St. John Chrysostom
Homilies 40,41,42. on the Gospel of John
5.30-6.2
I can of My own self do
nothing; as I hear I judge, and My judgment is just, because I seek not My own
will, but the will of Himwhich sent Me.
Although He had but lately
given no trifling proof of the Resurrection by bracing the
paralytic; on which account also He had not spoken of the Resurrection before
He had done what fell little short of resurrection. And the Judgment He
hinted at after He had braced the body, by saying, Behold, you are made
whole, sin no more, lest a worse thing come unto you; yet still He
proclaimed beforehand the resurrection of Lazarus and of
the world. And when He had spoken of these two, that of Lazaruswhich
should come to pass almost immediately, and that of the inhabited world which
should be long after, He confirms the first by the paralytic and by
the nearness of the time, saying, The hour comes and now is; the
other by the raising of Lazarus, by what had already come to pass bringing
before their sight what had not yet done so. And this we may observe Him do
everywhere, putting (forth) two or three predictions, and always confirming the
future by the past.
4. Yet after saying and
doing so much, since they still were very weak He is not content, but by
other expressions calms their disputatious temper, saying, I can of
Myself do nothing; as I hear I judge, and My judgment is just,
because I seek not My ownwill, but the will of Him which sent Me. For
since He appeared to make some assertions strange and varying from those
of theProphets, (for they said that it is God who judges all
the earth, that is, the human race; and this truth David everywhere
loudly proclaimed, He shall judge the people in righteousness, and, God is
a righteous Judge, strong and patient Psalm 96:10, andPsalm 7:11, Septuagint;
as did all the Prophets and Moses; but Christ said, The
Father judges no man, but has committed alljudgment to the Son: an
expression which was sufficient to perplex a Jew who heard it, and to
make him in turn suspect Christof being an enemy of God,) He here
greatly condescends in His speech, and as far as their infirmity requires, in
order to pluck up by the roots this pernicious opinion, and says, I can of
Myself do nothing; that is, nothing strange, or unlike, or what
the Father desires not will you see done or hear said by Me. And having
before declared that He was the Son of Man, and
because they supposed Him to be a man at that time, so also He puts
[His expressions] here. As then when He said above, We speak that we have
heard, and testify that we have seen; and when John said, What
He has seen He testifies, and no man receives His testimony John 3:32;
both expressions are used respecting exact knowledge, not concerning
hearing and seeing merely; so in this place when He speaks of hearing, He
declares nothing else than that it is impossible for Him to desire anything, save what
the Father desires. Still He said not so plainly, (for they would not as yet have
at once received it on hearing it thus asserted;) and how? In a manner very
condescending and befitting a mere man, As I hear I judge. Again
He uses these words in this place, not with reference to instruction, (for
He said not, as I am taught, but as I hear;) nor as though He
needed to listen, (for not only did He not require to be taught, but He needed
not even to listen;) but it was to declare the Unanimity and Identity of
[His and the Father's] decision, as though He had said, So I judge,
as if it were the Father Himself that judged. Then He adds, and
I know that My judgment is just, because I seek not My
own will, but the will of Him that sent Me. What sayest
Thou? Have You a will different from that of the Father? Yet in
another place He says, As I and Thou are One, (speaking of will and
unanimity,) grant to these also that they may be one in Us John
17:21; not verbally quoted; that is, in faith concerning Us. Do
you see that the words which seem most humble are those which conceal
a high meaning? For what He implies is of this kind: not that the will of
the Father is one, and His own another; but that, as one will in
one mind, so is My own will and My Father's.
And marvel not that He has
asserted so close a conjunction; for with reference to the Spirit also Paul has
used this illustration:What man knows the things of a man, save the spirit of
man which is in him? Even so the things of God knows no man, but
theSpirit of God. Thus Christ's meaning is no other than this: I
have not a will different and apart from that of the Father, but
if He desires anything, then I also; if I, then He also. As therefore none
could object to the Father judging, so neither may any to Me, for the sentence
of Each is given from the same Mind. And if He utters these
words rather as a man, marvel not, seeing that they still deemed Him to be
mere man. Therefore in passages like these it is necessary not merely
to enquire into the meaning of the words, but also to take into account the
suspicion of the hearers, and listen to what is said as being addressed to that
suspicion. Otherwise many difficulties will follow. Consider for
instance, He says, I seek not My own will: according to this then His will is
different (from that of the Father), is imperfect, nay, not merely imperfect,
but even unprofitable. For if it besaving, if it agree with that of the Father,
why do You not seek it? Mortals might with reason say so
because they have manywills contrary to what seems good to the Father,
but Thou, wherefore sayest Thou this, who art in all things like the Father?
For this none would say is the language even of a man made perfect and
crucified. For if Paul so blended himself with the will ofGod as
to say, I live, yet no longer I, but Christ lives in me Galatians
2:20, how says the Lord of all, I seek not My own will, but
the will of Him that sent Me, as though that will were
different? What then is His meaning? He applies His discourse as if the
case were that of a mere man, and suits His language to the suspicion of His
hearers. For when He had, by what had gone before, given proof of His
sayings, speaking partly as God, partly as a mere man, He again as a man
endeavors to establish the same, and says, My judgment is just. And
whence is this seen? Because I seek not My own will, but the will of
Him that sent Me. For as in the case of men, he that is free from selfishness cannot
be justly charged with having given an unfair decision, so neither
will you now be able to accuse Me. He that desires to establish his own, may
perhaps by many be suspected of corrupting justice with this
intent; but he that looks not to his own, what reason can he have for
not deciding justly? Apply now this reasoning to My case. Had I
said that I was not sent by the Father, had I not referred to Him the glory of
what was done, some of you might perhaps have suspected that desiring to gain honor for
Myself, I said the thing that is not; but if I impute and refer what is done to
another, wherefore and whence can you have cause to suspect My words? Do
you see how Heconfirmed His discourse, and asserted that His judgment was just by
an argument which any common man might have used in defending himself? Do you
see how what I have often said is clearly visible? What is that? It is that the
exceeding humility of the expressions most persuades men of
sense not to receive the words off hand and then fall down [into low
thoughts], but rather to take pains that they reach to the height of their
meaning; this humility too with much ease then raises up
those who were once groveling on the ground.
Now bearing all this in mind,
let us not, I exhort you, carelessly pass by Christ's words, but
enquire closely into them all, everywhere considering the reason of
what has been said; and let us not deem that ignorance and simplicity
will be sufficient to excuse us, for He has bidden us not merely to be harmless, but wise. Matthew
10:16 Let us therefore practice wisdom with simplicity, both as to doctrines and
the right actions of our lives; let us judge ourselves
here, that we be not condemned with the world hereafter; let us act towards
our fellow-servants as we desire our Master to act towards
us: for (we say), Forgive us our debts, as we forgive our debtors. Matthew
6:12 I know that the smitten soul endures not meekly,
but if we consider that by so doing we do a kindness not to him who has grieved
us but to ourselves, we shall soon let go the venom of our wrath; for he
who forgave not the hundred pence to him who had transgressed against him,
wronged not his fellow-servant but himself, by rendering himself liable for the
ten thousand talents of which he had before received forgiveness. Matthew
18:30-34 When therefore we forgive not others, we forgive not ourselves.
And so let us not merely say to God, remember not our offenses; but
let each also say to himself, let us not remember the offenses of
our fellow-servants done against us. For you first givejudgment on
your own sins, and God judges after; you propose the law concerning
remission and punishment, you declare your decision on these matters, and
therefore whether God shall or shall not remember, rests with you.
For which cause Paul bids usforgive, if any One has cause of
complaint against any Colossians 3:13, and not simply forgive, but so that
not even any remnants be left behind. Since Christ not only did not
publish our transgressions, but did not put us the transgressors in mind of
them, nor say, in such and such things have you offended, but
remitted and blotted out the handwriting, not reckoning ouroffenses, as Paul has
also declared. Colossians 2:14 Let us too do this; let us wipe away
all [trespasses against us] from ourminds; and if any good thing
has been done to us by him that has grieved us, let us only reckon that; but if
anything grievous and hard to bear, let us cast it forth and blot it out, so
that not even a vestige of it remain. And if no good has been done us
by him, so much the greater recompense and higher credit will be ours if we
forgive. Others by watching, by making the earth their bed, by ten thousand
hardships, wipe away their sins, but thou by an easier way, I mean by not
remembering wrongs, may causeall your trespasses to disappear. Why then do
you thrust the sword against yourself, as do mad and frantic men,
and banishest yourself from the life which is to come, when you ought to
use every means to attain unto it? For if this present life be so desirable,
what can one say of that other from which pain, and grief, and mourning, have
fled away? There it needs not to fear death, nor imagine any end
to those good things. Blessed, thrice blessed, yea, and
this many times over, are they who enjoy that blessed rest, while
they are miserable, thrice miserable, yea, ten thousand times miserable, who
have cast themselves forth from that blessedness. And what, says
some one, is it that makes us to enjoy that life? Hear the Judge
Himself conversing with a certain young man on this matter. When
the young man said, What shall I do to inherit eternal life? Matthew
19:16 Christ, after repeating to him the other commandments, ended
with the love of his neighbor. Perhaps like that rich man
some of my hearers will say, that we also have kept these, for
we neither have robbed, nor killed, nor committed adultery; yet
assuredly you will not be able to say this, that you have loved your
neighbor as you ought to have loved him. For if a man has envied or
spoken evil of another, if he has not helped him when injured, or not
imparted to him of his substance, then neither has he lovedhim. Now Christ has
commanded not only this, but something besides. What then is this? Sell, he
says, that you have, and give to the poor; and come, follow Me Matthew
19:21: terming the imitating Him in our actions following Him.
What learn we hence? First, that he who has not all these things cannot
attain unto the chief places in that rest. For after the young man
had said, All these things have I done, Christ, as though some great
thing were wanting to his being perfectly approved, replied, If you will
be perfect, sell that you have, and give to the poor: and come,
follow Me. First then we may learn this; secondly, that Christ rebuked
the man for his vain boast; for one who lived in such superfluity, and regarded
not others living inpoverty, how could he love his neighbor? So that
neither in this matter did he speak truly. But let us do both
the one and the other of these things; let us be eager to empty out our substance,
and to purchase heaven. Since if for worldly honor men have
often expended their whole possessions, an honor which was to
stay here below, and even here not to stay by us long, (for many even much
before their deaths have been stripped of their supremacy, and others because
of it have often lost their lives, and yet, although aware of this, they expend
all for its sake;) if now they do so much for this kind of honor, what can
be more wretched than we if for the sake of that honor which abides
and which cannot be taken from us we will not give up even a little, nor supply
to others those things which in a short time while yet here we shall leave?
What madness must it be, when it is in our power voluntarily to
give to others, and so to take with us those things of which we shall even
against our will be deprived, to refuse to do so? Yet if a man were
being led to death, and it were proposed to him to give up all his goods and
so go free, we should think a favor was conferred upon him; and shall we, who
are being led on the way to the pit, shall we, when it is allowed us to give up
half and be free, prefer to be punished, and uselessly to retain what is not
ours even to the losing what is so? What excuse shall we have, what claim for
pardon, who, when so easy a road has been cut for us unto life, rush down
precipices, and travel along an unprofitable path, depriving ourselves of all
things both here and hereafter, when we might enjoy both in security? If then
we did not so before, let us at least stop now; and coming to ourselves, let us
rightly dispose of things present, that we may easily receive those which are
to come, through the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory,
for ever and ever. Amen.
John 5:31-32
If I bear witness of
Myself, My witness is not true; there is another that bears witness of Me, and
I know that the witness which he witnesses of Me is true.
1. If any one unpracticed
in the art undertake to work a mine, he will get no gold, but confounding all
aimlessly and together, will undergo a labor unprofitable and pernicious: so
also they who understand not the method of Holy Scripture, nor search out its
peculiarities and laws, but go over all its points carelessly and in one
manner, will mix the gold with earth, and never discover the treasure which is
laid up in it. I say this now because the passage before us contains much gold,
not indeed manifest to view, but covered over with much obscurity, and
therefore by digging and purifying we must arrive at the legitimate sense. For
who would not at once be troubled at hearing Christ say, If I testify of
Myself, My witness is not true; inasmuch as He often appears to have testified
of Himself? For instance, conversing with the Samaritan woman He said, I Am
that speak unto you: and in like manner to the blind man, It is He that talks
with you John 9:37; and rebuking the Jews, You say, you blaspheme, because I
said I am the Son of God. John 10:36 And in many other places besides He does
this. If now all these assertions be false, what hope of salvation shall we
have? And where shall we find truth when Truth Itself declares, My witness is not
true? Nor does this appear to be the only contradiction; there is another not
less than this. He says farther on, Though I bear witness of Myself, yet My
witness is true John 8:14; which then, tell me, am I to receive, and which deem
a falsehood? If we take them out thus [from the context] simply as they are
said, without carefully considering the person to whom nor the cause for which
they are said, nor any other like circumstances, they will both be falsehoods.
For if His witness be not true, then this assertion is not true either, not
merely the second, but the first also. What then is the meaning? We need great
watchfulness, or rather the grace of God, that we rest not in the mere words;
for thus the heretics err, because they enquire not into the object of the
speaker nor the disposition of the hearers. If we add not these and other
points besides, as times and places and the opinions of the listeners, many
absurd consequences will follow.
What then is the meaning?
The Jews were about to object to Him, If you bear witness concerning yourself,
your witness is not true John 8:13: therefore He spoke these words in
anticipation; as though He had said, You will surely say to Me, we believe you
not; for no one that witnesses of himself is readily held trustworthy among
men. So that the is not true must not be read absolutely, but with reference to
their suspicions, as though He had said, to you it is not true; and so He
uttered the words not looking to His own dignity, but to their secret thoughts.
When He says, My witness is not true, He rebukes their opinion of Him, and the
objection about to be urged by them against Him; but when He says, Though I
bear witness of Myself, My witness is true John 8:14, He declares the very
nature of the thing itself, namely, that as God they ought to deem Him
trustworthy even when speaking of Himself. For since He had spoken of the
resurrection of the dead, and of the judgment, and that he that believes in Him
is not judged, but comes unto life, and that He shall sit to require account of
all men, and that He has the same Authority and Power with the Father; and
since He was about again otherwise to prove these things, He necessarily put
their objection first. I told you, He says, that 'as the Father raises the dead
and quickens them, so the Son quickens whom He will'; I told you that 'the
Father judges no man, but has committed all judgment unto the Son'; I told you
that men must 'honor the Son as they honor the Father'; I told you that 'he
that honors not the Son honors not the Father'; I told you that 'he that hears
My words and believes them shall not see death, but has passed from death unto
life' John 5:24; not exactly quoted; that My voice shall raise the dead, some
now, some hereafter; that I shall demand account from all men of their
transgressions, that I shall judge righteously, and recompense those who have
walked uprightly. Now since all these were assertions, since the things
asserted were important, and since no clear proof of them had as yet been
afforded to the Jews but one rather indistinct, He puts their objection first
when He is about to proceed to establish His assertions, speaking somewhat in
this way if not in these very words: Perhaps you will say, you assert all this,
but you are not a credible witness, since you testify of yourself. First then
checking their disputatious spirit by setting forth what they would say, and
showing that He knew the secrets of their hearts, and giving this first proof
of His power, after stating the objection He supplies other proofs clear and
indisputable, producing three witnesses to what He said, namely, the works
wrought by Him, the witness of the Father, and the preaching of John. And He
puts first the less important witness of John. For after saying, There is
another that bears witness of Me, and I know that his witness is true, He adds,
John 5:33
You sent unto John, and he
bore witness unto the truth.
Yet if Your witness be not
true, how sayest Thou, I know that the testimony of John is true, and that he
has borne witness to the truth? And do you see (O man) how clear it hence is,
that the expression, My witness is not true, was addressed to their secret
thoughts?
2. What then, says some
one, if John bore witness partially. That the Jews might not assert this, see
how He removes this suspicion. For He said not, John testified of Me, but, You
first sent to John, and you would not have sent had ye not deemed him trustworthy.
Nay, what is more, they had sent not to ask him about Christ, but about
himself, and the man whom they deemed trustworthy in what related to himself
they would much more deem so in what related to another. For it is, so to
speak, the nature of us all not to give so much credit to those who speak of
themselves as to those who speak of others; yet him they deemed so trustworthy
as not to require even concerning himself any other testimony. For they who
were sent said not, What do you say concerning Christ? but, Who are you? What
do you say of yourself? So great admiration felt they for the man. Now to all
this Christ made allusion by saying, You sent unto John. And on this account
the Evangelist has not merely related that they sent, but is exact as to the
persons sent that they were Priests and of the Pharisees, not common or abject
persons, nor such as might be corrupted or cheated, but men able to understand
exactly what he said.
John 5:34
But I receive not
testimony from man.
Why then have You brought
forward that of John? His testimony was not the testimony of man, for, says he,
He that sent me to baptize with water, He said unto me. John 1:33 So that
John's testimony was the testimony of God; for having learned from Him he said
what he did. But that none should ask, Whence is it clear that he learned from
God? and stop at this, He abundantly silences them by still addressing Himself
to their thoughts. For neither was it likely that many would know these things;
they had hitherto given heed unto John as to one who spoke of himself, and
therefore Christ says, I receive not testimony from man. And that the Jews
might not ask, And if You were not about to receive the testimony of man, and
by it to strengthen Yourself, why have You brought forward this man's
testimony? see how He corrects this contradiction by what He adds. For after
saying, I receive not testimony from man, He has added,
But these things I say,
that you may be saved.
What He says is of this
kind; I, being God, needed not the witness of John which is man's witness, yet
because ye gave more heed to him, believe him more trustworthy than any, ran to
him as to a prophet, (for all the city was poured forth to Jordan,) and have
not believed on Me, even when working miracles, therefore I remind you of that
witness of his.
John 5:35
He was a burning and a
shining light, and you were willing for a season to rejoice in his light.
That they may not reply,
What if he did speak and we received him not, He shows that they did receive
John's sayings: since they sent not common men, but priests and Pharisees and
were willing to rejoice; so much did they admire the man, and at the same time
had nothing to say against his words. But the for a season, is the expression
of one noting their levity, and the fact that they soon started away from him.
John 5:36
But I have greater witness
than that of John.
For had ye been willing to
admit faith according to the (natural) consequence of the facts, I would have
brought you over by My works more than he by his words. But since you will not,
I bring you to John, not as needing his testimony, but because I do all 'that
you may be saved.' For I have greater witness than that of John, namely, that
from My works; yet I do not merely consider how I may be made acceptable to you
by credible evidence, but how by that (of persons) known to and admired by you.
Then glancing at them and saying that they rejoiced for a season in his
(John's) light, He declared that their zeal was but temporary and uncertain.
He called John a torch,
signifying that he had not light of himself, but by the grace of the Spirit;
but the circumstance which caused the absolute distinction between Himself and
John, namely, that He was the Sun of righteousness, this He put not yet; but
merely hinting as yet at this He touched them sharply, by showing that from the
same disposition which led them to despise John, neither could they believe in
Christ. Since it was but for a season that they admired even the man whom they
did admire, and who, had they not acted thus, would soon have led them by the
hand to Jesus. Having then proved them altogether unworthy of forgiveness, He
went on to say, I have greater witness than that of John. What is that? It is
that from His works.
For the works, He says,
which the Father has given Me to finish, the same works that I do bear witness
of Me that the Father sent Me.
By this He reminded them
of the paralytic restored, and of many other things. The words perhaps one of
them might have asserted were mere boast, and said by reason of John's
friendship towards Him, (though indeed it was not in their power to say even
this of John, a man equal to the exact practice of wisdom, and on this account
admired by them,) but the works could not even among the maddest of them admit
this suspicion; therefore He added this second testimony, saying, The works
which the Father has given Me to finish, the same works that I do bear witness
of Me that the Father sent Me.
3. In this place He also
meets the accusation respecting the violation of the Sabbath. For since those
persons argued, How can he be from God, seeing that he keeps not the Sabbath?
John 9:16, therefore He says, Which My Father has given unto Me. Yet in truth,
He acted with absolute power, but in order most abundantly to show that He does
nothing contrary to the Father, therefore He has put the expression of much
inferiority. Since why did He not say, The works which the Father has given Me
testify that I am equal to the Father? For both of these truths were to be
earned from the works, that He did nothing contrary, and that He was equal to
Him who begot Him; a point which He is establishing elsewhere, where He says,
If you believe not Me, believe the works: that you may know and believe that I
am in the Father and the Father in Me. John 10:38 In both respects, therefore,
the works bore witness to Him, that He was equal to the Father, and that He did
nothing contrary to Him. Why then said He not so, instead of leaving out the
greater and putting forward this? Because to establish this was His first
object. For although it was a far less thing to have it believed that He came
from God, than to have it believed that God was equal with Him, (for that
belonged to the Prophets also, but this never,) still He takes much pains as to
the lesser point, as knowing that, this admitted, the other would afterwards be
easily received. So that making no mention of the more important portion of the
testimony, He puts its lesser office, that by this they may receive the other
also. Having effected this, He adds,
John 5:37
And the Father Himself,
which has sent Me, has borne witness of Me.
Where did He bear witness
of Him? In Jordan: This is My beloved Son, in whom I am well pleased Matthew
3:16; hear Him. Yet even this needed proof. The testimony of John then was
clear, for they themselves had sent to him, and could not deny it. The testimony
from miracles was in like manner clear, for they had seen them wrought, and had
heard from him who was healed, and had believed; whence also they drew their
accusation. It therefore remained to give proof to the testimony of the Father.
Next in order to effect this, He added,
You have neither heard His
voice at any time:
How then says Moses, The
Lord spoke, and Moses answered? Exodus 19:19; and David, He had heard a tongue
which he knew not Psalm 81:5; and Moses again, Is there any such people which
has 'heard the voice of God?'? Deuteronomy 4:33
Nor seen His shape.
Yet Isaiah, Jeremiah, and
Ezekiel, are said to have seen Him, and many others. What then is that which
Christ says now? He guides them by degrees to a philosophical doctrine, showing
that with God is neither voice nor shape, but that He is higher than such forms
or sounds like these. For as when He says, You have not heard His voice, He
does not mean that God does indeed utter a voice, but one which cannot be
heard; so when He says, Nor seen His shape, He does not mean that God has a
shape though one invisible, but that neither of these things belongs to God.
And in order that they might not say, You are a boaster, God spoke to Moses
only; (this at least they did say, We know that God spoke with Moses: as for
this fellow, we know not whence He is John 9:29) on this account He spoke as He
did, to show that there is neither voice nor shape with God. But why, He says,
name I these things? Not only have ye 'neither heard His voice nor seen His shape,'
but it is not even in your power to assert that of which you most boast and of
which you are all most fully assured, namely, that you have received and keep
His commandments. Wherefore He adds,
John 5:38
And you have not His word
abiding in you.
That is, the ordinances,
the commandments, the Law, and the Prophets. For even if God ordained these,
still they are not with you, since you believe not on Me. Because, if the
Scriptures everywhere say that it is necessary to give heed to Me, and yet ye
believe not, it is quite clear that His word is removed from you. Wherefore
again He adds,
For whom He has sent, Him
ye believe not.
Then that they may not
argue, How, if we have not heard His voice, has He testified unto you? He says,
John 5:39
Search the Scriptures, for
they are they which testify of Me.
Since by these the Father
gave His testimony. He gave it indeed by Jordan also and in the mount, but
Christ brings not forward those voices; perhaps by doing so He would have been
disbelieved; for one of them, that in the mount, they did not hear, and the
other they heard indeed, but heeded not. For this reason He referrs them to the
Scriptures, showing that from them comes the Father's testimony, having first
removed the old grounds on which they used to boast, either as having seen God
or as having heard His voice. For as it was likely that they would disbelieve
His voice, and picture to themselves what took place on Sinai, after first
correcting their suspicions on these points, and showing that what had been
done was a condescension, He then referrs them to the testimony of the
Scriptures.
4. And from these too let
us also, when we war against heretics, arm and fortify ourselves. For all
Scripture is given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness, that the man of God
may be perfect, thoroughly furnished unto every good work 2 Timothy 3:16-17;
not that he may have some and not others, for such a man is not perfect. For
tell me what profit is it, if a man pray continually, but give not liberal
alms? Or if he give liberal alms, but be covetous or violent? Or if he be not
covetous nor violent, but (is liberal) to make a show before men, and to gain
the praise of the beholders? Or if he give alms with exactness and according to
God's pleasure, yet be lifted up by this very thing, and be highminded? Or if
he be humble and constant in fasting, but covetous, greedy of gain, and nailed
to earth, and one who introduces into his soul the mother of mischief? For the
love of money is the root of all evils. Let us then shudder at the action, let
us flee the sin; this has made the world a waste, this has brought all things
into confusion, this seduces us from the most blessed service of Christ. It is
not possible, He says, to serve God and mammon. For mammon gives commands
contradictory to those of Christ. The one says, Give to them that need; the
other, Plunder the goods of the needy. Christ says, Forgive them that wrong
you; the other, Prepare snares against those who do you no wrong. Christ says,
Be merciful and kind; mammon says, Be savage and cruel, and count the tears of
the poor as nothing; to the intent that he may render the Judge stern to us in
that day. For then all our actions shall come before our eyes, and those who
have been injured and stripped by us, shutting us out from all excuse. Since if
Lazarus, who received no wrong from Dives, but only did not enjoy any of his
good things, stood forth at that time as a bitter accuser and allowed him not
to obtain any pardon, what excuse, tell me, shall they have, who, besides
giving no alms of their own substance, seize that of others, and overthrow
orphans' houses? If they who have not fed Christ when He hungered have drawn
such fire upon their heads, what consolation shall they enjoy who plunder what
belongs not to them at all, who weave ten thousand law-suits, who unjustly
grasp the property of all men? Let us then cast out this desire; and we shall
cast it out if we think of those before us who did wrongfully, who were
covetous and are gone. Do not others enjoy their wealth and labors while they
lie in punishment, and vengeance, and intolerable woes? And how can this be
anything but extreme folly, to weary and vex ourselves, that living we may
strain ourselves with labor, and on our departure hence undergo intolerable
punishments and vengeances, when we might have enjoyed ourselves here, (for
nothing so much causes pleasure as the consciousness of almsgiving, ) and
departing to that place might have been delivered from all our woes, and
obtained ten thousand blessings? For as wickedness is wont to punish those who
go after it, even before (they arrive at) the pit, so also virtue, even before
the (gift of) the Kingdom, provides delights for those who here practice it,
making them to live in company with good hopes and continual pleasure.
Therefore that we may obtain this, both here and in the life to come, let us
hold fast to good works, so shall we gain the future crown; to which may we all
reach 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.
John 5:39-40
Search the Scriptures; for
in them ye think you have eternal life; and they are they which testify of Me.
And ye will not come to Me that you might have [eternal ] life.
1. Beloved, let us make
great account of spiritual things, and not think that it is sufficient for us
to salvation to pursue them anyhow. For if in things of this life a man can
gain no great profit if he conduct them in an indifferent and chance way, much
more will this be the case in spiritual things, since these require yet greater
attention. Wherefore Christ when He referred the Jews to the Scriptures, sent
them not to a mere reading, but a careful and considerate search; for He said
not, Read the Scriptures, but, Search the Scriptures. Since the sayings
relating to Him required great attention, (for they had been concealed from the
beginning for the advantage of the men of that time,) He bids them now dig down
with care that they might be able to discover what lay in the depth below.
These sayings were not on the surface, nor were they cast forth to open view,
but lay like some treasure hidden very deep. Now he that searches for hidden
things, except he seek them with care and toil, will never find the object of
his search. For which cause He said, Search the Scriptures, because in them ye
think you have eternal life. He said not, You have, but ye think, showing that
they gained from them nothing great or high, expecting as they did to be saved
by the mere reading, without the addition of faith. What He says therefore is
of this kind: Do ye not admire the Scriptures, do ye not think that they are
the causes of all life? By these I confirm My claims now, for they are they
which testify of Me, yet ye will not come to Me that you may have eternal life.
It was thus with good reason that He said, ye think, because they would not
obey, but merely prided themselves on the bare reading. Then lest owing to His
very tender care He should incur among them the suspicion of vainglory, and
because He desired to be believed by them, should be deemed to be seeking His
own; (for He reminded them of the words of John, and of the witness of God, and
of His own works, and said all He could to draw them to Him, and promised them
life; ) since, I say, it was likely that many would suspect that He spoke these
things from a desire of glory, hear what He says:
John 5:41
I receive not honor from
men.
That is, I need it not: My
nature, He says, is not of such a kind as to need the honor which is from men,
for if the sun can receive no addition from the light of a candle, much farther
am I from needing the honor which is from men. Why then, asks some one, do you
say these things, if you need it not? That ye may be saved. This He positively
asserted above, and the same He implied here also, by saying, that you might have
life. Moreover, He puts another reason:
John 5:42
But I know you that you
have not the love of God in you.
For when under pretense of
loving God they persecuted Him because He made Himself equal with God, and He
knew that they would not believe Him, lest any one should ask, why do you speak
these words? I speak them, He says, to convict you of this, that it is not for
the love of God that you persecute Me, if it be so that He testifies to Me both
by works and by the Scriptures. For as before this when you deemed Me an enemy
of God ye drove Me away, so now, since I have declared these things, you ought
to have hastened to Me, if you had really loved. God. But ye love Him not. And
therefore have I spoken these words, to show that you are possessed with excessive
pride, that you are vainly boasting and shading over your own enviousness. And
the same He proves not by these things only, but by those that should come to
pass.
John 5:43
I have come in My Father's
name, and you receive Me not; if another shall comei in his own name, him will
you receive.
2. Do you see that He
everywhere declares that He has been sent, that judgment has been committed to
Him by the Father, that He can do nothing of Himself, in order that He may cut
off all excuse for their unfairness? But who is it that He here says shall come
in his own name? He alludes here to Antichrist, and puts an incontrovertible
proof of their unfairness. For if as loving God ye persecute Me, much more
ought this to have taken place in the case of Antichrist. For he will neither
say that he is sent by the Father, nor that he comes according to his will, but
in everything contrariwise, seizing like a tyrant what belongs not to him, and
asserting that he is the very God over all, as Paul says, 'Exalting himself
above all that is called God, or that is worshipped, showing himself that he is
God.' 2 Thessalonians 2:4 This is to 'come in his own name.' I do not so, but
have come in the Name of My Father. That they received not One who said that He
was sent of God, was a sufficient proof that they loved not God; but now from
the contrary of this fact, from their being about to receive Antichrist, He
shows their shamelessness. For when they received not One who asserts that He
was sent by God, and are about to worship one who knows Him not, and who says
that he is God over all, it is clear that their persecution proceeded from
malice and from hating God. On this account He puts two reasons for His words;
and first the kinder one, That ye may be saved; and, That ye may have life: and
when they would have mocked at Him, He puts the other which was more striking,
showing that even although His hearers should not believe, yet that God was
wont always to do His own works. Now Paul speaking concerning Antichrist said
prophetically, that God shall send them strong delusion—that they all might be
judged who believed not the truth, but had pleasure in unrighteousness. 2
Thessalonians 2:11-12 Christ said not, He shall come; but, if He come, from
tenderness for His hearers; and because all their obstinacy was not yet
complete. He was silent as to the reason of His coming; but Paul, for those who
can understand, has particularly alluded to it. For it is he who takes away all
excuse from them.
Christ then puts also the
cause of their unbelief, saying . . .
John 5:44
How can you believe, which
receive honor one of another, and seek not the honor that comes from God only?
Hence again He shows that
they looked not to the things of God, but that under this pretense they desired
to gratify private feeling, and were so far from doing this on account of His
glory, that they preferred honor from men to that which comes from Him. How
then were they likely to entertain such hostility towards Him for a kind of
honor which they so despised, as to prefer to it the honor which comes from
men?
Having told them that they
had not the love of God, and having proved it by what was doing in His case,
and by what should be in the case of Antichrist, and having demonstrated that
they were deprived of all excuse, He next brings Moses to be their accuser,
going on to say,
John 5:45-47
Do not think that I will
accuse you to the Father; there is one that accuses you, even Moses, in whom
you trust. For had ye believed Moses, you would have believed Me; for he wrote
of Me. But if you believe not his writings, how shall you believe My words?
What He says is of this
kind: It is Moses who has been insulted more than I by your conduct towards Me,
for you have disbelieved him rather than Me. See how in every way He has cast
them out from all excuse. You said that you loved God when you persecuted Me; I
have shown that you did so from hatred of Him: ye say that I break the Sabbath
and annul the Law; I have rid Me of this slander also: ye maintain that you
believe in Moses by what ye dare to do against Me; I on the contrary show that
this is most to disbelieve in Moses; for so far am I from opposing the Law,
that he who shall accuse you is none other than the man who gave you the Law.
As then He said of the Scriptures, in which ye think you have eternal life, so
of Moses also He says, in whom you trust; everywhere conquering them by their
own weapons.
And whence, says some one,
is it clear that Moses will accuse us, and that you are not a boaster? What
have you to do with Moses? You have broken the Sabbath which he ordained that
we should keep; how then should he accuse us? And how does it appear that we
shall believe in another who comes in his own name? All these assertions you
make without evidence. Now in truth all these points are proved above. For
(Christ would reply) since it is acknowledged that I came from God, both by the
works, by the voice of John, and by the testimony of the Father, it is evident
that Moses will accuse the Jews. For what says he? If a man come doing miracles
and leading you to God, and truly foretelling things future, you must hearken
unto him with all readiness. Now Christ had done all this. He wrought miracles
in very truth, He drew all men to God, and (so that He ) caused accomplishment
to follow His predictions.
But whence does it appear
that they will believe another? From their hating Christ, since they who turn
aside from Him who comes according to the will of God will, it is quite plain,
receive the enemy of God. And marvel not if He now puts forward Moses, although
He said, I receive not witness from man, for He referrs them not to Moses, but
to the Scriptures of God. However, since the Scriptures terrified them less, He
brings round His discourse to the very person (of Moses), setting over against
them their Lawgiver as their accuser, thus rendering the terror more impressive;
and each of their assertions He refutes. Observe: they said that they
persecuted Him through love for God, He shows that they did so through hating
God; they said that they held fast to Moses, He shows that they acted thus
because they believed not Moses. For had they been zealous for the law, they
ought to have received Him who fulfilled it; if they loved God they ought to
have believed One who drew them to Him, if they believed Moses they ought to
have done homage to One of whom Moses prophesied. But (says Christ) if Moses is
disbelieved before My coming, it is nothing unlikely that I, who am heralded by
him, should be driven away by you. As then He had shown from their conduct
towards Himself that they who admired John (really) despised him, so now He
shows that they who thought that they believed Moses, believed him not, and
turns back on their own head all that they thought to put forward in their own
behalf. So far, He says, am I from drawing you away from the Law, that I call
your Lawgiver himself to be your accuser.
That the Scriptures
testified of Him He declared, but where they testify He added not; desiring to
inspire them with greater awe, and to prompt them to search, and to reduce them
to the necessity of questioning. For had He told them readily and without their
questioning, they would have rejected the testimony; but now, if they gave any
heed to His words, they needed first of all to ask, and learn from Him what
that testimony was. On this account He deals the more largely in assertions and
threats, not in proofs only, that even so He may bring them over by fear of
what He says; but they even so were silent. Such a thing is wickedness;
whatsoever a man say or do it is not stirred to move, but remains keeping its
peculiar venom.
Wherefore we must cast out
all wickedness from our souls, and never more contrive any deceit; for, says
one, To the perverse God sends crooked paths Proverbs 21:8, Septuagint; and,
The holy spirit of discipline will flee deceit, and remove from thoughts that
are without understanding. Wisdom 1:5 For nothing makes men so foolish as
wickedness; since when a man is treacherous, unfair, ungrateful, (these are
different forms of wickedness,) when without having been wronged he grieves
another, when he weaves deceits, how shall he not exhibit an example of
excessive folly? Again, nothing makes men so wise as virtue; it renders them
thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be
the mother of all other blessings. And what is more understanding than one so
disposed? For virtue is the very spring and root of prudence, just as all
wickedness has its beginning in folly. For, the insolent man and the angry
become the prey of their respective passions from lack of wisdom; on which
account the prophet said, There is no soundness in my flesh: my wounds stink
and are corrupt because of my foolishness Psalm 38:3-4: showing that all sin
has its beginning in folly: and so the virtuous man who has the fear of God is
more understanding than any; wherefore a wise man has said, The fear of the
Lord is the beginning of wisdom. Proverbs 1:7 If then to fear God is to have
wisdom, and the wicked man has not that fear, he is deprived of that which is
wisdom indeed—and deprived of that which is wisdom indeed, he is more foolish
than any. And yet many admire the wicked as being able to do injustice and
harm, not knowing that they ought to deem them wretched above all men, who
thinking to injure others thrust the sword against themselves—an act of
extremest folly, that a man should strike himself and not even know that he
does so, but should think that he is injuring another while he is killing
himself. Wherefore Paul, knowing that we slay ourselves when we smite others,
says, Why do ye not rather take wrong? Why do ye not rather suffer yourselves
to be defrauded? 1 Corinthians 6:7 For the not suffering wrong consists in
doing none, as also the not being ill-used in not using others ill; though this
assertion may seem a riddle to the many, and to those who will not learn true
wisdom. Knowing this, let us not call wretched or lament for those who suffer
injury or insult, but for such who inflict these things; these are they who
have been most injured, who have made God to be at war with them, and have
opened the mouths of ten thousand accusers, who are getting an evil reputation
in the present life, and drawing down on themselves severe punishment in the
life to come. While those who have been wronged by them, and have nobly borne
it all, have God favorable to them, and all to condone with, and praise, and
entertain them. Such as these in the present life, shall enjoy an exceeding
good report, as affording the strongest example of true wisdom, and in the life
to come shall share the good things everlasting; to which may we all attain
through the grace and lovingkindness of our Lord Jesus Christ, with whom to the
Father and the Holy Ghost be glory, now and ever, and world without end. Amen.
John 6:1-4
After these things Jesus
went over the sea of Galilee, into the parts of Tiberias. And a great multitude
followed Him, because they saw the miracles which He did on them that were
diseased. And Jesus departed into a mountain, and there sat with His disciples.
And the Passover of the Jews was near.
1. Beloved, let us not
contend with violent men, but learn when the doing so brings no hurt to our
virtue to give place to their evil counsels; for so all their hardihood is
checked. As darts when they fall upon a firm, hard, and resisting substance,
rebound with great violence on those who throw them, but when the violence of the
cast has nothing to oppose it, it soon becomes weaker and ceases, so is it with
insolent men; when we contend with them they become the fiercer, but when we
yield and give ground, we easily abate all their madness. Wherefore the Lord
when He knew that the Pharisees had heard that Jesus made and baptized more
disciples than John, went into Galilee, to quench their envy, and to soften by
His retirement the wrath which was likely to be engendered by these reports.
And when He departed for the second time into Galilee, He comes not to the same
places as before; for He went not to Cana, but to the other side of the sea,
and great multitudes followed Him, beholding the miracles which He did. What
miracles? Why does he not mention them specifically? Because this Evangelist
most of all was desirous of employing the greater part of his book on the
discourses and sermons [of Christ]. Observe, for instance, how for a whole
year, or rather how even now at the feast of the Passover, he has given us no
more information on the head of miracles, than merely that He healed the
paralytic and the nobleman's son. Because he was not anxious to enumerate them
all, (that would have been impossible,) but of many and great to record a few.
Ver. 2 . A great multitude
followed Him beholding the miracles that He did. What is here told marks not a
very wise state of mind; for when they had enjoyed such teaching, they still
were more attracted by the miracles, which was a sign of the grosser state. For
miracles, It says, are not for believers, but for unbelievers. The people
described by Matthew acted not thus, but how? They all, he says were astonished
at His doctrine, because He taught as one having authority. Matthew 7:28-29
And why does He occupy the
mountain now, and sit there with His disciples? Because of the miracle which
was about to take place. And that the disciples alone went up with Him, was a
charge against the multitude which followed Him not. Yet not for this only did
He go up into the mountain, but to teach us ever to rest at intervals from the
tumults and confusion of common life. For solitude is a thing meet for the
study of wisdom. And often does He go up alone into a mountain, and spend the
night there, and pray, to teach us that the man who will come most near to God
must be free from all disturbance, and must seek times and places clear of
confusion.
