Church Fathers: Nicene Fathers Vol 14: 114.01.16 Homily XXXIX-XL

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Church Fathers: Nicene Fathers Vol 14: 114.01.16 Homily XXXIX-XL



TOPIC: Nicene Fathers Vol 14 (Other Topics in this Collection)
SUBJECT: 114.01.16 Homily XXXIX-XL

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Homily XXXIX.

John v. 23, 24.-"For My Father judgeth no man, but hath committed all judgment to the Son; that all men should honor the Son, even as they honor the Father."

[1.] Beloved, we need great diligence in all things, for we shall render account of and undergo a strict enquiry both of words and works. Our interests stop not with what now is, but a certain other condition of life shall receive us after this, and we shall be brought before a fearful tribunal. "For we must appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor. v. 10.) Let us ever bear in mind this tribunal, that we may thus be enabled at all times to continue in virtue; for as he who has cast out from his soul that day, rushes like a horse that has burst his bridle to precipices, (for "his ways are always defiled"hyperlink - Ps. x. 5,) and then assigning the reason the Psalmist hath added, "He putteth Thy judgments far away out of his sight";) so he that always retains this fear will walk soberly. "Remember," saith one, "thy last things, and thou shalt never do amiss." (Ecclus. vii. 40.) For He who now hath remitted our sins, will then sin in judgment; He who hath died for our sake will then appear again to judge all mankind.hyperlink "Unto them that look for Him," saith the Apostle, "shall He appear the second time without sin unto salvation." (Heb. ix. 28.) Wherefore in this place also He saith, "My Father judgeth no man, but hath committed all judgment unto the Son; that all men should honor the Son; even as they honor the Father."

"Shall we then," saith some one, "also call Him Father?" Away with the thought. He useth the word "Son" that we may honor Him still remaining a Son, as we honor the Father; but he who calleth Him "Father" doth not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He hath spoken thus terribly,hyperlink that even fear may draw them to honor Him. And when He saith "all," His meaning is this, that He hath power to punish and to honor, and doeth either as He will.hyperlink The expression "hath given," is used that thou mayest not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also,hyperlink Begotten, and remaining a Son. And that thou mayest learn that "hath given" is the same as "hath begotten," hear this very thing declared by another place. "As," saith Christ, "the Father hath life in Himself, so hath He given to the Son to have life in Himself." (Ver. 26.) "What then? Did he first beget and then give Him life? For he who giveth, giveth to something which is. Was He then begotten without life?" Not even the devils could imagine this, for it is very foolish as well as impious. As then "hath given life" is "hath begotten Him who is Life," so, "hath given judgment" is "hath begotten Him who shall be Judge."

That thou mayest not when thou hearest that He hath the Father for His cause imagine any differencehyperlink of essence or inferiority of honor, He cometh to judge thee, by this proving His Equality.hyperlink For He who hath authority to punish and to honor whom He will, hath the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards [thus] honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Purehyperlink Nature which admitteth of no addition these carnal and mean imaginations?

"Why then," saith some one, "doth Christ so speak?" That His words may be readily received, and to clear the way for sublime sayings; therefore He mixeth these with those, and those with these. And observe how (He doth it); for it is good to see this from the beginning. He said, "My Father worketh, and I work" (c. v. 17, &c.): declaring by this their Equality and Equal honor. But they "sought to kill Him." What doth He then? He lowereth His form of speech indeed, and putteth the same meaning when He saith, "The Son can do nothing of Himself." Then again He raiseth His discourse to high matters, saying, "What things soever the Father doeth, these also doeth the Son likewise." Then He returneth to what is lower, "For the Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater things than these." Then He riseth higher, "For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." After this again He joineth the high and the low together, "For neither doth the Father judge any one, but hath given all judgment to the Son"; then riseth again, "That all men should honor the Son, even as they honor the Father." Seest thou how He varieth the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? Because one who is entitled to utter great words concerning himself, hath, when he saith anything mean and low, this reasonable excuse, that he doth it for some prudential purpose;hyperlink but if one who ought to speak meanly of himself saith anything great, on what account doth he utter words which surpass his nature? This is not for any purpose at all, but an act of extreme impiety.hyperlink

[2.] We are therefore able to assign a reason for the lowly expressions, a reason sufficient, and becoming to God, namely, His condescension, His teaching us to be moderate, and the salvation which is thus wrought for us. To declare which He said Himself in another place, "These things I say that ye might be saved." For when He left His own witness, and betook Himself to that of John, (a thing unworthy of His greatness,) He putteth the reason of such lowliness of language, and saith, "These things I say that ye might be saved." And ye who assert that He hath not the same authority and power with Him who begat Him, what can ye say when ye hear Him utter words by which He declareth His Authority and Power and Glory equal in respect of the Father? Wherefore, if He be as ye assert very inferior, doth He claim the same honor? Nor doth He stop even here, but goeth on to say,

"He that honoreth not the Son honoreth not the Father which hath sent Him." Seest thou how the honor of the Son is connected with that of the Father? "What of that?" saith one. "We see the same in the case of the Apostles; `He,' saith Christ, `who receiveth you receiveth Me.'" (Matt. x. 40.) But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One (with that of the Father). Thereforehyperlink it is not said of the Apostles "that they may honor," but rightly He saith, "He that honoreth not the Son honoreth not the Father." For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another,hyperlink while here it is as it were in his own. Wherefore He beforehand said, "That they should honor the Son even as they honor the Father," in order that when He should say, "He that honoreth not the Son honoreth not the Father," thou mightest understand that the honor is the same. For He saith not merely, "he that honoreth not the Son," but "he that honoreth Him not so as I have said" "honoreth not the Father."

"And how," saith one, "can he that sendeth and he that is sent be of the same essence?" Again, thou bringest down the argument to carnal things, and perceivest not that all this has been said for no other purpose, but that we might know Him to be The Cause,hyperlink and not fall into the errorhyperlink of Sabellius, and that in this manner the infirmity of the Jews might be healed, so that He might not be deemed an enemy of God;hyperlink for they said, "This man is not of God" (c. ix. 16), "This man hath not come from God." Now to remove this suspicion, high sayings did not contribute so much as the lowly, and therefore continually and everywhere He said that He had been "sent"; not that thou mightest suppose that expression to behyperlink any lessening of His greatness, but in order to stop their mouths. And for this cause also He constantly betaketh Himself to the Father, interposing moreover mention of His own high Parentage.hyperlink For had He said all in proportion to His dignity, the Jews would not have received His words, since because of a few such expressions, they persecuted and oftentimes stoned Him; and if looking wholly to them He had used none but low expressions, many in after times might have been harmed. Wherefore He mingleth and blendethhyperlink His teaching, both by these lowly sayings stopping, as I said, the mouths of the Jews, and also by expressions suited to His dignity banishinghyperlink from men of sense any mean notion of what He had said, and proving that such a notion did not in any wise apply to Him at all.

The expression "having been sent" denoteth change of place - but God is everywhere present. Wherefore then saith He that He was "sent"? He speaketh in an earthlyhyperlink way,hyperlink declaring His unanimity with the Father. At least He shapeth His succeeding words with a desire to effect this.

Ver. 24. "Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life."

Seest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, "he that heareth My words, and believeth on Me," since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later periodhyperlink they said to Him, "Abraham is dead, and the prophets are dead, how sayest Thou,hyperlink If a man keep My saying, he shall never taste of death?" (c. viii. 52.) In order therefore that they may not here also become furious, see what He saith, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life." This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, "hath everlasting life," He addeth,

"And cometh not into judgment, but is passed from death unto life."

By these two things He maketh His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoyeth many blessings. And the "cometh not into judgment" meaneth, "is not punished," for He speaketh not of death "here," but of death eternal, as also of the other "life" which is deathless.

Ver. 25. "Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that have heard shall live."

Having said the words, He speaketh also of the proof by deeds.hyperlink For when He had said, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will," that the thing may not seem to be mere boasting and pride, He affordeth proofhyperlink by works, saying, "The hour cometh"; then, that thou mayest not deem that the time is long, He addeth, "and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live." Seest thou here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He saith, it shall be "now." Then too when we hear His voice commanding us we are raised; for, saith the Apostle, "at the command of God the dead shall arise."hyperlink "And whence," perhaps some one will ask, "is it clear that the words are not mere boast?" From what He hath added, "and now is"; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplieth them with a proof: "While I," saith He, "am tarrying among you, this thing shall come to pass"; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. Then too He addeth an argument demonstrative of His assertions, saying,

Ver. 26. "For as the Father hath life in Himself, so hath He given to the Son to have life in Himself."

[3.] Seest thou that this declareth a perfect likeness save in onehyperlink point, which is the One being a Father, and the Other a Son? for the expression "hath given," merely introduceth this distinction, but declareth that all the rest is equal and exactly alike. Whence it is clear that the Son doeth all things with as much authority and power as the Father, and that He is not empowered from some other source, for He "hath life" so as the Father hath. And on this account, what comes after is straightway added, that from this we may understand the other also. What is this then? It is,

Ver. 27. "Hath given Him authority to execute judgment also."

And wherefore doth He continuallyhyperlink dwell upon "resurrection" and "judgment"? For He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will": and again, "the Father judgeth no man, but hath committed all judgment to the Son": and again, "As the Father hath life in Himself so hath He given to the Son to have life in Himself"; and again, "They that have heard [the Voice of the Son of God] shall live"; and here again, "Hath given to Him authority to execute judgment." Wherefore doth He dwell on these things continually? I mean, on "judgment," and "life," and "resurrection"? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christhyperlink of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.

"That He is the Son of Man (v. 28), marvel not at this."

Paul of Samosata rendereth it not so; but how? "Hath given Him authority to execute judgment, `because' He is the Son of Man."hyperlink Now the passage thus read is inconsequent, for He did not receive judgment "because" He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, "That He is the Son of Man, marvel not at this." For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He addeth,

Ver. 28, 29. "Marvel not [that He is the Son of Man,hyperlink ] for the hour is coming in the which theyhyperlink that are in the tombs shall hear His voice and shall go forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgment."

And wherefore said He not, "Marvel not that He is the Son of Man, for He is also the Son of God," but rather mentioned the "resurrection"? He did indeed put this above, by saying, "shall hear the Voice of the Son of God." And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permitteth His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome. So they who put together syllogisms, when having laid down their premiseshyperlink they have fairlyhyperlink proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spake not of the Judgment (for it was not for this that Lazarus arose); but when He spake generally He also added, that "they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Thus also John led on his hearers by speaking of the Judgment, and that "he that believeth not on the Son, shall not see life, but the wrath of God abideth on him" (c. iii. 36): so too Himself led on Nicodemus: "He that believeth on the Son," He said to him, "is not judged, but he that believeth not is judged already" (c. iii. 18); and so here He mentioneth the Judgment-seathyperlink and the punishment which shall follow upon evil deeds. For because He had said above, "He that heareth My words and believeth on Him that sent Me," "is not judged," lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man's life,hyperlink declaring that "they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Since then He had said that all the world should render account to Him, and that all at His Voice should rise again, a thing new and strange and even now disbelieved by many who seem to have believed, not to say by the Jews at that time, hear how He goeth to prove it, again condescending to the infirmity of His hearers.

Ver. 30. "I can of Mine own self do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Himhyperlink which sent Me."

Although He had but lately given no trifling proof of the Resurrection by bracinghyperlink the paralytic; on which account also He had not spoken of the Resurrection before He had done what fell little short of resurrection. And the Judgment He hinted at after He had braced the body, by saying, "Behold, thou art made whole, sin no more, lest a worse thing come unto thee"; yet still He proclaimed beforehand the resurrection of Lazarus and of the world. And when He had spoken of these two, that of Lazarus which should come to pass almost immediately, and that of the inhabited world which should be long after, He confirmeth the first by the paralytic and by the nearness of the time, saying, "The hour cometh and now is"; the other by the raising of Lazarus, by what had already come to pass bringing before their sight what had not yet done so. And this we may observe Him do everywhere, putting (forth) two or three predictions, and always confirming the future by the past.

[4.] Yet after saying and doing so much, since they still were very weakhyperlink He is not content, but by other expressions calms their disputatious temper,hyperlink saying, "I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me." For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, "He shall judge the people in righteousness," and, "God is a righteous Judge, strong and patient" (Ps. xcvi. 10, and Ps. vii. 11, Ps. vii. 11 LXX.); as did all the Prophets and Moses; but Christ said, "The Father judgeth no man, but hath committed all judgment to the Son":hyperlink an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescendeth in His speech, and as far as their infirmity requireth, in order to pluck up by the roots this pernicious opinion, and saith, "I can of Myself do nothing"; that is, "nothing strange, or unlike,hyperlink or what the Father desireth not will ye see done or hear said by Me." And having before declared that He was "the Son of Man," and because theyhyperlink supposed Him to be a man at that time, so also He putteth [His expressions] here. As then when He said above, "We speak that we have heard, and testify that we have seen"; and when John said, "What He hath seen He testifieth, and no man receiveth His testimony" (c. iii. 32); both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaketh of "hearing," He declareth nothing else than that it is impossible for Him to desire anything, save what the Father desireth. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? in a manner very condescending and befitting a mere man, "As I hear I judge." Again He useth these words in this place, not with reference to "instruction," (for He said not, "as I am taught," but "as I hear";) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of [His and the Father's] decision, as though He had said, "So I judge, as if it were the Father Himself that judged." Then He addeth, "and I know that My judgment is just, because I seek not Mine own will, but the will of Him that sent Me." What sayest Thou? Hast Thou swill different from that of the Father? Yet in another place He saith, "As I and Thou are One," (speaking of will and unanimity,) "grant to these also that they may be one in Us" (c. xvii. 21; not verbally quoted); that is, "in faith concerning Us." Seest thou that the words which seem most humble are those which conceal a high meaning? For what He implieth is of this kind: not that the will of the Father is one, and His own another; but that, "as one will in one mind, so is Mine own will and My Father's."

And marvel not that He hath asserted so close a conjunction; for with reference to the Spirit also Paul hath used this illustration: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." Thus Christ's meaning is no other than this: "I have not a will different and apart from that of the Father,hyperlink but if He desireth anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Eachhyperlink is given from the same Mind." And if He uttereth these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow. Consider for instance, He saith, "I seek not Mine own will": according to this then His will is different (from that of the Father), is imperfect, nay, not merely imperfect, but even unprofitable. "For if it be saving, if it agree with that of the Father, wherefore dost Thou not seek it?" Mortals might with reason say so because they have many wills contrary to what seemeth good to the Father, but Thou, wherefore sayest Thou this, who art in all things like the Father? for this none would say is the language even of a "man" made perfect and crucified. For if Paul so blended himselfhyperlink with the will of God as to say, "I live, yet no longer I, but Christ liveth in me" (Gal. ii. 20), how saith the Lord of all, "I seek not Mine own will, but the will of Him that sent Me," as though that will were different? What then is His meaning? He appliethhyperlink His discourse as if the case were that of a mere man, and suiteth His language to the suspicion of His hearers. For when He had, by what had gone before, given proof of His sayings, speaking partly as God, partly as a mere man, He again as a man endeavoreth to establishhyperlink the same, and saith, "My judgment is just." And whence is this seen? "Because I seek not Mine own will, but the will of Him that sent Me." "For as in the case of men, he that is free from selfishness cannot be justly charged with having given an unfair decision, so neither will ye now be able to accuse Me. He that desireth to establish his own, may perhaps by many be suspected of corrupting justice with this intent; but he that looketh not to his own, what reason can he have for not deciding justly? Apply now this reasoning to My case. Had I said that I was not sent by the Father, had I not referred to Him the glory of what was done, some of you might perhaps have suspected that desiring to gain honor for Myself, I said the thing that is not; but if I impute and refer what is done to another, wherefore and whence can ye have cause to suspect My words?" Seest thou how He confirmed His discourse, and asserted that "His judgment was just" by an argument which any common man might have used in defending himself? Seest thou how what I have often said is clearly visible? What is that? It is that the exceeding humility of the expressions most persuadeth men of sense not to receive the words off handhyperlink and then fall down [into low thoughts], but rather to take pains that they reach to the height of their meaning; this humility too with much ease then raiseth up those who were once groveling on the ground.

Now bearing all this in mind, let us not, I exhort you, carelessly pass by Christ's words, but enquire closely into them all, everywhere considering the reason of what has been said; and let us not deem that ignorance and simplicity will be sufficient to excuse us, for He hath bidden us not merely to be "harmless," but "wise." (Matt. x. 16.) Let us therefore practice wisdom with simplicity, both as to doctrines and the right actionshyperlink of our lives; let us judge ourselves here, that we be not condemned with the world hereafter;hyperlink let us act towards our fellow-servants as we desire our Master to act towards us: for (we say), "Forgive us our debts, as we forgive our debtors." (Matt. vi. 12.) I know that the smitten soul endureth not meekly, but if we consider that by so doing we do a kindness not to him who hath grieved us but to ourselves, we shall soon let go the venom of our wrath; for he who forgave not the hundred pence to him who had transgressed against him, wronged not his fellow-servant but himself, by rendering himself liable for the ten thousand talents of which he had before received forgiveness. (Matt. xviii. 30-34.) When therefore we forgive not others, we forgive not ourselves. And so let us not merely say to God, "remember not our offenses"; but let each also say to himself, "let us not remember the offenses of our fellow-servants done against us." For thou first givest judgment on thine own sins, and God judgeth after;hyperlink thou proposest the law concerning remission and punishment, thou declarest thy decision on these matters, and therefore whether God shall or shall not remember, rests with thee. For which cause Paul biddeth us "forgive, if any One hath cause of complaint against any" (Col. iii. 13), and not simply forgive, but so that not even any remnants be left behind. Since Christ not only did not publish our transgressions, but did not put us the transgressors in mind of them, nor say, "in such and such things hast thou offended," but remitted and blotted out the handwriting, not reckoning our offenses, as Paul hath also declared. (Col. ii. 14.) Let us too do this; let us wipe away all [trespasses against us] from our minds; and if any good thing hath been done to us by him that hath grieved us, let us only reckon that; but if anything grievous and hard to bear, let us cast it forth and blot it out, so that not even a vestige of it remain. And if no good has been done us by him, so much the greater recompense and higher credit will be ours if we forgive. Others by watching, by making the earth their bed, by ten thousand hardships, wipe away their sins, but thou by an easier way, I mean by not remembering wrongs, mayest cause all thy trespasses to disappear. Why then thrustest thou the sword against thyself, as do mad and frantic men, and banishest thyself from the life which is to come, when thou oughtest to use every means to attain unto it? For if this present life be so desirable, what can one say of that other from which pain, and grief, and mourning, have fled away? There it needs not to fear death, nor imagine any end to those good things. Blessed, thrice blessed, yea, and this many times over, are they who enjoy that blessed rest, while they are miserable, thrice miserable, yea, ten thousand times miserable, who have cast themselves forth from that blessedness. "And what," saith some one, "is it that maketh us to enjoy that life?" Hear the Judge Himself conversing with a certain young man on this matter. When the young man said, "What shall I do to inherit eternal life?" (Matt. xix. 16) Christ, after repeating to him the other commandments, ended with the love of his neighbor. Perhaps like that rich man some of my hearers will say, "that we also have kept these, for we neither have robbed, nor killed, nor committed adultery"; yet assuredly thou wilt not be able to say this, that thou hast loved thy neighbor as thou oughtest to have loved him. For if a man hath envied or spoken evil of another, if he hath not helped him when injured, or not imparted to him of his substance, then neither hath he loved him, Now Christ hath commanded not only this, but something besides. What then is this? "Sell," he saith, "that thou hast, and give to the poor; and come, follow Me" (Matt. xix. 21): terming the imitating Him in our actions "following" Him. What learn we hence? First, that he who hath not all these things cannot attain unto the chief places in "that" rest. For after the young man had said, "All these things have I done," Christ, as though some great thing were wanting to his being perfectly approved, replied, "If thou wilt be perfect, sell that thou hast, and give to the poor: and come, follow Me." First then we may learn this; secondly, that Christ rebuked the man for his vain boast; for one who lived in such superfluity, and regarded not others living in poverty, how could he love his neighbor? So that neither in this matter did he speak truly. But let us do both the one and the other of these things; let us be eager to empt out our substance, and to purchase heaven. Since if for worldly honor men have often expended their whole possessions, an honor which was to stay here below, and even here not to stay by us long, (for many even much before their deaths have been stripped of their supremacy, and others because of it have often lost their lives, and yet, although aware of this, they expend all for its sake;) if now they do so much for this kind of honor, what can be more wretched than we if for the sake of that honor which abideth and which cannot be taken from us we will not give up even a little, nor supply to others those things which in a short time while yet here we shall leave? What madness must it be, when it is in our power voluntarily to give to others, and so to take with us those things of which we shall even against our will be deprived, to refuse to do so? Yet if a man were being led to death, and it were proposed to him to give up all his goods and so go free, we should think a favor was conferred upon him; and shall we, who are being led on the way to the pit, shall we, when it is allowed us to give up half and be free, prefer to be punished, and uselessly to retain what is not ours even to the losing what is so? What excuse shall we have, what claim for pardon, who, when so easy a road has been cut for us unto life, rush down precipices, and travel along an unprofitable path, depriving ourselves of all things both here and hereafter, when we might enjoy both in security? If then we did not so before, let us at least stop now; and coming to ourselves, let us rightly dispose of things present, that we may easily receive those which are to come, 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.



Footnotes



1 bebhlou=ntai.

2 th\n fu/sin a@pasan.

3 al. "since men being benefited are not so sensible of it, He saith `hath given all judgment to

0' Him, in order that," &c.

4 al. "to punish and honor all whomsoever He will."

5 al. "all things which belong to the Father, belong also to the Son."

6 parallagh/n.

7 al. "high Birth."

8 a0khra/tw|.

9 oi0konomi/aj tino\j.

10 al. "folly."

11 al. "Besides."

12 dia\ mesi/tou.

13 to\n ai@tion.

14 no/son.

15 For from their extreme senselessness He was counted among them an enemy of God. Morel.

16 al. "not that He might by this show any lessening," &c.

17 al. "absolute power."

18 kirna=, generally of mixing wine with water.

19 al. "correcting."

20 paxu/tera.

21 Morel. reads: "for this reason He doth not decline to use a more earthly expression, declaring," &c.

22 to/te.

23 su\ le/geij, G. T.

24 Morel. reads: "He spake those great things in words, afterwards He desireth to prove them by works also."

25 al. "truth."

26 1 Thess. iv. 16 [not verbally quoted].

27 to\ a0para/llakton kai\ e9ni\ mo/nw| th\n diafora\n e0mfai=non.

28 a@nw kai\ ka/tw.

29 tou/tw|.

30 As in our Auth. Version.

31 tou=to, G. T.

32 pa/ntej, G. T.

33 ta\ me/rh.

34 gennai/wj.

35 dikasth/rion.

36 ta; ejk tou' bivou.

37 tou\ Patro\j, G. T.

38 sfi/gcaj.

39 al. "even thus too gross."

40 al. "shamelessness."

41 al. "I am [He] who judge."

42 parhllagme/non.

43 So Morel. and ms. in Bodl. Savile reads, "having shown that they," &c.

44 According to Savile's conjectural reading, para\ to\ tou= P. in place of para\ tou= P. for which there is also ms. authority.

45 al. "each sentence."

46 e0ke/rase.

47 al. "brings forward."

48 kataskeua/zei.

49 e0k proxei/rou.

50 katorqwma/twn.

51 to/te.

52 e@petai.



Homily XL.

John v. 31, 32.-"If I bear witness of Myself, My witness is not true; there is another that beareth witness of Me, and I know that the witness which he witnesseth of Me is true."

[1.] If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the methodhyperlink of Holy Scripture, nor search out its peculiaritieshyperlink and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us containeth much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, "If I testify of Myself, My witness is not true"; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, "I Am that speak unto thee": and in like manner to the blind man, "It is He that talketh with thee" (c. ix. 37); and rebuking the Jews, "Ye say,hyperlink thou blasphemest, because I said I am the Son of God." (c. x. 36.) And in many other places besides He doth this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declareth, "My witness is not true"? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, "Though I bear witness of Myself, yet My witness is true" (c. viii. 14); which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said. nor any other like circumstances, they will both be falsehoods. For if His witness be "not true," then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning?hyperlink The Jews were about to object to Him," If thou bearest witnesshyperlink concerning thyself, thy witness is not true" (c. viii. 13): therefore He spake these words in anticipation; as though He had said, "Ye will surely say to Me, we believe thee not; for no one that witnesseth of himself is readilyhyperlink held trustworthy among men." So that the "is not true" must not be read absolutely, but with reference tohyperlink their suspicions, as though He had said, "to you it is not true"; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, "My witness is not true," He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, "Though I bear witness of Myself, My witness is true" (c. viii. 14), He declareth the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believeth on Him is not judged, but cometh unto life, and that He shall sit to require account of all men, and that He hath the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. "I told you," He saith, "that `as the Father raiseth the dead and quickeneth them, so the Son quickeneth whom He will'; I told you that `the Father judgeth no man, but hath committed all judgment unto the Son'; I told you that men must `honor the Son as they honor the Father'; I told you that `he that honoreth not the Son honoreth not the Father'; I told you that `he that heareth My words and believeth them shall not see death, but hath passed from death unto life' (v. 24; not exactly quoted); that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly." Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one ratherhyperlink indistinct, He putteth their objection first when He is about to proceedhyperlink to establish His assertions, speaking somewhat in this way if not in these very words:hyperlink "Perhaps ye will say, thou assertest all this, but thou art not a credible witness, since thou testifiest of thyself." First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He putteth first the less important witness of John. For after saying, "There is another that beareth witness of Me, and I know that his witness is true," He addeth,

Ver. 33. "Ye sent unto John, and he bare witness unto the truth."

Yet if Thy witness be not true, how sayest Thou, "I know that the testimony of John is true, and that he hath borne witness to the truth"? and seest thou (O man) how clear it hence is, that the expression, "My witness is not true," was addressed to their secret thoughts?

[2.] "What then," saith some one, "if John bare witness partially."hyperlink That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man. Now to all this Christ made allusion by saying, "Ye sent unto John." And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent thathyperlink they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

Ver. 34. "But I receive not testimony from man."

"Why then hast Thou brought forward that of John?" His testimony was not the "testimony of man," for, saith he, "He that sent me to baptize with water, He said unto me." (c. i. 33.) So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, "Whence is it clear that he learnt from God?" and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, "I receive not testimony from man." And that the Jews might not ask, "And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man's testimony?" see how He correcteth this contradiction by what He addeth. For after saying, "I receive not testimony from man," He hath added,

"But these things I say, that ye may be saved."

What He saith is of this kind; "I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his."

Ver. 35. "He was a burning and a shining light, and ye were willing for a season to rejoice in his light.'

That they may not reply, "What if he did speak and we received him not," He showeth that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice;hyperlink so much did they admire the man, and at the same time had nothing to say against his words. But the "for a season," is the expression of one noting their levity,hyperlink and the fact that they soon started away from him.

Ver. 36. "But I have greater witness than that of John."

"For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since ye will not, I bring you to John, not as needing his testimony, but because I do all `that ye may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) knownhyperlink to and admired by you." Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain.hyperlink

He called John a torch,hyperlink signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinctionhyperlink between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touchedhyperlink them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. Having then proved them altogether unworthy of forgiveness, He went on to say, "I have greater witness than that of John." "What is that?" It is that from His works.

"For the works," He saith, "which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father senthyperlink Me."

By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John's friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom,hyperlink and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, "The works which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me."

[3.] In this place He also meeteth the accusation respecting the violation of the Sabbath. For since those persons argued, "How can he be from God, seeing that he keepeth not the Sabbath?" (c. ix. 16), therefore He saith, "Which My Father hath given unto Me." Yet in truth, He acted with absolute power, but in order most abundantly to show that He doth nothing contrary to the Father, therefore He hath put the expression of much inferiority. Since why did He not say, "The works which the Father hath given Me testify that I am equal to the Father"? for both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begat Him; a point which He is establishing elsewhere, where He saith, "If ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me."hyperlink (c. x. 38.) In both respects, therefore, the works bare witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also,hyperlink but this never,) still He taketh much pains as to the lesser point, as knowing that, this admitted,hyperlink the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He puttethhyperlink its lesser office, that by this they may receive the other also. Having effected this, He addeth,

Ver. 37. "And the Father Himself, which hath sent Me, hath borne witness of Me."

Where did He "bear witness of" Him? In Jordan: "This is My beloved Son, in whom I am well pleased" (Matt. iii. 16); hear Him.hyperlink Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. Next in order to effect this, He added,

"Ye have neither heard His voice at any time":

How then saith Moses, "The Lord spake, and Moses answered"? (Ex. xix. 19); and David, "He had heard a tongue which he knew not" (Ps. lxxxi. 5); and Moses again, "Is there any such people which hath `heard the voice of God'?" (Deut. iv. 33.)"Nor seen His shape."

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds lilac these. For as when He saith, "Ye have not heard His voice," He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, "Nor seen His shape," He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, "Thou art a boaster, God spake to Moses only"; (this at least they did say, "We know that God spake with Moses: as for this fellow, we know not whence He is"-c. ix. 29;) on this account He spake as He did, to show that there is neither voice nor shape with God. "But why," He saith, "name I these things? Not only have ye `neither heard His voice nor seen His shape,' but it is not even in your power to l assert that of which you most boast and of which you are all most fully assured, namely, that ye have received and keep His commandments." Wherefore He addeth,

Ver. 38. "And ye have not His word abiding in you."

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere sayhyperlink that it is necessary to give heed tohyperlink Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth,

"For whom He hath sent, Him ye believe not."

Then that they may not argue, "How, if we have not heard His voice, hath He testified unto thee?" He saith,

Ver. 39. "Search the Scriptures, for they are they which testify of Me."

Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing sohyperlink He would have been disbelieved;hyperlink for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referreth them to the Scriptures, showing that from them cometh the Father'shyperlink testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures.

[4.] And from these too let us also, when we war against heretics, arm and fortify ourselves. For "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work" (2 Tim. iii. 16, 17); not that he may have some and not others, for such a man is not "perfect." For tell me what profit is it, if a man pray continually, but give not liberal alms? or if he give liberal alms, but be covetous or violent? or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? or if he give alms withexactness and according to God's pleasure, yet be lifted up by this very thing, and be highminded ? or if he be humble and constant in fasting, but covetous, greedy of gain,hyperlink and nailed to earth, and one who introduceth into his soul the mother of mischief? for the love of money is the root of all evils.hyperlink Let us then shudder at the action, let us flee the sin; this hath made the world a waste,hyperlink this hath brought all things into confusion, this seduceth us from the most blessed service of Christ. "It is not possible,"hyperlink He saith, "to serve God and mammon." For mammon giveth commands contradictory to those of Christ. The one saith, "Give to them that need"; the other, "Plunder the goods of the needy." Christ saith, "Forgive them that wrong thee"; the other,