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HOMILIES OF
ST. JOHN CHRYSOSTOM
ON THE GOSPEL
ACCORDING TO ST. JOHN
HOMILIES XXXVI TO XLI (JOHN 4 & 5)

HOMILY XXXVI.

JOHN iv. 54; v. 1.

"This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee. After this there was a feast of the Jews; and Jesus went up to Jerusalem."

[1.] As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless(4) is written in them.

Consider, for instance, what the Evangelist in this place saith, "This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee." Even the word "second" he has added not without cause, but to exalt yet more the praise(5) of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.

"After this there was a feast of the Jews." What "feast"? Methinks that of Pentecost. "And Jesus went up to Jerusalem." Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days(10) especially, the more simply disposed ran together more than at other times.

Ver. 2, 3. "Now there is at Jerusalem a sheep pool,(11) called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk,(12) of halt, blind, withered, waiting for the moving of the water."

What manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline(1) things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith.(2) What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead,(3) those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However let us now proceed to the matter in hand.

First then, as I before said, He causeth defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in(4) baptism, no longer healeth defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient;(5) and as the guards near the person of the prince are more splendid than those before,(6) so was it with the types. And "an Angel came down and troubled the water," and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases(7) of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operations of the Angel; so in our case, it is not merely the water that worketh, but when it hath received the grace of the Spirit, then it putteth away(9) all our sins. Around this pool "lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water"; but then infirmity was a hindrance to him who desired to be healed, now each hath power to approach, for now it is not an Angel that troubleth, it is the Lord of Angels who worketh all. The sick man cannot now say, "I have no man"; he cannot say, "While I am coming another steppeth down before me"; though the whole world should come, the grace is not spent, the power is not exhausted, but remaineth equally great as it was before. Just as the sun's beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.

But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, "Wilt thou be made whole?" Not that He might learn, that was needless; but that He might show(10) the man's perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? "Yea Lord," he saith, but "I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me."

It was that we might learn these circumstances that Jesus asked, "Wilt thou be made whole?" and said not, "Wilt thou that I heal thee?" (for as yet the man had formed no exalted notions concerning Him,) but "Wilt thou be made whole?" Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance,(11) and withdrew not. Had he not been very persevering, would not the future,(12) if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose.

[2.] Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. "Thirty and eight years" had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull;(13) while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our(14) Master, from whom we are sure to obtain a recompense greater than our labors, (for, saith the Apostle, "Hope maketh not ashamed"--Rom. v. 5,) on Him we endure not to wait with becoming diligence. What chastisement doth this deserve! For even though we could receive nothing from Him, ought we not to deem the very conversing with Him continually the cause of(1) ten thousand blessings? "But continual prayer is a laborious thing." And what that belongs to virtue is not laborious? "In truth," says some one, "this very point is full of great difficulty, that pleasure is annexed to vice, and labor to virtue." And many, I think, make this a question. What then can be the reason?(2) God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing,(3) and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, "I allowed you at the beginning to lead a life of enjoyment,(4) but ye were rendered worse by liberty, wherefore I commanded that henceforth labor and sweat be laid upon you."(5) And when even this labor did not restrain us, He next gave us a law containing many commandments, imposing it on us like bits and curbs placed upon an unruly horse to restrain his prancings, just as horse breakers do. This is why life is laborious, because not to labor is wont to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the man who is temperate, and he who tightly performs the other virtues, has no need of labor, but that they do all things in their sleep, still how should we have employed our ease? Would it not have been for pride and boastfulness? "But wherefore," saith some one, "has great pleasure been attached to vice, great labor and toil to virtue?" Why, what thanks wouldest thou have had, and for what wouldest thou have received a reward, if the matter had not been one of difficulty? Even now I can show you many who naturally hate intercourse with women, and avoid conversation with them as impure; shall we then call these chaste, shall we crown these, tell me, and proclaim them victors? By no means. Chastity is self-restraint, and the mastering pleasures which fight, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature passionless; shall we call these good tempered? Not at all. And so the Lord after naming three manners of the eunuch state, leaveth two of them uncrowned, and admitteth one into the kingdom of heaven. (Matt. xix. 12.) "But what need," saith one, "was there of wickedness?" I say this too. "What is it then which made wickedness to be?" What but our willful negligence? "But," saith one, "there ought to be only good men." Well, what is proper to the good man? Is it to watch and be sober, or to sleep and snore? "And why," saith one, "seemed(6) it not good that a man should act rightly without laboring?" Thou speakest words which become the cattle or gluttons, or who make their belly their god. For to prove that these are the words of folly, answer me this. Suppose there were a king and a general, and while the king was asleep or drunk, the general should endure hardship and erect a trophy, whose would you count the victory to be? who would enjoy the pleasure of what was done? Seest thou that the soul is more especially disposed towards those things for which she hath labored? and therefore God hath joined labors to virtue, wishing to make us attached to her. For this cause we admire virtue, even although we act not rightly ourselves, while we condemn vice even though it be very pleasant. And if thou sayest, "Why do we not admire those who are good by nature more than those who are so by choice?" we reply, Because it is just to prefer him that laboreth to him that laboreth not. For why is it that we labor? It is because thou didst not bear with moderation the not laboring. Nay more, if one enquire exactly, in other ways also sloth is wont to undo us, and to cause us much trouble. Let us, if you will, shut a man up, only, feeding and pampering him, not allowing him to walk nor conducting him forth to work, but let him enjoy table and bed, and be in luxury continually; what could be more wretched than such a life? "But," saith one," to work is one thing, to labor is another."(7) Yea, but it was in man's power then(8) to work without labor. "And is this," saith he, "possible?" Yea, it is possible; God even desired it, but thou enduredst it not. Therefore He placed thee to work in the garden, marking out employment, but joining with it no labor. For had man labored at the beginning, God would not afterwards have put labor by way of punishment. For it is possible to work and not to be wearied, as do the angels. To prove that they work, hear what David saith; "Ye that excel in strength, ye that do His word." (Ps. ciii. 20, LXX.) Want of strength causeth much labor now, but then it was not so. For "he that hath entered into His rest, hath ceased," saith one, "from his works, as God from His" (Heb. iv. 10): not meaning here idleness, but the ceasing from labor. For God worketh even now, as Christ saith, "My Father worketh hitherto, and I work." (c. v. x 7.) Wherefore I exhort you that, laying aside all carelessness, you be zealous for virtue. For the pleasure of wickedness is short, but the pain lasting; of virtue, on the contrary, the joy grows not old, the labor is but for a season. Virtue even before the crowns are distributed animates(1) her workman, and feeds him with hopes; vice even before the time of vengeance punishes him who works for her, wringing and terrifying his conscience, and making it apt to imagine all (evils). Are not these things worse than any labors, than any toils? And if these things were not so, if there were pleasure, what could be more worthless than that pleasure? for as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or that of luxury, or that of wealth, for they cease not daily to decay. But when there is besides (for this pleasure) punishment and vengeance, what can be more miserable than those who go after it? Knowing then this, let us endure all for virtue, so shall we enjoy true pleasure, 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.

HOMILY XXXVII.

JOHN v. 6, 7.

"Jesus saith unto him, Wilt thou be made whole? The impotent man answered Him, Yea, Sir, but I have no man, when the water is troubled, to put me into the pool."

[1.] GREAT iS the profit of the divine Scriptures, and all-sufficient is the aid which comes from them. And Paul declared this when he said, "Whatsoever things were written aforetime, were written aforetime for our admonition upon whom the ends of the world are come, that we through patience and comfort of the Scriptures might have hope." (Rom. xv. 4, and 1 Cor. x. 11.) For the divine oracles are a treasury of all manner of medicines, so that whether it be needful to quench pride, to lull desire to sleep, to tread under foot the love of money, to despise pain, to inspire confidence, to gain patience, from them one may find abundant resource. For what man of those who struggle with long poverty or who are nailed to(2) a grievous disease, will not, when he reads the passage before us, receive much comfort? Since this man who had been paralytic for thirty and eight years, and who saw each year others delivered, and himself bound by his disease, not even so fell back and despaired, though in truth not merely despondency for the past, but also hopelessness for the future, was sufficient to over-strain(3) him. Hear now what he says, and learn the greatness of his sufferings.(4) For when Christ had said "Wilt thou be made whole?" "Yea, Lord," he saith, "but I have no man, when the water is troubled, to put me into the pool." What can be more pitiable than these words? What more sad than these circumstances? Seest thou a heart(5) crushed through long sickness? Seest thou all violence subdued? He uttered no blasphemous word, nor such as we hear the many use in reverses, he cursed not his day, he was not angry at the question, nor did he say, "Art Thou come to make a mock and a jest of us, that Thou asketh whether I desire to be made whole?" but replied gently, and with great mildness, "Yea, Lord"; yet he knew not who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician, and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be so far useful to him as to put him into the water, and desired to attract Him by these words. What then saith Jesus?

Ver. 8. "Rise, take up thy bed, and walk."(6)

Now some suppose that this is the man in Matthew who was "lying on a bed" (Matt. ix. 2); but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, "I have no man." Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, "Thy sins be forgiven thee," but here He braced(1) the body first, and then cared for the soul. In that case there was remission of sins, (for He saith, "Thy sins be forgiven thee,") but in this, warning and threats to strengthen the man for the future; "Sin no more, lest a worse thing come unto thee." (Ver. 14.) The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.

Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first maketh him familiar by questioning, making way for the coming faith; nor doth He only raise, but biddeth him "take up his bed," so as to confirm the miracle that had been wrought, and that none might suppose what was done to be illusion or a piece of acting. For he would not, unless his limbs had been firmly and thoroughly compacted, have been able to carry his bed. And this Christ often doth, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely(2) satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, "Go, show thyself to the priest" (Matt. viii. 4); at once providing most certain proof of the cleansing, and stopping the shameless mouths of those who asserted that He was legislating in opposition to God. This also He did in like manner in the case of the wine; for He did not merely show it to them, but also caused it to be borne to the governor of the feast, in order that one who knew nothing of what had been done, by his confession might bear to Him unsuspected testimony; wherefore the Evangelist saith, that the ruler of the feast "knew not whence it was," thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, "Give ye him to eat";(3) supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions,(4) but that He had come for the salvation of the common nature of mankind.

[2.] But why did not Jesus require faith of this man, as He did in the case of others, saying, "Believest thou that I am able to do this?"(5) It was because the man did not yet clearly know who He was; and it is not before, but after the working of miracles that He is seen so doing. For persons who had beheld His power exerted on others would reasonably have this said to them, while of those who had not yet learned who He was, but who were to know afterwards by means of signs, it is after the miracles that faith is required. And therefore Matthew doth not introduce Christ as having said this at the beginning of His miracles, but when He had healed many, to the two blind men only.

Observe however in this way the faith of the paralytic. When he had heard,(6) "Take up thy bed and walk," he did not mock, nor say, "What can this mean? An Angel cometh down and troubleth the water, and healeth only one, and dost Thou, a man, by a bare command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery." But he neither said nor imagined anything like this, but at once he heard and arose, and becoming whole, was not disobedient to Him that gave the command;(7) for immediately he was made whole, and "took up his bed, and walked." What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing(8) and besieging him and saying, "It is not lawful for thee to take up thy bed," that then he gave no heed to(9) their madness, but most boldly in the midst of the assembly(10) proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him,

Ver. 10. "It is the Sabbath day, it is not lawful for thee to carry thy bed"; hear what he saith:

Ver. 11. "He that made me whole, the Same said unto me, Take up thy bed, and walk."

All but saying, "Ye are silly and mad who bid me not to take Him for my Teacher who has delivered me from a long and grievous malady, and not to obey whatever He may command."(11) Had he chosen to act in an unfair manner, he might have spoke differently, as thus, "I do not this of my own will, but at the bidding of another; if this be a matter of blame, blame him who gave the order, and I will set down the bed." And he might have concealed the cure, for he well knew that they were vexed not so much at the breaking of the Sabbath, as at the curing of his infirmity. Yet he neither concealed this, nor said that, nor asked for pardon, but with loud voice confessed and proclaimed the benefit. Thus did the paralytic; but consider how unfairly they acted. For they said not, "Who is it that hath made thee whole?" on this point they were silent, but kept on bringing forward the seeming transgression.

Ver. 12, 13. "What man is that which said unto thee, Take up thy bed and walk? And he that was healed wist not who it was: for Jesus had conveyed Himself away,(1) a multitude being in that place."

And why did Jesus conceal Himself? First that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, "Wherefore hast thou commanded these things to be done on the Sabbath day?" but, "Wherefore doest thou these things on the Sabbath day?" not being displeased at the transgression, but envious at the restoration of the paralytic. Yet in respect of human labor, what the paralytic did was rather a work, for the other(2) was a saying and a word. Here then He commandeth another to break the Sabbath, but elsewhere He doth the same Himself, mixing clay and anointing a man's eyes (c. 9); yet He cloth these things not transgressing, but going beyond the Law. And on this we shall hereafter speak. For He cloth not, when accused by the Jews respecting the Sabbath, always defend Himself in the same terms, and this we must carefully observe.

[3.] But let us consider awhile how great an evil is envy, how it disables the eyes of the soul to the endangering his salvation who is possessed by it. For as madmen often thrust their swords against their own bodies, so also malicious persons looking only to one thing, the injury(3) of him they envy, care not for their own salvation. Men like these are worse than wild beasts; they when wanting food, or having first been provoked by us, arm themselves against us; but these men when they have received kindness, have often repaid their benefactors as though they had wronged them. Worse than wild beasts are they, like the devils, or perhaps worse than even those; for they against us indeed have unceasing hostility, but do not plot against those of their own nature, (and so by this Jesus silenced the Jews when the said that He cast out devils by Beelzebub,) but these men neither respect their common nature, nor spare their own selves. For before they vex those whom they envy they vex their own souls, filling them with all manner of trouble and despondency, fruitlessly and in vain. For wherefore grievest thou, O man, at the prosperity of thy neighbor? We ought to grieve at the ills we suffer, not because we see others in good repute. Wherefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the man-slayer his passion, frigid excuses and unreasonable, still they have these to allege. But what reason, tell me, wilt thou name? None other at all, but that of intense wickedness. If we are commanded to love our enemies, what punishment shall we suffer if we hate our very friends? And if he who loveth those that love him will be in no better a state than the heathen, what excuse, what palliation shall he have who injures those that have done him no wrong? Hear Paul, what he saith, "Though I give my body to be burned, and have not charity, it profiteth me nothing" (1 Cor. xiii. 3); now it is clear to every one that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than him who doeth them, but the tyranny of envy hath overturned entire Churches, and hath destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that thy brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleaseth the Master of the world. Yet thou warrest not with thy brother, but with Him whom he serves, Him thou insultest when thou preferest thy glory to His. And what is in truth worst of all, is that this sin seems to be an unimportant one, while in fact it is more grievous than any other; for though thou showest mercy and watchest and fastest, thou art more accursed than any if thou enviest thy brother. As is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness; Cain envied Abel; but he was not healed, and although God Himself continually charmed(4) the wound, he became more pained and wave-tossed, and was hurried on to murder. Thus this passion is worse than that other, and doth not easily permit itself to be cured except we give heed. Let us then by all means tear it up by the roots, considering this, that as we offend God when we waste with envy at other men's blessings, so when we rejoice with them we are well pleasing to Him, and render ourselves partakers of the good things laid up for the righteous. Therefore Paul exhorteth us to "Rejoice with them that do rejoice, and weep with them that weep" (Rom. xii. 15), that on either hand we may reap great profit.

Considering then that even when we labor not, by rejoicing with him that laboreth, we become sharers of his crown, let us cast aside all envy, and implant charity in our souls, that by applauding those of our brethren who are well pleasing unto God, we may obtain both present and future good things, 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, world without end. Amen.

HOMILY XXXVIII.

JOHN v. 14.

"Afterward Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole; sin no more, lest a worse thing come unto thee."

[1.] A FEARFUL thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men's bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity,(1) therefore God oftentimes punisheth the body for the transgressions of the soul, so that by means of the scourging of the inferior part, the better part also may receive some healing. Thus too among the Corinthians Paul restored the adulterer, checking the disease of the soul by the destruction of the flesh, and having applied the knife to the body, so repressed the evil (1 Cor. v. 5); like some excellent physician employing external cautery for dropsy or spleen, when they refuse to yield to internal remedies. This also Christ did in the case of the paralytic; as He showed when He said, "Behold, thou art made whole; sin no more, lest a worse thing come unto thee."

Now what do we learn from this? First, that his disease had been produced by his sins; secondly, that the accounts of hell fire are to be believed; thirdly, that the punishment is long, nay endless. Where now are those who say, "I murdered in an hour, I committed adultery in a little moment of time, and am I eternally punished?" For behold this man had not sinned for so many years as he suffered, for he had spent a whole lifetime in the length of his punishment; and sins are not judged by time, but by the nature of the transgressions. Besides this, we may see(2) another thing, that though we have suffered severely for former sins, if we afterwards fall into the same, we shall suffer much more severely. And with good reason; for he who is not made better even by punishment, is afterwards led as insensible and a despiser to still heavier chastisement. The fault should of itself be sufficient to check and to render more sober the man who once has slipped, but when not even the addition of punishment effects this, he naturally requires more bitter torments.(3) Now if even in this world when after punishment(4) we fall into the same sins, we are chastised yet more severely then before, ought we not when after sinning we have not been punished at all, to be then(5) very exceedingly afraid and to tremble, as being about to endure something irreparable? "And wherefore," saith some one, "are not all thus punished? for we see many bad men well in body, vigorous, and enjoying great prosperity." But let us not be confident, let us mourn for them in this case most of all, since their having suffered nothing here, helps them on" to a severer vengeance hereafter.(7) As Paul declares when he saith, "But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor. xi. 32); for the punishments here are for warning, there for vengeance.

"What then," saith one, "do all diseases proceed from sin?" Not all, but most of them; and some proceed from different kinds of loose living,(8) since gluttony, intemperance, and sloth, produce such like sufferings. But the one rule we have to observe, is to bear every stroke thankfully; for they are sent because of our sins, as in the Kings we see one attacked by gout (1 Kings xv. 23); they are sent also to make us approved, as the Lord saith to Job, "Thinkest thou that I have spoken to thee, save that thou mightest appear righteous?" (Job xl. 8, LXX.)

But why is it that in the case of these paralytics Christ bringeth forward their sins? For He saith also to him in Matthew who lay on a bed, "Son, be of good cheer, thy sins are forgiven thee" (Matt. ix. 2): and to this man, "Behold, thou art made whole; sin no more."(1) I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ saith to him also, "Thy sins be forgiven thee." Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows;(2) for, saith the Evangelist, "Afterward Jesus findeth him in the Temple," which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there.(3) Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, "Art thou again attempting the same sins as before, art thou not made better by thy cure?" Yet He said nothing of the kind, but merely secureth him for the future.

[2.] Why then, when He had cured the halt and maimed, did He not in any instance make mention of the like? Methinks that the diseases of these (the paralytic) arose from acts of sin, those of the others from natural infirmity. Or if this be not so, then by means of these men, and by the words spoken to them, He hath spoken to the rest also. For since this disease is more grievous than any other, by the greater He correcteth also the less. And as when He had healed a certain other He charged him to give glory to God, addressing this exhortation not to him only but through him to all, so He addresseth to these, and by these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Besides this we may also say, that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him to health both by the benefit, and by the fear of future ills.

And observe the absence of boasting. He said not, "Behold, I have made thee whole," but, "Thou art made whole; sin no more." And again, not, "lest I punish thee," but, "lest a worse thing come unto thee"; putting both expressions not personally,(4) and showing that the cure was rather of grace than of merit. For He declared not to him that he was delivered after suffering the deserved amount of punishment, but that through lovingkindness he was made whole. Had this not been the case, He would have said, "Behold, thou hast suffered a sufficient punishment for thy sins, be thou steadfast for the future." But now He spake not so, but how? "Behold, thou art made whole; sin no more." Let us continually repeat these words to ourselves, and if after having been chastised we have been delivered, let each say to himself, "Behold, thou art made whole; sin no more." But if we suffer not punishment though continuing in the same courses, let us use for our charm that word of the Apostle, "The goodness of God leadeth [us] to repentance, but after [our] hardness and impenitent heart, [we] treasure up unto [ourselves] wrath." (Rom. ii. 4, 5.)

And not only by strengthening a the sick man's body, but also in another way, did He afford him a strong proof of His Divinity; for by saying, "Sin no more," He showed that He knew all the transgressions that had formerly been committed by him; and by this He would gain his belief as to the future.

Ver. 15. "The man departed, and told the Jews that it was Jesus that had made him whole."

Again observe him continuing in the same right feeling. He saith not, "This is he who said, Take up thy bed," but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer "a worse thing," having already received the greatest pledges(6) of the power of his Physician. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he procaims his Benefactor no less than the blind man did. For what said he? "He made clay, and anointed mine eyes" (c. ix. 6); and so this man of whom we now speak, "It is Jesus who made me whole."

Ver. 16. "Therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day." What then saith Christ?

Ver. 17. "My Father worketh hitherto, and I work."

When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, "Have ye not read what David did when he was an hungered?" (Matt. xii. 2.) But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly,(1) and by doing the same things which He did. "And wherefore did He not mention what took place at Jericho(2)?" Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, "Yea, for the king also has annulled laws," he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. "From the charges," saith He, "from which ye absolve God, absolve Me also." And therefore He said first, "My Father," that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship.

If any one say, "And how doth the Father 'work,' who ceased on the seventh day from all His works?" let him learn the manner in which He "worketh." What then is the manner of His working? He careth for, He holdeth(3) together all that hath been made. Therefore when thou beholdest the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father. "For He maketh His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust." (Matt. v. 45.) And again; "If God so clothe the grass of the field, which to-day is, and to-morrow is cast into the fire(4) " (Matt. vi. 30); and speaking of the birds He said, "Your Heavenly Father feedeth them."

[3.] In that place(5) then He did all on the Sabbath day by words only, and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here where He commanded a work to be done, the taking up a bed, (a thing of no great importance as regarded the miracle,(6) though by it He showed one point, a manifest violation of the Sabbath,) He leads up His discourse to something greater, desiring the more to awe them by reference to the dignity of the Father, and to lead them up to higher thought. Therefore when His discourse is concerning the Sabbath, He maketh not His defense as man only, or as God only, but sometimes in one way, sometimes in the other; because He desired to persuade them both of the condescension of the Dispensation, and the Dignity of His Godhead. Therefore He now defendeth Himself as God, since had He always conversed with them merely as a man, they would have continued in the same low condition. Wherefore that this may not be, He bringeth forward the Father. Yet the creation itself "worketh" on the Sabbath, (for the sun runneth, rivers flow, fountains bubble, women bear,) but that thou mayest learn that He is not of creation, He said not, "Yea, I work, for creation worketh," but, "Yea, I work, for My Father worketh."

Ver. 18. "Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God."

And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.

But they who Will not receive these words in a right mind assert, that "Christ made not Himself equal to God, but that the Jews suspected this." Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning.(1)

And this one may see more clearly from what He had before said, for "My Father worketh and I work," is the expression of One declaring Himself equal to God. For in these words He has marked(2) no difference. He said not, "He worketh, and I minister," but, "As He worketh, so work I"; and hath declared absolute Equality. But if He had not wished to establish this, and the Jews had supposed so without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have been silent on the subject, but would have plainly said that the Jews supposed so, but that Jesus did not make Himself equal to God. As in another place he doth this very thing, when he perceiveth that something was said in one way, and understood in another; as, "Destroy this Temple," said Christ, "and in three days I will raise It up" (c. ii. 19); speaking of His Flesh. But the Jews, not understanding this, and supposing that the words were spoken of the Jewish Temple, said, "Forty and six years was this temple in building, and wilt Thou rear it up in three days?" Since then He said one thing, and they imagined another, (for He spake of His Flesh, and they thought that the words were spoken of their Temple,) the Evangelist remarking on this, or rather correcting their imagination, goes on to say, "But He spake of the Temple of His Body." So that here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their supposition, and would have said, "The Jews thought that He made Himself equal to God, but indeed He spake not of equality." And this is done not in this place only, nor by this Evangelist only, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, "Beware of the leaven of the Pharisees and Sadducees" (Matt. xvi. 6), and they reasoned among themselves, saying, "It is because we have taken no bread," and He spake of one thing, calling their doctrine "leaven," but the disciples imagined another, supposing that the words were said of bread; it is not now the Evangelist who setteth them right, but Christ Himself, speaking thus, "How is it that ye do not understand, that I spake not to you concerning bread?" But here there is nothing of the kind.

"But," saith some one, "to remove this very thought Christ has added,

Ver. 19. "'The Son can do nothing of Him self.'"

Man! He doth the contrary. He saith this not to take away, but to confirm,(3) His Equality. But attend carefully, for this is no common question. The expression "of Himself" is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally,

[4.] "The Son can do nothing of Himself." I ask then my opponent, "Can the Son do nothing of Himself, tell me?" If he reply. "that He can do nothing," we will say, that He hath done of Himself the very greatest of all goods. As Paul cries aloud, saying, "Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant." (Phil. ii. 6, 7.) And again, Christ Himself in another place saith, "I have power to lay down My life, and I have power to take it again": and, "No man taketh it from Me, but I lay it down of Myself." (c. x. 18.) Seest thou that He hath power over life and death, and that He wrought of Himself so mighty a Dispensation? And why speak I concerning Christ, when even we, than whom nothing can be meaner, do many things of ourselves? Of ourselves we choose vice, of ourselves we go after virtue, and if we do it not of ourselves, and not having power, we shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

What then meaneth, "Can do nothing of Himself"? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him,(4) which is especially the assertion of One declaring an Equality and entire agreement.

But wherefore said He not, that "He doeth nothing contrary," instead of, "He cannot do"? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows(5) His great power; since in another place Paul saith of the Father, "That by two immutable things in which it was impossible for God to lie" (Heb. vi. 18): and again, "If we deny Him--He abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 13.) And in truth this expression, "impossible," is not declaratory of weakness, but power, power unspeakable. For what He saith is of this kind, that "that Essence admitteth not such things as these." For just as when we also say, "it is impossible for God to do wrong," we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, "I can of Mine own Self do nothing" (v. 30), His meaning is, that "it is impossible, nature admits not,(1) that I should do anything contrary to the Father." And that you may learn that this is really what is said, let us, going over what follows, see whether Christ agreeth with what is said by us, or among you. Thou sayest, that the expression does away with His Power and His proper Authority, and shows His might to be but weak; but I say, that this proves His Equality, His unvarying Likeness,(2) (to the Father,) and the fact that all is done as it were by one Will(3) and Power and Might. Let us then enquire of Christ Himself, and see by what He next saith whether He interpreteth these words according to thy supposition or according to ours. What then saith He?

"For what things soever the Father(4) doeth these also doeth the Son likewise."

Seest thou how He hath taken away you assertion by the root, and confirmed what is said by us? since, if Christ doeth nothing of Himself, neither will the Father do anything of Himself, if so be that Christ doeth all things in like manner to Him.(5) If this be not the case, another strange conclusion will follow. For He said not, that "whatsoever things He saw the Father do, He did," but, "except He see the Father doing anything, He doeth it not"; extending His words to all time; now He will, according to you, be continually learning the same things. Seest thou how exalted is the idea, and that the very humility of the expression compelleth even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learneth day by day what He must do? and how can that be true, "Thou art the same, and Thy years shall not fail"? (Ps. cii. 27), or that other, "All things were made by Him, and without Him was not anything made" (c. i. 3); if the Father doeth certain things, and the Son seeth and imitateth Him? Seest thou that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? and if He bringeth forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking(6) a little in expression alone, He again leadeth His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed.(7) Observe, after saying, "My Father worketh, and I work"; and after declaring Himself equal with God, He addeth, "The Son can do nothing of Himself, but what He seeth the Father do." Then again in a higher strain, "What things soever the Father doeth, these also doeth the Son likewise." Then in a lower,

Ver. 20. "The Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater works than these."

Seest thou how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He uttereth anything low or humbly, He putteth it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. Since, if it be not so, see how absurd a thing is asserted, making the trial from the words themselves For when He saith, "And shall show Him greater works than these," He will be found not to have yet learned many things, which cannot be said even of the Apostles; for they when they had once received the grace of the Spirit, in a moment both knew and were able to do all things which it was needful that they should know and have power to do, while Christ will be found to have not yet learned many things which He needed to know. And what can be more absurd than this?

What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spake, all but saying, "Wonder ye that I have strengthened the paralyzed? Ye shall see greater things than these." But He spake not thus, but proceeded somehow in a humbler strain, in order that He might soothe(8) their madness. And that thou mayest learn that "shall show" is not used absolutely, listen again to what followeth.

Ver. 21. "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will."

Yet "can do nothing of Himself" is opposed to "whom He will": since if He quickeneth "whom He will," He can do something "of Himself," (for to "will" implies power,) but if He "can do nothing of Himself," then He cannot "quicken whom He will." For the expression, "as the Father raiseth up," showeth unvarying resemblance in Power, and "whom He will," Equality of Authority. Seest thou therefore that "cannot do anything of Himself" is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? In this sense also understand the words, "shall show to Him"; for in another place He saith, "I will raise him up at the last Day." (c. vi. 40.) And again, to show that He doth it not by receiving an inward power(1) from above, He saith, "I am the Resurrection and the Life." (c. xi. 25.) Then that thou mayest not assert that He raiseth what dead He will and quickeneth them, but that He doth not other things in such manner, He anticipateth and preventeth every objection of the kind by saying, "What things soever He doeth, these also doeth the Son likewise," thus declaring that He doeth all things which the Father doeth, and as the Father doeth them; whether thou speakest of the raising of the dead, or the fashioning(2) of bodies, or the remission of sins, or any other matter whatever, He worketh in like manner to Him who begat Him.

[5.] But men careless of their salvation give heed to none of these things; so great an evil is it to be in love with precedence. This has been the mother of heresies, this has confirmed the impiety of the heathen.(3) For God desired that His invisible things should be understood by the creation of this world (Rom. i. 20), but they having left these and refused to come by this mode of teaching, cut out for themselves another way, and so were cast out from the true.(4) And the Jews believed not because they received honor from one another, and sought not the honor which is from God. But let us, beloved, avoid this disease exceedingly and with all earnestness; for though we have ten thousand good qualities, this plague of vainglory is sufficient to bring them all to nought. (c. v. 44.) If therefore we desire praise, let us seek the praise which is from God, for the praise of men of what kind soever it be, as soon as it has appeared has perished, or if it perish not, brings to us no profit, and often proceeds from a corrupt judgment. And what is there to be admired in the honor which is from men? which young dancers enjoy, and abandoned women, and covetous and rapacious men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if thou art fond of crowds, draw to thyself the host of angels, and become terrible to the devils, then shalt thou care nothing for mortal things, but shalt tread all that is splendid underfoot as mire and clay; and shall clearly see that nothing so fits a soul for shame as the passion for glory; for it cannot, it cannot be, that the man who desires this should live the crucified life, as on the other hand it is not possible that the man who hath trodden this underfoot should not tread down most other passions; for he who masters this will get the better of envy and covetousness, and all the grievous maladies. "And how," saith some one, "shall we get the better of it?" If we look to the other glory which is from heaven, and from which this kind strives to cast us out. For that heavenly glory both makes us honored here, and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving up ourselves entirely to earth and the things of earth. For if you go into the forum, if you enter into a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you shall everywhere find anxiety for things present and belonging to this life, and each man laboring for these things, whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities, in a word, all. What hope then of salvation have we, when inhabiting God's earth we care not for the things of God, when bidden to be aliens from earthly things we are aliens from heaven and citizens of earth? What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah, and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written, that if any one believe not that which is to come, he may, from what has already been, get certain proof of what shall be. Considering therefore these things, both the past and the future, let us at least take breath a little from this hard slavery, and make some account of our souls also,(5) that we may obtain both present and future blessings; through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

HOMILY XXXIX.

JOHN v. 23, 24.

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

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

"Shall we then," saith some one, "also call Him Father?" Away with the thought. He useth the word "Son" that we may honor Him still remaining a Son, as we honor the Father; but he who calleth Him "Father" doth not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He hath spoken thus terribly,(3) that even fear may draw them to honor Him. And when He saith "all," His meaning is this, that He hath power to punish and to honor, and doeth either as He will.(4) The expression "hath given," is used that thou mayest not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also,(5) Begotten, and remaining a Son. And that thou mayest learn that "hath given" is the same as "hath begotten," hear this very thing declared by another place. "As," saith Christ, "the Father hath life in Himself, so hath He given to the Son to have life in Himself." (Ver. 26.) "What then? Did he first beget and then give Him life? For he who giveth, giveth to something which is. Was He then begotten without life?" Not even the devils could imagine this for it is very foolish as well as impious. As then "hath given life" is "hath begotten Him who is Life," so, "hath given judgment" is "hath begotten Him who shall be Judge."

That thou mayest not when thou hearest that He hath the Father for His cause imagine any difference(6) of essence or inferiority of honor, He cometh to judge thee, by this proving His Equality.(7) For He who hath authority to punish and to honor whom He will, hath the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards [thus] honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure s Nature which admitteth of no addition these carnal and mean imaginations?

"Why then," saith some one, "doth Christ so speak?" That His words may be readily received, and to clear the way for sublime sayings; therefore He mixeth these with those, and those with these. And observe how (He doth it); for it is good to see this from the beginning. He said, "My Father worketh, and I work" (c. v. 17, &c.): declaring by this their Equality and Equal honor. But they "sought to kill Him." What doth He then? He lowereth His form of speech indeed, and putteth the same meaning when He saith, "The Son can do nothing of Himself." Then again He raiseth His discourse to high matters, saying, "What things soever the Father doeth, these also doeth the Son likewise." Then He returneth to what is lower, "For the Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater things than these." Then He riseth higher, "For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." After this again He joineth the high and the low together, "For neither doth the Father judge any one, but hath given all judgment to the Son"; then riseth again, "That all men should honor the Son, even as they honor the Father." Seest thou how He varieth the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? Because one who is entitled to utter great words concerning himself, hath, when he saith anything mean and low, this reasonable excuse, that he doth it for some prudential purpose;(1) but if one who ought to speak meanly of himself saith anything great, on what account doth he utter words which surpass his nature? This is not for any purpose at all, but an act of extreme impiety.(2)

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

"He that honoreth not the Son honoreth not the Father which hath sent Him." Seest thou how the honor of the Son is connected with that of the Father? "What of that?" saith one. "We see the same in the case of the Apostles; 'He,' saith Christ, 'who receiveth you receiveth Me.'" (Matt. x. 40.) But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One (with that of the Father). Therefore(3) it is not said of the Apostles." that they may honor," but rightly He saith, "He that honoreth not the Son honoreth not the Father." For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another,(4) while here it is as it were in his own. Wherefore He beforehand said, "That they should honor the Son even as they honor the Father," in order that when He should say, "He that honoreth not the Son honoreth not the Father," thou mightest understand that the honor is the same. For He saith not merely, "he that honoreth not the Son," but "he that honoreth Him not so as I have said" "honoreth not the Father."

"And how," saith one, "can he that sendeth and he that is sent be of the same essence?" Again, thou bringest down the argument to carnal things, and perceivest not that all this has been said for no other purpose, but that we might know Him to be The Cause,(5) and not fall into the error(6) of Sabellius, and that in this manner the infirmity of the Jews might be healed, so that He might not be deemed an enemy of God;(7) for they said, "This man is not of God" (c. ix. 16), "This man hath not come from God." Now to remove this suspicion, high sayings did not contribute so much as the lowly, and therefore continually and everywhere He said that He had been "sent"; not that thou mightest suppose that expression to be(8) any lessening of His greatness, but in order to stop their mouths. And for this cause also He constantly betaketh Himself to the Father, interposing moreover mention of His own high Parentage.(9) For had He said all in proportion to His dignity, the Jews would not have received His words, since because of a few such expressions. they persecuted and oftentimes stoned Him; and if looking wholly to them He had used none but low expressions, many in after times might have been harmed. Wherefore He mingleth and blendeth(10) His teaching, both by these lowly sayings stopping, as I said, the mouths of the Jews, and also by expressions suited to His dignity banishing n from men of sense any mean notion of what He had said, and proving that such a notion did not in any wise apply to Him at all.

The expression "having been sent" denoteth change of place--but God is everywhere present. Wherefore then saith He that He was "sent"? He speaketh in an earthly(1) way,(2) declaring His unanimity with the Father. At least He shapeth His succeeding words with a desire to effect this.

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

Seest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, "he that heareth My words, and believeth on Me," since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later period(3) they said to Him, "Abraham is dead, and the prophets are dead, how sayest Thou,(4) If a man keep My saying, he shall never taste of death?" (c. viii. 52.) In order therefore that they may not here also become furious, see what He saith, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life." This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, "hath everlasting life," He addeth,

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

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

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

Having said the words, He speaketh also of the proof by deeds.(5) For when He had said, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will," that the thing may not seem to be mere boasting and pride, He affordeth proof(6) by works, saying, "The hour cometh"; then, that thou mayest not deem that the time is long, He addeth, "and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live." Seest thou here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He saith, it shall be "now." Then too when we hear His voice commanding us we are raised; for, saith the Apostle, "at the command of God the dead shall arise."(7) "And whence," perhaps some one will ask, "is it clear that the words are not mere boast?" From what He hath added, "and now is"; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplieth them with a proof: "While I," saith He, "am tarrying among you, this thing shall come to pass"; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. Then too He addeth an argument demonstrative of His assertions, saying,

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

[3.] Seest thou that this declareth a perfect likeness save in one(8) point, which is the One being a Father, and the Other a Son? for the expression "hath given," merely introduceth this distinction, but declareth that all the rest is equal and exactly alike. Whence it is clear that the Son doeth all things with as much authority and power as the Father, and that He is not empowered from some other source, for He "hath life" so as the Father hath. And on this. account, what comes after is straightway added, that from this we may understand the other also. What is this then? It is,

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

And wherefore doth He continually(9) dwell upon "resurrection" and "judgment"? For He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will": and again, "the Father judgeth no man, but hath committed all judgment to the Son": and again, "As the Father hath life in Himself so hath He given to the Son to have life in Himself"; and again, "They that have heard [the Voice of the Son of God] shall live"; and here again, "Hath given to Him authority to execute judgment." Wherefore doth He dwell on these things continually? I mean, on "judgment," and "life," and "resurrection"? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ(1) of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.

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

Paul of Samosata rendereth it not so; but how? "Hath given Him authority to execute judgment, 'because' He is the Son of Man."(2) Now the passage thus read is inconsequent, for He did not receive judgment "because" He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, "That He is the Son of Man, marvel not at this." For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man while His words were greater than suited man yea, or even angel, and were proper to God only, to solve this objection He addeth,

Ver. 28, 29. "Marvel not [that He is the Son of Man,(3)] for the hour is coming in the which they(4) that are in the tombs shall hear His voice and shall go forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgment."

And wherefore said He not, "Marvel not that He is the Son of Man, for He is also the Son of God," but rather mentioned the "resurrection"? He did indeed put this above, by saying, "shall hear the Voice of the Son of God." And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permitteth His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them but when proved by the argument of miracles it rendered His doctrine less burdensome. So they who put together syllogisms, when having laid down their premises(5) they have fairly(6) proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spake not of the Judgment (for it was not for this that Lazarus arose); but when He spake generally He also added, that "they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Thus also John led on his hearers by speaking of the Judgment, and that "he that believeth not on the Son, shall not see life, but the wrath of God abideth on him" (c. iii. 36): so too Himself led on Nicodemus: "He that believeth on the Son," He said to him, "is not judged, but he that believeth not is judged already" (c. iii. 18); and so here He mentioneth the Judgment-seat(7) and the punishment which shall follow upon evil deeds. For because He had said above, "He that heareth My words and believeth on Him that sent Me," "is not judged," lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man's life,(8) declaring that "they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Since then He had said that all the world should render account to Him, and that all at His Voice should rise again, a thing new and strange and even now disbelieved by many who seem to have believed, not to say by the Jews at that time, hear how He goeth to prove it, again condescending to the infirmity of His hearers.

Ver. 30. "I can of Mine own self do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him(9) which sent Me."

Although He had but lately given no trifling proof of the Resurrection by bracing(10) the paralytic; on which account also He had not spoken of the Resurrection before He had done what fell little short of resurrection. And the Judgment He hinted at after He had braced the body, by saying, "Behold, thou art made whole, sin no more, lest a worse thing come unto thee"; yet still He proclaimed beforehand the resurrection of Lazarus and of the world. And when He had spoken of these two, that of Lazarus which should come to pass almost immediately, and that of the inhabited world which should be long after, He confirmeth the first by the paralytic and by the nearness of the time, saying, "The hour cometh and now is"; the other by the raising of Lazarus, by what had already come to pass bringing before their sight what had not yet done so. And this we may observe Him do everywhere, putting (forth) two or three predictions, and always confirming the future by the past.

[4.] Yet after saying and doing so much, since they still were very weak(11) He is not content, but by other expressions calms their disputations temper,(12) saying, "I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me." For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, "He shall judge the people in righteousness," and, "God is a righteous Judge, strong and patient" (Ps. xcvi. 10, and vii. xx, LXX.); as did all the Prophets and Moses; but Christ said, "The Father judgeth no man, but hath committed all judgment to the Son":(1) an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescendeth in His speech, and as far as their infirmity requireth, in order to pluck up by the roots this pernicious opinion, and saith, "I can of Myself do nothing"; that is, "nothing strange, or unlike,(2) or what the Father desireth not will ye see done or hear said by Me." And having before declared that He was "the Son of Man," and because they(3) supposed Him to be a man at that time, so also He putteth [His expressions] here. As then when He said above, "We speak that we have heard, and testify that we have seen"; and when John said, "What He hath seen He testifieth, and no man receiveth His testimony" (c. iii. 32); both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaketh of "hearing," He declareth nothing else than that it is impossible for Him to desire anything, save what the Father desireth. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? in a manner very condescending and befitting a mere man, "As I hear I judge." Again He useth these words in this place, not with reference to "instruction," (for He said not, "as I am taught," but "as I hear";) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of [His and the Father's] decision, as though He had said, "So I judge, as if it were the Father Himself that judged." Then He addeth, "and I know that My judgment is just, because I seek not Mine own will, but the will of Him that sent Me." What sayest Thou? Hast Thou swill different from that of the Father? Yet in another place He saith, "As I and Thou are One," (speaking of will and unanimity,) "grant to these also that they may be one in Us" (c. xvii. 21; not verbally quoted); that is, "in faith concerning Us." Seest thou that the words which seem most humble are those which conceal a high meaning? For what He implieth is of this kind: not that the will of the Father is one, and His own another; but that, "as one will in one mind, so is Mine own will and My Father's."

And marvel not that He hath asserted so close a conjunction; for with reference to the Spirit also Paul hath used this illustration: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." Thus Christ's meaning is no other than this: "I have not a will different and apart from that of the Father,(4) but if He desireth anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Each(5) is given from the same Mind." And if He uttereth these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow. Consider for instance, He saith, "I seek not Mine own will": according to this then His will is different (from that of the Father), is imperfect, nay, not merely imperfect, but even unprofitable. "For if it be saving, if it agree with that of the Father, wherefore dost Thou not seek it?" Mortals might with reason say so because they have many wills contrary to what seemeth good to the Father, but Thou, wherefore sayest Thou this, who art in all things like the Father? for this none would say is the language even of a "man" made perfect and crucified. For if Paul so blended himself(6) with the will of God as to say, "I live, yet no longer I, but Christ liveth in me" (Gal. ii. 20), how saith the Lord of all, "I seek not Mine own will, but the will of Him that sent Me," as though that will were different? What then is His meaning? He applieth(7) His discourse as if the case were that of a mere man, and suiteth His language to the suspicion of His hearers. For when He had, by what had gone before, given proof of His sayings, speaking partly as God, partly as a mere man, He again as a man endeavoreth to establish(8) the same, and saith, "My judgment is just." And whence is this seen? "Because I seek not Mine own will, but the will of Him that sent Me." "For as in the case of men, he that is free from selfishness cannot be justly charged with having given an unfair decision, so neither will ye now be able to accuse Me. He that desireth to establish his own, may perhaps by many be suspected of corrupting justice with this intent; but he that looketh not to his own, what reason can he have for not deciding justly? Apply now this reasoning to My case. Had I said that I was not sent by the Father, had I not referred to Him the glory of what was done, some of you might perhaps have suspected that desiring to gain honor for Myself, I said the thing that is not; but if I impute and refer what is done to another, wherefore and whence can ye have cause to suspect My words?" Seest thou how He confirmed His discourse, and asserted that "His judgment was just" by an argument which any common man might have used in defending himself? Seest thou how what I have often said is clearly visible? What is that? It is that the exceeding humility of the expressions most persuadeth men of sense not to receive the words off hand(1) and then fall down [into low thoughts], but rather to take pains that they reach to the height of their meaning; this humility too with much ease then raiseth up those who were once groveling on the ground.

Now bearing all this in mind, let us not, I exhort you, carelessly pass by Christ's words, but enquire closely into them all, everywhere considering the reason of what has been said; and let us not deem that ignorance and simplicity will be sufficient to excuse us, for He hath bidden us not merely to be "harmless," but "wise." (Matt. x. 16.) Let us therefore practice wisdom with simplicity, both as to doctrines and the right actions(2) of our lives; let us judge ourselves here, that we be not condemned with the world hereafter;(3) let us act towards our fellow-servants as we desire our Master to act towards us: for (we say), "Forgive us our debts, as we forgive our debtors." (Matt. vi. 12.) I know that the smitten soul endureth not meekly, but if we consider that by so doing we do a kindness not to him who hath grieved us but to ourselves, we shall soon let go the venom of our wrath; for he who forgave not the hundred pence to him who had transgressed against him, wronged not his fellow-servant but himself, by rendering himself liable for the ten thousand talents of which he had before received forgiveness. (Matt. xviii. 30-34.) When therefore we forgive not others, we forgive not ourselves. And so let us not merely say to God, "remember not our offenses"; but let each also say to himself, "let us not remember the offenses of our fellow-servants done against us." For thou first givest judgment on thine own sins, and God judgeth after;(4) thou proposest the law concerning remission and punishment, thou declarest thy decision on these matters, and therefore whether God shall or shall not remember, rests with thee. For which cause Paul biddeth us "forgive, if any One hath cause of complaint against any" (Col. iii. 13), and not simply forgive, but so that not even any remnants be left behind. Since Christ not only did not publish our transgressions, but did not put us the transgressors in mind of them, nor say, "in such and such things hast thou offended," but remitted and blotted out the handwriting, not reckoning our offenses, as Paul hath also declared. (Col. ii. 14.) Let us too do this; let us wipe away all [trespasses against us] from our minds; and if any good thing hath been done to us by him that hath grieved us, let us only reckon that; but if anything grievous and hard to bear, let us cast it forth and blot it out, so that not even a vestige of it remain. And if no good has been done us by him, so much the greater recompense and higher credit will be ours if we forgive. Others by watching, by making the earth their bed, by ten thousand hardships, wipe away their sins, but thou by an easier way, I mean by not remembering wrongs, mayest cause all thy trespasses to disappear. Why then thrustest thou the sword against thyself, as do mad and frantic men, and banishest thyself from the life which is to come, when thou oughtest to use every means to attain unto it? For if this present life be so desirable, what can one say of that other from which pain, and grief, and mourning, have fled away? There it needs not to fear death, nor imagine any end to those good things. Blessed, thrice blessed, yea, and this many times over, are they who enjoy that blessed rest, while they are miserable, thrice miserable, yea, ten thousand times miserable, who have cast themselves forth from that blessedness. "And what," saith some one, "is it that maketh us to enjoy that life?" Hear the Judge Himself conversing with a certain young man on this matter. When the young man said, "What shall I do to inherit eternal life?" (Matt. xix. 16) Christ, after repeating to him the other commandments, ended with the love of his neighbor. Perhaps like that rich man some of my hearers will say, "that we also have kept these, for we neither have robbed, nor killed, nor committed adultery"; yet assuredly thou wilt not be able to say this, that thou hast loved thy neighbor as thou oughtest to have loved him. For if a man hath envied or spoken evil of another, if he hath not helped him when injured, or not imparted to him of his substance, then neither hath he loved him, Now Christ hath commanded not only this, but something besides. What then is this? "Sell," he saith, "that thou hast, and give to the poor; and come, follow Me" (Matt. xix. 21): terming the imitating Him in our actions "following" Him. What learn we hence? First, that he who hath not all these things cannot attain unto the chief places in "that" rest. For after the young man had said, "All these things have I done," Christ, as though some great thing were wanting to his being perfectly approved, replied, "If thou wilt be perfect, sell that thou hast, and give to the poor: and come, follow Me." First then we may learn this; secondly, that Christ rebuked the man for his vain boast; for one who lived in such superfluity, and regarded not others living in poverty, how could he love his neighbor? So that neither in this matter did he speak truly. But let us do both the one and the other of these things; let us be eager to empt out our substance, and to purchase heaven. Since if for worldly honor men have often expended their whole possessions, an honor which was to stay here below, and even here not to stay by us long, (for many even much before their deaths have been stripped of their supremacy, and others because of it have often lost their lives, and yet, although aware of this, they expend all for its sake;) if now they do so much for this kind of honor, what can be more wretched than we if for the sake of that honor which abideth and which cannot be taken from us we will not give up even a little, nor supply to others those things which in a short time while yet here we shall leave? What madness must it be, when it is in our power voluntarily to give to others, and so to take with us those things of which we shall even against our will be deprived, to refuse to do so? Yet if a man were being led to death, and it were proposed to him to give up all his goods and so go free, we should think a favor was conferred upon him; and shall we, who are being led on the way to the pit, shall we, when it is allowed us to give up half and be free, prefer to be punished, and uselessly to retain what is not ours even to the losing what is so? What excuse shall we have, what claim for pardon, who, when so easy a road has been cut for us unto life, rush down precipices, and travel along an unprofitable path, depriving ourselves of all things both here and hereafter, when we might enjoy both in security? If then we did not so before, let us at least stop now; and coming to ourselves, let us rightly dispose of things present, that we may easily receive those which are to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

HOMILY XL.

JOHN v. 31, 32.

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

[1.] IF any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method(1) of Holy Scripture, nor search out its peculiarities(2) and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us containeth much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, "If I testify of Myself, My witness is not true"; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, "I Am that speak unto thee": and in like manner to the blind man, "It is He that talketh with thee" (c. ix. 37); and rebuking the Jews, "Ye say,(3) thou blasphemest, because I said I am the Son of God." (c. x. 36.) And in many other places besides He doth this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declareth, "My witness is not true"? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, "Though I bear witness of Myself, yet My witness is true" (c. viii. 14); which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said. nor any other like circumstances, they will both be falsehoods. For if His witness be "not true," then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning?(1) The Jews were about to object to Him," If thou bearest witness(2) concerning thyself, thy witness is not true" (c. viii. 13): therefore He spake these words in anticipation; as though He had said, "Ye will surely say to Me, we believe thee not; for no one that witnesseth of himself is readily(3) held trustworthy among men." So that the "is not true" must not be read absolutely, but with reference to(4) their suspicions, as though He had said, "to you it is not true"; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, "My witness is not true," He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, "Though I bear witness of Myself, My witness is true" (c. viii. 14), He declareth the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believeth on Him is not judged, but cometh unto life, and that He shall sit to require account of all men, and that He hath the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. "I told you," He saith, "that 'as the Father raiseth the dead and quickeneth them, so the Son quickeneth whom He will'; I told you that 'the Father judgeth no man, but hath committed all judgment unto the Son'; I told you that men must 'honor the Son as they honor the Father'; I told you that 'he that honoreth not the Son honoreth not the Father'; I told you that 'he that heareth My words and believeth them shall not see death, but hath passed from death unto life' (v. 24; not exactly quoted); that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly." Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather(5) indistinct, He putteth their objection first when He is about to proceed(6) to establish His assertions, speaking somewhat in this way if not in these very words:(7) "Perhaps ye will say, thou assertest all this, but thou art not a credible witness, since thou testifiest of thyself." First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He putteth first the less important witness of John. For after saying, "There is another that beareth witness of Me, and I know that his witness is true," He addeth,

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

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

[2.] "What then," saith some one, "if John bare witness partially."(8) That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man. Now to all this Christ made allusion by saying, "Ye sent unto John." And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that(9) they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

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

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