Homilies on the Gospel of John — Homily 26

Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was fitting for Him to give. For if one considers what we deserve, we were not only unworthy of the gift, but also deserving of punishment and vengeance; but He, because He did not look to this, not only delivered us from punishment, but freely gave us a life much brighter than the first, brought us into another world, made us another creature; If any man be in Christ, says Paul, he is a new creature. What kind of new creature? Hear Christ Himself declare; Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He has raised us to heaven. In the first things we were found unfaithful, and He has committed greater things to us; we could not refrain from a single tree, and He has provided for us the delights above; we did not keep our place in Paradise, and He has opened to us the doors of heaven. Well said Paul, O the depth of the riches, both of the wisdom and knowledge of God! There is no longer a mother, or labor pains, or sleep, or coming together, and embraces of bodies; from now on all the fabric of our nature is formed above, of the Holy Spirit and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, Let the waters bring forth the creeping things that have life, but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the creeping thing that has life, but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is as a bridegroom coming out of his chamber, we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.

1. Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was meet for Him to give. For if one reckon our desert, we were not only unworthy of the gift, but also liable to punishment and vengeance; but He, because He looked not to this, not only delivered us from punishment, but freely gave us a life much more bright than the first, introduced us into another world, made us another creature; If any man be in Christ, says Paul, he is a new creature. 2 Corinthians 5:17 What kind of new creature? Hear Christ Himself declare; Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He has exalted us to heaven. In the first things we were found unfaithful, and He has committed to us greater; we could not refrain from a single tree, and He has provided for us the delights above; we kept not our place in Paradise, and He has opened to us the doors of heaven. Well said Paul, O the depth of the riches, both of the wisdom and knowledge of God! Romans 11:33 There is no longer a mother, or pangs, or sleep, or coming together, and embracings of bodies; henceforth all the fabric of our nature is framed above, of the Holy Ghost and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, Let the waters bring forth the creeping things that have life Genesis 1:20, Septuagint; but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the creeping thing that has life, but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is as a bridegroom coming out of his chamber Psalm 18:6, we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.

When Nicodemus was still troubled by hearing these things, see how Christ partially opens to him the secret of this mystery and makes clear what had been obscure to him for a while. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." He leads him away from all the things of sense and does not allow him to vainly examine the revealed mysteries with his fleshly eyes. "We are not speaking of flesh but of Spirit, O Nicodemus" (by this word He directs him upward toward heaven for a while). "Seek nothing relating to things of sense. The Spirit can never appear to those eyes. Do not think that the Spirit brings forth the flesh." How then, perhaps someone may ask, was the Flesh of the Lord brought forth? Not from the Spirit only, but from flesh, as Paul declares when he says, "Made of a woman, made under the Law" (Galatians 4:4). For the Spirit did not fashion Him out of nothing (for what need would there have been then of a womb?) but from the flesh of a Virgin. I cannot explain to you how, yet it was done, so that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin's flesh.

When Nicodemus still hearing these things was troubled, see how Christ partly opens to him the secret of this mystery, and makes that clear which was for a while obscure to him. That which is born, says He, of the flesh is flesh; and that which is born of the Spirit is spirit. He leads him away from all the things of sense, and suffers him not vainly to pry into the mysteries revealed with his fleshly eyes; We speak not, says He, of flesh, but of Spirit, O Nicodemus, (by this word He directs him heavenward for a while,) seek then nothing relating to things of sense; never can the Spirit appear to those eyes, think not that the Spirit brings forth the flesh. How then, perhaps one may ask, was the Flesh of the Lord brought forth? Not of the Spirit only, but of flesh; as Paul declares, when he says, Made of a woman, made under the Law Galatians 4:4; for the Spirit fashioned Him not indeed out of nothing, (for what need was there then of a womb?) but from the flesh of a Virgin. How, I cannot explain unto you; yet it was done, that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin's flesh.

That which is born of the Spirit is spirit. Do you see the dignity of the Spirit? It appears to be doing the work of God. Earlier he said of some that they were begotten of God (John 1:13), but here he says that the Spirit begets them.

That which is born of the Spirit is spirit. Do you see the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, they were begotten of God, John 1:13, here He says, that the Spirit begets them.

That which is born of the Spirit is spirit. His meaning is this: the one who is born of the Spirit is spiritual. The birth He speaks of here is not according to essence, but according to honor and grace. Now if the Son is also born this way, how will He be superior to people born this way? And how is He the Only-begotten? For I too am born of God, though not of His essence, and if He also is not of His essence, how does He differ from us in this respect? In fact, He will then be found to be inferior to the Spirit, because this kind of birth happens by the grace of the Spirit. Does He then need the help of the Spirit so that He may remain a Son? And how do these teachings differ from Jewish doctrines?

That which is born of the Spirit is spirit. His meaning is of this kind; He that is born of the Spirit is spiritual. For the Birth which He speaks of here is not that according to essence, but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines?

Christ, having said "He that is born of the Spirit is spirit," saw that he was confused again and directed his teaching to an example from physical perception, saying

Christ then having said, He that is born of the Spirit is spirit, when He saw him again confused, leads His discourse to an example from sense, saying,

By saying "Marvel not," He shows the confusion in Nicodemus's soul and guides him toward something less physical than body. He had already drawn him away from fleshly things by saying, "That which is born of the Spirit is spirit." But when Nicodemus did not understand what "that which is born of the Spirit is spirit" meant, He next brings him to another image—not bringing him to the solid density of bodies, nor yet speaking of things that are purely incorporeal (for if he had heard this, he could not have grasped it). Instead, having found something between what is body and what is not body, namely the motion of the wind, He brings him to that. And He says of it,

For by saying, Marvel not, He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, That which is born of the Spirit is spirit; but when Nicodemus knew not what that which is born of the Spirit is spirit meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next. And He says of it,

You hear the sound of it, but you cannot tell where it comes from or where it goes.

You hear the sound thereof, but cannot tell whence it comes, and whither it goes.

Though He says "it blows where it lists," He does not mean the wind has any power of choice, but is declaring that its natural motion cannot be hindered and is powerful. For Scripture knows how to speak this way about things without life, as when it says, "The creature was made subject to vanity, not willingly" (Romans 8:20). The expression "blows where it lists," therefore, is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing from here to there, but that it goes abroad with great might, and none is able to turn aside its force.

Though He says, it blows where it lists, He says it not as if the wind had any power of choice, but declaring that its natural motion cannot be hindered, and is with power. For Scripture knows how to speak thus of things without life, as when it says, The creature was made subject to vanity, not willingly. Romans 8:20 The expression therefore, blows where it lists, is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing hither and there, but that it goes abroad with great might, and none is able to turn aside its violence.

And you hear its voice (that is, its sound, its noise), but you cannot tell where it comes from and where it is going; so it is with everyone who is born of the Spirit.

2. And you hear its voice, (that is, its rustle, its noise,) but cannot tell whence it comes, and whither it goes; so is every one that is born of the Spirit.

Here is the conclusion of the whole matter. If, He says, you cannot explain the movement or the path of this wind that you perceive through hearing and touch, why are you so anxious about how the Divine Spirit works, when you do not even understand the wind, though you hear its sound? The phrase "blows where it lists" is also used to establish the power of the Comforter. For if no one can control the wind, but it moves where it wishes, much less will the laws of nature, or the limits of bodily generation, or anything of that sort, be able to restrain the operations of the Spirit.

Here is the conclusion of the whole matter. If, says He, you know not how to explain the motion nor the path of this wind which you perceive by hearing and touch, why are you over-anxious about the working of the Divine Spirit, when you understand not that of the wind, though you hear its voice? The expression, blows where it lists, is also used to establish the power of the Comforter; for if none can hold the wind, but it moves where it lists, much less will the laws of nature, or limits of bodily generation, or anything of the like kind, be able to restrain the operations of the Spirit.

That the expression "you hear its voice" is used regarding the wind is clear from this circumstance: He would not, when speaking with an unbeliever and someone unfamiliar with the operation of the Spirit, have said "you hear its voice." Just as the wind is not visible, although it makes a sound, so the birth of what is spiritual is not visible to our bodily eyes. Yet the wind is a body, although a very subtle one, for whatever is an object of sense is body. If you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of the Spirit, hesitate and demand such exact explanations, though you do not act this way in the case of a body? What then does Nicodemus do? He still continues in his limited Jewish understanding, even when such a clear example has been given to him. Therefore when he again says doubtfully,

That the expression, you hear its voice, is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, You hear its voice. As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of the Spirit, hesitate and demand such exact accounts, although you act not so in the case of a body? What then does Nicodemus? Still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly,

Notice how He nowhere accuses the man of being wicked, but only of being weak and simple-minded. And someone might ask, what does this birth have in common with Jewish matters? Rather, tell me what about it is not connected with them? For the first-created man, the woman formed from his side, the barren women, and the things accomplished by water—I mean what concerns the spring where Elisha made the iron tool float, the Red Sea which the Jews crossed, the pool which the Angel stirred, and Naaman the Syrian who was cleansed in the Jordan—all these proclaimed beforehand, as if through a symbol, the Birth and the purification that were to come. And the words of the Prophet refer to the manner of this Birth, such as: It shall be announced unto the Lord a generation which comes, and they shall announce His righteousness unto a people that shall be born, whom the Lord has made; and, Your youth shall be renewed as an eagle's; and, Shine, O Jerusalem; behold, Your King comes!; and, Blessed are they whose iniquities are forgiven. Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? Was it according to the law of nature? Not at all; the mode of his generation was midway between this birth of which we speak and the natural birth—natural because he was conceived through sexual intercourse, yet like the other because he was begotten not of blood but by the will of God. I shall show that these symbols proclaimed beforehand not only this birth, but also the birth from the Virgin. For since no one would easily believe that a virgin could bear a child, barren women first did so, then women who were not only barren but also elderly. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that happened in ancient and distant times, another symbol, new and fresh, was given—that of the barren women—to prepare the way for belief in the Virgin's childbirth. To remind him of these things, then, Jesus said, Are you a master in Israel, and know not these things?

Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. And what, one may ask, has this birth in common with Jewish matters? Tell me rather what has it that is not in common with them? For the first-created man, and the woman formed from his side, and the barren women, and the things accomplished by water, I mean what relates to the fountain on which Elisha made the iron tool to swim, to the Red Sea which the Jews passed over, to the pool which the Angel troubled, to Naaman the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as by a figure, the Birth and the purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, It shall be announced unto the Lord a generation which comes, and they shall announce His righteousness unto a people that shall be born, whom the Lord has made Psalm 22:30; 30:31, Septuagint; and, Your youth shall be renewed as an eagle's Psalm 103:5, Septuagint; and, Shine, O Jerusalem; behold, Your King comes! Isaiah 60:1; Zechariah 9:9; and, Blessed are they whose iniquities are forgiven. Psalm 32:1, Septuagint Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? Was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood, (but by the will of God.) I shall show that these figures proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have believed that a virgin could bear a child, barren women first did so, then such as were not only barren, but aged also. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that was of early and old time, another figure, new and fresh, was given, that of the barren women; to prepare the way for belief in the Virgin's travail. To remind him then of these things, Jesus said, Are you a master in Israel, and know not these things?

He added this to make His words credible through another argument, and He condescended in His speech to accommodate the other's weakness.

This He added, making His words credible by another argument, and condescending in His speech to the other's infirmity.

And what does He mean when He says, "We speak that We do know, and testify that We have seen"? Among us, sight is the most reliable of the senses, and when we want to convince someone of something, we say we saw it with our own eyes, not that we learned it from someone else. Therefore Christ is speaking to him in human terms, making His words believable through this approach as well. That this is what He is doing—that He wants to establish nothing else and is not referring to physical vision—is clear from this: after saying, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit," He adds, "We speak that we do know, and testify that we have seen." Now this (of the Spirit) had not yet been born, so how can He say "what we have seen"? Isn't it obvious that He is speaking of knowledge that is completely exact?

3. And what is this that He says, We speak that We do know, and testify that We have seen? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person's belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, and that He desires to establish nothing else, and refers not to sensual vision, is clear from this; after saying, That which is born of the flesh is flesh; and that which is born of the Spirit is spirit, He adds, We speak that we do know, and testify that we have seen. Now this (of the Spirit) was not yet born; how then says He, what we have seen? Is it not plain that He speaks of a knowledge not otherwise than exact?

And none receives our witness. He uses the expression "we know" either concerning Himself and His Father, or concerning Himself alone. The phrase "no man receives" is not the expression of someone displeased, but of someone declaring a fact. He did not say, "What could be more senseless than you who do not receive what we have declared so precisely?" Rather, displaying complete gentleness both through His works and His words, He said nothing like this. Mildly and kindly He foretold what would come to pass, thereby guiding us also toward complete gentleness and teaching us that when we converse with anyone and fail to persuade them, we should not become annoyed or angry. It is impossible for someone who is out of temper to accomplish his purpose; he will only make his listener even more incredulous. Therefore we must refrain from anger and make our words credible in every way by avoiding not only wrath but also loud speaking, for loud speaking is the fuel of passion.

And none receives our witness. The expression we know, He uses then either concerning Himself and His Father, or concerning Himself alone; and no man receives, is the expression not of one displeased, but of one who declares a fact: for He said not, What can be more senseless than you who receive not what is so exactly declared by us? but displaying all gentleness, both by His works and His words, He uttered nothing like this; mildly and kindly He foretold what should come to pass, so guiding us too to all gentleness, and teaching us when we converse with any and do not persuade them, not to be annoyed or made savage; for it is impossible for one out of temper to accomplish his purpose, he must make him to whom he speaks still more incredulous. Wherefore we must abstain from anger, and make our words in every way credible by avoiding not only wrath, but also loud speaking for loud speaking is the fuel of passion.

Let us then restrain the horse, so we may control the rider; let us cut the wings of our anger, so this evil will no longer rise up. Anger is a sharp passion, sharp and skilled at stealing our souls; therefore we must guard against its entrance on all sides. It would be strange if we could tame wild beasts, yet neglect our own savage minds. Anger is a fierce fire that devours everything; it harms the body, destroys the soul, and makes a person deformed and ugly to look at. If it were possible for an angry person to see himself at the moment of his anger, he would need no other warning, for nothing is more displeasing than an angry face. Anger is a kind of drunkenness, or rather it is worse than drunkenness and more pitiful than possession by a demon. But if we are careful not to be loud in our speech, we shall find this the best path to self-control in conduct. And therefore Paul would remove shouting as well as anger when he says, Let all anger and clamor be put away from you. Ephesians 4:31 Let us then obey this teacher of all wisdom, and when we are angry with our servants, let us consider our own sins and be ashamed at their patience. For when you are insolent and your servant bears your insults in silence, when you act improperly while he acts like a wise man, take this instead of any other warning. Though he is your servant, he is still a human being, has an immortal soul, and has been honored with the same gifts as you by your common Lord. And if he who is our equal in more important and more spiritual things bears our injuries so meekly on account of some poor and trivial human superiority, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God as he is through fear of us? Considering then all these things, and calling to mind our own transgressions and the common nature of humanity, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is and that which is to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, forever and ever. Amen.

Let us then bind the horse, that we may subdue the rider; let us clip the wings of our wrath, so the evil shall no more rise to a height. A keen passion is anger, keen, and skillful to steal our souls; therefore we must on all sides guard against its entrance. It were strange that we should be able to tame wild beasts, and yet should neglect our own savage minds. Wrath is a fierce fire, it devours all things; it harms the body, it destroys the soul, it makes a man deformed and ugly to look upon; and if it were possible for an angry person to be visible to himself at the time of his anger, he would need no other admonition, for nothing is more displeasing than an angry countenance. Anger is a kind of drunkenness, or rather it is more grievous than drunkenness, and more pitiable than (possession of) a dæmon. But if we be careful not to be loud in speech, we shall find this the best path to sobriety of conduct. And therefore Paul would take away clamor as well as anger, when he says, Let all anger and clamor be put away from you. Ephesians 4:31 Let us then obey this teacher of all wisdom, and when we are angry with our servants, let us consider our own trespasses, and be ashamed at their forbearance. For when you are insolent, and your servant bears your insults in silence, when you act unseemly, he like a wise man, take this instead of any other warning. Though he is your servant, he is still a man, has an immortal soul, and has been honored with the same gifts as you by your common Lord. And if he who is our equal in more important and more spiritual things, on account of some poor and trifling human superiority so meekly bears our injuries, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God, as he is through fear of us? Considering then all these things, and calling to mind our own transgressions, and the common nature of man, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is, and that which is to come; which may we all attain, by 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.