Pentecostarion

St. John Chrysostom, 

Homilies on the Gospel of John, 

Bright Wednesday, 

Homily 18, 19 and 20 on the Gospel of John

John 1:35-37

Again the next day after John stood, and two of his disciples; and looking upon Jesus as He walked, he says, 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. Philippians 3:1

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 comes after me, is preferred before me: and that I am not worthy to unloose the latchet of His shoe; and that He baptizes 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 do you say these things? In whose behalf? For what reason? Again he had said, Behold the Lamb of God, which takes 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 your 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, says the Evangelist, He finds his own brother Simon, and says 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 comes 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 takes 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, says the Evangelist, John stood, and says, Behold, the Lamb of God. Christ utters no word, His messenger says all. So it is with a bridegroom. He says 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 does 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 John 3:29, 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 says, 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 has taken; but, Who takes away the sins of the world; because this He ever does. He took them not then only when He suffered, but from that time even to the present does 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— John 1:39, 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 spoke 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. Matthew 15:32 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 says, I receive not testimony of men. The works which My Father has 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 spoke were true. John 10:41

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 you beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come unto him. John 3:26 And again they appear bringing a charge against him; Why do we fast, but your disciples fast not? Matthew 9:14 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.

John 1:40

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 Corinthians 8:18 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 Matthew 4:19, 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.

John 1:38

Then Jesus turned, and saw them following, and says unto them, What do you seek?

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 do you seek? How is this? He who knows the hearts of men, who dwells in our thoughts, does He ask? He does; 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 Your 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 tomorrow by all means, and hear you 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, says 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, tomorrow 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 says He in another place, But the Son of Man has not where to lay His head Luke 9:58, while here He says, Come and see John 1:39 where I abide? Because the expression has 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 says, In season, out of season, reprove, rebuke, exhort 2 Timothy 4:2; and the Prophet too says, In His law will he meditate day and night Psalm 1:3; 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 yours at all; but heavenly things are yours. 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 you waste your lives on this have you 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.

John 1:41-42

He first finds his own brother Simon, and says 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 has said, What is good, what is pleasant, but that brethren should dwell together? Psalm 133:1, Septuagint And Paul exhorted not to neglect the assembling of ourselves together. Hebrews 10:25 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, says 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.

John 1:42

And when Jesus beheld him, He said, 'You are Simon, the son of Jonas; you shall 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 casts out devils, said they, by Beelzebub Matthew 12:24, 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.

You are 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; You have had, he says, five husbands, and he whom thou now hast is not your husband. John 4:18 So also His Father makes great account of prophecy, when He sets Himself against the honor paid to idols: Let them declare to you, says He, what shall come upon you Isaiah 47:13; and again, I have declared, and have saved, and there was no foreign God among you Isaiah 43:12, Septuagint; 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 your name to Peter, and upon this rock I will build My Church, but, You shall 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 are you, Simon, because My Father has revealed it to you; and again, You are Peter, and upon this rock I will build My Church. Matthew 16:17-18 Him therefore He so named, and James and his brother He called sons of thunder. Mark 3:17 Why then does 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 Isaiah 8:3; Hosea 1:4-9; 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 has named us. Let us bear in mind and respect the grandeur of the appellation. 1 Corinthians 3:23 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? Do you not know 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 says Christ? The foxes have holes, and birds of the air have nests; but the Son of man has not where to lay His head. Luke 9:58 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. You did not receive your 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 says, My Father is the Husbandman. John 15:1 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.

John 1:43-44

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

1.  To every careful thinker there is a gain Proverbs 14:23, Septuagint, says the proverb; and Christ implied more than this, when He said, He that seeks finds. Matthew 7:8 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. Do you see 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. Matthew 4:24 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 arises 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 has chosen the weak things of the world. 1 Corinthians 1:27

John 1:45

Philip finds Nathanael, and says 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 do you mention to us? For it is not enough merely to assert this. What sign have you seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then have you? 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.

John 1:46-47

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip says unto him, Come and see. Jesus saw Nathanael coming to Him, and says 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 you shall come a Governor, that shall feed My people Israel. Matthew 2:6; Micah 5:2 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, you deceive me, and speakest falsely, I believe you not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, you say, '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 says, 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 says, 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 Matthew 2:5, and produced the evidence, saying, And thou, Bethlehem, art by no means the least among the princes of Judah. Micah 5:2 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. John 9:29 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 has told you, 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,

John 1:48

Whence know Thou me? . . . Before that Philip called you, when you were under the fig-tree, I saw you.

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 you 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 you 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 you, I saw you, 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,

John 1:49

He answered and says unto Him, Rabbi, You are the Son of God, You are the King of Israel:

Do you see how his soul is filled at once with exceeding joy, and embraces Jesus with words? You are, says he, that expected, that sought-for One. Do you see 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 wills. For if we are going to do what angers Him, how shall we show that we rejoice? Do you not see 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 has 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 says Himself; My meat is, that I may do the will of Him that sent me. John 4:34 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 you, and to one who loves, the offerings of the beloved, though they be small, appear great. Only be not thou slothful; though you 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 you love Him who has come, that for His sake you are giving all diligence, that you rejoice at His coming. See how He is disposed toward you. He came for you, He laid down His life for you, and after all this He does not refuse even to entreat you. We are ambassadors, says Paul, for Christ, as though God did beseech you by us. 2 Corinthians 5:20 And who is so mad, says 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.

John 1:49-50

Nathanael answered and says unto Him, Rabbi, You are the Son of God, You are the King of Israel. Jesus answered, and said unto him, Because I said unto you, I saw you under the fig-tree, do you believe? You shall see greater things than these.

1. Beloved, we need much care, much watchfulness, to be able to look into the depth of the Divine Scriptures. For it is not possible to discover their meaning in a careless way, or while we are asleep, but there needs close search, and there needs earnest prayer, that we may be enabled to see some little way into the secrets of the divine oracles. Today, for instance, here is no trifling question proposed to us, but one which requires much zeal and enquiry. For when Nathanael said, You are the Son of God, Christ replies, Because I said unto you, I saw you under the fig-tree, do you believe? You shall see greater things than these.

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, You are the Son of God Matthew 16:16, is called blessed, as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be The Son of God but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, You are the Son of God, he adds, You are the King of Israel. But the Son of God is not King of Israel only, but of all the world.

And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession of his He would build the Church; but in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession He added what follows. For what says He?

John 1:51

Verily, verily I say unto you, Hereafter you shall see heaven open, and the Angels of God ascending and descending upon the Son of Man.

Do you see how He leads him up little by little from the earth, and causes him no longer to imagine Him a man merely? For One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? For this reason He said, You shall see greater things than these. And in proof of this, He introduces the ministry of Angels. And what He means is something of this kind: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say, when you see the Angels ascending and descending upon Me? Persuading him by these words to own Him Lord also of the Angels. For on Him as on the King's own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they came and ministered unto Him Matthew 4:11, when they proclaimed the glad tidings of His birth, and cried, Glory to God in the highest, and on earth peace Luke 2:14, when they came to Mary, when they came to Joseph.

And He does now what He has done in many instances; He utters two predictions, gives present proof of the one, and confirms that which has to be accomplished by that which is so already. For of His sayings some had been proved, such as, Before Philip called you, under the fig-tree I saw you; others had yet to come to pass, and had partly done so, namely, the descending and ascending of the Angels, at the Crucifixion, the Resurrection, and the Ascension; and this He renders credible by His words even before the event. For one who had known His power by what had gone before, and heard from Him of things to come, would more readily receive this prediction too.

What then does Nathanael? To this he makes no reply. And therefore at this point Christ stopped His discourse with him, allowing him to consider in private what had been said; and not choosing to pour forth all at once, having cast seed into fertile ground, He then leaves it to shoot at leisure. And this He has shown in another place, where He says, The kingdom of heaven is like to a man that sows good seed, but while he slept, his enemy comes, and sows tares among the wheat.