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. 17. "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,hyperlink 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 poorhyperlink 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,hyperlink 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 nature, that after supplying to others something from itself it sustains no loss, much more will 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 foodhyperlink 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 sourcehyperlink 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. 11.) 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 yourhyperlink fathers.") (Jer. xxxi. 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 lineshyperlink 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,hyperlink and, as one may say, thoroughly remade,hyperlink 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 greathyperlink difference. They 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 comprehensivehyperlink 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,hyperlink nor make purification of your children, for ye are a holy people." So that holines with them consisted 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 raisedhyperlink 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.hyperlink 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, 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, Deut. vii. 7 LXX.) If now they were chosen by God not for their own good deeds,hyperlink 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 glorioushyperlink 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 manhyperlink 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 falsifiedhyperlink 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, Ps. ciii. 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 ferventlyhyperlink 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 suspectedhyperlink of doing so either from favor to any, or from malice, they afford a means of judging which cannot be doubted even by the 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.)
Seesthyperlink 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 Himhyperlink 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 dispensationshyperlink 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,hyperlink 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,hyperlink 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, 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,hyperlink 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 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,hyperlink 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.
Footnotes
1 meqekth9n dwrea\n.
2 al. "little."
3 or, "just so much."
4 lit. "salt."
5 or, "sight," e0kei=qen.
6 in Orig. "the house of Israel and Judah."
7 in Orig. "their."
8 al. "with black on white colors."
9 or, "from above."
10 a0nastoixeiwqe/ntej, made up of fresh elements.
11 So Morel. Ben. and ms. in Bodleian. Savile reads ou0 pollh\n.
12 mei/zonoj palitei/aj.
13 or, "purify yourselves," foiba/sesqe.
14 Perhaps from Deut. xviii. 10.
15 al. "sung."
16 Morel. and ms. in Bodleian read the passage thus: "are holy, but the (Holiness) of God is greater than their holiness, and surpassing, as in comparison with us, so also with the powers which are above us."
17 katorqwma/twn.
18 al. "stronger."
19 al. "our."
20 paraxara/tontaj.
21 al. "clearly."
22 al. "accused."
23 al. "see."
24 Morel. and ms. in Bodleian, read, "and the adoption through the Spirit, given to us."
25 oi0konomi/aj.
26 al. "having from a few learned the whole."
27 au0to\j au0to\ gignetai.
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,"hyperlink and hath said, "Open Thou mine eyes, that I may behold wondrous things out of Thy Law." (Ps. xxxii. 42, &c.; Ps. cxix. 18.) And after him his son again shows that we ought to "seek out wisdom as silver,hyperlink 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, Ex. xxxiii 13 partly from LXX.) And Jacob took his name from this very thing, being calledhyperlink "Israel"; for Israel is "one that sees God."hyperlink 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 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 similitudeshyperlink 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,hyperlink "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 findhyperlink 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 attributehyperlink 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 manifestationhyperlink 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 understandhyperlink that by reason of their pure and sleeplesshyperlink 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 manyhyperlink 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 fullnesshyperlink 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 dwellhyperlink 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 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 livehyperlink in the bosom of his Lord, for this belongs only to a true Son, to one who hashyperlink 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,"hyperlink 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 everlastinghyperlink 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 applieshyperlink 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 continuallyhyperlink exclaims, "The Lord thy God is one Lord" (Deut. 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"hyperlink 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 "Angelhyperlink of great Counsel."hyperlink
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 wisdomhyperlink 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 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,hyperlink 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.hyperlink 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.hyperlink "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, bearhyperlink 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,hyperlink 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 spiritshyperlink will be able to enter in, who cause division in so perfect union;hyperlink 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.
Footnotes
1 ei0j sun/esin lyb@i#&%;m
Maschil, su/nesij, intellectus, et ut Hieron. reddit, eruditio, aliqui, erudiens, vel intellectum praestans. Lorin. in tit. Ps. 31. (32).
2 Some mss. read "silver, and search for it as treasure; He would not have said Search, &c."
3 gnwstw=j.
4 Augus. De Civ. Dei, lib. 16, 39.
5 lit. "been likened."
6 al. "only singing."
7 al. "they shall answer again."
8 e0cai/reton.
9 al. therefore saith (Paul), "Who was manifested in the flesh," for the manifestation, &c.
10 al. "many say."
11 a@grupnon.
12 al. "many prophets.'"
13 periousi/aj, al. "exactness."
14 e0ndiaita=sqai.
15 tre/fesqai, al. stre/fesqai, versari.
16 lit. "uses."
17 lit. "He Who Is." Another reading of the passage is, "if he were asked...and should answer, he is bidden to say that, &c."
18 a0na/rxwj kai\ a0i#diwj.
19 al. "allows to be applied."
20 a@nw kai\ ka/tw.
21 e0chgh/sato.
22 or, "Messenger."
23 mega/lhj boulh=j a@ggeloj. The LXX. version of the titles of Christ, Isa. ix. 6.
24 filosofian.
25 o9mo/skhnoj, "tent-fellow."
26 al. "care."
27 al. "let us then so care for our neighbors, as not neglecting each his own flesh."
28 a0nh=ken.
29 o9moti/mwj.
30 al. "passions."
31 al. "union with Him."
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 all 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 attentivehyperlink 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 theyhyperlink 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.hyperlink This is the part of an honest servant, not only not to take to himself his master's honor, but also to reject ithyperlink 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 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 plottinghyperlink 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,hyperlink 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 himhyperlink 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 tohyperlink 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,hyperlink 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 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 renouncedhyperlink 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." "Ishyperlink 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,hyperlink (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 asserthyperlink 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."hyperlink
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,hyperlink 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,
