Homily XVI.
John i. 19.-"And this is the record of John, when the Jews sent priests
and Levites from Jerusalem to ask him, Who art thou?"
[1.] A Dreadful thing is envy, beloved, a dreadful thing and a pernicious,
to the enviers, not to the envied. For it harms and wastes them first,
like some mortal venom deeply seated in their souls; and if by chance it
injure its objects, the harm it does is small and trifling, and such as
brings greater gain than loss. Indeed not in the case of envy only, but
in every other, it is not he that has suffered, but he that has done the
wrong, who receives injury. For had not this been so, Paul would not have
enjoined the disciples rather to endure wrong than to inflict it, when
he says, "Why do ye not rather take wrong? Why do ye not rather suffer
yourselves to be defrauded?" (1 Cor. vi. 7.) Well he knew, that destruction
ever follows, not the injured party, but the injuring. All this I have
said, by reason of the envy of the Jews. Because those who had flocked
from the cities to John, and had condemned their own sins, and caused themselves
to be baptized, repenting as it were after Baptism, send to ask him, "Who
art thou?" Of a truth they were the offspring of vipers, serpents, and
even worse if possible than this. O evil and adulterous and perverse generation,
after having been baptized, do ye then become vainly curious, and question
about the Baptist? What folly can be greater than this of yours? How was
it that ye came forth? that ye confessed your sins, that ye ran to the
Baptist? How was it that you asked him what you must do? when in all this
you were acting unreasonably, since you knew not the principle and purpose
of his coming. Yet of this the blessed John said nothing, nor does he charge
or reproach them with it, but answers them with all gentleness.
It is worth while to learn why he did thus. It was, that their wickedness
might be manifest and plain to all men. Often did John testify of Christ
to the Jews, and when he baptized them he continually made mention of Him
to his company, and said, "I indeed baptize you with water, but there cometh
One after me who is mightier than I; He shall baptize you with the Holy
Ghost and with fire." (Matt. iii. 11.) With regard to him they were affected
by a human feeling; for, tremblingly attentive to the opinion of the world,
and looking to "the outward appearance" (2 Cor. x. 7), they deemed it an
unworthy thing that he should be subject to Christ. Since there were many
things that pointed out John for an illustrious person. In the first place,
his distinguished and noble descent; for he was the son of a chief priest.
Then his conversation, his austere mode of life, his contempt of all human
things; for despising dress and table, and house and food itself, he had
passed his former time in the desert. In the case of Christ all was the
contrary of this. His family was mean, (as they often objected to Him,
saying, "Is not this the carpenter's son? Is not his mother called Mary?
and his brethren James and Joses?") (Matt. xiii. 55); and that which was
supposed to be His country was held in such evil repute, that even Nathanael
said, "Can there any good thing come out of Nazareth?" (c. i. 46.) His
mode of living was ordinary, and His garments not better than those of
the many. For He was not girt with a leathern girdle, nor was His raiment
of hair, nor did He eat honey and locusts. But He fared like all others,
and was present at the feasts of wicked men and publicans, that He might
draw them to Him. Which thing the Jews not understanding reproached Him
with, as He also saith Himself, "The Son of Man came eating and drinking,
and they say, Behold a gluttonous man and a winebibber, a friend of publicans
and sinners." (Matt. xi. 19.) When then John continually sent them from
himself to Jesus, who seemed to them a meaner person, being ashamed and
vexed at this, and wishing rather to have him for their teacher, they did
not dare to say so plainly, but send to him, thinking by their flattery
to induce him to confess that he was the Christ. They do not therefore
send to him mean men, as in the case of Christ, for when they wished to
lay hold on Him, they sent servants, and then Herodians, and the like,
but in this instance, "priests and Levites," and not merely "priests,"
but those "from Jerusalem," that is, the more honorable; for the Evangelist
did not notice this without a cause. And they send to ask, "Who art thou?"
Yet the manner of his birth was well known to all, so that all said, "What
manner of child shall this be?" (Luke i. 66); and the report had gone forth
into all the hill country. And afterwards when he came to Jordan, all the
cities were set on the wing, and came to him from Jerusalem, and from all
Judaea, to be baptized. Why then do they now ask? Not because they did
not know him, (how could that be, when he had been made manifest in so
many ways?) but because they wished to bring him to do that which I have
mentioned.
[2.] Hear then how this blessed person answered to the intention with
which they asked the question, not to the question itself. When they said,
"Who art thou?" he did not at once give them what would have been the direct
answer, "I am the voice of one crying in the wilderness." But what did
he? He removed the suspicion they had formed; for, saith the Evangelist,
being asked, "Who art thou?"
Ver. 20. "He confessed, and denied not; but confessed, I am not the
Christ."
Observe the wisdom of the Evangelist. He mentions this for the third
time, to set forth the excellency of the Baptist, and their wickedness
and folly. And Luke also says, that when the multitudes supposed him to
be the Christ, he again removes their suspicion. This is the part of an
honest servant, not only not to take to himself his master's honor, but
also to reject it when given to him by the many. But the multitudes arrived
at this supposition from simplicity and ignorance; these questioned him
from an ill intention, which I have mentioned, expecting, as I said, to
draw him over to their purpose by their flattery. Had they not expected
this, they would not have proceeded immediately to another question, but
would have been angry with him for having given them an answer foreign
to their enquiry, and would have said, "Why, did we suppose that? did we
come to ask thee that?" But now as taken and detected in the fact, they
proceed to another question, and say,
Ver. 21. "What then? art thou Elias? And he saith, I am not."
For they expected that Elias also would come, as Christ declares; for
when His disciples enquired, "How then do the scribes say that Elias must
first come?" (Matt. xvii. 10) He replied, "Elias truly shall first come,
and restore all things." Then they ask, "Art thou that prophet? and he
answered, No." (Matt. xvii. 10.) Yet surely he was a prophet. Wherefore
then doth he deny it? Because again he looks to the intention of his questioners.
For they expected that some especial prophet should come, because Moses
said, "The Lord thy God will raise up unto thee a Prophet of thy brethren
like unto me, unto Him shall ye harken." (Deut. xviii. 15.) Now this was
Christ. Wherefore they do not say, "Art thou a prophet?" meaning thereby
one of the ordinary prophets; but the expression, "Art thou the prophet?"
with the addition of the article, means, "Art thou that Prophet who was
foretold by Moses?" and therefore he denied not that he was a prophet,
but that he was "that Prophet."
Ver. 22. "Then said they unto him, Who art thou? that we may give
an answer to them that sent us. What sayest thou of thyself?"
Observe them pressing him more vehemently, urging him, repeating their
questions, and not desisting; while he first kindly removes false opinions
concerning himself, and then sets before them one which is true. For, saith
he,
Ver. 23. "I am the voice of one crying in the wilderness, Make straight
the way of the Lord, as said the prophet Esaias."
When he had spoken some high and lofty words concerning Christ, as if
(replying) to their opinion, he immediately betook himself to the Prophet
to draw from thence confirmation of his assertion.
Ver. 24, 25. "And [saith the Evangelist] they who were sent
were of the Pharisees. And they asked him, and said unto him, Why baptizest
thou then, if thou be not that Christ, neither Elias, neither that Prophet?"
Seest thou not without reason I said that they wished to bring him to
this? and the reason why they did not at first say so was, lest they should
be detected by all men. And then when he said, "I am not the Christ," they,
being desirous to conceal what they were plotting within, go on to "Elias,"
and "that Prophet." But when he said that he was not one of these either,
after that, in their perplexity, they cast aside the mask, and without
any disguise show clearly their treacherous intention, saying, "Why baptizest
thou then, if thou be not that Christ?" And then again, wishing to throw
some obscurity over the thing, they add the others also, "Elias," and "that
Prophet." For when they were not able to trip a him by their flattery,
they thought that by an accusation they could compel him to say the thing
that was not.
What folly, what insolence, what ill-timed officiousness! Ye were sent
to learn who and whence he might be, not to lay down laws for him also.
This too was the conduct of men who would compel him to confess himself
to be the Christ. Still not even now is he angry, nor does he, as might
have been expected, say to them anything of this sort, "Do you give orders
and make laws for me?" but again shows great gentleness towards them.
Ver. 26, 27. "I," saith he, "baptize with water: but there
standeth one among you, whom ye know not; He it is, who coming after me
is preferred before me, whose shoe's latchet I am not worthy to unloose."
[3.] What could the Jews have left to say to this? for even from this
the accusation against them cannot be evaded, the decision against them
admits not of pardon, they have given sentence against themselves. How?
In what way? They deemed John worthy of credit, and so truthful, that they
might believe him not only when he testified of others, but also when he
spoke concerning himself. For had they not been so disposed, they would
not have sent to learn from him what related to himself. Because you know
that the only persons whom we believe, especially when speaking of themselves,
are those whom we suppose to be more veracious than any others. And it
is not this alone which closes their mouths, but also the disposition with
which they had approached him; for they came forth to him at first with
great eagerness, even though afterwards they altered. Both which things
Christ declared, when He said, "He was a burning (and a shining) light,
and ye were willing for a season to rejoice in his light." Moreover, his
answer made him yet more worthy of credit. For (Christ) saith, "He that
seeketh not his own glory, the same is true, and no unrighteousness is
in him." Now this man sought it not, but refers the Jews to another. And
those who were sent were of the most trustworthy among them, and of the
highest rank, so that they could have in no way any refuge or excuse, for
the unbelief which they exhibited towards Christ. Wherefore did ye not
receive the things spoken concerning Him by John? you sent men who held
the first rank among you, you enquired by them, you heard what the Baptist
answered, they manifested all possible officiousness, sought into every
point, named all the persons you suspected him to be; and yet most publicly
and plainly he confessed that he was neither "Christ," nor "Elias" nor
"that Prophet." Nor did he stop even there, but also informed them who
he was, and spoke of the nature of his own baptism, that it was but a slight
and mean thing, nothing more than some water, and told of the superiority
of the Baptism given by Christ; he also cited Esaias the prophet, testifying
of old very long ago, and calling Christ "Lord" (Isa. xl. 3), but giving
him the names of "minister and servant." What after this ought they to
have done? Ought they not to have believed on Him who was witnessed of,
to have worshiped Him, to have confessed Him to be God? For the character
and heavenly wisdom of the witness showed that his testimony proceeded,
not from flattery, but from truth; which is plain also from this, that
no man prefers his neighbor to himself, nor, when he may lawfully give
honor to himself, will yield it up to another, especially when it is so
great as that of which we speak. So that John would not have renounced
this testimony (as belonging) to Christ, had He not been God. For though
he might have rejected it for himself as being too great for his own nature,
yet he would not have assigned it to another nature that was beneath it.
"But there standeth One among you, whom ye know not." Reasonable
it was that Christ should mingle among the people as one of the many, because
everywhere He taught men not to be puffed up and boastful. And in this
place by "knowledge" the Baptist means a perfect acquaintance with Him,
who and whence He was. And immediately next to this he puts, "Who cometh
after me"; all but saying, "Think not that all is contained in my baptism,
for had that been perfect, Another would not have arisen after me to offer
you a different One, but this of mine is a preparation and a clearing the
way for that other. Mine is but a shadow and image, but One must come who
shall add to this the reality. So that His very coming `after me' especially
declares His dignity: for had the first been perfect, no place would have
been required for a second." "Is before me," is more honorable, brighter.
And then, lest they should imagine that His superiority was found by comparison,
desiring to establish His incomparableness, he says, "Whose shoe's latchet
I am not worthy to unloose"; that is, who is not simply "before me," but
before me in such a way, that I am not worthy to be numbered among the
meanest of His servants. For to loose the shoe is the office of humblest
service.
Now if John was not worthy to "unloose the latchet" (Matt. xi. 11),
John, than whom "among them that are born of women there hath not risen
a greater," where shall we rank ourselves? If he who was equal to, or rather
greater than, all the world, (for saith Paul, "the world was not worthy"
of them-Heb. xi. 38,) declares himself not worthy to be reckoned even among
the meanest of those who should minister unto Him, what shall we say, who
are full of ten thousand sins, and are as far from the excellence of John,
as earth from heaven.
[4.] He then saith that he himself is not "worthy so much as to unloose
the latchet of His shoe"; while the enemies of the truth are mad with such
a madness, as to assert that they are worthy to know Him even as He knows
Himself. What is worse than such insanity, what more frenized than such
arrogance? Well hath a wise man said, "The beginning of pride is not to
know the Lord."
The devil would not have been brought down and become a devil, not being
a devil before, had he not been sick of this disease. This it was that
cast him out from that confidence, this sent him to the pit of fire, this
was the cause of all his woes. For it is enough of itself to destroy every
excellence of the soul, whether it find almsgiving, or prayer, or fasting,
or anything. For, saith the Evangelist, "That which is highly esteemed
among men is impure before the Lord." (Luke xvi. 15-not quoted exactly.)
Therefore it is not only fornication or adultery that are wont to defile
those who practice them, but pride also, and that far more than those vices.
Why? Because fornication though it is an unpardonable sin, yet a man may
plead the desire; but pride cannot possibly find any cause or pretext of
any sort whatever by which to obtain so much as a shadow of excuse; it
is nothing but a distortion and most grievous disease of the soul, produced
from no other source but folly. For there is nothing more foolish than
a proud man, though he be surrounded with wealth, though he possess much
of the wisdom of this world, though he be set in royal place, though he
bear about with all things that among men appear desirable.
For if the man who is proud of things really good is wretched and miserable,
and loses the reward of all those things, must not he who is exalted by
things that are nought, and puffs himself up because of a shadow or the
flower of the grass, (for such is this world's glory,) be more ridiculous
than any, when he does just as some poor needy man might do, pining all
his time with hunger, yet if ever he should chance one night to see a dream
of good fortune, filled with conceit because of it?
O wretched and miserable! when thy soul is perishing by a most grievous
disease, when thou art poor with utter poverty, art thou high-minded because
thou hast such and such a number of talents of gold? because thou hast
a multitude of slaves and cattle? Yet these are not thine; and if thou
dost not believe my words, learn from the experience of those who have
gone before thee. And if thou art so drunken, that thou canst not be instructed
even from what has befallen others, wait a little, and thou shalt know
by what befalls thyself that these things avail thee nothing, when gasping
for life, and master not of a single hour, not even of a little moment,
thou shalt unwillingly leave them to those who are about thee, and these
perhaps those whom thou wouldest not. For many have not been permitted
even to give directions concerning them, but have departed suddenly, desiring
to enjoy them, but not permitted, dragged from them, and forced to yield
them up to others, giving place by compulsion to those to whom they would
not. That this be not our case, let us, while we are yet in strength and
health, send forward our riches hence to our own city, for thus only and
in no other way shall we be able to enjoy them; so shall we lay them up
in a place inviolate and safe. For there is nothing, there is nothing there
that can take them from us; no death, no attested wills, no successors
to inheritances, no false informations, no plottings against us, but he
who has departed hence bearing away great wealth with him may enjoy it
there for ever. Who then is so wretched as not to desire to revel in riches
which are his own throughout? Let us then transfer our wealth, and remove
it thither. We shall not need for such a removal asses, or camels, or carriages,
or ships, (God hath relieved even us from this difficulty,) but we only
want the poor, the lame, the crippled, the infirm. These are entrusted
with this transfer, these convey our riches to heaven, these introduce
the masters of such wealth as this to the inheritance of goods everlasting.
Which may it be that we all attain through the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Ghost, be glory, now and ever, and world without end. Amen.
Homily XVII.
John i. 28, 29.-"These things were done in Bethany beyond Jordan,
where John was baptizing. The next day he seeth Jesus coming unto him,
and saith, Behold the Lamb of God, which taketh away the sin of the world."
[1.] A Great virtue is boldness and freedom of speech, and the making
all things second in importance to the confessing of Christ; so great and
admirable, that the Only-begotten Son of God proclaims such an one in the
presence of the Father. (Luke xii. 8.) Yet the recompense is more than
just, for thou confessest upon earth, He in heaven, thou in the presence
of men, He before the Father and all the angels.
Such an one was John, who regarded not the multitude, nor opinion, nor
anything else belonging to men, but trod all this beneath his feet, and
proclaimed to all with becoming freedom the things respecting Christ. And
therefore the Evangelist marks the very place, to show the boldness of
the loud-voiced herald. For it was not in a house, not in a corner, not
in the wilderness, but in the midst of the multitude, after that he had
occupied Jordan, when all that were baptized by him were present, (for
the Jews came upon him as he was baptizing,) there it was that he proclaimed
aloud that wonderful confession concerning Christ, full of those sublime
and great and mysterious doctrines, and that he was not worthy to unloose
the latchet of His shoe. Wherefore he saith, "These things were done in
Bethany," or, as all the more correct copies have it, "in Bethabara" For
Bethany was not "beyond Jordan," nor bordering on the wilderness, but somewhere
nigh to Jerusalem.
He marks the places also for another reason. Since he was not about
to relate matters of old date, but such as had come to pass but a little
time before, he makes those who were present and had beheld, witnesses
of his words, and supplies proof from the places themselves. For confident
that nothing was added by himself to what was said, but that he simply
and with truth described things as they were, he draws a testimony from
the places, which, as I said, would be no common demonstration of his veracity.
"The next day he seeth Jesus coming to him, and saith, Behold the Lamb
of God, which taketh away the sin of the world."
The Evangelists distributed the periods amongst them; and Matthew having
cut short his notice of the time before John the Baptist was bound, hastens
to that which follows, while the Evangelist John not only does not cut
short this period, but dwells most on it. Matthew, after the return of
Jesus from the wilderness, saying nothing of the intermediate circumstances,
as what John spake, and what the Jews sent and said, and having cut short
all the rest, passes immediately to the prison. "For," saith he, "Jesus
having heard" that John was betrayed, "departed thence." (Matt. xiv. 13.)
But John does not so. He is silent as to the journey into the wilderness,
as having been described by Matthew; but he relates what followed the descent
from the mountain, and after having gone through many circumstances, adds,
"For John was not yet cast into prison." (c. iii. 24.)
And wherefore, says one, does Jesus now come to him? why does he come
not merely once, but this second time also? For Matthew says that His coming
was necessary on account of Baptism: since Jesus adds, that "thus it becometh
us to fulfill all righteousness." (Matt. iii. 15.) But John says that He
came again after Baptism, and declares it in this place, for, "I saw,"
saith he, "the Spirit descending from heaven like a dove, and It abode
upon Him." Wherefore then did He come to John? for He came not casually,
but went expressly to him. "John," saith the Evangelist, "seeth Jesus coming
unto him." Then wherefore cometh He? In order that since John had baptized
Him with many (others), no one might suppose that He had hastened to John
for the same reason as the rest to confess sins, and to wash in the river
unto repentance. For this He comes, to give John an opportunity of setting
this opinion right again, for by saying, "Behold the Lamb of God, that
taketh away the sin of the world," he removes the whole suspicion. For
very plain it is that One so pure as to be able to wash away the sins of
others, does not come to confess sins, but to give opportunity to that
marvelous herald to impress what he had said more definitely on those who
had heard his former words, and to add others besides. The word "Behold"
is used, because many had been seeking Him by reason of what had been said,
and for a long time. For this cause, pointing Him out when present, he
said, "Behold," this is He so long sought, this is "the Lamb." He calls
Him "Lamb," to remind the Jews of the prophecy of Isaiah, and of the shadow
under the law of Moses, that he may the better lead them from the type
to the reality. That Lamb of Moses took not at once away the sin of any
one; but this took away the sin of all the world; for when it was in danger
of perishing, He quickly delivered it from the wrath of God.
