Homily XX John i. 43, 44

Homily XX John i. 43, 44

Homily X



John i. 11

“He came unto His own, and His own received Him not.”

[1.] Beloved, God being loving towards man and beneficent, does and contrives all things in order that we may shine in virtue, and as desiring that we be well approved by Him. And to this end He draws no one by force or compulsion: but by persuasion and benefits He draws all that will, and wins them to Himself. Wherefore when He came, some received Him, and others received Him not. For He will have no unwilling, no forced domestic, but all of their own will and choice, and grateful to Him for their service. Men, as needing the ministry of servants, keep many in that state even against their will, by the law of ownership; but God, being without wants, and not standing in need of anything of ours, but doing all only for our salvation makes us absolute in this matter, and therefore lays neither force nor compulsion on any of those who are unwilling. For He looks only to our advantage: and to be drawn unwilling to a service like this is the same as not serving at all.

“Why then,” says one, “does He punish those who will not listen to Him, and why hath He threatened hell to those who endure not His commands?” Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those who would mar the repose of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; “He came to His own,” not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His especial friends. And that I say not this at random, or for persuasion’s sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been “a blasphemer, and persecutor, and injurious.” ( 1 Tim. i. 13.) Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, “I am not meet to be called an Apostle, because I persecuted the Church of God” ( 1 Cor. xv. 9 ); at another, “Jesus came into the world to save sinners, of whom I am chief.” ( 1 Tim. i. 15.) And again, “Ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it.” ( Gal. i. 13.)

[2.] For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He “might show forth all longsuffering” ( 1 Tim. i. 16 ), and the abundant riches of His goodness, “for a pattern to them that should hereafter believe in Him to life everlasting.” Because the things which they had dared were too great for any pardon which the Evangelist declaring, said,

“He came to His own, and His own received Him not.” Whence came He, who filleth all things, and who is everywhere present? What place did He empty of His presence, who holdeth and graspeth all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent “a coming.” One might wonder at the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged. Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy. And not only in this were they hurt, but also in not obtaining what they obtained who received Him. What did these obtain?

Ver. 12. “As many as received Him, to them gave He power to become the sons of God,” says the Evangelist. “Why then, O blessed one, dost thou not also tell us the punishment of them who received Him not? Thou hast said that they were His own,’ and that when He came to His own, they received Him not’; but what they shall suffer for this, what punishment they shall undergo, thou hast not gone on to add. Yet so thou wouldest the more have terrified them, and have softened the hardness of their insanity by threatening. Wherefore then hast thou been silent?” “And what other punishment,” he would say, “can be greater than this, that when power is offered them to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor as this?” Although their punishment shall not even stop at this point, that they gain no good, but moreover the unquenchable fire shall receive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received Him, and sets these words in brief before us, saying, “As many as received Him, to them gave He power to become sons of God.” Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He saith, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, hath moulded all to one fashion, and stamped them with one impress, the King’s. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the “image of the earthy” ( 1 Cor. xv. 49 ), and producing “the image of the heavenly,” fresh coined, bright and glittering, as from the furnace-mould.

Why then did he say not that “He made them sons of God,” but that “He gave them power to become sons of God”? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soil ; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have well-nigh as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do noth ing unworthy of this power, stronger than all; because He who put this honor in our hands is greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.

[3.] Having therefore everywhere excluded compulsion and pointing to (man’s) voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God’s part, to give the grace, on the other, man’s to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God’s work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,

Ver. 13. “Who were born, not of blood, nor of the will of the flesh, but of God.” This he has done, in order that, considering the vileness, and lowness of the first birth, which is “of blood,” and “the will of the flesh,” and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who hath begotten us, and for the future exhibit much earnestness.

For there is no small fear, lest, having sometime defiled that beautiful robe by our after sloth and transgressions, we be cast out from the inner room and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. ( Matt. xxv.; Matt. xxii.) He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that He, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of Him who hath called us. For it was not for this that He called us to the spiritual and awful communion of His mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling this no longer rests with Him who hath honored us, but with ourselves; it is not He that casts us out from that admirable company of guests, but we cast out ourselves.

He has done all His part. He has made the marriage, He has provided the table, He has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to Him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that He drives off those bold and shameless persons; for were He to suffer those clothed in such a garment, He would seem to be offering insult to the rest. But may it never be that one, either of us or of other, find this of Him who has called us! For to this end have all these things been written before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

Homily XI



John i. 14

“And the Word was made Flesh, and dwelt among us.”

[1.] I desire to ask one favor of you all, before I touch on the words of the Gospel; do not you refuse my request, for I ask nothing heavy or burdensome, nor, if granted, will it be useful only to me who receive, but also to you who grant it, and perhaps far more so to you. What then is it that I require of you? That each of you take in hand that section of the Gospels which is to be read among you on the first day of the week, or even on the Sabbath, and before the day arrive, that he sit down at home and read it through, and often carefully consider its contents, and examine all its parts well, what is clear, what obscure, what seems to make for the adversaries, but does not really so; and when you have tried, in a word every point, so go to hear it read. For from zeal like this will be no small gain both to you and to us. We shall not need much labor to render clear the meaning of what is said, because your minds will be already made familiar with the sense of the words, and you will become keener and more clear-sighted not for hearing only, nor for learning, but also for the teaching of others. Since, in the way that now most of those who come hither hear, compelled to take in the meaning of all at once, both the words, and the remarks we make upon them, they will not, though we should go on doing this for a whole year, reap any great gain. How can they, when they have leisure for what is said as a bywork, and only in this place, and for this short time? If any lay the fault on business, and cares, and constant occupation in public and private matters, in the first place, this is no slight charge in itself, that they are surrounded with such a multitude of business, are so continually nailed to the things of this life, that they cannot find even a little leisure for what is more needful than all. Besides, that this is a mere pretext and excuse, their meetings with friends would prove against them, their loitering in the theaters, and the parties they make to see horse races, at which they often spend whole days, yet never in that case does one of them complain of the pressure of business. For trifles then you can without making any excuses, always find abundant leisure; but when you ought to attend to the things of God, do these seem to you so utterly superfluous and mean, that you think you need not assign even a little leisure to them? How do men of such disposition deserve to breathe or to look upon this sun?

There is another most foolish excuse of these sluggards; that they have not the books in their possession. Now as to the rich, it is ludicrous that we should take our aim at this excuse; but because I imagine that many of the poorer sort continually use it, I would gladly ask, if every one of them does not have all the instruments of the trade which he works at, full and complete, though infinite poverty stand in his way? Is it not then a strange thing, in that case to throw no blame on poverty, but to use every means that there be no obstacle from any quarter, but, when we might gain such great advantage, to lament our want of leisure and our poverty?

Besides, even if any should be so poor, it is in their power, by means of the continual reading of the holy Scriptures which takes place here, to be ignorant of nothing contained in them. Or if this seems to you impossible, it seems so with reason; for many do not come with fervent zeal to hearken to what is said, but having done this one thing for form’s sake on our account, immediately return home. Or if any should stay, they are no better disposed than those who have retired, since they are only present here with us in body. But that we may not overload you with accusations, and spend all the time in finding fault, let us proceed to the words of the Gospel, for it is time to direct the remainder of our discourse to what is set before us. Rouse yourselves therefore, that nothing of what is said escape you.

“And the Word was made Flesh,” he saith, “and dwelt among us.”

Having declared that they who received Him were “born of God,” and had become “sons of God,” he adds the cause and reason of this unspeakable honor. It is that “the Word became Flesh,” that the Master took on Him the form of a servant. For He became Son of man, who was God’s own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injures the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed for ever. So that when you hear that “the Word became Flesh,” be not disturbed nor cast down. For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.

[2.] Wherefore then does he use the expression, “was made”? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put “was made”; desiring to show thereby not a change of substance, (away with the thought,) but the assumption of very flesh. For as when (Paul) says, “Christ hath redeemed us from the curse of the law, being made a curse for us,” he does not mean that His essence removing from Its proper glory took upon It the being of an accursed thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as (St. Paul) does not say this, but that He, taking upon Himself the curse pronounced against us, leaves us no more under the curse; so also here he (St. John) says that He “was made Flesh,” not by changing His Essence to flesh, but by taking flesh to Himself, His Essence remained untouched.

If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them, that He is Omnipotent as long as He continues to be God. But if He admit of change, change for the worse, how could He be God? for change is far from that simple Nature. Wherefore the Prophet saith, “They all shall wax old as doth a garment, and as a vesture shalt Thou roll them up, and they shall be changed; but Thou art the same, and Thy years shall not fail.” ( Ps. cii. 27 , LXX.) For that Essence is superior to all change. There is nothing better than He, to which He might advance and reach. Better do I say? No, nor equal to, nor the least approaching Him. It remains, therefore, that if He change, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression,’“was made” only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? “And dwelt among us.” All but saying, “Imagine nothing improper from the word was made’; I spoke not of any change of that unchangeable Nature, but of Its dwelling and inhabiting. But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how ; for It was made, so as He knoweth.”

What then was the tabernacle in which He dwelt? Hear the Prophet say; “I will raise up the tabernacle of David that is fallen.” ( Amos ix. 11.) It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it anew with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshiped by all the host of heaven, angels, archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvelous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvelous are His benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.

Wherefore we will for a while close our discourse, and be silent; only delivering to you this charge, that you repay this our so great Benefactor by a return which again shall bring round to us all profit. The return is, that we look with all carefulness to the state of our souls. For this too is the work of His lovingkindness, that He who stands in no need of anything of ours says that He is repaid when we take care of our own souls. It is therefore an act of extremist folly, and one deserving ten thousand chastisements, if we, when such honor has been lavished upon us, will not even contribute what we can, and that too when profit comes round to us again by these means, and ten thousand blessings are laid before us on these conditions. For all these things let us return glory to our merciful God, not by words only, but much more by works that we may obtain the good things hereafter, which may it be that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

Homily XII



John i. 14

“And we beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.”

[1.] Perhaps we seemed to you the other day needlessly hard upon you and burdensome, using too sharp language, and extending too far our reproaches against the sluggishness of the many. Now if we had done this merely from a desire to vex you, each of you would with cause have been angry; but if, looking to your advantage, we neglected in our speech what might gratify you, if ye will not give us credit for our forethought, you should at least pardon us on account of such tender love. For in truth we greatly fear, lest, if we are taking pains, and you are not willing to manifest the same diligence in listening your future reckoning may be the more severe. Wherefore we are compelled continually to arouse and waken you, that nothing of what is said may escape you. For so you will be enabled to live for the present with much confidence, and to exhibit it at that Day before the judgment-seat of Christ. Since then we have lately sufficiently touched you, let us to-day at the outset enter on the expressions themselves.

“We beheld,” he says, “His glory, the glory as of the Only-Begotten of the Father.”

Having declared that we were made “sons of God,” and having shown in what manner, namely, by the “Word” having been “made Flesh,” he again mentions another advantage which we gain from this same circumstance. What is it? “We beheld His glory, the glory as of the Only-Begotten of the Father”; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity of his glory, and show to them the face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.

But what means “the glory as of the Only-Begotten of the Father”? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot ( 2 Kings vi. 17 ), the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders ; and angels who have appeared among men, and partly disclosed to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, “not of prophet,” says he, “nor angel, nor archangel, nor of the higher power, nor of any other created nature,” if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord of all, did we “behold the glory.”

For the expression “as,” does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, “We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all.” The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: “But why say much about it; once for all, he was like a king;” not desiring by the expression “like,” to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word as, desiring to represent the transcendent nature and incomparable excellence of His glory.

For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as “one having authority.” ( Matt. vii. 29.) Even angels, as I said, have appeared with great glory upon the earth; as in the case of Daniel, of David, of Moses, but they did all as servants who have a Master. But He as Lord and Ruler of all, and this when He appeared in poor and humble form; but even so creation recognized her Lord. Now the star from heaven which called the wise men to worship Him, the vast throng pouring everywhere of angels attending the Lord, and hymning His praise, and besides them, many other heralds sprang up on a sudden, and all, as they met, declared to one another the glad tidings of this ineffable mystery; the angels to the shepherds; the shepherds to those of the city; Gabriel to Mary and Elisabeth; Anna and Simeon to those who came to the Temple. Nor were men and women only lifted up with pleasure, but the very infant who had not yet come forth to light, I mean the citizen of the wilderness, the namesake of this Evangelist, leaped while yet in his mother’s womb, and all were soaring with hopes for the future. This too immediately after the Birth. But when He had manifested Himself still farther, other wonders, yet greater than the first, were seen. For it was no more star, or sky, no more angels, or archangels, not Gabriel, or Michael, but the Father Himself from heaven above, who proclaimed Him, and with the Father the Comforter, flying down at the uttering of the Voice and resting on Him. Truly therefore did he say, “We beheld His glory, the glory as of the Only-Begotten of the Father.”

[2.] Yet he says it not only on account of these things, but also on account of what followed them; for no longer do shepherds only, and widow women, and aged men, declare to us the good tidings, but the very voice of the things themselves, sounding clearer than any trumpet, and so loudly, that the sound was straightway heard even in this land. “For,” says one, “his fame went into all Syria” ( Matt. iv. 24 ); and He revealed Himself to all, and all things everywhere exclaimed, that the King of Heaven was come. Evil spirits everywhere fled and started away from Him, Satan covered his face and retired, death at that time retreated before Him, and afterwards disappeared altogether; every kind of infirmity was loosed, the graves let free the dead, the devils those whom they had maddened, and diseases the sick. And one might see things strange and wonderful, such as with good cause the prophets desired to see, and saw not. One might see eyes fashioned ( John ix. 6, 7 ), (might see) Him showing to all in short space and on the more noble portion of the body, that admirable thing which all would have desired to see, how God formed Adam from the earth; palsied and distorted limbs fastened and adapted to each other, dead hands moving, palsied feet leaping amain, ears that were stopped re-opened, and the tongue sounding aloud which before was tied by speechlessness. For having taken in hand the common nature of men, as some excellent workman might take a house decayed by time, He filled up what was broken off, banded together its crevices and shaken portions, and raised up again what was entirely fallen down.

And what should one say of the fashioning of the soul, so much more admirable than that of the body? The health of our bodies is a great thing, but that of our souls is as much greater as the soul is better than the body. And not on this account only, but because our bodily nature follows withersoever the Creator will lead it, and there is nothing to resist, but the soul being its own mistress, and possessing power over its acts, does not in all things obey God, unless it will to do so. For God will not make it beautiful and excellent, if it be reluctant and in a manner constrained by force, for this is not virtue at all; but He must persuade it to become so of its own will and choice. And so this cure is more difficult than the other; yet even this succeeded, and every kind of wickedness was banished. And as He re-ordered the bodies which He cured, not to health only, but to the highest vigor, so did He not merely deliver the souls from extremist wickedness, but brought them to the very summit of excellence. A publican became an Apostle, and a persecutor, blasphemer, and injurious, appeared as herald to the world, and the Magi became teachers of the Jews, and a thief was declared a citizen of Paradise, and a harlot shone forth by the greatness of her faith, and of the two women, of Canaan and Samaria, the latter who was another harlot, undertook to preach the Gospel to her countrymen, and having enclosed a whole city in her net, so brought them to Christ; while the former by faith and perseverance, procured the expulsion of an evil spirit from her daughter’s soul; and many others much worse than these were straightway numbered in the rank of disciples, and at once all the infirmities of their bodies and diseases of their souls were transformed, and they were fashioned anew to health and exactest virtue. And of these, not two or three men, not five, or ten, or twenty, or an hundred only, but entire cities and nations, were very easily remodeled. Why should one speak of the wisdom of the commands, the excellency of the heavenly laws, the good ordering of the angelic polity? For such a life hath He proposed to us, such laws appointed for us, such a polity established, that those who put these things into practice, immediately become angels and like to God, as far as is in our power, even though they may have been worse than all men.

[3.] The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, “We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.” For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action “glory.” For what then took place was (proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross. And then, since these wonders were doing invisibly, others took place visibly, showing that He was of a truth the Only-Begotten Son of God, the Lord of all creation. For while yet that blessed Body hung upon the tree, the sun turned away his rays, the whole earth was troubled and became dark, the graves were opened, the ground quaked, and an innumerable multitude of dead leaped forth, and went into the city. And while the stones of His tomb were fastened upon the vault, and the seals yet upon them, the Dead arose, the Crucified, the nail-pierced One, and having filled His eleven disciples with His mighty power, He sent them to men throughout all the world, to be the common healers of all their kind, to correct their way of living, to spread through every part of the earth the knowledge of their heavenly doctrines, to break down the tyranny of devils, to teach those great and ineffable blessings, to bring to us the glad tidings of the soul’s immortality, and the eternal life of the body, and rewards which are beyond conception, and shall never have an end. These things then, and yet more than these, the blessed Evangelist having in mind, things which though he knew, he was not able to write, because the world could not have contained them (for if all things “should be written every one, I suppose that even the world itself could not contain the books that should be written”—c. xxi. 25 ), reflecting therefore on all these, he cries out, “We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.”

It behooves therefore those who have been deemed worthy to see and to hear such things, and who have enjoyed so great a gift, to display also a life worthy of the doctrines, that they may enjoy also the good things which are (laid up) there. For our Lord Jesus Christ came, not only that we might behold His glory here, but also that which shall be. For therefore He saith, “I will that these also be with Me where I am, that they may behold My glory.” ( c. xvii. 24.) Now if the glory here was so bright and splendid, what can one say of that (which shall be)? for it shall appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation which is imperishable, and waxes not old, and with such brightness as it is not possible even to represent in words. O blessed, thrice blessed, yea many times so, they who are deemed worthy to be beholders of that glory! It is concerning this that the prophet says, “Let the unrighteous be taken away, that he behold not the glory of the Lord.” ( Isa. xxvi. 10 , LXX.) God grant that not one of us be taken away nor excluded ever from beholding it. For if we shall not hereafter enjoy it, then it is time to say of ourselves, “Good were it for” us, “if” we “had never been born.” For why do we live and breathe? What are we, if we fail of that spectacle, if no one grant us then to behold our Lord? If those who see not the light of the sun endure a life more bitter than any death, what is it likely that they who are deprived of that light must suffer? For in the one case the loss is confined to this one privation; but in the other it does not rest here, (though if this were the only thing to be dreaded, even then the degrees of punishment would not be equal, but one would be as much severer than the other, as that sun is incomparably superior to this,) but now we must look also for other vengeance; for he who beholds not that light must not only be led into darkness, but must be burned continually, and waste away, and gnash his teeth, and suffer ten thousand other dreadful things. Let us then not permit ourselves by making this brief time a time of carelessness and remissness, to fall into everlasting punishment, but let us watch and be sober, let us do all things, and make it all our business to attain to that felicity, and to keep far from that river of fire, which rushes with a loud roaring before the terrible judgment seat. For he who has once been cast in there, must remain for ever; there is no one to deliver him from his punishment, not father, not mother, not brother. And this the prophets themselves declared aloud; one saying, “Brother delivers not brother. Shall man deliver?” ( Ps. xlix. 7 , LXX.) And Ezekiel has declared somewhat more than this, saying, “Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters.” ( Ezek. xiv. 16.) For one defense only, that through works, is there, and he who is deprived of that cannot be saved by any other means. Revolving these things, then, and reflecting upon them continually, let us cleanse our life and make it lustrous, that we may see the Lord with boldness, and obtain the promised good things; through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory for ever and ever. Amen.

Homily XIII



John i. 15

“John beareth witness of Him, and crieth, saying, This is He of whom I spake, saying, He that cometh after me is preferred before me, for He was before me.”

[1.] Do we then run and labor in vain? Are we sowing upon the rocks? Does the seed fall upon the rocks? Does the seed fall without our knowing it by the wayside, and among thorns? I am greatly troubled and fear, lest our husbandry be unprofitable; not as though I shall be a loser as well as you, touching the reward of this labor. For it is not with those who teach as it is with husbandmen. Oftentimes the husbandman after his year’s toil, his hard work and sweat, if the earth produce no suitable return for his pains, will be able to find comfort for his labors from none else, but returns ashamed and downcast from his barn to his dwelling, his wife and children, unable to require of any man a reward for his lengthened toil. But in our case there is nothing like this. For even though the soil which we cultivate bring forth no fruit, if we have shown all industry, the Lord of it and of us will not suffer us to depart with disappointed hopes, but will give us a recompense; for, says St. Paul, “Every man shall receive his own reward according to his own labor” ( 1 Cor. iii. 8 ), not according to the event of things. And that it is so, hearken: “And Thou,” he saith, “Son of man, testify unto this people, if they will hear, and if they will understand.” ( Ezek. ii. 5 , not from LXX.) And Ezekiel says, “If the watchman give warning what it behooves to flee from, and what to choose, he hath delivered his own soul, although there be none that will take heed.” ( Ezek. iii. 18, and xxxiii. 9 ; not quoted from LXX.) Yet although we have this strong consolation, and are confident of the recompense that shall be made us, still when we see that the work in you does not go forward, our state is not better than the state of those husbandmen who lament and mourn, who hide their faces and are ashamed. This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was in his power to have been delivered from the ingratitude of the Jews, and to have laid the more glorious foundation of another and far greater people, (“Let Me alone,” said God, “that I may consume them, and make of thee a nation mightier than this”—Ex. xxxii. 10 ,) because he was a holy man, the servant of God, and a friend very true and generous, he did not endure even to hearken to this word, but chose rather to perish with those who had been once allotted to him, than without them to be saved and be in greater honor. Such ought he to be who has the charge of souls. For it is a strange thing that any one who has weak children, will not be called the father of any others than those who are sprung from him, but that he who has had disciples placed in his hands should be continually changing one flock for another, that we should be catching at the charge now of these, then of those, then again of others, having no real affection for any one. May we never have cause to suspect this of you. We trust that ye abound more in faith in our Lord Jesus Christ, and in love to one another and towards all men. And this we say as desiring that your zeal may be increased, and the excellence of your conversation farther advanced. For it is thus that you will be able to bring your understandings down to the very depth of the words set before us, if no film of wickedness darken the eyes of your intellect, and disturb its clearsightedness and acuteness.

What then is it which is set before us to-day? “John bare witness of Him, and cried, saying, This was He of whom I spake, He that cometh after me is preferred before me, for He was before me.” The Evangelist is very full in making frequent mention of John, and often bearing about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, (even Josephus imputes the war to his death; and shows, that, on his account, what once was the mother city, is now no city at all, and continues the words of his encomium to great length,) and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. Thus when the Child is born, they say, “Now all this was done, that it might be fulfilled which was spoken by Esias the prophet, saying, Behold, a virgin shall be with Child, and shall bring forth a Son” ( Matt. i. 22; Isa. vii. 14 ); and when He is plotted against and sought for everywhere so diligently, that even tender infancy is slaughtered by Herod, they bring in Jeremy, saying, “In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children” ( Matt. ii. 18; Jer. xxxi. 15 ); and again, when He comes up out of Egypt, they mention Hosea, saying, “Out of Egypt have I called My Son” ( Matt. ii. 15; Hosea xi. 1 ); and this they do everywhere. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.

[2.] But besides this, there was another great and wonderful provision. For because to speak any great words concerning himself, makes a man’s witness to be suspected, and is often an obstacle to many hearers, another comes to testify of Him. And besides this the many are in a manner wont to run more readily to a voice which is more familiar and natural to them, as recognizing it more than other voices; and therefore the voice from heaven was uttered once or twice, but that of John oftentimes and continually. For those of the people who had surmounted the infirmity of their nature, and had been released from all the things of sense, could hear the Voice from heaven, and had no great need of that of man, but in all things obeyed that other, and were led by it; but they who yet moved below, and were wrapt in many veils, needed that meaner (voice). In the same way John, because he had snipped himself in every way of the things of sense, needed no other instructors, but was taught from heaven. “He that sent me,” saith he, “to baptize with water, the Same said unto me, Upon whom thou shalt see the Spirit” of God “descending, the same is He.” ( c. i. 33 ) But the Jews who still were children, and could not as yet reach to that height, had a man for their teacher, a man who did not speak to them words of his own, but brought them a message from above.

What then saith he? He “beareth witness concerning Him, and crieth, saying” What means that word “crieth”? Boldly, he means, and freely, without any reserve, he proclaims. What does he proclaim? to what does he “bear witness,” and “cry”? “This is He of whom I said, He that cometh after me is preferred before me; for He was before me.” The testimony is dark, and contains besides much that is lowly. For he does not say, “This is the Son of God, the Only-begotten, the true Son”; but what? “He that cometh after me, is preferred before me; for He was before me.” As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, by little and little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was greater than a man, (John, I mean,) so marvelous, so famous, to whom all ran, and whom they thought to be an angel. For a while therefore he labored to establish this in the minds of his hearers, that He to whom testimony was borne was greater than he who bore it; He that came after, than he that came before, He who had not yet appeared, than he that was manifest and famous. And observe how prudently he introduces his testimony; for he does not only point Him out when He has appeared, but even before He appears, proclaims Him. For the expression, “This is He of whom I spake,” is the expression of one declaring this. As also Matthew says, that when all came to him, he said, “I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoes I am not worthy to unloose.” Wherefore then even before His appearance did he this? In order that when He appeared, the testimony might readily be received, the minds of the hearers being already prepossessed by what was said concerning Him, and the mean external appearance not vitiating it. For if without having heard anything at all concerning Him they had seen the Lord, and as they beheld Him had at the same time received the testimony of John’s words, so wonderful and great, the meanness of His appearance would have straightway been an objection to the grandeur of the expressions. For Christ took on Him an appearance so mean and ordinary, that even Samaritan women, and harlots, and publicans, had confidence boldly to approach and converse with Him. As therefore, I said, if they had at once heard these words and seen Himself, they might perhaps have mocked at the testimony of John; but now because even before Christ appeared, they had often heard and had been accustomed to what was said concerning Him, they were affected in the opposite way, not rejecting the instruction of the words by reason of the appearance of Him who was witnessed of, but from their belief of what had been already told them, esteeming Him even more glorious.

The phrase, “that cometh after,” means, “that” preacheth “after me,” not “that” was born “after me.” And this Matthew glances at when he says, “after me cometh a man,” not speaking of His birth from Mary, but of His coming to preach (the Gospel), for had he been speaking of the birth, he would not have said, “cometh,” but “is come”; since He was born when John spake this. What then means “is before me”? Is more glorious, more honorable. “Do not,” he saith, “because I came preaching first from this, suppose that I am greater than He; I am much inferior, so much inferior that I am not worthy to be counted in the rank of a servant.” This is the sense of “is before me,” which Matthew showing in a different manner, saith, “The latchet of whose shoes I am not worthy to unloose.” ( Luke iii. 16.) Again, that the phrase, “is before me,” does not refer to His coming into Being, is plain from the sequel; for had he meant to say this, what follows, “for He was before me,” would be superfluous. For who so dull and foolish as not to know that He who “was born before” him “was before” him? Or if the words refer to His subsistence before the ages, what is said is nothing else than that “He who cometh after me came into being before me.” Besides, such a thing as this is unintelligible, and the cause is thrown in needlessly; for he ought to have said the contrary, if he had wished to declare this, “that He who cometh after me was before me, since also He was born before me.” For one might with reason assign this, (the “being born before”) as the cause of “being before,” but not the “being before,” as the cause of “being born.” While what we assert is very reasonable. Since you all at least know this, that they are always things uncertain not things evident, that require their causes to be assigned. Now if the argument related to the production of substance, it could not have been uncertain that he who “was born” first must needs “be” first; but because he is speaking concerning honor, he with reason explains what seems to be a difficulty. For many might well enquire, whence and on what pretext He who came after, became before, that is, appeared with great honor; in reply to this question therefore, he immediately assigns the reason; and the reason is, His Being first. He does not say, that “by some kind of advancement he cast me who has been first behind him, and so became before me,” but that “he was before me,” even though he arrives after me.

But how, says one, if the Evangelist refers to His manifestation to men, and to the glory which was to attend Him from them, does he speak of what was not yet accomplished, as having already taken place? for he does not say, “shall be,” but “was.” Because this is a custom among the prophets of old, to speak of the future as of the past. Thus Isaiah speaking of His slaughter does not say, “He shall be led (which would have denoted futurity) as a sheep to the slaughter”; but “He was led as a sheep to the slaughter” ( Isa. liii. 7 ); yet He was not yet Incarnate, but the Prophet speaks of what should be as if it had come to pass. So David, pointing to the Crucifixion, said not, “They shall pierce My hands and My feet,” but “They pierced My hands and My feet, and parted My garments among them, and cast lots upon My vesture” ( Ps. xxii. 16, 18 ); and discoursing of the traitor as yet unborn, he says, “He which did eat of My bread, hath lifted up his heel against Me” ( Ps. xli. 9 ); and of the circumstances of the Crucifixion, “They gave Me gall for meat, and in My thirst they gave Me vinegar to drink.” ( Ps. lxix. 21.)

[4.] Do you desire that we adduce more examples, or do these suffice? For my part, I think they do; for if we have not dug over the ground in all its extent, we have at least dug down to its bottom; and this last kind of work is not less laborious than the former; and we fear lest by straining your attention immoderately we cause you to fall back.

Let us then give to our discourse a becoming conclusion. And what conclusion is becoming? A suitable giving of glory to God; and that is suitable which is given, not by words only, but much more by actions. For He saith, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” ( Matt. v. 16.) Now nothing is more full of light than a most excellent conversation. As one of the wise men has said, “The paths of the just shine like the light” ( Prov. iv. 18 , LXX.); and they shine not for them alone who kindle the flame by their works, and are guides in the way of righteousness, but also for those who are their neighbors. Let us then pour oil into these lamps, that the flame become higher, that rich light appear. For not only has this oil great strength now, but even when sacrifices were at their height, it was far more acceptable than they could be. “I will have mercy,” He saith, “and not sacrifice.” ( Matt. xii. 7; Hos. vi. 6.) And with good reason; for that is a lifeless altar, this a living; and all that is laid on that altar becomes the food of fire, and ends in dust, and it is poured forth as ashes, and the smoke of it is dissolved into the substance of the air; but here there is nothing like this, the fruits which it bears are different. As the words of Paul declare; for in describing the treasures of kindness to the poor laid up by the Corinthians, he writes, “For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God.” ( 2 Cor. ix. 12.) And again; “Whiles they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, which long after you.” Dost thou behold it resolving itself into thanksgiving and praise of God, and continual prayers of those who have been benefited, and more fervent charity? Let us then sacrifice, beloved, let us sacrifice every day upon these altars. For this sacrifice is greater than prayer and fasting, and many things beside, if only it come from honest gain, and honest toils, and be pure from all covetousness, and rapine, and violence. For God accepts such offerings as these, but the others He turns away from and hates; He will not be honored out of other men’s calamities, such sacrifice is unclean and profane, and would rather anger God than appease Him. So that we must use all carefulness, that we do not, in the place of service, insult Him whom we would honor. For if Cain for making a second-rate offering, having done no other wrong, suffered extreme punishment, how shall not we when we offer anything gained by rapine and covetousness, suffer yet more severely. It is for this that God has shown to us the pattern of this commandment, that we might have mercy, not be severe to our fellow-servants; but he who takes what belongs to one and gives it to another, hath not shown mercy, but inflicted hurt, and done an extreme injustice. As then a stone cannot yield oil, so neither can cruelty produce humanity; for alms when it has such a root as this is alms no longer. Therefore I exhort that we look not to this only, that we give to those that need, but also that we give not from other men’s plunder. “When one prayeth, and another curseth, whose voice will the Lord hear?” ( Ecclus. xxxiv. 24.) If we guide ourselves thus strictly, we shall be able by the grace of God to obtain much lovingkindness and mercy and pardon for what we have done amiss during all this long time, and to escape the river of fire; from which may it come to pass that we be all delivered, and ascend to the Kingdom of Heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.

Homily XIV



John i. 16

“And of His fullness have all we received, and grace for grace.”

[1.] 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, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection. What I possess is by participation, (for I received it from another) and is a small portion of the whole, as it were a poor 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, 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 substance, it is much more probable that this will undergo nothing of the sort. And therefore John said, “Of His fullness have all we received,” and joins his own testimony to that of the Baptist; for the expression, “Of his fulness have we all received,” belongs not to the forerunner but to the disciple; and its meaning is something like this: “Think not,” he says, “that we, who long time companied with Him, and partook of His food and table, bear witness through favor,” since even John, who did not even know Him before, who had never even been with Him, but merely saw Him in company with others when he was baptizing cried out, “He was before me,” having from that source 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.”) ( Philip. 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.”) ( Philip. iii. 3.) There was a covenant, and there is a covenant. (“I will make with you a new covenant, not according to the covenant which I made with your 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 lines upon a black ground is called a man as well as that which has received 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 they, even after they had received the title of sons, retained the spirit of slavery, (for while they remained slaves 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, and, as one may say, thoroughly remade, we so are called “sons.” And if one consider the character of the holiness, what the first was and what the second, he will find there also great 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 comprehensive 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, nor make purification of your children, for ye are a holy people.” So that holiness 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 raised 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. We might proceed to all the other points, but then the discussion would become too long, and its extent too great. We will therefore desist from proceeding farther, and leave it to you to take in hand the rest, for it is in your power at home to put these things together, and examine their difference, and in the same way to go over what remains. “Give,” saith one, “a starting place to the wise, and he becometh wiser.” ( Prov. ix. 9 , LXX.) The beginning is from us, but the end will be from you. We must now resume the connection.

After having said, “Of His fullness have all we received,” he adds, “and grace for grace.” For by grace the Jews were saved: “I chose you,” saith God, “not because you were many in number, but because of your fathers.” ( Deut. vii. 7 , LXX.) If now they were chosen by God not for their own good deeds, it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he saith, “grace for grace.” Since even the things of the law were of grace, and the very fact of man being created from nothing, (for we did not receive this as a recompense for past good deeds, how could we, when we even were not? but from God who is ever the first to bestow His benefits,) and not only that we were created from nothing, but that when created, we straightway learned what we must and what we must not do, and that we received this law in our very nature, and that our Creator entrusted to us the impartial rule of conscience, these I say, are proofs of the greatest grace and unspeakable lovingkindness. And the recovery of this law after it had become corrupt, by means of the written (Law), this too was the work of grace. For what might have been expected to follow was, that they who falsified the law once given should suffer correction and punishments; but what actually took place was not this, but, on the contrary, an amending of our nature, and pardon, not of debt, but given through mercy and grace. For to show that it was of grace and mercy, hear what David saith; “The Lord executeth righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel” ( Ps. ciii. 6, 7 ): and again; “Good and upright is the Lord, therefore will He give laws to them that are in the way.” ( Ps. xxv. 8.)

[3.] Therefore that men received the law was of pity, mercies, and grace; and for this reason he saith, “Grace for grace.” But striving yet more fervently to (express) the greatness of the gifts, he goes on to say,

Ver. 17. “The law was given by Moses, but grace and truth came by Jesus Christ.”

See ye how gently, by a single word and by little and little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, “is become before me,” and then adding the words, “was before me”: while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. “For the law,” saith he, “was given by Moses, but grace and truth came by Jesus Christ.”

Observe his wisdom. He makes enquiry not concerning the person, but the things; for these being proved, it was probable that even the senseless would of necessity receive from them a much higher judgment and notion respecting Christ. For when facts bear witness, which cannot be suspected 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.)

Seest thou how “grace” cometh by Him? look also to “truth.” His “grace” the instance just mentioned, and what happened in the case of the thief, and the gift of Baptism, and the grace of the Spirit given by Him declare, and many other things. But His “truth” we shall more clearly know, if we understand the types. For the types like patterns anticipated and sketched beforehand the dispensations 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, 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, by offering Himself a Sacrifice and Oblation to His Father.

[4.] See how the type was “given by Moses,” but the “Truth came by Jesus Christ.” ( Ex. xvii. 12.)

Again, when the Amalekites warred in Mount Sinai, the hands of Moses were supported, being stayed up by Aaron and Hur standing on either side of him ( Ex. xvii. 12 ); but when Christ came, He of Himself stretched forth His Hands upon the Cross. Hast thou observed how the type “was given,” but “the Truth came”?

Again, the Law said, “Cursed is every one that continueth not in all things that are written in this book.” ( Deut. xxvii. 26 , LXX.) But 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, 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, cleared of the wounds and strokes which the teeth of sin make in the soul, so that having become worthy to behold the countenance of Christ, we may be delivered in that day, not to the avenging and cruel powers, but to those who are able to bring us to that inheritance of the heavens which is prepared for them that love Him; to which may it come to pass that we all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

Homily XV



John i. 18

“No man hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him.”

[1.] God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David hath prefixed in many places to his Psalms the title “for understanding,” 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, and to make merchandise of her rather than of gold.” ( Prov. ii. 4 and iii. 14 [partially quoted]; John v. 39.) And the Lord when He exhorts the Jews to “search the Scriptures,” the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading. No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them “hidden treasure.” ( Prov. ii. 4; Matt. xiii. 44.) These words are said to us that we may not apply ourselves to the words of the Scriptures carelessly or in a chance way, but with great exactness. For if any one listen to what is said in them without enquiring into the meaning, and receive all so as it is spoken, according to the letter, he will suppose many unseemly things of God, will admit of Him that He is a man, that He is made of brass, is wrathful, is furious, and many opinions yet worse than these. But if he fully learn the sense that lies beneath, he will be freed from all this unseemliness. ( Rev. i. 15.) The very text which now lies before us says, that God has a bosom, a thing proper to bodily substances, yet no one is so insane as to imagine, that He who is without body is a body. In order then that we may properly interpret the entire passage according to its spiritual meaning, let us search it through from its beginning.

“No man hath seen God at any time.” By what connection of thought does the Apostle come to say this? After showing the exceeding greatness of the gifts of Christ, and the infinite difference between them and those ministered by Moses, he would add the reasonable cause of the difference. Moses, as being a servant, was minister of lower things, but Christ being Lord and King, and the King’s Son, brought to us things far greater, being ever with the Father, and beholding Him continually; wherefore He saith, “No man hath seen God at any time.” What then shall we answer to the most mighty of voice, Esaias, when he says, “I saw the Lord sitting upon a throne high and lifted up” ( Isa. vi. 1 ); and to John himself testifying of Him, that “he said these things when he had seen His glory”? ( c. xii. 41.) What also to Ezekiel? for he too beheld Him sitting above the Cherubim. ( Ezek. i. and x.) What to Daniel? for he too saith, “The Ancient of days did sit” ( Dan. vii. 9.) What to Moses himself, saying, “Show me Thy Glory, that I may see Thee so as to know Thee.” ( Ex. xxxiii. 13 , partly from LXX.) And Jacob took his name from this very thing, being called “Israel”; for Israel is “one that sees God.” 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 similitudes 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, “Glory to God in the Highest, on earth peace, good will towards men.” ( Luke ii. 14.) If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that “heaven and earth are full of His glory.” ( Isa. vi. 3.) If you enquire of the higher powers, you shall but find that their one work is the praise of God. “Praise ye Him,” saith David, “all His hosts.” ( Ps. cxlviii. 2.) But the Son only Beholds Him, and the Holy Ghost. How can any created nature even see the Uncreated? If we are absolutely unable clearly to discern any incorporeal power whatsoever, even though created, as has been often proved in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. Wherefore Paul saith, “Whom no man hath seen, nor can see.” ( 1 Tim. vi. 16.) Does then this special attribute belong to the Father only, not to the Son? Away with the thought. It belongs also to the Son; and to show that it does so, hear Paul declaring this point, and saying, that He “is the Image of the invisible God.” ( Col. i. 15.) Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an “image.” And wonder not that Paul saith in another place, “God was manifested in the Flesh” ( 1 Tim. iii. 16 ); because the manifestation took place by means of the flesh, not according to (His) Essence. Besides, Paul shows that He is invisible, not only to men, but also to the powers above, for after saying, “was manifested in the Flesh,” he adds, “was seen of angels.”

[2.] So that even to angels He then became visible, when He put on the Flesh; but before that time they did not so behold Him, because even to them His Essence was invisible.

“How then,” asks some one, “did Christ say, Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven’? ( Matt. xviii. 10.) Hath then God a face, and is He bounded by the heavens?” Who so mad as to assert this? What then is the meaning of the words? As when He saith, “Blessed are the pure in heart, for they shall see God” ( Matt. v. 8 ), He means that intellectual vision which is possible to us, and the having God in the thoughts; so in the case of angels, we must understand that by reason of their pure and sleepless nature they do nothing else, but always image to themselves God. And therefore Christ saith, that “No man knoweth the Father, save the Son.” ( Matt. x. 27.) What then, are we all in ignorance? God forbid; but none knoweth Him as the Son knoweth Him. As then many have seen Him in the mode of vision permitted to them, but no one has beheld His Essence, so many of us know God, but what His substance can be none knoweth, save only He that was begotten of Him. For by “knowledge” He here means an exact idea and comprehension, such as the Father hath of the Son. “As the Father knoweth Me, even so know I the Father.” ( c. x. 15.)

Observe, therefore, with what fullness the Evangelist speaks; for having said that “no man hath seen God at any time,” he does not go on to say, “that the Son who hath seen, hath declared Him,” but adds something beyond “seeing” by the words, “Who is in the bosom of the Father”; because, “to dwell 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 live in the bosom of his Lord, for this belongs only to a true Son, to one who has 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,” is significative of Being ever, and Being without beginning, of Being really and absolutely. And this also the expression, “Was in the beginning,” declares, being indicative of Being ever; so that John uses this word to show that the Son Is from everlasting to everlasting in the bosom of the Father. For that you may not from the sameness of name, suppose that He is some one of those who are made sons by grace, first, the article is added, distinguishing Him from those by grace. But if this does not content you, if you still look earthwards, hear a name more absolute than this, “Only-Begotten.” If even after this you still look below, “I will not refuse,” says he, (St. John,) “to apply to God a term belonging to man, I mean the word bosom,’ only suspect nothing degrading.” Dost thou see the lovingkindness and carefulness of the Lord? God applies to Himself unworthy expressions, that even so thou mayest see through them, and have some great and lofty thought of Him; and dost thou tarry below? For tell me, wherefore is that gross and carnal word “bosom” employed in this place? Is it that we may suppose God to be a body? Away, he by no means saith so. Why then is it spoken? for if by it neither the genuineness of the Son is established, nor that God is not a body, the word, because it serves no purpose, is superfluously thrown in. Why then is it spoken? For I shall not desist from asking thee this question. Is it not very plain, that it is for no other reason but that by it we might understand the genuineness of the Only-Begotten, and His Co-eternity with the Father?

[3.] “He hath declared Him,” saith John. What hath he declared? That “no man hath seen God at any time”? That “God is one”? But this all the other prophets testify, and Moses continually 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” shows the plainer and clearer teaching which He gave not to the Jews only but to all the world, and established. To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the “declaration” in this place shows the greater clearness of His teaching, and therefore also He is called “Word,” and “Angel of great Counsel.”

Since then we have been vouchsafed a larger and more perfect teaching, God having no longer spoken by the prophets, but “having in these last days spoken to us by His Son” ( Heb. i. 1 ), let us show forth a conversation far higher than theirs, and suitable to the honor bestowed on us. Strange would it be that He should have so far lowered Himself, as to choose to speak to us no longer by His servants, but by His own mouth, and yet we should show forth nothing more than those of old. They had Moses for their teacher, we, Moses’ Lord. Let us then exhibit a heavenly wisdom 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, 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. 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. “For no man ever yet hated his own flesh, but nourisheth and cherisheth it.” ( Eph. v. 29.) And therefore God hath given to us but one habitation, this earth, hath distributed all things equally, hath lighted one sun for us all, hath spread above us one roof, the sky, made one table, the earth, bear 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, and spiritual in like manner. Whence then proceeds the great inequality of conditions in life? From the avarice and pride of the wealthy. But let not, brethren, let not this any longer be; and when matters of universal interest and more pressing necessity bring us together, let us not be divided by things earthly and insignificant: I mean, by wealth and poverty, by bodily relationship, by enmity and friendship; for all these things are a shadow, nay less substantial than a shadow, to those who possess the bond of charity from above. Let us then preserve this unbroken, and none of those evil spirits will be able to enter in, who cause division in so perfect union; to which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

Homily XVI



John i. 19

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?”

[1.] A dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. For it harms and wastes them first, like some mortal venom deeply seated in their souls; and if by chance it injure its objects, the harm it does is small and trifling, and such as brings greater gain than loss. Indeed not in the case of envy only, but in every other, it is not he that has suffered, but he that has done the wrong, who receives injury. For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, “Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” ( 1 Cor. vi. 7.) Well he knew, that destruction ever follows, not the injured party, but the injuring. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, “Who art thou?” Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do ye then become vainly curious, and question about the Baptist? What folly can be greater than this of yours? How was it that ye came forth? that ye confessed your sins, that ye ran to the Baptist? How was it that you asked him what you must do? when in 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 attentive 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 Judæa, to be baptized. Why then do they 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. This is the part of an honest servant, not only not to take to himself his master’s honor, but also to reject it 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 plotting 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, they add the others also, “Elias,” and “that Prophet.” For when they were not able to trip him by their flattery, they thought that by an accusation they could compel him to say the thing that was not.

What folly, what insolence, what ill-timed officiousness! Ye were sent to learn who and whence he might be, not to 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, 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 renounced this testimony (as belonging) to Christ, had He not been God. For though he might have rejected it for himself as being too great for his own nature, yet he would not have assigned it to another nature that was beneath it.

“But there standeth One among you, whom ye know not.” Reasonable it was that Christ should mingle among the people as one of the many, because everywhere He taught men not to be puffed up and boastful. And in this place by “knowledge” the Baptist means a perfect acquaintance with Him, who and whence He was. And immediately next to this he puts, “Who cometh after me”; all but saying, “Think not that all is contained in my baptism, for had that been perfect, Another would not have arisen after me to offer you a different One, but this of mine is a preparation and a clearing the way for that other. Mine is but a shadow and image, but One must come who shall add to this the reality. So that His very coming after me’ especially declares His dignity: for had the first been perfect, no place would have been required for a second.” “Is 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, (for saith Paul, “the world was not worthy” of them—Heb. xi. 38 ,) declares himself not worthy to be reckoned even among the meanest of those who should minister unto Him, what shall we say, who are full of ten thousand sins, and are as far from the excellence of John, as earth from heaven.

[4.] He then saith that he himself is not “worthy so much as to unloose the latchet of His shoe”; while the enemies of the truth are mad with such a madness, as to assert that they are worthy to know Him even as He knows Himself. What is worse than such insanity, what more frenzied than such arrogance? Well hath a wise man said, “The beginning of pride is not to know the Lord.”

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, this sent him to the pit of fire, this was the cause of all his woes. For it is enough of itself to destroy every excellence of the soul, whether it find almsgiving, or prayer, or fasting, or anything. For, saith the Evangelist, “That which is highly esteemed among men is impure before the Lord.” ( Luke xvi. 15—not quoted exactly.) Therefore it is not only fornication or adultery that are wont to defile those who practice them, but pride also, and that far more than those vices. Why? Because fornication though it is an unpardonable sin, yet a man may plead the desire; but pride cannot possibly find any cause or pretext of any sort whatever by which to obtain so much as a shadow of excuse; it is nothing but a distortion and most grievous disease of the soul, produced from no other source but folly. For there is nothing more foolish than a proud man, though he be surrounded with wealth, though he possess much of the wisdom of this world, though he be set in royal place, though he bear about with all things that among men appear desirable.

For if the man who is proud of things really good is wretched and miserable, and loses the reward of all those things, must not he who is exalted by things that are nought, and puffs himself up because of a shadow or the flower of the grass, (for such is this world’s glory,) be more ridiculous than any, when he does just as some poor needy man might do, pining all his time with hunger, yet if ever he should chance one night to see a dream of good fortune, filled with conceit because of it?

O wretched and miserable! when thy soul is perishing by a most grievous disease, when thou art poor with utter poverty, art thou high-minded because thou hast such and such a number of talents of gold? because thou hast a multitude of slaves and cattle? Yet these are not thine; and if thou dost not believe my words, learn from the experience of those who have gone before thee. And if thou art so drunken, that thou canst not be instructed even from what has befallen others, wait a little, and thou shalt know by what befalls thyself that these things avail thee nothing, when gasping for life, and master not of a single hour, not even of a little moment, thou shalt unwillingly leave them to those who are about thee, and these perhaps those whom thou wouldest not. For many have not been permitted even to give directions concerning them, but have departed suddenly, desiring to enjoy them, but not permitted, dragged from them, and forced to yield them up to others, giving place by compulsion to those to whom they would not. That this be not our case, let us, while we are yet in strength and health, send forward our riches hence to our own city, for thus only and in no other way shall we be able to enjoy them; so shall we lay them up in a place inviolate and safe. For there is nothing, there is nothing there that can take them from us; no death, no attested wills, no successors to inheritances, no false informations, no plottings against us, but he who has departed hence bearing away great wealth with him may enjoy it there for ever. Who then is so wretched as not to desire to revel in riches which are his own throughout? Let us then transfer our wealth, and remove it thither. We shall not need for such a removal asses, or camels, or carriages, or ships, (God hath relieved even us from this difficulty,) but we only want the poor, the lame, the crippled, the infirm. These are entrusted with this transfer, these convey our riches to heaven, these introduce the masters of such wealth as this to the inheritance of goods everlasting. Which may it be that we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

Homily XVII



John i. 28, 29

“These things were done in Bethany beyond Jordan, where John was baptizing. The next day he seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.”

[1.] A great virtue is boldness and freedom of speech, and the making all things second in importance to the confessing of Christ; so great and admirable, that the Only-begotten Son of God proclaims such an one in the presence of the Father. ( Luke xii. 8.) Yet the recompense is more than just, for thou confessest upon earth, He in heaven, thou in the presence of men, He before the Father and all the angels.

Such an one was John, who regarded not the multitude, nor opinion, nor anything else belonging to men, but trod all this beneath his feet, and proclaimed to all with becoming freedom the things respecting Christ. And therefore the Evangelist marks the very place, to show the boldness of the loud-voiced herald. For it was not in a house, not in a corner, not in the wilderness, but in the midst of the multitude, after that he had occupied Jordan, when all that were baptized by him were present, (for the Jews came upon him as he was baptizing,) there it was that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines, and that he was not worthy to unloose the latchet of His shoe. Wherefore he saith, “These things were done in Bethany,” or, as all the more correct copies have it, “in Bethabara.” For Bethany was not “beyond Jordan,” nor bordering on the wilderness, but somewhere nigh to Jerusalem.

He marks the places also for another reason. Since he was not about to relate matters of old date, but such as had come to pass but a little time before, he makes those who were present and had beheld, witnesses of his words, and supplies proof from the places themselves. For confident that nothing was added by himself to what was said, but that he simply and with truth described things as they were, he draws a testimony from the places, which, as I said, would be no common demonstration of his veracity.

“The next day he seeth Jesus coming to him, and saith, Behold the Lamb of God, which taketh away the sin of the world.”

The Evangelists distributed the periods amongst them; and Matthew having cut short his notice of the time before John the Baptist was bound, hastens to that which follows, while the Evangelist John not only does not cut short this period, but dwells most on it. Matthew, after the return of Jesus from the wilderness, saying nothing of the intermediate circumstances, as what John spake, and what the Jews sent and said, and having cut short all the rest, passes immediately to the prison. “For,” saith he, “Jesus having heard” that John was betrayed, “departed thence.” ( Matt. xiv. 13.) But John does not so. He is silent as to the journey into the wilderness, as having been described by Matthew; but he relates what followed the descent from the mountain, and after having gone through many circumstances, adds, “For John was not yet cast into prison.” ( c. iii. 24 .)

And wherefore, says one, does Jesus now come to him? why does he come not merely once, but this second time also? For Matthew says that His coming was necessary on account of Baptism: since Jesus adds, that “thus it becometh us to fulfill all righteousness.” ( Matt. iii. 15.) But John says that He came again after Baptism, and declares it in this place, for, “I saw,” saith he, “the Spirit descending from heaven like a dove, and It abode upon Him.” Wherefore then did He come to John? for He came not casually, but went expressly to him. “John,” saith the Evangelist, “seeth Jesus coming unto him.” Then wherefore cometh He? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, “Behold the Lamb of God, that taketh away the sin of the world,” he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word “Behold” is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, “Behold,” this is He so long sought, this is “the Lamb.” He calls Him “Lamb,” to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

Ver. 30. “This is He of whom I said, He that cometh after me is preferred before me.”

[2.] Seest thou here also how he interprets the word “before”? for having called Him “Lamb,” and that He “taketh away the sin of the world,” then he saith that “He is preferred before me, for He was before me”; declaring that this is the “before,” the taking upon Him the sins of the world, “and the baptizing with the Holy Ghost.” “For my coming had no farther object than to proclaim the common Benefactor of the world, and to afford the baptism of water; but His was to cleanse all men, and to give them the power of the Comforter.” “He is preferred before me,” that is to say, has appeared brighter than I, because “He was before me.” Let those who have admitted the madness of Paul of Samosata be ashamed when they withstand so manifest a truth.

Ver. 31. “And I knew Him not,” he saith.

Here he renders his testimony free from suspicion, by showing that it was not from human friendship, but had been caused by divine revelation. “I knew Him not,” he saith. How then couldest thou be a trustworthy witness? How shalt thou teach others, while thou thyself art ignorant? He did not say “I know Him not,” but, “I knew Him not”; so that in this way he would be shown most trustworthy; for why should he have shown favor to one of whom he was ignorant?

“But that He should be made manifest unto Israel, therefore am I come baptizing with water.”

He then did not need baptism, nor had that laver any other object than to prepare for all others a way to faith on Christ. For he did not say, “that I might cleanse those who are baptized,” or, “that I might deliver them from their sins,” but, “that He should be made manifest unto lsrael.” “And why, tell me, could he not without baptism have preached and brought the multitudes to Him?” But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be “baptized, confessing their sins.” But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.

“How then didst thou know Him?” “By the descent of the Spirit,” he saith. But again, lest any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, “And I knew Him not,” he adds, “But He that sent me to baptize with water the Same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Ghost.” ( Ver. 33.)

Seest thou that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion. And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, “We have not so much as heard whether there be any Holy Ghost.” ( Acts xix. 2.) In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit; this free gift then of the Spirit He added when He came.

Ver. 32–34. “And John bare record, saying, I saw the Spirit descending from the heaven like a dove, and It abode upon Him. And I knew Him not: but He that sent me to baptize with water, the Same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.”

He puts the “I knew Him not” repeatedly. On what account, and wherefore? He was His kinsman according to the flesh. “Behold,” saith the angel, “thy cousin Elisabeth, she also hath received a son.” ( Luke i. 36.) That therefore he might not seem to favor Him because of the relationship, he repeats the “I knew Him not.” And this happened with good reason; for he had passed all his time in the wilderness away from his father’s house.

How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, “I have need to be baptized of Thee, and comest Thou to me?” ( Matt. iii. 14 ), since this was a proof that he knew Him very well. Yet he knew Him not before or for a long time, and with good cause; for the marvels which took place when He was a child, as the circumstances of the Magi and others the like, had happened long before, while John himself was very young, and since much time had elapsed in the interval, He was naturally unknown to all. For had He been known, John would not have said, “That He should be made manifest to Israel, therefore am I come baptizing.”

[3.] Hence it remains clear to us, that the miracles which they say belong to Christ’s childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known. But now he says, that for this he is come, “that He might be made manifest to Israel”; and for this reason he said again, “I have need to be baptized of Thee.” Afterwards, as having gained more exact knowledge of Him, he proclaimed Him to the multitude, saying, “This is He of whom I said, After me cometh a Man which is preferred before me.” For “He who sent me to baptize with water,” and sent me for this end, “that He should be made manifest to Israel,” Himself revealed Him even before the descent of the Spirit. Wherefore even before He came, John said, “One cometh after me who is preferred before me.” He knew Him not before he came to Jordan and baptized all men, but when He was about to be baptized, then he knew Him; and this from the Father revealing Him to the Prophet, and the Spirit showing Him when He was being baptized to the Jews, for whose sake indeed the descent of the Spirit took place. For that the witness of John might not be despised who said, that “He was before me,” and that “He baptizeth with the Spirit,” and that “He judgeth the world,” the Father utters a Voice proclaiming the Son, and the Spirit descends, directing that Voice to the Head of Jesus. For since one was baptizing, the other receiving baptism, the Spirit comes to correct the idea which some of those present might form, that the words were spoken of John. So that when he says, “I knew Him not,” he speaks of former time, not that near to His baptism. Otherwise how could he have forbidden Him, saying, “I have need to be baptized of Thee”? How could he have said such words concerning Him?

“But,” says one, “how then did not the Jews believe? for it was not John only that saw the Spirit in the likeness of a dove.” It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other hath seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself “to witnesses chosen before of God.” ( Acts x. 41.)

“And I saw, and bare record that this is the Son of God.”

Where did he “bear record that this is the Son of God?” he called Him indeed “Lamb,” and said that He should “baptize with the Spirit,” but nowhere did he say of Him, “Son of God.” But the other Evangelists do not write that He said anything after the baptism, but having been silent as to the time intervening, they mention the miracles of Christ which were done after John’s captivity, whence we may reasonably conjecture that these and many others are omitted. And this our Evangelist himself has declared, at the end of his narrative. For they were so far from inventing anything great concerning Him, that the things which seem to bring reproach, these they have all with one voice and with all exactness set down, and you will not find one of them omitting one of such circumstances; but of the miracles, part some have left for the others to relate, part all have passed over in silence.

I say not this without cause, but to answer the shamelessness of the heathen. For this is a sufficient proof of their truth-loving disposition, and that they say nothing for favor. And thus as well as in other ways you may arm yourselves for trial of argument with them. But take heed. Strange were it that the physician, or the shoemaker, or the weaver, in short all artists, should be able each to contend correctly for his own art, but that one calling himself Christian should not be able to give a reason for his own faith; yet those things if overlooked bring only loss to men’s property, these if neglected destroy our very souls. Yet such is our wretched disposition, that we give all our care to the former, and the things which are necessary, and which are the groundwork of our salvation, as though of little worth, we despise.

[4.] That it is which prevents the heathen from quickly deriding his own error. For when they, though established in a lie, use every means to conceal the shamefulness of their opinions, while we, the servants of the truth, cannot even open our mouths, how can they help condemning the great weakness of our doctrine? how can they help suspecting our religion to be fraud and folly? how shall they not blaspheme Christ as a deceiver, and a cheat, who used the folly of the many to further his fraud? And we are to blame for this blasphemy, because we will not be wakeful in arguments for godliness, but deem these things superfluous, and care only for the things of earth. He who admires a dancer or a charioteer, or one who contends with beasts, uses every exertion and contrivance not to come off worst in any disputes concerning him, and they string together long panegyrics, as they compose their defense against those who find fault with them, and cast sneers without number at their opponents: but when arguments for Christianity are proposed, they all hang their heads, and scratch themselves, and gape, and retire at length the objects of contempt.

Must not this deserve excessive wrath, when Christ is shown to be less honorable in your estimation than a dancer? since you have contrived ten thousand defenses for the things they have done, though more disgraceful than any, but of the miracles of Christ, though they have drawn to Him the world, you cannot bear even to think or care at all. We believe in the Father, and the Son, and the Holy Ghost, in the Resurrection of bodies, and in Life everlasting. If now any heathen say, “What is this Father, what this Son, what this Holy Ghost? How do you who say that there are three Gods, charge us with having many Gods?” What will you say? What will you answer? How will you repel the attack of these arguments? But what if when you are silent, the unbeliever should again propose this other question, and ask, “What in a word is resurrection? Shall we rise again in this body? or in another, different from this? If in this, what need that it be dissolved?” What will you answer? And what, if he say, “Why did Christ come now and not in old time? Has it seemed good to Him now to care for men, and did He despise us during all the years that are past?” Or if he ask other questions besides, more than these? for I must not propose many questions, and be silent as to the answers to them, lest, in so doing, I harm the simpler among you. What has been already said is sufficient to shake off your slumbers. Well then, if they ask these questions, and you absolutely cannot even listen to the words, shall we, tell me, suffer trifling punishment only, when we have been the cause of such error to those who sit in darkness? I wished, if you had sufficient leisure, to bring before you all the book of a certain impure heathen philosopher written against us, and that of another of earlier date, that so at least I might have roused you, and led you away from your exceeding slothfulness. For if they were wakeful that they might say these things against us, what pardon can we deserve, if we do not even know how to repel the attacks made upon us? For what purpose have we been brought forward? Dost thou not hear the Apostle say, “Be ready to give an answer to every man that asketh you a reason of the hope that is in you”? ( 1 Pet. iii. 15.) And Paul exhorts in like manner, saying, “Let the word of Christ dwell in you richly.” ( Col. iii. 16.) What do they who are more slothful than drones reply to this? “Blessed is every simple soul,” and, “he that walketh simply walketh surely.” ( Prov. x. 8.) For this is the cause of all sorts of evil, that the many do not know how to apply rightly even the testimony of the Scriptures. Thus in this place, the writer does not mean (by “simple”) the man who is foolish, or who knows nothing, but him who is free from wickedness, who is no evil-doer, who is wise. If it were not so, it would have been useless to say, “Be ye wise as serpents, and harmless as doves.” ( Matt. x. 16.) But why should I name these things, when the discourse comes in quite out of place? For besides the things already mentioned, other matters are not right with us, those, I mean, which concern our life and conversation. We are in every way wretched and ridiculous, ever ready to find fault with each other, but slow to correct in ourselves things for which we blame and accuse our neighbor. Wherefore I exhort you, that now at least we attend to ourselves, and stop not at the finding fault, (this is not enough to appease God;) but that we show forth a change in every way most excellent, in order that having lived here to the glory of God, we may enjoy the glory to come; which may it come to pass that we will all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

Homily XVIII



John i. 35–37

“Again the next day after John stood, and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God. And the two disciples heard him speak, and they followed Jesus.”

[1.] The nature of man is somehow a thing slothful, and easily declining to perdition, not by reason of the constitution of the nature itself, but by reason of that sloth which is of deliberate choice. Wherefore it needs much reminding. And for this cause Paul, writing to the Philippians, said, “To write the same things to you, to me indeed is not grievous, but for you it is safe.” ( Philip. iii. 1 .)

The earth when it has once received the seed, straightway gives forth its fruits, and needs not a second sowing; but with our souls it is not so, and one must be content, after having sown many times, and manifested much carefulness, to be able once to receive fruit. For in the first place, what is said settles in the mind with difficulty, because the ground is very hard, and entangled with thorns innumerable, and there are many which lay plots, and carry away the seed; afterwards, when it has been fixed and has taken root, it still needs the same attention, that it may come to maturity, and having done so may remain uninjured, and take no harm from any. For in the case of seeds, when the ear is fully formed and has gained its proper strength, it easily despises rust, and drought, and every other thing; but it is not so with doctrines; in their case after all the work has been fully done, one storm and flood often comes on, and either by the attack of unpleasant circumstances, or by the plots of men skilled to deceive, or by various other temptations brought against them, brings them to ruin.

I have not said this without cause, but that when you hear John repeating the same words, you may not condemn him for vain talking; nor deem him impertinent or wearisome. He desired to have been heard by once speaking, but because not many gave heed to what was spoken from the first, by reason of deep sleep, he again rouses them by this second call. Now observe; he had said, “He that cometh after me, is preferred before me”: and that “I am not worthy to unloose the latchet of His shoe”; and that “He baptizeth with the Holy Ghost, and with fire”; and that he “saw the Spirit descending like a dove, and it abode upon Him,” and he “bare record that this is the Son of God.” No one gave heed, nor asked, nor said, “Why sayest thou these things? in whose behalf? for what reason?” Again he had said, “Behold the Lamb of God, which taketh away the sin of the world”; yet not even so did he touch their insensibility. Therefore, after this he is compelled to repeat the same words again, as if softening by tillage some hard and stubborn soil, and by his word as by a plow, disturbing the mind which had hardened into clods, so as to put in the seed deep. For this reason he does not make his discourse a long one either; because he desired one thing only, to bring them over and join them to Christ. He knew that as soon as they had received this saying, and had been persuaded, they would not afterwards need one to bear witness unto Him. As also it came to pass. For, if the Samaritans could say to the woman after hearing Him, “Now we believe, not because of thy saying, for we know that this is indeed the Christ, the Saviour of the world,” the disciples would be much more quickly subdued, as was the case. For when they had come and heard Him but one evening, they returned no more to John, but were so nailed to Him, that they took upon them the ministry of John, and themselves proclaimed Him. For, saith the Evangelist, “He findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.” And observe, I pray you, this, how, when he said, “He that cometh after me is preferred before me”; and that, “I am not worthy to unloose the lachet of His shoe”; he caught no one, but when he spoke of the Dispensation, and lowered his discourse to a humbler tone, then the disciples followed Him.

And we may remark this, not only in the instance of the disciples, but that the many are not so much attracted when some great and sublime thing is said concerning God, as when some act of graciousness and lovingkindness, something pertaining to the salvation of the hearers, is spoken of. They heard that “He taketh away the sin of the world,” and straightway they ran to Him. For, said they, “if it is possible to wash away the charges that lie against us, why do we delay? here is One who will deliver us without labor of ours. Is it not extreme folly to put off accepting the Gift?” Let those hear who are Catechumens, and are putting off their salvation to their latest breath.

“Again,” saith the Evangelist, “John stood, and saith, Behold, the Lamb of God.” Christ utters no word, His messenger saith all. So it is with a bridegroom. He saith not for a while anything to the bride, but is there in silence, while some show him to the bride, and others give her into his hands; she merely appears, and he departs not having taken her himself, but when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride’s right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had committed them to Him.

[2.] And here we may remark, not this only, but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king’s son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man’s nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

“Why then doth not John take his disciples apart, and converse with them on these matters, and so deliver them over to Christ, instead of saying publicly to them in common with all the people, Behold the Lamb of God’?” That it may not seem to be a matter of arrangement; for had they gone away from him to Christ after having been privately admonished by him, and as though to do him a favor, they would perhaps soon have started away again; but now, having taken upon them the following Him, from teaching which had been general, they afterwards remained His firm disciples, as not having followed Him in order to gratify the teacher, but as looking purely to their own advantage.

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the “friend of the Bridegroom” ( c. iii. 29 ), since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And “looking upon Jesus walking, he saith, Behold the Lamb of God.” Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For “the Lamb” declares both these things. And he said not, “Who shall take,” or “Who hath taken”; but, “Who taketh away the sins of the world”; because this He ever doth. He took them not then only when He suffered, but from that time even to the present doth He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them. As then The Word shows us His pre-eminence, and The Son His superiority in comparison with others, so “The Lamb, The Christ, that Prophet, the True Light, the Good Shepherd,” and whatever other names are applied to Him with the addition of the article, mark a great difference. For there were many “Lambs,” and “Prophets,” and “Christs,” and “sons,” but from all these John separates Him by a wide interval. And this he secured not by the article only, but by the addition of “Only-Begotten”; for He had nothing in common with the creation.

If it seems to any unseasonable that these things should be spoken at “the tenth hour” (that was the time of day, for he says, “It was about the tenth hour”—( v. 39 ), such an one seems to me to be much mistaken. In the case indeed of the many, and those who serve the flesh, the season after feasting is not very suitable for any matters of pressing moment, because their hearts are burdened with meats: but here was a man who did not even partake of common food, and who at evening was as sober as we are at morning, (or rather much more so; for often the remains of our evening food that are left within us, fill our souls with imaginations, but he loaded his vessel with none of these things;) he with good reason spake late in the evening of these matters. Besides, he was tarrying in the wilderness by Jordan, where all came to his baptism with great fear, and caring little at that time for the things of this life; as also they continued with Christ three days, and had nothing to eat. ( Matt. xv. 32.) For this is the part of a zealous herald and a careful husbandman, not to desist before he see that the planted seed has got a firm hold. “Why then did he not go about all the parts of Judæa preaching Christ, rather than stand by the river waiting for Him to come, that he might point Him out when He came?” Because he wished that this should be effected by His works; his own object being in the mean time only to make Him known, and to persuade some to hear of eternal life. But to Him he leaves the greater testimony, that of works, as also He saith, “I receive not testimony of men. The works which My Father hath given Me, the same bear witness of Me.” ( c. v. 34, 36.) Observe how much more effectual this was; for when he had thrown in a little spark, at once the blaze rose on high. For they who before had not even given heed to his words, afterwards say, “All things which John spake were true.” ( c. x. 41.)

[3.] Besides, if he had gone about saying these things, what was being done would have seemed to be done from some human motive, and the preaching to be full of suspicion.

“And the two disciples heard him, and followed Jesus.”

Yet John had other disciples, but they not only did not “follow Jesus,” but were even jealously disposed towards him. “Rabbi,” says one, “He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him.” ( c. iii. 26.) And again they appear bringing a charge against him; “Why do we fast, but thy disciples fast not?” ( Matt. ix. 14.) But those who were better than the rest had no such feeling, but heard, and at once followed; followed, not as despising their teacher, but as being most fully persuaded by him, and producing the strongest proof that they acted thus from a right judgment of his reasonings. For they did not do so by his advice, that might have appeared suspicious; but when he merely foretold what was to come to pass, that “He should baptize with the Holy Ghost, [and with fire,]” they followed. They did not then desert their teacher, but rather desired to learn what Christ brought with Him more than John. And observe zeal combined with modesty. They did not at once approach and question Jesus on necessary and most important matters, nor were they desirous to converse with Him publicly, while all were present, at once and in an off-hand manner, but privately; for they knew that the words of their teacher proceeded not from humility, but from truth.

Ver. 40. “One of the two who heard, and followed Him, was Andrew, Simon Peter’s brother.”

Wherefore then has he not made known the name of the other also? Some say, because it was the writer himself that followed; others, not so, but that he was not one of the distinguished disciples; it behooved not therefore to say more than was necessary. For what would it have advantaged us to learn his name, when the writer does not mention the names even of the seventy-two? St. Paul also did the same. “We have sent,” says he, “with him the brother,” (who has often in many things been forward,) “whose praise is in the Gospel.” ( 2 Cor. viii. 18.) Moreover, he mentions Andrew for another reason. What is this? It is, that when you are informed that Simon having in company with him heard, “Follow Me, and I will make you fishers of men” ( Matt. iv. 19 ), was not perplexed at so strange a promise, you may learn that his brother had already laid down within him the beginnings of the faith.

Ver. 38. “Then Jesus turned, and saw them following, and saith unto them, What seek ye?”

Hence we are taught, that God does not prevent our wills by His gifts, but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. “What seek ye?” How is this? He who knoweth the hearts of men, who dwelleth in our thoughts, doth He ask? He doth; not that He may be informed; how could that be? but that by the question He may make them more familiar, and impart to them greater boldness, and show them that they are worthy to hear Him; for it was probable that they would blush and be afraid, as being unknown to him, and as having heard such accounts of Him from the testimony of their teacher. Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence. Yet the event would have been the same had He not questioned them; they would have remained by following Him, and walking in His steps would have reached His dwelling. Why then did He ask? To effect that which I said, to calm their minds, yet disturbed with shame and anxiety, and to give them confidence.

Nor was it by their following only that they showed their earnest desire, but by their question also: for when they had not as yet learned or even heard anything from Him, they call Him, “Master”; thrusting themselves as it were among His disciples, and declaring what was the cause of their following, that they might hear somewhat profitable. Observe their wisdom also. They did not say, “Teach us of Thy doctrines, or some other thing that we need to know”; but what? “Where dwellest Thou?” Because, as I before said, they wished in quiet to say somewhat to Him, and to hear somewhat from Him, and to learn. Therefore they did not defer the matter, nor say, “We will come to-morrow by all means, and hear thee speak in public”; but showed the great eagerness they had to hear Him, by not being turned back even by the hour, for the sun was already near its setting, (“it was,” saith John, “about the tenth hour.”) And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing them that He had accepted them. For this reason He did not say anything of this kind to them, “It is an unseasonable time now for you to enter into the house, to-morrow you shall hear if you have any wish, return home now”; but converses with them as with friends, and those who had long been with Him.

How then saith He in another place, “But the Son of Man hath not where to lay His head” ( Luke ix. 58 ), while here He saith, “Come and see” ( v. 39 ) where I abide? Because the expression “hath not where to lay His head,” signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison. The Evangelist has mentioned that “they abode with Him that day,” but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

[4.] Let us then also learn hence to consider all things secondary to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person’s house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul saith, “In season, out of season, reprove, rebuke, exhort” ( 2 Tim. iv. 2 ); and the Prophet too saith, “In His law will he meditate day and night” ( Ps. i. 3 ); and Moses commanded the Jews to do this always. For the things of this life, baths, I mean, and dinners, even if they are necessary, yet being continually repeated, render the body feeble; but the teaching of the soul the more it is prolonged, the stronger it renders the soul which receives it. But now we portion out all our time for trifles and unprofitable silly talking, and we sit together idly during the morning and afternoon, midday and evening besides, and we have appointed places for this; but hearing the divine doctrines twice or thrice in the week we become sick, and thoroughly sated. What is the reason? We are in a bad state of soul; its faculty of desiring and reaching after these things we have relaxed altogether. And therefore it is not strong enough to have an appetite for spiritual food. And this among others is a great proof of weakness, not to hunger nor thirst, but to be disinclined to both. Now if this, when it takes place in our bodies, is a sure sign of grievous disease, and productive of weakness, much more is it so in the soul.

“How then,” says one, “shall we be able to renew it, thus fallen and relaxed, to strength? what doing, what saying?” By applying ourselves to the divine words of the prophets, of the Apostles, of the Gospels, and all the others; then we shall know that it is far better to feed on these than on impure food, for so we must term our unseasonable idle talking and assemblies. For which is best, tell me, to converse on things relating to the market, or things in the law courts, or in the camp, or on things in heaven, and on what shall be after our departure hence? Which is best, to talk about our neighbor and our neighbor’s affairs, to busy ourselves in what belongs to other people, or to enquire into the things of angels, and into matters which concern ourselves? For a neighbor’s affairs are not thine at all; but heavenly things are thine. “But,” says some one, “a man may by once speaking finish these subjects altogether.” Why do you not think this in matters on which you converse uselessly and idly, why though ye waste your lives on this have ye never exhausted the subject? And I have not yet named what is far more vile than this. These are the things about which the better sort converse one with the other; but the more indifferent and careless carry about in their talk players and dancers and charioteers, defiling men’s ears, corrupting their souls, and driving their nature into mad excesses by these narratives, and by means of this discourse introducing every kind of wickedness into their own imagination. For as soon as the tongue has uttered the name of the dancer, immediately the soul has figured to itself his looks, his hair, his delicate clothing, and himself more effeminate than all. Another again fans the flame in another way, by introducing some harlot into the conversation, with her words, and attitudes, and glances, her languishing looks and twisted locks, the smoothness of her cheeks, and her painted eyelids. Were you not somewhat affected when I gave this description? Yet be not ashamed, nor blush, for the very necessity of nature requires this, and so disposes the soul according as the tendency of what is said may be. But if, when it is I that speak, you, standing in the church, and at a distance from these things, were somewhat affected at the hearing, consider how it is likely that they are disposed, who sit in the theater itself, who are totally free from dread, who are absent from this venerable and awful assembly, who both see and hear those things with much shamelessness. “And why then,” perhaps one of those who heed not may say, “if the necessity of nature so disposes the soul, do you let go that, and blame us?” Because, to be softened when one hears these things, is nature’s work; but to hear them is not a fault of nature, but of deliberate choice. For so he who meddles with fire must needs be injured, so wills the weakness of our nature; yet nature does not therefore draw us to the fire and to the injury thence arising; this can be only from deliberate perversity. I beseech you, therefore, to remove and correct this fault, that you may not of your own accord cast yourself down the precipice, nor thrust yourselves into the pits of wickedness, nor run of yourselves to the blaze, lest we place ourselves in jeopardy of the fire prepared for the devil. May it come to pass, that we all being delivered both from this fire and from that, may go to the very bosom of Abraham, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.

Homily XIX



John i. 41, 42

“He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus.”

[1.] When God in the beginning made man, He did not suffer him to be alone, but gave him woman for a helpmate, and made them to dwell together, knowing that great advantage would result from this companionship. What though the woman did not rightly employ this benefit? still if any one make himself fully acquainted with the nature of the matter, he will see, that to the wise great advantage arises from this dwelling together; not in the cause of wife or husband only, but if brothers do this, they also shall enjoy the benefit. Wherefore the Prophet hath said, “What is good, what is pleasant, but that brethren should dwell together?” ( Ps. cxxxiii. 1 , LXX.) And Paul exhorted not to neglect the assembling of ourselves together. ( Heb. x. 25.) In this it is that we differ from beasts, for this we have built cities, and markets, and houses, that we may be united one with another, not in the place of our dwelling only, but by the bond of love. For since our nature came imperfect from Him who made it, and is not self-sufficient, God, for our advantage, ordained that the want hence existing should be corrected by the assistance arising from mutual intercourse; so that what was lacking in one should be supplied by another, and the defective nature thus be rendered self-sufficient; as, for instance, that though made mortal, it should by succession for a long time maintain immortality. I might have gone into this argument at greater length, to show what advantages arise to those who come together from genuine and pure intercourse with each other: but there is another thing which presses now, that on account of which we have made these remarks.

Andrew, after having tarried with Jesus and learned what He did, kept not the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received. But wherefore has not John said on what matters Christ conversed with them? Whence is it clear that it was for this that they “abode with Him”? It was proved by us the other day; but we may learn it from what has been read today as well. Observe what Andrew says to his brother; “We have found the Messias, which is, being interpreted, the Christ.” You see how, as far as he had learned in a short time, he showed the wisdom of the teacher who persuaded them, and their own zeal, who cared for these things long ago, and from the beginning. For this word, “we have found,” is the expression of a soul which travails for His presence, and looks for His coming from above, and is made overjoyed when the looked-for thing has happened, and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other in spiritual things. Hear him besides speak with the addition of the article; for he does not say “Messias,” but “the Messias”; thus they were expecting some one Christ, having nothing in common with the others. And behold, I beg of you, the mind of Peter obedient and tractable from the very beginning; he ran to Him without any delay; “He brought him,” saith St. John, “to Jesus.” Yet let no one blame his easy temper if he received the word without much questioning, because it is probable that his brother had told him these things more exactly and at length; but the Evangelists from their care for conciseness constantly cut many things short. Besides, it is not said absolutely that “he believed,” but that “he brought him to Jesus,” to give him up for the future to Him, so that from Him he might learn all; for the other disciple also was with him, and contributed to this. And if John the Baptist, when he had said that He was “the Lamb,” and that He “baptized with the Spirit,” gave them over to learn the clearer doctrine concerning this thing from Him, much more would Andrew have done this, not deeming him self sufficient to declare the whole, but drawing him to the very fount of light with so much zeal and joy, that the other neither deferred nor delayed at all.

Ver. 42. “And when Jesus beheld him,” saith the Evangelist, “He said, Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is, by interpretation, a stone.”

[2.] He begins from this time forth to reveal the things belonging to His Divinity, and to open It out little by little by predictions. So He did in the case of Nathaniel and the Samaritan woman. For prophecies bring men over not less than miracles; and are free from the appearance of boasting. Miracles may possibly be slandered among foolish men, (“He casteth out devils,” said they, “by Beelzebub”—Matt. xii. 24 ), but nothing of the kind has ever been said of prophecy. Now in the case of Nathaniel and Simon He used this method of teaching, but with Andrew and Philip He did not so. Why was this? Because those (two) had the testimony of John, no small preparation, and Philip received a credible evidence of faith, when he saw those who had been present.

“Thou art Simon, the son of Jonas.” By the present, the future is guaranteed; for it is clear that He who named Peter’s father foreknew the future also. And the prediction is attended with praise; but the object was not to flatter, but to foretell something future. Hear at least in the case of the Samaritan woman, how He utters a prediction with severe reproofs; “Thou hast had,” he saith, “five husbands, and he whom thou now hast is not thy husband.” ( c. iv. 18.) So also His Father makes great account of prophecy, when He sets Himself against the honor paid to idols: “Let them declare to you,” saith He, “what shall come upon you” ( Isa. xlvii. 13 ); and again, “I have declared, and have saved, and there was no foreign God amongst you” ( Isa. xliii. 12 , LXX.); and He brings this forward through all prophecy. Because prophecy is especially the work of God, which devils cannot even imitate, though they strive exceedingly. For in the case of miracles there may be delusion; but exactly to foretell the future belongs to that pure Nature alone. Or if devils ever have done so, it was by deceiving the simpler sort; whence their oracles are always easily detected.

But Peter makes no reply to these words; as yet he knew nothing clearly, but still was learning. And observe, that not even the prediction is fully set forth; for Jesus did not say, “I will change thy name to Peter, and upon this rock I will build My Church,” but, “Thou shalt be called Cephas.” The former speech would have expressed too great authority and power; for Christ does not immediately nor at first declare all His power, but speaks for a while in a humbler tone; and so, when He had given the proof of His Divinity, He puts it more authoritatively, saying, “Blessed art thou, Simon, because My Father hath revealed it to thee”; and again, “Thou art Peter, and upon this rock I will build My Church.” ( Matt. xvi. 17, 18.) Him therefore He so named, and James and his brother He called “sons of thunder.” ( Mark iii. 17.) Why then doth He this? To show that it was He who gave the old covenant, that it was He who altered names, who called Abram “Abraham,” and Sarai “Sarah,” and Jacob “Israel.” To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea ( Isa. viii. 3; Hos. i. 4, 6, 9 ); but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the son of Nun. It was also a custom of the Ancients to give names from things, which in fact Leah also has done; and this takes place not without cause, but in order that men may have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it. Thus too He named John early, because they whose virtue was to shine forth from their early youth, from that time received their names; while to those who were to become great at a later period, the title also was given later.

[3.] But then they received each a different name, we now have all one name, that which is greater than any, being called “Christians,” and “sons of God,” and (His) “friends,” and (His) “Body.” For the very term itself is able more than all those others to rouse us, and make us more zealous for the practice of virtue. Let us not then act unworthily of the honor belonging to the title, considering the excess of our dignity, we who are called Christ’s; for so Paul hath named us. Let us bear in mind and respect the grandeur of the appellation. ( 1 Cor. iii. 23.) For if one who is said to be descended from some famous general, or one otherwise distinguished, is proud to be called this or that man’s son, and deems the name a great honor, and strives in every way so as not to affix, by remissness of his own, reproach to him after whom he is called; shall not we who are called after the name, not of a general, nor any of the princes upon earth, nor Angel, nor Archangel, nor Seraphim, but of the King of these Himself, shall not we freely give even our very life, so as not to insult Him who has honored us? Know ye not what honor the royal bands of shield-bearers and spearmen that are about the king enjoy? So let us who have been deemed worthy to be near Him, and much closer, and as much nearer than those just named, as the body is closer to the head than they, let us, I say, use every means to be imitators of Christ.

What then saith Christ? “The foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay His head.” ( Luke ix. 58.) Now if I demand this of you, it will seem perhaps to most of you grievous and burdensome; because therefore of your infirmity I speak not of such perfection, but desire you not to be nailed to riches; and as I, because of the infirmity of the many, retire somewhat from (demanding) the excess of virtue, I desire that you do so and much more on the side of vice. I blame not those who have houses, and lands, and wealth, and servants, but wish them to possess these things in a safe and becoming way. And what is “a becoming way”? As masters, not as slaves; so that they rule them, be not ruled by them; that they use, not abuse them. This is why they are called, “things to be used,” that we may employ them on necessary services, not hoard them up; this is a domestic’s office, that a master’s; it is for the slave to keep them, but for the lord and one who has great authority to expend. Thou didst not receive thy wealth to bury, but to distribute. Had God desired riches to be hoarded, He would not have given them to men, but would have let them remain as they were in the earth; but because He wishes them to be spent, therefore He has permitted us to have them, that we may impart them to each other. And if we keep them to ourselves, we are no longer masters of them. But if you wish to make them greater and therefore keep them shut up, even in this case the best plan of all is to scatter and distribute them in all directions; because there can be no revenue without an outlay, no wealth without expenditure. One may see that it is so even in worldly matters. So it is with the merchant, so with the husbandman, who put forth the one his wealth, the other his seed; the one sails the sea to disperse his wares, the other labors all the year putting in and tending his seed. But here there is no need of any one of these things, neither to equip a vessel, nor to yoke oxen, nor to plough land, nor to be anxious about uncertain weather, nor to dread a fall of hail; here are neither waves nor rocks; this voyage and this sowing needs one thing only, that we cast forth our possessions; all the rest will that Husbandman do, of whom Christ saith, “My Father is the Husbandman.” ( c. xv. 1.) Is it not then absurd to be sluggish and slothful where we may gain all without labor, and where there are many toils and many troubles and cares, and after all, an uncertain hope, there to display all eagerness? Let us not, I beseech you, let us not be to such a degree senseless about our own salvation, but let us leave the more troublesome task, and run to that which is most easy and more profitable, that we may obtain also the good things that are to come; through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy and quickening Spirit be glory, now and ever, and world without end. Amen.

Homily XX



John i. 43, 44

“The day following Jesus would go forth into Galilee and findeth Philip, and saith unto him, Follow Me. Now Philip was of Bethsaida, the city of Andrew and Peter.”

[1.] “To every careful thinker there is a gain” ( Prov. xiv. 23 , LXX.), saith the proverb; and Christ implied more than this, when He said, “He that seeketh findeth.” ( Matt. vii. 8.) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, “Follow Me,” straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, “We have found Him of whom Moses in the Law and the Prophets did write.” Seest thou what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? for the expression, “we have found,” belongs always to those who are in some way seeking. “The day following Jesus went forth into Galilee.” Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, they might perhaps have started away; but now, having chosen this of themselves, they afterwards remained firm. He calls Philip, one who was better acquainted with Him; for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael. Now in the case of Nathanael this was not so wonderful, because the fame of Jesus had gone forth into all Syria. ( Matt. iv. 24 .) But the wonderful thing was respecting Peter and James and Philip, that they believed, not only before the miracles, but that they did so being of Galilee, out of which “ariseth no prophet,” nor “can any good thing come”; for the Galilæans were somehow of a more boorish and dull disposition than others; but even in this Christ displayed forth His power, by selecting from a land which bore no fruit His choicest disciples. It is then probable that Philip having seen Peter and Andrew, and having heard what John had said, followed; and it is probable also that the voice of Christ wrought in him somewhat; for He knew those who would be serviceable. But all these points the Evangelist cuts short. That Christ should come, he knew; that this was Christ, he knew not, and this I say that he heard either from Peter or John. But John mentions his village also, that you may learn that “God hath chosen the weak things of the world.” ( 1 Cor. i. 27 .)

Ver. 45. “Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph.”

He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer. For since Nathanael was an exact man, and one who viewed all things with truth, as Christ also testified and the event showed, Philip with reason refers him to Moses and the Prophets, that so he might receive Him who was preached. And he not troubled though he called Him “the son of Joseph”; for still he was supposed to be his son. “And whence, O Philip, is it plain that this is He? What proof dost thou mention to us? for it is not enough merely to assert this. What sign hast thou seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then hast thou?” “The same as Andrew,” he replies; for he though unable to produce the wealth which he had found, or to describe his treasure in words, when he had discovered it, led his brother to it. So too did Philip. How this is the Christ, and how the prophets proclaimed Him beforehand, he said not; but he draws him to Jesus, as knowing that he would not afterwards fall off, if he should once taste His words and teaching.

Ver. 46, 47. “And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile.”

He praises and approves the man, because he had said, “Can any good thing come out of Nazareth?” and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. “How so, and in what way?” Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, “And thou, Bethlehem, art by no means the least among the princes of Judah, for out of thee shall come a Governor, that shall feed My people Israel.” ( Matt. ii. 6; Mic. v. 2.) And so when he heard that He was “from Nazareth,” he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet.

But observe his wisdom and candor even in his doubting. He did not at once say, “Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest from Nazareth’; therefore this is not that Christ.” He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was “of Nazareth,” his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place.

[2.] And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, “Galilee produces no good”; but how said he? “Can any good thing come out of Nazareth?” Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle. Wherefore also Christ saith, “Behold an Israelite indeed, in whom is no guile.” So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ saith, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, “In Bethlehem” ( Matt. ii. 5 ), and produced the evidence, saying, “And thou, Bethlehem, art by no means the least among the princes of Judah.” ( Mic. v. 2.) Before they had seen Him they bore this witness, but when they saw Him in their malice they concealed the testimony, saying, “But as for this fellow, we know not whence He is.” ( c. ix. 29.) Nathanael did not so, but continued to retain the opinion which he had from the beginning, that He was not “of Nazareth.”

How then do the prophets call Him a Nazarene? From His being brought up and abiding there. And He omits to say, “I am not of Nazareth,’ as Philip hath told thee, but of Bethlehem,” that He may not at once make the account seem questionable; and besides this, because, even if He had gained belief, He would not have given sufficient proof that He was the Christ. For what hindered Him without being Christ, from being of Bethlehem, like the others who were born there? This then He omits; but He does that which has most power to bring him over, for He shows that He was present when they were conversing. For when Nathanael had said,

Ver. 48. “Whence knowest Thou me?” He replies, “Before that Philip called thee, when thou wast under the fig-tree, I saw thee.”

Observe a man firm and steady. When Christ had said, “Behold an Israelite indeed,” he was not made vain by this approbation, he ran not after this open praise, but continues seeking and searching more exactly, and desires to learn something certain. He still enquired as of a man, but Jesus answered as God. For He said, “I have known thee from the first,” (him and the candor of his character, this He knew not as a man, from having closely followed him, but as God from the first,) “and but now I saw thee by the fig-tree”; when there was no one present there but only Philip and Nathanael who said all these things in private. It is mentioned, that having seen him afar off, He said, “Behold an Israelite indeed”; to show, that before Philip came near, Christ spoke these words, that the testimony might not be suspected. For this reason also He named the time, the place, and the tree; because if He had only said, “Before Philip came to thee, I saw thee,” He might have been suspected of having sent him, and of saying nothing wonderful; but now, by mentioning both the place where he was when addressed by Philip, and the name of the tree, and the time of the conversation, He showed that His foreknowledge was unquestionable.

And He did not merely show to him His foreknowledge, but instructed him also in another way. For He brought him to a recollection of what they then had said; as, “Can there any good thing come out of Nazareth?” And it was most especially on this account that Nathanael received Him, because when he had uttered these words, He did not condemn, but praised and approved him. Therefore he was assured that this was indeed the Christ, both from His foreknowledge, and from His having exactly searched out his sentiments, which was the act of One who would show that He knew what was in his mind; and besides, from His not having blamed, but rather praised him when he had seemed to speak against Himself. He said then, that Philip had “called” him; but what Philip had said to him or he to Philip, He omitted, leaving it to his own conscience, and not desiring farther to rebuke him.

[3.] Was it then only “before Philip called him” that He “saw” him? did He not see him before this with His sleepless eye? He saw him, and none could gainsay it; but this is what it was needful to say at the time. And what did Nathanael? When he had received an unquestionable proof of His foreknowledge, he hastened to confess Him, showing by his previous delay his caution, and his fairness by his assent afterwards. For, said the Evangelist,

Ver. 49. “He answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel:”

Seest thou how his soul is filled at once with exceeding joy, and embraces Jesus with words? “Thou art,” saith he, “that expected, that sought-for One.” Seest thou how he is amazed, how he marvels? how he leaps and dances with delight?

So ought we also to rejoice, who have been thought worthy to know the Son of God; to rejoice, not in thought alone, but to show it also by our actions. And what must they do who rejoice? Obey Him who has been made known to them; and they who obey, must do whatever He willeth. For if we are going to do what angers Him, how shall we show that we rejoice? See ye not in our houses when a man entertains one whom he loves, how gladly he exerts himself, running about in every direction, and though it be needful to spend all that he has, sparing nothing so that he please his visitor? But if one who invites should not attend to his guest, and not do such things as would procure him ease, though he should say ten thousand times that he rejoices at his coming, he could never be believed by him. And justly; for this should be shown by actions. Let us then, since Christ hath come to us, show that we rejoice, and do nothing that may anger him; let us garnish the abode to which He has come, for this they do who rejoice; let us set before Him the meal which He desires to eat, for this they do who hold festival. And what is this meal? He saith Himself; “My meat is, that I may do the will of Him that sent me.” ( c. iv. 34.) When He is hungry, let us feed Him; when He is thirsty, let us give Him drink: though thou give Him but a cup of cold water, He receives it; for He loves thee, and to one who loves, the offerings of the beloved, though they be small, appear great. Only be not thou slothful; though thou cast in but two farthings, He refuses them not, but receives them as great riches. For since He is without wants, and receives these offerings, not because He needs them, it is reasonable that all distinction should be not in the quantity of the gifts, but the intention of the giver. Only show that thou lovest Him who is come, that for His sake thou art giving all diligence, that thou rejoicest at His coming. See how He is disposed toward thee. He came for thee, He laid down His life for thee, and after all this He doth not refuse even to entreat thee. “We are ambassadors,” saith Paul, “for Christ, as though God did beseech you by us.” ( 2 Cor. v. 20.) “And who is so mad,” saith some one, “as not to love his own Master?” I say so too, and I know that not one of us would deny this in words or intention; but one who is beloved desires love to be shown, not by words only, but by deeds also. For to say that we love, and not to act like lovers, is ridiculous, not only before God, but even in the sight of men. Since then to confess Him in word only, while in deeds we oppose Him, is not only unprofitable, but also hurtful to us; let us, I entreat you, also make confession by our works; that we also may obtain a confession from Him in that day, when before His Father He shall confess those who are worthy in Christ Jesus our Lord, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

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