,(3) and that to many there springs from it salvation. For, that
none may say, "And how is it possible that they who believe on one
crucified should be saved, when he himself is holden of death?" He
leads us to the ancient story. Now if the Jews, by looking to the
brazen image of a serpent, escaped death, much rather will they who
believe on the Crucified, with good reason enjoy a far greater benefit.
For this(4) takes place, not through the weakness of the Crucified, or
because the Jews are stronger than He, but because "God loved the
world," therefore is His living Temple fastened to the Cross.
Ver. 15. "That whosoever believeth in Him should not
perish, but have eternal life."
Seest thou the cause of the Crucifixion, and the
salvation which is by it? Seest thou the relationship of the type to
the reality? there the Jews escaped death, but the temporal, here
believers the eternal; there the hanging serpent healed the bites of
serpents, here the Crucified Jesus cured the wounds inflicted by the
spiritual(5) dragon; there he who looked with his bodily eyes was
healed, here he who beholds with the eyes of his understanding put off
all his sins; there that which hung was brass fashioned into the
likeness of a serpent, here it was the Lord's Body, builded by the
Spirit; there a serpent bit and a serpent healed, here death destroyed
and a Death saved. But the snake which destroyed had venom, that which
saved was free from venom; and so again was it here, for the death
which slew us had sin with it, as the serpent had venom; but the Lord's
Death was free from all sin, as the brazen serpent from venom. For,
saith Peter, "He did no sin, neither was guile found in His mouth." (1
Pet. ii. 22.) And this is what Paul also declares, "And having spoiled
principalities and powers, He made a show of them openly, triumphing
over them in it." (Col. ii. 16.) For as some noble champion by lifting
on high and dashing down his antagonist, renders his victory more
glorious, so Christ, in the sight of all the world, cast down the
adverse powers, and having healed those who were smitten in the
wilderness, delivered them from all venomous beasts(6) that vexed them,
by being hung upon the Cross. Yet He did not say, "must hang," but,
"must be lifted up" (Acts xxviii. 4); for He used this which seemed the
milder term, on account of His hearer, and because it was proper to the
type.(7)
Ver. 16. "God," He saith, "so loved the world that
He gave His Only-begotten Son, that whosoever believeth in Him should
not perish, but have everlasting life."
What He saith, is of this kind: Marvel not that I am
to be lifted up that ye may be saved, for this seemeth good to the
Father, and He hath so loved you as to give His Son for slaves, and
ungrateful slaves. Yet a man would not do this even for a friend, nor
readily even for a
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righteous man; as Paul has declared when he said, "Scarcely for a
righteous man will one die." (Rom. v. 7.) Now he spoke at greater
length, as speaking to believers, but here Christ speaks concisely,
because His discourse was directed to Nicodemus, but still in a more
significant manner, for each word had much significance. For by the
expression, "so loved," and that other, "God the world," He shows the
great strength of His love. Large and infinite was the interval between
the two. He, the immortal, who is without beginning, the Infinite
Majesty, they but dust and ashes, full of ten thousand sins, who,
ungrateful, have at all times offended Him; and these He "loved."
Again, the words which He added after these are alike significant, when
He saith, that "He gave His Only-begotten Son," not a servant, not an
Angel, not an Archangel. And yet no one would show such anxiety for his
own child, as God did for His ungrateful servants.
His Passion then He sets before him not very openly,
but rather darkly; but the advantage of the Passion He adds in a
clearer manner,(1) saying, "That every one that believeth in Him.
should not perish, but have everlasting life." For when He had said,
"must be lifted up," and alluded to death, test the hearer should be
made downcast by these words, forming some mere human opinions
concerning Him, and supposing that His death was a ceasing to be,(2)
observe how He sets this right, by saying, that He that was given was
"The Son of God," and the cause of life, of everlasting life. He who
procured life for others by death, would not Himself be continually in
death; for if they who believed on the Crucified perish not, much less
doth He perish who is crucified. He who taketh away the destitution of
others much more is He free from it; He who giveth life to others, much
more to Himself doth He well forth life. Seest thou that everywhere
there is need of faith? For He calls the Cross the fountain of life;
which reason cannot easily allow, as the heathens now by their mocking
testify. But faith which goes beyond the weakness of reasoning, may
easily receive and retain it. And whence did God "so love the world"?
From no other source but on]y from his goodness.
[3.] Let us now be abashed at His love, let us be
ashamed at the excess of His lovingkindness, since He for our sakes
spared not His Only-begotten Son, yet we spare our wealth to our own
injury; He for us gave His Own Son, but we for Him do not so much as
despise money, nor even for ourselves. And how can these things deserve
pardon? If we see a man submitting to sufferings and death for us, we
set him before all others, count him among our chief friends, place in
his hands all that is ours, and deem it rather his than ours, and even
so do not think that we give him the return that he deserves. But
towards Christ we do not preserve even this degree of right feeling. He
laid down His life for us, and poured forth His precious Blood for our
sakes, who were neither well-disposed nor good, while we do not pour
out even our money for our own sakes, and neglect Him who died for us,
when He is naked and a stranger; and who shall deliver us from the
punishment that is to come? For suppose that it were not God that
punishes, but that we punished ourselves; should we not give our vote
against ourselves? should we not sentence ourselves to the very fire of
hell, for allowing Him who laid down His life for us, to pine with
hunger? But why speak I of money? had we ten thousand lives, ought we
not to lay them all down for Him? and yet not even so could we do what
His benefits deserve. For he who confers a benefit in the first
instance, gives evident proof of his kindness, but he who has received
one, whatever return he makes, he repays as a debt, and does not bestow
as a favor; especially when he who did the first good turn was
benefiting his enemies. And he who repays both bestows his gifts on a
benefactor, and himself reaps their fruit besides.(3) But not even this
induces us; more foolish are we than any, putting golden necklaces
about our servants and mules and horses, and neglecting our Lord who
goes about naked, and passes from door to door, and ever stands at our
outlets, and stretches forth His hands to us, but often regarding Him
with unpitying eye; yet these very things He undergoeth for our sake.
Gladly(4) doth He hunger that thou mayest be fed; naked doth He go that
He may provide for thee the materials(5) for a garment of incorruption,
yet not even so do ye give up any of your own. Some of your garments
are moth-eaten, others are a load to your coffers, and a needless
trouble to their possessors, while He who gave you these and all else
that you possess goeth naked.
But perhaps you do not lay them by in your coffers,
but wear them and make yourself fine with them. And what gain you by
this? Is it that the street people may see you? What then? They will
not admire thee who wearest such apparel, but the man who supplies
garments to the needy; so if you desire to be admired, by clothing
others, you will the rather get infinite applause. Then too God as well
as man shall praise thee; now none can praise, but all will grudge at
thee, seeing thee with a body well arrayed, but having a neglected
soul. So harlots
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have adornment, and their clothes are often more than usually expensive
and splendid; but the adornment of the soul is with those only who live
in virtue.
These things I say continually, and I will not cease
to say them, not so much because I care for the poor, as because I care
for your souls. For they will have some comfort, if not from you, yet
from some other quarter; or even if they be not comforted, but perish
by hunger, the harm to them will be no great matter. What did poverty
and wasting by hunger injure Lazarus! But none can rescue you
from hell, if you obtain not the help of the poor;(6) we shall say to
you what was said to the rich man, who was continually broiling, yet
gained no comfort. God grant that none ever hear those words, but that
all may go into the bosom of Abraham; by the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Ghost, be glory for ever and ever. Amen.
HOMILY XXVIII.
JOHN iii. 17.
"For God sent not His Son(1) to condemn the world,
but
to save the world."(2)
[I.] MANY of the more careless sort of persons,
using the lovingkindness of God to increase the magnitude of their sins
and the excess of their disregard, speak in this way, "There is no
hell, there is no future punishment, God forgives us all sins." To stop
whose mouths a wise man says, "Say not, His mercy is great, He will be
pacified for the multitude of my sins; for mercy and wrath come from
Him, and His indignation resteth upon sinners" (Ecclus. v. 6): and
again, "As His mercy is great, so is His correction also." (Ecclus.
xvi. 12.) "Where then," saith one, "is His lovingkindness, if we shall
receive for our sins according to our deserts?" That we shall indeed
receive "according to our deserts," hear both the Prophet and Paul
declare; one says, "Thou shalt render to every man according to his
work" (Ps. lxii. 12, LXX.); the other, "Who will render to every man
according to his work." (Rom. ii. 6.) And yet we may see that even so
the lovingkindness of God is great; in dividing our existence(3) into
two periods,(4) the present life and that which is to come, and making
the first to be an appointment of trial, the second a place of
crowning, even in this He hath shown great lovingkindness.
"How and in what way?" Because when we had committed
many and grievous sins, and had not ceased from youth to extreme old
age to defile our souls with ten thousand evil deeds, for none of these
sins did He demand from us a reckoning, but granted us remission of
them by the washing(5) of Regeneration, and freely gave us
Righteousness and Sanctification. "What then," says one, "if a man who
from his earliest age has been deemed worthy of the mysteries, after
this commits ten thousand sins?" Such an one deserves a severer
punishment. For we do not pay the same penalties for the same sins, if
we do wrong after Initiation.(7) And this Paul declares, saying, "He
that despised Moses' law died without mercy under two or three
witnesses; of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God, and hath
counted the blood of the Covenant an unholy thing, and hath done
despite unto the Spirit of grace?" (Heb. x. 28, 29.) Such an one then
is worthy of severer punishment.(8) Yet even for him God hath opened
doors of repentance, and hath granted him many means for the washing
away his transgressions, if he will. Think then what proofs of
lovingkindness these are; by Grace to remit sins, and not to punish him
who after grace has sinned and deserves punishment, but to give him a
season and appointed space for his clearing.(9) For all these reasons
Christ said to Nicodemus, "God sent not His Son to condemn the world,
but to save the world."
For there are two Advents of Christ, that which has
been, and that which is to be; and the two are not for the same
purpose; the first came to pass not that He might search into our
actions, but that He might remit; the object of the second will be not
to remit, but to enquire. Therefore of the first He saith, "I came not
to condemn the world, but to save the world" (c. iii. 17); but of the
second, "When the
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Son shall have come in the glory of His Father, (1) He shall set the
sheep on His right hand, and the goats on His left." (Matt. xxv. 31 and
46.) And they shall go, these into life; and these into eternal
punishment. Yet His former coming was for judgment, according to the
rule of justice. Why? Because before His coming there was a law of
nature, and the prophets, and moreover a written Law, and doctrine, and
ten thousand promises, and manifestations of signs, and chastisements,
and vengeances, and many other things which might have set men right,
and it followed that for all these things He would demand account; but,
because He is merciful, He for a while pardons instead of making
enquiry. For had He done so, all would at once have been hurried to
perdition. For "all," it saith, "have sinned, and come short of the
glory of God." (Rom. iii 23.) Seest thou the unspeakable excess of His
lovingkindness?
Vet. 18. "He that believeth on the Son, (2) is not
judged;(3) but he that believeth not, is judged already."
Yet if He "came not to judge the world," how is "he
that believeth not judged already," if the time of "judgment" has not
yet arrived? He either means this, that the very fact of disbelieving
without repentance is a punishment, (for to be without the light,
contains in itself a very severe punishment,) or he announces
beforehand what shall be. For as the murderer, though he be not as yet
condemned by the decision of the judge, is still condemned by the
nature of the thing, so is it with the unbeliever. Since Adam also died
on the day that he ate of the tree; for so ran the decree, "In the day
that ye eat of the tree, ye shall die" (Gen. ii. 17, LXX.); yet he
lived. How then "died" he? By the decree; by the very nature of the
thing; for he who has rendered himself liable to punishment, is under
its penalty, and if for a while not actually so, yet he is by the
sentence.
Lest any one on hearing, "I came not to judge the
world," should imagine that he might sin unpunished, and should so
become more careless, Christ stops (4) such disregard by saying, "is
judged already"; and because the "judgment" was future and not yet at
hand, He brings near the dread of vengeance, and describes the
punishment as already come. And this is itself a mark of great
lovingkindness, that He not only gives His Son, but even delays the
time of judgment, that they who have sinned, and they who believe not,
may have power to, wash away their
transgressions. "He that believeth on the
Son, is not judged." He that "believeth," not he that is
over-curious: he that "believeth," not the busybody. But what if his
life be unclean, and his deeds evil? It is of such as these especially
that Paul declares, that they are not true believers at all: "They
profess that they know God, but in works they deny Him." (Tit. i. 16.)
But here Christ saith, that such an one is not "judged" in this one
particular; for his works indeed he shall suffer a severer punishment,
but having believed once, he is not chastised for unbelief.
[2.] Seest thou how having commenced His discourse
with fearful things, He has concluded it again with the very same? for
at first He saith, "Except a man be born of water and of the Spirit, he
cannot enter into the Kingdom of God": and here again, "He that
believeth not on the Son, is judged already." "Think not," He saith,
"that the delay advantageth at all the guilty, except he repent, for he
that hath not believed, shall be in no better state than those who are
already condemned and under punishment."
Ver. 19. "And this is the condemnation, that light
is come into the world, and men loved darkness rather than light."
What He saith, is of this kind: "they are punished,
because they would not leave the darkness, and hasten to the light."
And hence He goes on to deprive them of all excuse for the future: "Had
I come," saith He, "to punish and to exact account of their deeds, they
might have been able to say, 'this is why we started away from thee,'
but now I am come to free them from darkness, and to bring them to the
light; who then could pity one who will not come from darkness unto
light? When they have no charge to bring against us, but have received
ten thousand benefits, they start away from us." And this charge He
hath brought in another place, where He saith, "They hated Me without a
cause" (John xv. 25): and again," If I had not come and spoken unto
them, they had not had sin." (John xv. 22.) For he who in the absence
of light sitteth in darkness, may perchance receive pardon; but one who
after it is come abides by the darkness, produces against himself a
certain proof of a perverse and contentious disposition. Next, because
His assertion would seem incredible to most, (for none would prefer
"darkness to light,") He adds the cause of such a feeling in them. What
is that?
Ver. 19, 20. "Because," He saith, "their deeds were
evil. For every one that doeth evil, hateth the light, neither cometh
to the light, lest his deeds should be reproved."
Yet he came not to judge or to enquire, but to
pardon and remit transgressions, and to grant salvation through faith.
How then fled they? (5)
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Had He come and sat in His Judgment seat, what He said might have
seemed reasonable; for he that is conscious to himself of evil deeds,
is wont to fly his judge. But, on the contrary, they who have
transgressed even run to one who is pardoning. If therefore He came to
pardon, those would naturally most hasten to Him who were conscious to
themselves of many transgressions; and indeed this was the case with
many, for even publicans and sinners sat at meat with Jesus. What then
is this which He saith? He saith this of those who choose always to
remain in wickedness. He indeed came, that He might forgive men's
former sins, and secure them against those to come; but since there are
some so relaxed, (1) so powerless for the toils of virtue, that they
desire to abide by wickedness till their latest breath, and never cease
from it, He speaks in this place reflecting (2) upon these. "For
since," He saith, "the profession of Christianity requires besides
right doctrine a sound conversation also, they fear to come over to us,
because they like not to show forth a righteous life. Him that lives in
heathenism none would blame, because with gods such as he has, and with
rites as foul and ridiculous as his gods, he shows forth actions that
suit his doctrines; but those who belong to the True God, if they live
a careless life, have all men to call them to account, and to accuse
them. So greatly do even its enemies admire the truth." Observe, then,
how exactly He layeth down what He saith. His expression is, not "He
that hath done evil cometh not to the light," but "he that doeth it
always, he that desireth always to roll himself in the mire of sin, he
will not subject himself to My laws, but chooses to stay without, and
to commit fornication without fear, and to do all other forbidden
things. For if he comes to Me, he becomes manifest as a thief in the
light, and therefore he avoids My dominion." For instance, even now one
may hear many heathen say, "that they cannot come to our faith, because
they cannot leave off drunkenness and fornication, and the like
disorders."
"Well," says some one, "but are there no Christians
that do evil, and heathens that live discreetly?"(3) That there are
Christians who do evil, I know; but whether there are heathens who live
a righteous life, I do not yet know assuredly. For do not speak to me
of those who by nature are good and orderly, (this is not virtue,) but
tell me of the man who can endure the exceeding violence of his
passions and (yet) be temperate.(4) You cannot. For if the promise of a
Kingdom, and the threat of hell, and so much other provision;(5) can
scarcely keep men in virtue, they will hardly go after virtue who
believe in none of these things. Or, if any pretend to do so, they do
it for show; and he who doth so for show, will not, when he may escape
observation, refrain from indulging his evil desires. However, that we
may not seem to any to be contentious, let us grant that there are
right livers among the heathen; for neither doth this go against my
argument, since I spoke of that which occurs in general, not of what
happens rarely.
And observe how in another way He deprives them of
all excuse, when He saith that, "the light came into the world." "Did
they seek it themselves," He saith, "did they toil, did they labor to
find it? The light itself came to them, and not even so would they
hasten to it." And if there be some Christians who live wickedly, I
would argue that He doth not say this of those who have been Christians
from the beginning, and who have inherited true religion from their
forefathers, (although even these for the most part have been shaken
from (6) right doctrine by their evil life,) yet still I think that He
doth not now speak concerning these, but concerning the heathen and the
Jews who ought to have come (7) to the right faith. For He showeth that
no man living in error would choose to come to the truth unless he
before had planned (8) for himself a righteous life, and that none
would remain in unbelief unless he had previously chosen always to be
wicked.
Do not tell me that a man is temperate, and does not
rob; these things by themselves are not virtue. For what advantageth
it, if a man has these things, and yet is the slave of vainglory, and
remains in his error, from fear of the company of his friends? This is
not right living. The slave of a reputation (9) is no less a sinner
than the fornicator; nay, he worketh more and more grievous deeds than
he. But tell me of any one that is free from all passions and from all
iniquity, and who remains among the heathen. Thou canst not do so; for
even those among them who have boasted great things, and who have, as
they say, (10) mastered avarice or gluttony, have been, most of all
men, the slaves of reputation, (11) and this is the cause of all evils.
Thus it is that the Jews also have continued Jews; for which cause
Christ rebuked them and said, "How can ye believe, which receive honor
from men?" (c. v. 44.)
"And why, pray, did He not speak on these matters
with Nathanael, to whom He testified of the truth, nor extend His
discourse to any length?" Because even he came not with such zeal as
did Nicodemus. For Nicodemus made
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this his work, (1) and the season which others used for rest he made a
season for hearing; but Nathanael came at the instance of another. Yet
not even him did Jesus entirely pass by, for to him He saith,"
Hereafter ye shall see heaven open, and the angels of God ascending and
descending upon the Son of Man." (c. i. 51.) But to Nicodemus He spake
not so, but conversed with him on the Dispensation and on eternal life,
addressing each differently and suitably to the condition of his will.
It was sufficient for Nathanael, because he knew the writings of the
prophets, and was not so timid either, to hear only thus far; but
because Nicodemus was as yet possessed by fear, Christ did not indeed
clearly reveal to him the whole, but shook his mind so as to cast out
fear by fear, declaring that he who did not believe was being judged,"
and that unbelief proceeded from an evil conscience. For since he made
great account of honor from men, more than he did of the punishment;
("Many," saith the Evangelist, "of the rulers believed on Him, but
because of the Jews they did not confess"--c. xii. 42;) on this point
Christ toucheth him, saying, "It cannot be that he who believeth not on
Me disbelieveth for any other cause save that he liveth an unclean
life." Farther on He saith, "I am the Light" (c. viii. 12), but here,
"the Light came into the world "; for at the beginning He spoke
somewhat darkly, but afterwards more clearly. Yet even so the man was
kept back by regard for the opinion of the many, and therefore could
not endure to speak boldly as he ought.
Fly we then vainglory, for this is a passion more
tyrannical than any. Hence spring covetousness and love of wealth,
hence hatred and wars and strifes; for he that desires more than he
has, will never be able to stop, and he desires from no other cause,
but only from his love of vainglory. For tell me, why do so many
encircle themselves with multitudes of eunuchs, and herds of slaves,
and much show? Not because they need it, but that they may make those
who meet them witnesses of this unseasonable display. If then we cut
this off, we shall slay together with the head the other members also
of wickedness, and there will be nothing to hinder us from dwelling on
earth as though it were heaven. Nor doth this vice merely thrust its
captives into wickedness, but is even co-existent (3) with their
virtues, and when it is unable entirely to cast us out of these, it
still causeth us much damage in the very exercise of them, forcing us
to undergo the toil, and depriving us of the fruit. For he that with an
eye to this, fasts, and prays, and shows mercy, has his reward. What
can be more pitiable than a loss like this, that it should befall man
to bewail (4) himself uselessly and in vain, and to become an object of
ridicule, and to lose the glory from above? Since he that aims at both
cannot obtain both. It is indeed possible to obtain both, when we
desire not both, but one only, that from heaven; but he cannot obtain
both, who longs for both. Wherefore if we wish to attain to glory, let
us flee from human glory, and desire that only which cometh from God;
so shall we obtain both the one and the other; which may we all enjoy,
through the grace and loving kindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost, be glory for ever and
ever. Amen.
HOMILY XXIX.
John iii. 22.
"And He came and His disciples into the land of
Judaea, and there He tarried with them (and baptized)."
[I.] Nothing can be clearer or mightier than the
truth, just as nothing is weaker than falsehood, though it be shaded by
ten thousand veils. For even so it is easily detected, it easily melts
away. But truth stands forth unveiled for all that will behold her
beauty; she seeks no concealment, dreads no danger, trembles at no
plots, desires not glory from the many, is accountable to no mortal
thing, but stands above them all, is the object of ten thousand secret
plots, yet remaineth unconquerable, and guards as in a sure fortress
these who fly to her by her own exceeding might, who avoids secret
lurking places, and setteth what is hers before all men. And this
Christ conversing with Pilate declared, when He said, "I ever taught
openly, and in secret have I said nothing." (c. xviii. 20.) As He spake
then, so He acted now, for, "After this," saith the Evangelist," He
went forth and His disciples into the land of Judaea, and there He
tarried with them and baptized." At the feasts He went up to the
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City to set forth in the midst of them His doctrines, and the help of
His miracles; but after the feasts were over, He often went to Jordan,
because many ran together there. For He ever chose the most crowded
places, not from any love of show or vainglory, but because He desired
to afford His help to the greatest number.
Yet the Evangelist farther on says, that "Jesus
baptized not, but His disciples"; whence it is clear that this is his
meaning here also. And why did Jesus not baptize? The Baptist had said
before, "He shall baptize you with the Holy Spirit and with fire." Now
he had not yet given the Spirit, and it was therefore with good cause
that he did not baptize. But His disciples did so, because they desired
to bring many to the saving doctrine.
"And why, when the disciples of Jesus were
baptizing, did not John cease to do so? why did he continue to baptize,
and that even until he was led to prison? for to say,
Ver. 23. 'John also was baptizing in AEnon'; and to
add,
Ver. 24. 'John was not yet cast into prison,' was to
declare that until that time he did not cease to baptize. But wherefore
did he baptize until then? For he would have made the disciples of
Jesus seem more reverend had he desisted when they began. Why then did
he baptize?" It was that he might not excite his disciples to even
stronger rivalry, and make them more contentious still. For if,
although he ten thousand times proclaimed Christ, yielded to Him the
chief place, and made himself so much inferior, he still could not
persuade them to run to Him; he would, had he added this also, have
made them yet more hostile. On this account it was that Christ began to
preach more constantly when John was removed. And moreover, I think
that the death of John was allowed, and that it happened very quickly,
in order that the whole attention (1) of the multitude might be shifted
to Christ, and that they might no longer be divided in their opinions
concerning the two.
Besides, even while he was baptizing, he did not
cease continually to exhort them, and to show them the high and awful
nature of Jesus. For He baptized them, and told them no other thing
than that they must believe on Him that came after him. Now how would a
man who acted thus by desisting have made the disciples of Christ seem
worthy of reverence? On the contrary, he would have been thought to do
so through envy and passion. But to continue preaching gave a stronger
proof; for he desired not glory for himself, but sent on his
hearers to Christ, and wrought with Him not less, but rather much more
than Christ's own disciples, because his testimony was unsuspected and
he was by all men far more highly esteemed than they. And this the
Evangelist implies, when he says, "all Judaea and the country around
about Jordan went out to him and were baptized." (Matt. iii. 5.) Even
when the disciples were baptizing, yet many did not cease to run to him.
If any one should enquire, "And in what was the
baptism of the disciples better than that of John?" we will reply, "in
nothing"; both were alike without the gift of the Spirit, both parties
alike had one reason for baptizing, and that was, to lead the baptized
to Christ. For in order that they might not be always running about to
bring together those that should believe, as in Simon's case his
brother did, and Philip to Nathanael, they instituted baptism, in order
by it to bring all men to them easily, and to prepare a way for the
faith which was to be. But that the baptisms had no superiority one
over the other, is shown by what follows. What is that?
Ver. 25. "There arose," saith the Evangelist, "a
question (between some) of John's disciples and the Jews about
purifying."
For the disciples of John being ever jealously
disposed towards Christ's disciples and Christ Himself, when they saw
them baptizing, began to reason with those who were baptized, as though
their baptism was in a manner superior to that of Christ's disciples;
and taking one of the baptized, they tried to persuade him of this; but
persuaded him not. Hear how the Evangelist has given us to understand
that it was they who attacked him, not he who set on foot the question.
He doth not say, that "a certain Jew questioned with them," but that,
"there arose a questioning from the disciples of John with a certain
Jew, (2) concerning purification."
[2.] And observe, I pray you, the Evangelist's
inoffensiveness. He does not speak in the way of invective, but as far
as he is able softens the charge, merely saying, that "a question
arose"; whereas the sequel (which he has also set down in an
inoffensive manner) makes it plain that what was said was said from
jealousy.
Ver. 26. "They came," saith he, "unto John, and said
unto him, Rabbi, He that was with thee beyond Jordan, to whom thou
barest witness, behold the same baptizeth, and all men come to Him."
That is, "He whom thou didst baptize"; for this they
imply when they say, "to whom thou barest witness," as though they had
said, "He whom thou didst point out as illustrious, and
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make remarkable, dares to do the same as thou." Yet they do not say,
"He whom thou didst baptize" baptizeth; (for then they would have been
obliged to make mention of the Voice that came down from heaven, and of
the descent of the Spirit;) but what say they? "He that was with thee
beyond Jordan, to whom thou barest witness"; that is, "He who held the
rank of a disciple, who was nothing more than we, this man hath
separated himself, and baptizeth." For they thought to make him
jealous, (1) not only by this, but by asserting that their own
reputation was now diminishing. "All," say the)', "come to Him." Whence
it is evident, that they did not get the better of the Jew with whom
they disputed; but they spoke these words because they were imperfect
in disposition, and were not yet clear from a feeling of rivalry. What
then cloth John? He did not rebuke them severely, fearing lest they
should separate themselves again from him, and work some other
mischief. What are his words? (2)
Ver. 27. "A man can receive nothing, except it be
given him from above."
Marvel not, if he speak of Christ in a lowly strain;
it was impossible to teach all at once, and from the very beginning,
men so pre-occupied by passion. But he desires to strike them for a
while with awe and terror, and to show them that they warred against
none other than God Himself, when they warred against Christ. And here
he secretly establishes that truth, which Gamaliel asserted, "Ye cannot
overthrow it, lest haply ye be found even to fight against God." (Acts
v. 39.) For to say, "None can receive anything, except it be given him
from heaven," was nothing else than declaring that they were attempting
impossibilities, and so would be found to fight against God. "Well, but
did not Theudas and his followers 'receive' from themselves?" They did,
but they straightway were scattered and destroyed, not so what belonged
to Christ.
By this also he gently consoles them, showing them
that it was not a man, but God, who surpassed them in honor; and that
therefore they must not wonder if what belonged to Him was glorious,
and if "all men came unto Him": for that this was the nature of divine
things, and that it was God who brought them to pass, because no man
ever yet had power to do such deeds. All human things are easily seen
through, and rotten, and quickly melt away and perish; these were not
such, therefore not human. Observe too how when they said, "to whom
thou barest witness," he turned against themselves that which they
thought they had put forward to lower Christ, and silences them after
showing that Jesus' glory came not from his testimony; "A man cannot,"
he saith, "receive anything of himself, except it be given him from
heaven." "If ye hold at all to my testimony, and believe it to be true,
know that by that testimony ye ought to prefer not me to Him, but Him
to me. For what was it that I testified? I call you yourselves to
witness."
Ver. 28. "Ye yourselves bear me witness that I said,
I am not the Christ, but that I am sent before Him."
"If then ye hold to my testimony, (and ye even now
produce it when ye say, 'to whom thou barest witness,') He is not only
not diminished by receiving my witness, but rather is increased by it;
besides, the testimony was not mine, but God's. So that if I seem to
you to be trustworthy, I said this among other things, that 'I am sent
before Him.'" Seest thou how he shows little by little that this Voice
was divine? For what he saith is of this kind: "I am a servant, and say
the words of Him that sent me, not flattering Christ through human
favor, but serving His Father who sent me. I gave not the testimony as
a gift, (3) but what I was sent to speak, I spake. Do not then because
of this suppose that I am great, for it shows that He is great. He is
Lord of all things." This he goes on to declare, and says,
Ver. 29. "He that hath the bride is the bridegroom;
but the friend of the bridegroom which standeth and heareth him,
rejoiceth greatly because of the bridegroom's voice."
"But how doth he who said, 'whose shoe's latchet I
am not worthy to unloose,' (4) now call himself His 'friend'?" It is
not to exalt himself, nor boastingly, that he saith this, but from
desire to show that he too most forwards this, (i.e. the exaltation of
Christ,) and that these things come to pass not against his will or to
his grief, but that he desires and is eager for them, and that it was
with a special view to them that all his actions had been performed;
and this he has very wisely shown by the term "friend." For on
occasions like marriages, the servants of the bridegroom are not so
glad and joyful as his "friends." It was not from any desire to prove
equality of honor, (away with the thought,) but only excess of
pleasure, and moreover from condescension to their weakness that he
calleth himself "friend." For his service he before declared (5) by
saying, "I am sent before Him." On this account, and because they
thought that he was vexed at what had taken place, he called himself
the" friend of the Bridegroom," to show that he was not only not vexed,
but that he even greatly rejoiced. "For," saith he, "I came to effect
this, and am so far from grieving at what
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has been done, that had it not come to pass, I should then have been
greatly grieved. Had the bride not come to the Bridegroom, then I
should have been grieved, but not now, since my task has been
accomplished. When His servants (1) are advancing, we are they who gain
the honor for that which we desired hath come to pass, and the bride
knoweth the Bridegroom, and ye are witnesses of it when ye say, 'All
men come unto Him.' This I earnestly desired, I did all to this end;
and now when I see that it has come to pass, I am glad, and rejoice,
and leap for joy."
[3.3] But what meaneth, "He which standeth and
heareth Him rejoiceth greatly, because of the Bridegroom's voice"? He
transfers the expression from the parable to the subject in hand; for
after mentioning the bridegroom and the bride, he shows how the bride
is brought home, that is, by a "Voice" and teaching. For thus the
Church is wedded to God; and therefore Paul saith, "Faith cometh by
hearing, and hearing by the word of God." (Rom. x. 17.) "At this
'Voice,'" saith he, "I rejoice." And not without a cause doth he put"
who standeth," but to show that his office had ceased, that he had
given over to Him "the Bride," and must for the future stand and hear
Him; that he was a servant and minister; that his good hope and his joy
was now accomplished. Therefore he saith,
"This my joy therefore is fulfilled."
That is to say, "The work is finished which was to
be done by me, for the future I can do nothing more." Then, to prevent
increase of jealous feeling, not then only, but for the future, he
tells them also of what should come to pass, confirming this too by
what he had already said and done. (2) Therefore he continues,
Ver. 30. "He must increase, but I must decrease."
That is to say, "What is mine has now come to a
stand, and has henceforth ceased, but what is His increaseth; for that
which ye fear shall not be now only, but much more as it advances. And
it is this especially which shows what is mine the brighter l for this
end I came, and I rejoice that what is His hath made so great progress,
and that those things have come to pass on account of which all that I
did was done." Seest thou how gently and very wisely he softened down
their passion, quenched their envy, showed them that they were
undertaking impossibilities, a method by which wickedness is best
checked? For this purpose it was ordained, that these things should
take place while John was yet alive and baptizing, in order that his
disciples might have him as a witness of the superiority of Christ, and
that if they should not believe, (3) they might be without excuse. For
John came not to say these words of his own accord, nor in answer to
other enquirers, but they asked the question themselves, and heard the
answer. For if he had spoken of himself, their belief would not have
been equal to the self-condemning (4) judgment which they received when
they heard him answer to their question; just as the Jews also, in that
they sent to him from their homes, heard what they did, and yet would
not believe, by this especially deprived themselves of excuse.
What then are we taught by this? That a mad desire
of glory (5) is the cause of all evils; this led them to jealousy, and
when they had ceased for a little, this roused them to it again.
Wherefore they come to Jesus, and say, "Why do thy disciples fast not?"
(Matt. ix. 14.) Let us then, beloved, avoid this passion; for if we
avoid this we shall escape hell. For this vice specially kindles the
fire of hell, and everywhere extends (6) its role, and tyrannically
occupies every age and every rank. (7) This hath turned churches upside
down, this is mischievous in state matters, hath subverted houses, and
cities, and peoples, and nations. Why marvelest thou? It hath even gone
forth into the desert, and manifested even there its great power. For
men who have bidden an entire farewell to riches and all the show of
the world, who converse with no one, who have gained the mastery over
the more imperious desires after the flesh, these very men, made
captives by vainglory, have often lost all. By reason of this passion,
one who had labored much went away worse off than one who had not
labored at all, but on the contrary had committed ten thousand sins;
the Pharisee than the Publican. However, to condemn the passion is easy
enough, (all agree in doing that,) but the question is, how to get the
better of it. How can we do this? By setting honor against honor. For
as we despise the riches of earth when we look to the other riches, as
we contemn this life when we think of that far better than this, so we
shall be enabled to spit on this world's glory, when we know of another
far more august than it, which is glory indeed. One is a thing vain and
empty, has the name without the reality; but that other, which is from
heaven, is true, and has to give its praise Angels, and Archangels, and
the Lord of Archangels, or rather I should say that it has men as well.
Now if thou lookest to that theater, learnest what crowns are there,
transportest thyself into the applauses which come thence, never
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will earthly things be able to hold thee, nor when they come wilt thou
deem them great, nor when they are away seek after them. For even in
earthly palaces none of the guards who stand around the king,
negle