Homilies on the Gospel of John — Homily 27

What I have often said I shall now repeat, and I will not stop saying it. What is that? It is that Jesus, when about to address sublime doctrines, often restrains Himself because of the weakness of His hearers, and does not dwell continuously on subjects worthy of His greatness, but rather on those that involve condescension. For the sublime and great, being uttered just once, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, ones that are closer to the comprehension of the hearers, were continually spoken, the more sublime would not easily take hold on a listener stuck at ground level. And therefore more of Christ's sayings are lowly than sublime. But so that this again may not cause another problem, by keeping the disciple down here below, He does not merely put His inferior sayings before people without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit them to that mysterious and incomprehensible Generation of His own, He holds it back for a while, and does not admit them, and then tells them His reason for not admitting them. What is that? It is the dullness and weakness of His hearers. And referring to this He added the words, If I have told you earthly things, and you believe not, how shall you believe if I tell you of heavenly things? so that wherever He says anything ordinary and humble, we must attribute this to the weakness of His audience.

1. What I have often said I shall now repeat, and shall not cease to say. What is that? It is that Jesus, when about to touch on sublime doctrines, often contains Himself by reason of the infirmity of His hearers, and dwells not for a continuance on subjects worthy of His greatness, but rather on those which partake of condescension. For the sublime and great, being but once uttered, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, and such as are near to the comprehension of the hearers, were continually uttered, the more sublime would not readily take hold on a groveling listener. And therefore of the sayings of Christ more are lowly than sublime. But yet that this again may not work another mischief, by detaining the disciple here below, He does not merely set before men His inferior sayings without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit them to that His own mysterious and incomprehensible Generation, He holds it in suspense for a while, and admits them not, and then tells them His reason for not admitting them. What is that? It is, the dullness and infirmity of His hearers. And referring to this He added the words, If I have told you earthly things, and you believe not, how shall you believe if I tell you of heavenly things? so that wherever He says anything ordinary and humble, we must attribute this to the infirmity of His audience.

The expression "earthly things," some say, refers here to the wind. In other words, if I have given you an example from earthly things and you did not believe even then, how will you be able to learn more sublime things? And do not be surprised if He here calls Baptism an earthly thing, for He calls it so either because it is performed on earth, or because He is naming it in comparison with His own most awesome Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the ousia of the Father, it is earthly.

The expression earthly things, some say is here used of the wind; that is, If I have given you an example from earthly things, and you did not even so believe, how shall you be able to learn sublimer things? And wonder not if He here call Baptism an earthly thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own most awful Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the Substance of the Father, it is earthly.

He does not say "You have not understood," but "You have not believed." When someone has a bad attitude toward things that can be grasped by the mind and refuses to accept them readily, he can rightly be accused of lacking understanding. But when he refuses to accept things that cannot be grasped by reasoning but only by faith, the accusation against him is no longer lack of understanding but unbelief. Therefore, leading him away from trying to investigate what had been said through reasoning, He strikes him more sharply by accusing him of lacking faith. If we must accept our own generation by faith, what do those people deserve who occupy themselves with their reasonings about the generation of the Only-Begotten?

He does not say, You have not understood, but, You have not believed; for when a man is ill disposed towards those things which it is possible to apprehend by the intellect, and will not readily receive them, he may justly be charged with want of understanding; but when he receives not things which cannot be apprehended by reasoning, but only by faith, the charge against him is no longer want of understanding, but unbelief. Leading him therefore away from enquiring by reasonings into what had been said, He touches him more severely by charging him with want of faith. If now we must receive our own Generation by faith, what do they deserve who are busy with their reasonings about that of the Only-Begotten?

But perhaps some may ask, And if the hearers were not going to believe these sayings, why were they spoken? Because even though they did not believe, those who came after them would believe and benefit from them. Therefore reproving him very severely, Christ goes on to show that He knows not only these things, but also other things far more and greater than these. And He declared this by what follows, when He said, And no man has ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.

But perhaps some may ask, And if the hearers were not to believe these sayings, wherefore were they uttered? Because though they believed not, those who came after would believe and profit by them. Touching him therefore very severely, Christ goes on to show that He knows not these things only, but others also, far more and greater than these. And this He declared by what follows, when He said, And no man has ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.

And what kind of sequence is this? someone asks. It is the closest possible one, and entirely consistent with what came before. Since Nicodemus had said, "We know that You are a teacher come from God," Christ corrects him on this very point, essentially saying: Don't think of Me as a teacher in the same way as the many prophets who were of earth, for I have come from heaven now. None of the prophets has ascended up there, but I dwell there. Do you see how even what appears very exalted is utterly unworthy of His greatness? For He is not only in heaven, but everywhere, and He fills all things. Yet He speaks according to the weakness of His hearer, wanting to lead him up little by little. And here He did not call the flesh Son of Man, but He now named, so to speak, His entire Self from the inferior substance. Indeed this is His habit—to call His whole Person sometimes from His Divinity, and sometimes from His humanity.

And what manner of sequel is this? asks one. The very closest, and entirely in unison with what has gone before. For since Nicodemus had said, We know that You are a teacher come from God, on this very point He sets him right, all but saying, Think Me not a teacher in such manner as were the many of the prophets who were of earth, for I have come from heaven (but) now. None of the prophets has ascended up there, but I dwell there. Do you see how even that which appears very exalted is utterly unworthy of his greatness? For not in heaven only is He, but everywhere, and He fills all things; but yet He speaks according to the infirmity of His hearer, desiring to lead him up little by little. And in this place He called not the flesh Son of Man, but He now named, so to speak, His entire Self from the inferior substance; indeed this is His wont, to call His whole Person often from His Divinity, and often from His humanity.

This passage again seems to build on what came before, and it has a very close connection with it. After speaking about the very great gift that came to humanity through Baptism, He goes on to mention another gift, which was the cause of this first one and not inferior to it—namely, the gift that came through the Cross. Paul also uses this same approach when reasoning with the Corinthians, placing these two benefits together when he says, Was Paul crucified for you? Or were you baptized into the name of Paul? These two things especially show His unspeakable love: that He suffered for His enemies, and that having died for His enemies, He freely gave them through Baptism complete forgiveness of their sins.

This again seems to depend upon what has gone before, and this too has a very close connection with it. For after having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, Was Paul crucified for you? Or were you baptized into the name of Paul? for these two things most of all declare His unspeakable love, that He both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins.

But why didn't He say plainly, "I am about to be crucified," instead of pointing His hearers to the ancient type? First, so that you may learn that old things are related to new, and that the one are not alien to the other. Next, so that you may know that He came willingly to His Passion. And again, besides these reasons, so that you may learn that no harm comes to Him from this fact, and that salvation springs from it for many. For, in case anyone should say, "And how is it possible that those who believe in one crucified should be saved, when he himself is held by death?" He directs us to the ancient story. Now if the Jews, by looking at the bronze image of a serpent, escaped death, much more will those who believe in the Crucified, with good reason, enjoy a far greater benefit. For this happens, not through the weakness of the Crucified, or because the Jews are stronger than He, but because God loved the world—therefore His living Temple is fastened to the Cross.

2. But wherefore did He not say plainly, I am about to be crucified, instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, And how is it possible that they who believe in one crucified should be saved, when he himself is holden of death? He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe in the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because God loved the world, therefore is His living Temple fastened to the Cross.

Do you see the reason for the Crucifixion and the salvation that comes through it? Do you see how the type relates to the reality? In the Old Testament account, the Jews escaped death, but only physical death; here believers escape eternal death. There the bronze serpent hung on a pole healed snake bites; here the crucified Jesus healed the wounds inflicted by the spiritual dragon. There those who looked with their physical eyes were healed; here those who see with the eyes of their understanding are freed from all their sins. There what hung was bronze shaped to look like a serpent; here it was the Lord's Body, formed by the Spirit. There a serpent bit and a serpent healed; here death destroyed and a Death saved. But the serpent that destroyed had poison, while the one that saved had no poison. The same is true here: the death that killed us was joined with sin, just as the serpent had poison, but the Lord's Death was completely free from sin, just as the bronze serpent was free from poison. As Peter says, "He did no sin, neither was guile found in His mouth" (1 Peter 2:22). And this is what Paul also declares: "And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it" (Colossians 2:15). Just as a champion wrestler lifts his opponent high and throws him down to make his victory more glorious, so Christ threw down the hostile powers in the sight of the whole world. He healed those who were struck down in the wilderness and freed them from all the poisonous beasts that tormented them by being hung on the Cross. Yet He did not say "must hang" but "must be lifted up" (John 3:14), because He used this gentler term for the sake of His listener and because it fit the type better.

Do you see the cause of the Crucifixion, and the salvation which is by it? Do you see the relationship of the type to the reality? There the Jews escaped death, but the temporal, here believers the eternal; there the hanging serpent healed the bites of serpents, here the Crucified Jesus cured the wounds inflicted by the spiritual dragon; there he who looked with his bodily eyes was healed, here he who beholds with the eyes of his understanding put off all his sins; there that which hung was brass fashioned into the likeness of a serpent, here it was the Lord's Body, built by the Spirit; there a serpent bit and a serpent healed, here death destroyed and a Death saved. But the snake which destroyed had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord's Death was free from all sin, as the brazen serpent from venom. For, says Peter, He did no sin, neither was guile found in His mouth. 1 Peter 2:22 And this is what Paul also declares, And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it. Colossians 2:16 For as some noble champion by lifting on high and dashing down his antagonist, renders his victory more glorious, so Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts that vexed them, by being hung upon the Cross. Yet He did not say, must hang, but, must be lifted up Acts 28:4; for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type.

Marvel not that I must be lifted up so that you may be saved, for this seems good to the Father, and He has loved you so much that He gave His Son for slaves—ungrateful slaves at that. Yet a man would not do this even for a friend, nor readily even for a righteous man, as Paul declared when he said, "Scarcely for a righteous man will one die" (Romans 5:7). Now Paul spoke at greater length because he was speaking to believers, but here Christ speaks briefly because His discourse was directed to Nicodemus, though still in a more significant manner, for each word carried much significance. For by the expression "so loved" and that other phrase "God the world," He shows the great strength of His love. The distance between the two was large and infinite. He—the immortal, without beginning, the Infinite Majesty—and they—mere dust and ashes, full of countless sins, who ungratefully have always offended Him—and yet He loved them. Again, the words He added after these are equally significant when He says that He gave His only-begotten Son—not a servant, not an angel, not an archangel. And yet no one would show such concern for his own child as God did for His ungrateful servants.

What He says, is of this kind: Marvel not that I am to be lifted up that you may be saved, for this seems good to the Father, and He has so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, Scarcely for a righteous man will one die. Romans 5:7 Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, so loved, and that other, God the world, He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He loved. Again, the words which He added after these are alike significant, when He says, that He gave His Only-begotten Son, not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants.

His Passion, then, He presents not very openly but rather darkly. But the benefit of the Passion He adds in a clearer manner, saying, "That everyone who believes in Him should not perish but have everlasting life." For when He had said "must be lifted up" and alluded to death, the hearer might be made downcast by these words, forming some merely human opinions about Him and supposing that His death was a ceasing to exist. Notice how He corrects this by saying that He who was given was the Son of God and the cause of life—of everlasting life. He who obtained life for others through death would not Himself remain continually in death. For if those who believed on the Crucified do not perish, much less does He perish who is crucified. He who takes away the lack of others is much more free from it Himself. He who gives life to others much more wells forth life to Himself. Do you see that everywhere there is need of faith? For He calls the Cross the fountain of life, which reason cannot easily allow, as the heathens now testify by their mocking. But faith, which goes beyond the weakness of reasoning, may easily receive and retain it. And from where did God so love the world? From no other source but only from His goodness.

His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner, saying, That every one that believes in Him. should not perish, but have everlasting life. For when He had said, must be lifted up, and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be, observe how He sets this right, by saying, that He that was given was The Son of God, and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less does He perish who is crucified. He who takes away the destitution of others much more is He free from it; He who gives life to others, much more to Himself does He well forth life. Do you see that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God so love the world? From no other source but only from his goodness.

Let us now feel ashamed at His love, let us be embarrassed at the excessive nature of His lovingkindness, since He did not spare His Only-begotten Son for our sakes, yet we spare our wealth to our own harm. He gave His Own Son for us, but we for Him will not even despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man enduring sufferings and death for us, we place him above all others, count him among our closest friends, put everything we own in his hands, consider it more his than ours, and even then do not think we have given him what he deserves. But toward Christ we do not maintain even this level of proper feeling. He laid down His life for us and poured out His precious Blood for our sakes, though we were neither well-disposed nor good, while we will not pour out even our money for our own sakes, and we neglect Him who died for us when He is naked and a stranger. And who shall deliver us from the punishment that is coming? For suppose it were not God who punishes, but we punished ourselves—would we not vote against ourselves? Would we not sentence ourselves to the very fire of hell for allowing Him who laid down His life for us to suffer with hunger? But why do I speak of money? If we had ten thousand lives, should we not lay them all down for Him? And yet even then we could not do what His benefits deserve. For he who gives a benefit in the first place gives clear proof of his kindness, but he who has received one, whatever return he makes, repays it as a debt and does not give it as a favor—especially when the one who did the first good deed was benefiting his enemies. And he who repays both gives his gifts to a benefactor and himself receives their fruit besides. But not even this moves us. We are more foolish than anyone, putting golden necklaces on our servants and mules and horses, and neglecting our Lord who goes about naked and passes from door to door, constantly stands at our doorways and stretches out His hands to us, but we often look at Him with an unpitying eye. Yet He endures these very things for our sake. He gladly hungers so that you may be fed; He goes naked so that He may provide you with the materials for a garment of incorruption, yet not even then do you give up any of your own. Some of your garments are moth-eaten, others are a burden to your storage chests and a needless trouble to their owners, while He who gave you these and all else that you possess goes naked.

3. Let us now be abashed at His love, let us be ashamed at the excess of His lovingkindness, since He for our sakes spared not His Only-begotten Son, yet we spare our wealth to our own injury; He for us gave His Own Son, but we for Him do not so much as despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man submitting to sufferings and death for us, we set him before all others, count him among our chief friends, place in his hands all that is ours, and deem it rather his than ours, and even so do not think that we give him the return that he deserves. But towards Christ we do not preserve even this degree of right feeling. He laid down His life for us, and poured forth His precious Blood for our sakes, who were neither well-disposed nor good, while we do not pour out even our money for our own sakes, and neglect Him who died for us, when He is naked and a stranger; and who shall deliver us from the punishment that is to come? For suppose that it were not God that punishes, but that we punished ourselves; should we not give our vote against ourselves? Should we not sentence ourselves to the very fire of hell, for allowing Him who laid down His life for us, to pine with hunger? But why speak I of money? Had we ten thousand lives, ought we not to lay them all down for Him? And yet not even so could we do what His benefits deserve. For he who confers a benefit in the first instance, gives evident proof of his kindness, but he who has received one, whatever return he makes, he repays as a debt, and does not bestow as a favor; especially when he who did the first good turn was benefiting his enemies. And he who repays both bestows his gifts on a benefactor, and himself reaps their fruit besides. But not even this induces us; more foolish are we than any, putting golden necklaces about our servants and mules and horses, and neglecting our Lord who goes about naked, and passes from door to door, and ever stands at our outlets, and stretches forth His hands to us, but often regarding Him with unpitying eye; yet these very things He undergoes for our sake. Gladly does He hunger that you may be fed; naked does He go that He may provide for you the materials for a garment of incorruption, yet not even so do you give up any of your own. Some of your garments are moth-eaten, others are a load to your coffers, and a needless trouble to their possessors, while He who gave you these and all else that you possess goes naked.

But perhaps you don't store these things away in your chests—you wear them and adorn yourself with them. What good does this do you? Is it so that people on the street will notice you? And what comes of that? They won't admire you for wearing such clothing, but rather the person who provides clothes to those in need. So if you want to be admired, you'll receive far greater praise by clothing others. Then both God and other people will commend you. As things stand now, no one can praise you—instead, everyone will resent you, seeing your body well dressed while your soul remains neglected. Prostitutes also wear ornaments, and their clothes are often unusually expensive and magnificent. But true adornment of the soul belongs only to those who live virtuously.

But perhaps you do not lay them by in your coffers, but wear them and make yourself fine with them. And what gain you by this? Is it that the street people may see you? What then? They will not admire you who wearest such apparel, but the man who supplies garments to the needy; so if you desire to be admired, by clothing others, you will the rather get infinite applause. Then too God as well as man shall praise you; now none can praise, but all will grudge at you, seeing you with a body well arrayed, but having a neglected soul. So harlots have adornment, and their clothes are often more than usually expensive and splendid; but the adornment of the soul is with those only who live in virtue.

I say these things continually, and I will not stop saying them—not so much because I care for the poor, as because I care for your souls. For the poor will receive some comfort, if not from you, then from someone else. Or even if they receive no comfort and die of hunger, the harm to them will be no great matter. What did poverty and death by hunger harm Lazarus? But no one can rescue you from hell if you do not obtain the help of the poor. We shall say to you what was said to the rich man who was continually burning yet gained no relief. God grant that no one ever hears those words, but that all may go into the bosom of Abraham, by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

These things I say continually, and I will not cease to say them, not so much because I care for the poor, as because I care for your souls. For they will have some comfort, if not from you, yet from some other quarter; or even if they be not comforted, but perish by hunger, the harm to them will be no great matter. What did poverty and wasting by hunger injure Lazarus! But none can rescue you from hell, if you obtain not the help of the poor; we shall say to you what was said to the rich man, who was continually broiling, yet gained no comfort. God grant that none ever hear those words, but that all may go into the bosom of Abraham; by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.