St. John Chrysostom,
Homilies on the Gospel of John,
Bright Saturday
John 3:22
And He came and His disciples into the land of
Judea, and there He tarried with them (and baptized).
1. Nothing can be clearer or mightier than the
truth, just as nothing is weaker than falsehood, though it be shaded by ten
thousand veils. For even so it is easily detected, it easily melts away. But
truth stands forth unveiled for all that will behold her beauty; she seeks no
concealment, dreads no danger, trembles at no plots, desires not glory from the
many, is accountable to no mortal thing, but stands above them all, is the
object of ten thousand secret plots, yet remains unconquerable, and guards as
in a sure fortress these who fly to her by her own exceeding might, who avoids
secret lurking places, and sets what is hers before all men. And this Christ
conversing with Pilate declared, when He said, I ever taught openly, and in
secret have I said nothing. John 18:20 As He spoke then, so He
acted now, for, After this, says the Evangelist, He went forth and His
disciples into the land of Judaea, and there He tarried with them and baptized.
At the feasts He went up to the City to set forth in the midst of them His
doctrines, and the help of His miracles; but after the feasts were over, He
often went to Jordan, because many ran together there. For He ever chose the
most crowded places, not from any love of show or vainglory, but because He
desired to afford His help to the greatest number.
Yet the Evangelist farther on says, that Jesus
baptized not, but His disciples; whence it is clear that this is his meaning
here also. And why did Jesus not baptize? The Baptist had said before, He
shall baptize you with the Holy Spirit and with fire. Now he had not yet
given the Spirit, and it was therefore with good cause that he did not baptize.
But His disciples did so, because they desired to bring many to the saving
doctrine.
And why, when the disciples of Jesus were
baptizing, did not John cease to do so? Why did he continue to baptize, and
that even until he was led to prison?
Ver. 23 . 'John also was baptizing in Ænon'; and to add,
Ver. 24 . 'John was not yet cast into prison,'
For to say these things was to declare that until
that time he did not cease to baptize. But wherefore did he baptize until then?
For he would have made the disciples of Jesus seem more reverend had he
desisted when they began. Why then did he baptize? It was that he might not
excite his disciples to even stronger rivalry, and make them more contentious
still. For if, although he ten thousand times proclaimed Christ, yielded to Him
the chief place, and made himself so much inferior, he still could not persuade
them to run to Him; he would, had he added this also, have made them yet more
hostile. On this account it was that Christ began to preach more constantly
when John was removed. And moreover, I think that the death of John was
allowed, and that it happened very quickly, in order that the whole attention
of the multitude might be shifted to Christ, and that they might no longer be
divided in their opinions concerning the two.
Besides, even while he was baptizing, he did not
cease continually to exhort them, and to show them the high and awful nature of
Jesus. For He baptized them, and told them no other thing than that they must
believe in Him that came after him. Now how would a man who acted thus by
desisting have made the disciples of Christ seem worthy of reverence? On the
contrary, he would have been thought to do so through envy and passion. But to
continue preaching gave a stronger proof; for he desired not glory for himself,
but sent on his hearers to Christ, and wrought with Him not less, but rather
much more than Christ's own disciples, because his testimony was unsuspected
and he was by all men far more highly esteemed than they. And this the
Evangelist implies, when he says, all Judaea and the country around about
Jordan went out to him and were baptized. Matthew 3:5 Even when the disciples
were baptizing, yet many did not cease to run to him.
If any one should enquire, And in what was the
baptism of the disciples better than that of John? we will reply, in nothing;
both were alike without the gift of the Spirit, both parties alike had one
reason for baptizing, and that was, to lead the baptized to Christ. For in
order that they might not be always running about to bring together those that
should believe, as in Simon's case his brother did, and Philip to Nathanael,
they instituted baptism, in order by it to bring all men to them easily, and to
prepare a way for the faith which was to be. But that the baptisms had no
superiority one over the other, is shown by what follows. What is that?
John
3:25
There arose a
question (between some) of John's disciples and the Jews about purifying.
For the disciples of John being ever jealously
disposed towards Christ's disciples and Christ Himself, when they saw them
baptizing, began to reason with those who were baptized, as though their
baptism was in a manner superior to that of Christ's disciples; and taking one
of the baptized, they tried to persuade him of this; but persuaded him not.
Hear how the Evangelist has given us to understand that it was they who
attacked him, not he who set on foot the question. He does not say, that a
certain Jew questioned with them, but that, there arose a questioning from the
disciples of John with a certain Jew, concerning purification.
2. And observe, I pray you, the Evangelist's
inoffensiveness. He does not speak in the way of invective, but as far as he is
able softens the charge, merely saying, that a question arose; whereas the
sequel (which he has also set down in an inoffensive manner) makes it plain
that what was said was said from jealousy.
John
3:26
They came unto
John, and said unto him, Rabbi, He that was with you beyond Jordan, to whom you
bore witness, behold the same baptizes, and all men come to Him.
That is, He whom you baptized; for this they imply
when they say, to whom you bore witness, as though they had said, He whom you
pointed out as illustrious, and make remarkable, dares to do the same as thou.
Yet they do not say, He whom you baptized baptizes; (for then they would have
been obliged to make mention of the Voice that came down from heaven, and of
the descent of the Spirit;) but what say they? He that was with you beyond
Jordan, to whom you bore witness; that is, He who held the rank of a disciple,
who was nothing more than we, this man has separated himself, and baptizes. For
they thought to make him jealous, not only by this, but by asserting that their
own reputation was now diminishing. All, say they, come to Him. Whence it is
evident, that they did not get the better of the Jew with whom they disputed;
but they spoke these words because they were imperfect in disposition, and were
not yet clear from a feeling of rivalry. What then does John? He did not rebuke
them severely, fearing lest they should separate themselves again from him, and
work some other mischief. What are his words?
John
3:27
A man can receive
nothing, except it be given him from above.
Marvel not, if he speak of Christ in a lowly
strain; it was impossible to teach all at once, and from the very beginning,
men so pre-occupied by passion. But he desires to strike them for a while with
awe and terror, and to show them that they warred against none other than God
Himself, when they warred against Christ. And here he secretly establishes that
truth, which Gamaliel asserted, You cannot overthrow it, lest haply ye be
found even to fight against God. Acts 5:39 For to say, None can
receive anything, except it be given him from heaven, was nothing else than
declaring that they were attempting impossibilities, and so would be found to
fight against God. Well, but did not Theudas and his followers 'receive' from
themselves? They did, but they straightway were scattered and destroyed, not so
what belonged to Christ.
By this also he gently consoles them, showing them
that it was not a man, but God, who surpassed them in honor; and
that therefore they must not wonder if what belonged to Him was glorious, and
if all men came unto Him: for that this was the nature of divine things, and
that it was God who brought them to pass, because no man ever yet had power to
do such deeds. All human things are easily seen through, and rotten, and
quickly melt away and perish; these were not such, therefore not human. Observe
too how when they said, to whom you bore witness, he turned against themselves
that which they thought they had put forward to lower Christ, and silences them
after showing that Jesus' glory came not from his testimony; A man cannot,
he says, receive anything of himself, except it be given him from heaven. If
you hold at all to my testimony, and believe it to be true, know that by that
testimony you ought to prefer not me to Him, but Him to me. For what was it
that I testified? I call you yourselves to witness.
John
3:28
You yourselves bear
me witness that I said, I am not the Christ, but that I am sent before Him.
If then you hold to my testimony, (and you even now
produce it when you say, 'to whom you bore witness,') He is not only not
diminished by receiving my witness, but rather is increased by it; besides, the
testimony was not mine, but God's. So that if I seem to you to be trustworthy,
I said this among other things, that 'I am sent before Him.' Do you see
how he shows little by little that this Voice was divine? For what he says is
of this kind: I am a servant, and say the words of Him that sent me, not
flattering Christ through human favor, but serving His Father who sent me. I
gave not the testimony as a gift, but what I was sent to speak, I spoke. Do not
then because of this suppose that I am great, for it shows that He is great. He
is Lord of all things. This he goes on to declare, and says,
John
3:29
He that has the
bride is the bridegroom; but the friend of the bridegroom which stands and
hears him, rejoices greatly because of the bridegroom's voice.
But how does he who said, 'whose shoe's latchet
I am not worthy to unloose,' now call himself His 'friend'?
It is not to exalt himself, nor boastingly, that he says this, but from desire
to show that he too most forwards this, (i.e. the exaltation of Christ,) and
that these things come to pass not against his will or to his grief, but that
he desires and is eager for them, and that it was with a special view to them
that all his actions had been performed; and this he has very wisely shown by
the term friend. For on occasions like marriages, the servants of the
bridegroom are not so glad and joyful as his friends. It was not from any
desire to prove equality of honor, (away with the thought,) but only excess of
pleasure, and moreover from condescension to their weakness that he calls
himself friend. For his service he before declared by saying, I am sent before
Him. On this account, and because they thought that he was vexed at what
had taken place, he called himself the friend of the Bridegroom, to show that
he was not only not vexed, but that he even greatly rejoiced. For, says he, I
came to effect this, and am so far from grieving at what has been done, that
had it not come to pass, I should then have been greatly grieved. Had the bride
not come to the Bridegroom, then I should have been grieved, but not now, since
my task has been accomplished. When His servants are advancing, we are they who
gain the honor; for that which we desired has come to pass, and the bride knows
the Bridegroom, and you are witnesses of it when you say, 'All men come unto
Him.' This I earnestly desired, I did all to this end; and now when I see
that it has come to pass, I am glad, and rejoice, and leap for joy.
3. But what means, He which stands and hears Him
rejoices greatly, because of the Bridegroom's voice? He transfers the
expression from the parable to the subject in hand; for after mentioning the
bridegroom and the bride, he shows how the bride is brought home, that is, by a
Voice and teaching. For thus the Church is wedded to God; and therefore Paul
says, Faith comes by hearing, and hearing by the word of God. Romans 10:17 At this 'Voice,' says
he, I rejoice. And not without a cause does he put who stands, but to
show that his office had ceased, that he had given over to Him the Bride, and
must for the future stand and hear Him; that he was a servant and minister;
that his good hope and his joy was now accomplished. Therefore he says,
This my joy
therefore is fulfilled.
That is to say, The work is finished which was to
be done by me, for the future I can do nothing more. Then, to prevent increase
of jealous feeling, not then only, but for the future, he tells them also of
what should come to pass, confirming this too by what he had already said and
done. Therefore he continues,
John
3:30
He must increase,
but I must decrease.
That is to say, What is mine has now come to a
stand, and has henceforth ceased, but what is His increases; for that which you
fear shall not be now only, but much more as it advances. And it is this
especially which shows what is mine the brighter; for this end I came, and I
rejoice that what is His has made so great progress, and that those things have
come to pass on account of which all that I did was done. Do you see how gently
and very wisely he softened down their passion, quenched their envy, showed
them that they were undertaking impossibilities, a method by which wickedness
is best checked? For this purpose it was ordained, that these things should
take place while John was yet alive and baptizing, in order that his disciples
might have him as a witness of the superiority of Christ, and that if they
should not believe, they might be without excuse. For John came not to say
these words of his own accord, nor in answer to other enquirers, but they asked
the question themselves, and heard the answer. For if he had spoken of himself,
their belief would not have been equal to the self-condemning judgment which
they received when they heard him answer to their question; just as the Jews
also, in that they sent to him from their homes, heard what they did, and yet
would not believe, by this especially deprived themselves of excuse.
What then are we taught by this? That a mad desire
of glory is the cause of all evils; this led them to jealousy, and when
they had ceased for a little, this roused them to it again. Wherefore they come
to Jesus, and say, Why do your disciples fast not? Matthew 9:14 Let us then, beloved,
avoid this passion; for if we avoid this we shall escape hell. For this vice
specially kindles the fire of hell, and everywhere extends its role, and
tyrannically occupies every age and every rank. This has turned churches upside
down, this is mischievous in state matters, has subverted houses, and cities,
and peoples, and nations. Why do you marvel? It has even gone forth into the
desert, and manifested even there its great power. For men who have bidden an
entire farewell to riches and all the show of the world, who converse with no
one, who have gained the mastery over the more imperious desires after the
flesh, these very men, made captives by vainglory, have often lost all. By
reason of this passion, one who had labored much went away worse off than one
who had not labored at all, but on the contrary had committed ten thousand
sins; the Pharisee than the Publican. However, to condemn the passion is easy
enough, (all agree in doing that,) but the question is, how to get the better
of it. How can we do this? By setting honor against honor. For as we despise
the riches of earth when we look to the other riches, as we contemn this life
when we think of that far better than this, so we shall be enabled to spit on
this world's glory, when we know of another far more august than it, which is
glory indeed. One is a thing vain and empty, has the name without the reality;
but that other, which is from heaven, is true, and has to give its praise Angels,
and Archangels, and the Lord of Archangels, or rather I should say that it has
men as well. Now if you look to that theater, learnest what crowns are there,
transportest yourself into the applauses which come thence, never will earthly
things be able to hold you, nor when they come will you deem them great, nor
when they are away seek after them. For even in earthly palaces none of the
guards who stand around the king, neglecting to please him that wears the
diadem and sits upon the throne, troubles himself about the voices of daws, or
the noise of flies and gnats flying and buzzing about him; and good report from
men is no better than these. Knowing then the worthlessness of human things,
let us collect our all into treasuries that cannot be spoiled, let us seek that
glory which is abiding and immovable; which may we all attain, through the
grace and loving-kindness of our Lord Jesus Christ, by whom, and with whom to
the Father and the Holy Spirit be glory, now and ever, and world without end.
Amen.
John
3:31
He that comes from
above is above all; he that is of the earth is earthly, and speaks of the
earth.
1. A dreadful thing is the love of glory, dreadful
and full of many evils; it is a thorn hard to be extracted, a wild beast
untamable and many headed, arming itself against those that feed it; for as the
worm eats through the wood from which it is born, as rust wastes the iron
whence it comes forth, and moths the fleeces, so vainglory destroys the soul
which nourishes it; and therefore we need great diligence to remove the
passion. Observe here how long a charm John uses over the disciples affected by
it, and can scarcely pacify them. For he softens them with other words besides
those already mentioned. And what are these others? He that comes from above,
he says, is above all; he that is of the earth, is earthly, and
speaks of the earth. Since you make much ado with my testimony, and in this way
say that I am more worthy of credit than He, you needs must know this, that it
is impossible for One who comes from heaven to have His credit strengthened by
one that inhabites earth.
And what means above all, what is the expression
intended to show to us? That Christ has need of nothing, but is Himself
sufficient for Himself, and incomparably greater than all; of himself John
speaks as being of the earth, and speaking of the earth. Not that he spoke of
his own mind, but as Christ said, If I have told you of earthly things and you
believe not, so calling Baptism, not because it was an earthly thing, but because
He compared it when He spoke with His own Ineffable Generation, so here John
said that he spoke of earth, comparing his own with Christ's teaching. For the
speaking of earth means nothing else than this, My things are little and low
and poor compared with His, and such as it was probable that an earthly nature
would receive. In Him 'are hid all the treasures of wisdom.' Colossians 2:5 That he speaks not of
human reasonings is plain from this. He that is of the earth, says he, is
earthly. Yet not all in him was earthly, but the higher parts were heavenly,
for he had a soul, and was partaker of a Spirit which was not of earth. How
then says he that he is earthly? Do you see not that he means only, I am small
and of no esteem, going on the ground and born in the earth; but Christ came to
us from above. Having by all these means quenched their passion, he afterwards
speaks more openly of Christ; for before this it was useless to utter words
which could never have gained a place in the understanding of his hearers: but
when he has pulled up the thorns, he then boldly casts in the seed, saying,
John
3:31-32
He that comes from
above is above all. And what He has heard He speaks, and what He has seen He
testifies; and no man receives His testimony.
Having uttered something great and sublime
concerning Him, he again brings down his discourse to a humbler strain. For the
expression, what He has heard and seen, is suited rather to a mere man. What He
knew He knew not from having learned it by sight, or from having heard it, but
He included the whole in His Nature, having come forth perfect from the Bosom
of His Father, and needing none to teach Him. For, As the Father, He says, knows
Me, even so know I the Father. John 10:15 What then means, He
speaks that He has heard, and testifies that He has seen? Since by these senses
we gain correct knowledge of everything, and are deemed worthy of credit when
we teach on matters which our eyes have embraced and our ears have taken in, as
not in such cases inventing or speaking falsehoods, John desiring here to
establish this point, said, What He has heard and seen: that is, nothing that
comes from Him is false, but all is true. Thus we when we are making curious
enquiry into anything, often ask, Did you hear it? Did you see it? And if this
be proved, the testimony is indubitable, and so when Christ Himself says, As
I hear, I judge John 5:30; and, What I have heard from My Father, that I
speak John 15:15; and, We speak that We have seen John 3:11; and whatsoever other
sayings He utters of the kind, are uttered not that we might imagine that He
says what He does being taught of any, (it were extreme folly to think this,)
but in order that nothing of what is said may be suspected by the shameless
Jews. For because they had not yet a right opinion concerning Him, He
continually betakes Himself to His Father, and hence makes His sayings
credible.
2. And why do you wonder if He betake Himself to
the Father, when He often resorts to the Prophets and the Scriptures? As when He
says, They are they that testify of Me. John 5:39 Shall we then say that
He is inferior to the Prophets, because He draws testimonies from them? Away
with the thought. It is because of the infirmity of His hearers that He so
orders His discourse, and says that He spoke what He spoke having heard it from
the Father, not because He needed a teacher, but that they might believe that
nothing that He said was false. John's meaning is of this kind: I desire to
hear what He says, for He comes from above, bringing thence those tidings which
none but life knows rightly; for 'what He has seen and heard,' is the
expression of one who declares this.
And no man receives His testimony. Yet He had
disciples, and many besides gave heed to His words. How then says John, No man?
He says no man, instead of few men, for had he meant no man at all, how could
he have added,
John
3:33
He that has
received His testimony, has set to his seal that God is true.
Here he touches his own disciples, as not being
likely for a time to be firm believers. And that they did not even after this
believe in Him, is clear from what is said afterwards; for John even when
dwelling in prison sent them thence to Christ, that he might the more bind them
to Him. Yet even then they scarcely believed, to which Christ alluded when He
said, And blessed is he whosoever shall not be offended in Me. Matthew 11:6 And therefore now he
said, And no man receives His testimony, to make sure his own disciples; all
but saying, Do not, because for a time few shall believe in Him, therefore deem
that His words are false; for, 'He speaks that He has seen.' Moreover he
says this to touch also the insensibility of the Jews. A charge which the
Evangelist at commencing brought against them, saying, He came unto His own,
and His own received Him not. For this is no reproach against Him, but an
accusation of those who received Him not. John 1:11
He that has received His testimony has set to his
seal that God is true. Here he terrifies them also by showing that he who believes
not on Him, disbelieves not Him alone, but the Father also; wherefore he adds:
