Homilies on the Gospel of John — Homily 30

A dreadful thing is the love of glory, dreadful and full of many evils; it is a thorn hard to extract, a wild beast untamable and many-headed, arming itself against those who feed it. Just as the worm eats through the wood from which it is born, as rust wastes the iron from which it comes forth, and moths destroy fleeces, so vainglory destroys the soul that nourishes it. Therefore we need great diligence to remove this passion. Notice here how long John works to persuade the disciples who are affected by it, and he can scarcely calm them down. He tries to soften them with other words besides those already mentioned. And what are these other words? He says, "He who comes from above is above all; he who is of the earth is earthly and speaks of the earth." Since you make such a fuss about my testimony and in this way say that I am more worthy of belief than He is, you must understand this: it is impossible for One who comes from heaven to have His credibility strengthened by one who inhabits earth.

1. A dreadful thing is the love of glory, dreadful and full of many evils; it is a thorn hard to be extracted, a wild beast untamable and many headed, arming itself against those that feed it; for as the worm eats through the wood from which it is born, as rust wastes the iron whence it comes forth, and moths the fleeces, so vainglory destroys the soul which nourishes it; and therefore we need great diligence to remove the passion. Observe here how long a charm John uses over the disciples affected by it, and can scarcely pacify them. For he softens them with other words besides those already mentioned. And what are these others? He that comes from above, he says, is above all; he that is of the earth, is earthly, and speaks of the earth. Since you make much ado with my testimony, and in this way say that I am more worthy of credit than He, you needs must know this, that it is impossible for One who comes from heaven to have His credit strengthened by one that inhabites earth.

And most importantly, what is this expression meant to show us? That Christ needs nothing, but is Himself sufficient for Himself, and incomparably greater than all. John speaks of himself as being of the earth and speaking of the earth. This doesn't mean he spoke from his own thinking, but rather as Christ said, "If I have told you of earthly things and you believe not," calling Baptism earthly—not because it was actually an earthly thing, but because He was comparing it with His own Ineffable Generation when He spoke. In the same way, John said here that he spoke of earth, comparing his own teaching with Christ's. For speaking of earth means nothing other than this: my things are little and low and poor compared with His, and such as an earthly nature would probably receive. In Him "are hid all the treasures of wisdom" (Colossians 2:5). It's clear he's not talking about human reasoning from this: "He that is of the earth," he says, "is earthly." Yet not everything in him was earthly—the higher parts were heavenly, for he had a soul and shared in a Spirit that was not of earth. How then does he say he is earthly? Don't you see that he only means: I am small and of no importance, going about on the ground and born in the earth, but Christ came to us from above. Having by all these means calmed their passion, he then speaks more openly about Christ. Before this it was useless to say words that could never have found a place in his hearers' understanding, but once he has pulled up the thorns, he boldly plants the seed, saying,

And what means above all, what is the expression intended to show to us? That Christ has need of nothing, but is Himself sufficient for Himself, and incomparably greater than all; of himself John speaks as being of the earth, and speaking of the earth. Not that he spoke of his own mind, but as Christ said, If I have told you of earthly things and you believe not, so calling Baptism, not because it was an earthly thing, but because He compared it when He spoke with His own Ineffable Generation, so here John said that he spoke of earth, comparing his own with Christ's teaching. For the speaking of earth means nothing else than this, My things are little and low and poor compared with His, and such as it was probable that an earthly nature would receive. In Him 'are hid all the treasures of wisdom.' Colossians 2:5 That he speaks not of human reasonings is plain from this. He that is of the earth, says he, is earthly. Yet not all in him was earthly, but the higher parts were heavenly, for he had a soul, and was partaker of a Spirit which was not of earth. How then says he that he is earthly? Do you see not that he means only, I am small and of no esteem, going on the ground and born in the earth; but Christ came to us from above. Having by all these means quenched their passion, he afterwards speaks more openly of Christ; for before this it was useless to utter words which could never have gained a place in the understanding of his hearers: but when he has pulled up the thorns, he then boldly casts in the seed, saying,

Having said something great and sublime about Him, John brings his discussion down to a more modest level. For the phrase "what He has heard and seen" is more suited to an ordinary man. What He knew, He did not know by learning it through sight or by hearing it, but He possessed the whole within His physis, having come forth perfect from the Bosom of His Father, and needing no one to teach Him. For He says, "As the Father knows Me, even so I know the Father." What then does it mean when He speaks what He has heard and testifies to what He has seen? Since we gain accurate knowledge of everything through these senses, and we are considered trustworthy when we teach about matters that our eyes have witnessed and our ears have received—as we are not in such cases inventing or speaking falsehoods—John, wanting to establish this point, said "what He has heard and seen." That is, nothing that comes from Him is false, but all is true. Thus when we are investigating something carefully, we often ask, "Did you hear it? Did you see it?" And if this is proven, the testimony is beyond doubt. So when Christ Himself says, "As I hear, I judge," and "What I have heard from My Father, that I speak," and "We speak what We have seen," and whatever other similar sayings He speaks, these are spoken not so that we might imagine He says what He does because He was taught by anyone—it would be extremely foolish to think this—but so that nothing of what is said may be doubted by the shameless Jews. For because they did not yet have a correct understanding of Him, He continually refers back to His Father, and thus makes His sayings credible.

Having uttered something great and sublime concerning Him, he again brings down his discourse to a humbler strain. For the expression, what He has heard and seen, is suited rather to a mere man. What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, As the Father, He says, knows Me, even so know I the Father. John 10:15 What then means, He speaks that He has heard, and testifies that He has seen? Since by these senses we gain correct knowledge of everything, and are deemed worthy of credit when we teach on matters which our eyes have embraced and our ears have taken in, as not in such cases inventing or speaking falsehoods, John desiring here to establish this point, said, What He has heard and seen: that is, nothing that comes from Him is false, but all is true. Thus we when we are making curious enquiry into anything, often ask, Did you hear it? Did you see it? And if this be proved, the testimony is indubitable, and so when Christ Himself says, As I hear, I judge John 5:30; and, What I have heard from My Father, that I speak John 15:15; and, We speak that We have seen John 3:11; and whatsoever other sayings He utters of the kind, are uttered not that we might imagine that He says what He does being taught of any, (it were extreme folly to think this,) but in order that nothing of what is said may be suspected by the shameless Jews. For because they had not yet a right opinion concerning Him, He continually betakes Himself to His Father, and hence makes His sayings credible.

Why should you be surprised if He appeals to the Father, when He often refers to the Prophets and the Scriptures? For example, when He says, "They are they that testify of Me" (John 5:39). Should we then say that He is inferior to the Prophets because He draws testimonies from them? Certainly not. It is because of the weakness of His hearers that He arranges His discourse this way, and says that He spoke what He spoke having heard it from the Father—not because He needed a teacher, but so that they might believe that nothing He said was false. John's meaning is this: I desire to hear what He says, for He comes from above, bringing from there those tidings which no one but He knows rightly; for "what He has seen and heard" is the expression of one who declares this.

2. And why do you wonder if He betake Himself to the Father, when He often resorts to the Prophets and the Scriptures? As when He says, They are they that testify of Me. John 5:39 Shall we then say that He is inferior to the Prophets, because He draws testimonies from them? Away with the thought. It is because of the infirmity of His hearers that He so orders His discourse, and says that He spoke what He spoke having heard it from the Father, not because He needed a teacher, but that they might believe that nothing that He said was false. John's meaning is of this kind: I desire to hear what He says, for He comes from above, bringing thence those tidings which none but life knows rightly; for 'what He has seen and heard,' is the expression of one who declares this.

And no one receives His testimony. Yet He had disciples, and many others paid attention to His words. How then does John say no one? He says no one meaning few people, for if he had meant no one at all, how could he have added,

And no man receives His testimony. Yet He had disciples, and many besides gave heed to His words. How then says John, No man? He says no man, instead of few men, for had he meant no man at all, how could he have added,

Here he touches on his own disciples, as they were not likely for a time to be firm believers. That they did not even after this believe in Him is clear from what is said afterwards, for John even while living in prison sent them from there to Christ, so that he might bind them more closely to Him. Yet even then they scarcely believed, which Christ alluded to when He said, "And blessed is he whosoever shall not be offended in Me" (Matthew 11:6). And therefore now he said, "And no man receives His testimony," to reassure his own disciples—practically saying, "Do not, just because few shall believe in Him for a time, think that His words are false, for He speaks what He has seen." Moreover he says this to point out also the insensibility of the Jews. This is a charge which the Evangelist brought against them at the beginning, saying, "He came unto His own, and His own received Him not" (John 1:11). For this is no reproach against Him, but an accusation of those who did not receive Him.

Here he touches his own disciples, as not being likely for a time to be firm believers. And that they did not even after this believe in Him, is clear from what is said afterwards; for John even when dwelling in prison sent them thence to Christ, that he might the more bind them to Him. Yet even then they scarcely believed, to which Christ alluded when He said, And blessed is he whosoever shall not be offended in Me. Matthew 11:6 And therefore now he said, And no man receives His testimony, to make sure his own disciples; all but saying, Do not, because for a time few shall believe in Him, therefore deem that His words are false; for, 'He speaks that He has seen.' Moreover he says this to touch also the insensibility of the Jews. A charge which the Evangelist at commencing brought against them, saying, He came unto His own, and His own received Him not. For this is no reproach against Him, but an accusation of those who received Him not. John 1:11

He who has received His testimony has set his seal that God is true. Here he also frightens them by showing that whoever does not believe in Him disbelieves not only Him but the Father as well. This is why he adds:

He that has received His testimony has set to his seal that God is true. Here he terrifies them also by showing that he who believes not on Him, disbelieves not Him alone, but the Father also; wherefore he adds:

Since He speaks God's words, whoever believes or does not believe is believing or not believing God. "Has set his seal" means has declared. Then, to increase their fear, he says that God is true, thus showing that no one could disbelieve Christ without making God who sent Him guilty of falsehood. Because since He says nothing except what is from the Father, and all that He says is His, whoever does not hear Him does not hear the One who sent Him. Notice how by these words again he strikes them with fear. Up to this point they thought it was no great thing not to listen to Christ, and therefore he held such a great danger over the heads of the unbelievers, so that they might learn that those who do not listen to Christ do not listen to God Himself. Then he continues with the discourse, descending to the level of their weakness, and saying,

Since then He speaks His words, he that believes and he that believes not, believes or believes not God. Hath set to His seal, that is, has declared. Then, to increase their dread, he says, that God is true; thus showing, that no man could disbelieve Christ without making God who sent Him guilty of a falsehood. Because, since He says nothing save what is from the Father, but all that He says is His, he that hears not Him, hears not Him that sent Him. See how by these words again he strikes them with fear. As yet they thought it no great thing not to hearken to Christ; and therefore he held so great a danger above the heads of the unbelievers, that they might learn that they hearken not to God Himself, who hearken not to Christ. Then he proceeds with the discourse, descending to the measure of their infirmity, and saying,

For God does not give the Spirit by measure.

For God gives not the Spirit by measure.

Again, as I said, he brings his teaching down to a lower level, adapting it to make it accessible to his hearers at that time. Otherwise he could not have lifted them up and increased their reverence. If he had said anything great and exalted about Jesus Himself, they would not have believed, but might even have rejected Him. Therefore he directs everything back to the Father, speaking for a time of Christ as if He were simply a man. But what does he mean when he says, "God gives not the Spirit by measure"? He wants to show that we all have received the operation of the Spirit in measure (for in this passage he means by "Spirit" the operation of the Spirit, since this is what is divided), but that Christ has all its operation unmeasured and complete. Now if His operations are unmeasured, how much more His ousia. Do you see also that the Spirit is infinite? How then can He who has received all the operation of the Spirit, who knows the things of God, who says, "We speak that We have heard, and testify that We have seen" (John 3:11), be rightly doubted? He says nothing that is not from God or from the Spirit. And for the time being he says nothing about God the Word, but makes all his teaching credible by referring to the Father and the Spirit. For they knew that there is a God, and they knew that there is a Spirit (even though they did not hold a correct opinion about Him), but they did not know that there is a Son. This is why he continually returns to the Father and the Spirit, confirming his words from them. For if someone disregarded this reason and examined his words by themselves, they would fall far short of the dignity of Christ. Christ was not worthy of their faith simply because He had the operation of the Spirit (for He needs no help from there), but is Himself self-sufficient. The Baptist is merely speaking for the moment to the understanding of the simpler people, wanting to raise them up gradually from their low ideas.

Again, as I said, he brings down his discourse to lower ground, varying it and making it suitable to be received by those who heard it then; otherwise he could not have raised them and increased their fear. For had he spoken anything great and sublime concerning Jesus Himself, they would not have believed, but might even have despised Him. Therefore he leads up all to the Father, speaking for a while of Christ as of a man. But what is it that he says, God gives not the Spirit by measure? He would show that we all have received the operation of the Spirit, by measure, (for in this place he means by Spirit the operation of the Spirit, for this it is that is divided,) but that Christ has all Its operation unmeasured and entire. Now if His operations be unmeasured, much more His Essence. Do you see too that the Spirit is Infinite? How then can He who has received all the operation of the Spirit, who knows the things of God, who says, We speak that We have heard, and testify that We have seen John 3:11, be rightly suspected? He says nothing which is not of God, or which is not of the Spirit. And for a while he utters nothing concerning God the Word, but makes all his doctrine credible by (reference to) the Father and the Spirit. For that there is a God they knew, and that there is a Spirit they knew, (even though they held not a right opinion concerning Him,) but that there is a Son, they knew not. It is for this reason that he ever has recourse to the Father and the Spirit, thence confirming his words. For if any one should take no account of this reason, and examine his language by itself, it would fall very far short of the Dignity of Christ. Christ was not therefore worthy of their faith, because He had the operation of the Spirit, (for He needs not aid from thence,) but is Himself Self-sufficient; only for a while the Baptist speaks to the understanding of the simpler sort, desiring to raise them up by degrees from their low notions.

I'm saying this so that we won't carelessly pass over what the Scriptures contain, but will carefully consider the speaker's purpose, the weakness of the hearers, and many other factors in them. For teachers don't say everything the way they themselves would want to, but generally speak according to what the condition of their weak hearers requires. This is why Paul says, "I could not speak to you as to spiritual people, but as to fleshly people; I have fed you with milk, and not with solid food" (1 Corinthians 3:1-2). He means: I wanted to speak to you as to spiritual people, but I couldn't—not because he was unable to, but because they weren't able to hear in that way. Similarly, John wanted to teach the disciples some great things, but they couldn't yet handle receiving them, so he mostly focuses on what is more basic.

And this I say, that we may not carelessly pass by what is contained in the Scriptures, but may fully consider the object of the speaker, and the infirmity of the hearers, and many other points in them. For teachers do not say all as they themselves would wish, but generally as the state of their weak (hearers) requires. Wherefore Paul says, I could not speak unto you as unto spiritual, but as unto carnal; I have fed you with milk, and not with meat. 1 Corinthians 3:1-2 He means, I desired indeed to speak unto you as unto spiritual, but could not; not because he was unable, but because they were not able so to hear. So too John desired to teach some great things to the disciples, but they could not yet bear to receive them, and therefore he dwells for the most part on that which is lowlier.

We need to examine everything carefully. The words of the Scriptures are our spiritual weapons, but if we don't know how to fit those weapons properly and arm our students correctly, they keep their inherent power but cannot help those who receive them. Imagine there is a strong breastplate, helmet, shield, and spear. If someone takes this armor and puts the breastplate on his feet, the helmet over his eyes instead of on his head, doesn't place the shield before his chest but wrongly ties it to his legs—will he be able to gain any advantage from the armor? Won't he rather be harmed? It's obvious to anyone that he will be. Yet this happens not because the weapons are weak, but because the man is unskilled and doesn't know how to use them properly. It's the same with the Scriptures. If we confuse their order, they will still retain their proper force, but they won't do us any good. Although I'm always telling you this both privately and publicly, I accomplish nothing. I see you constantly absorbed in the things of this life, not even thinking about spiritual matters. As a result, our lives are careless, we who fight for truth have little power, and we've become a laughing stock to Greeks, Jews, and heretics. If you were careless in other matters and showed in this place the same indifference you show elsewhere, even then your actions couldn't be defended. But now, in matters of this life, every one of you—whether craftsman or politician—is sharper than a sword, while in necessary and spiritual things we are duller than anyone. You make secondary work into your main business, and don't consider what we ought to regard as more urgent than any business to be even secondary work. Don't you know that the Scriptures were written not only for the first people but also for us? Don't you hear Paul say that they are written for our admonition, on whom the ends of the world have come, so that we through patience and comfort of the Scriptures might have hope? I know I'm speaking in vain, yet I won't stop speaking, because this way I'll clear myself before God, even if no one listens to me. Someone who speaks to people who pay attention has at least this to encourage his speech: the persuasion of his hearers. But someone who speaks continually without being listened to, yet doesn't stop speaking, may be worthy of greater honor than the other, because he fulfills the will of God even though no one pays attention to him, to the best of his ability. Still, though our reward will be greater because of your disobedience, we would rather have it reduced and your salvation advanced, thinking that your approval is a great reward. We say this now not to make our discourse painful and burdensome to you, but to show you the grief we feel because of your indifference. May God grant that we all be delivered from this, that we may cling to spiritual zeal and obtain the blessings of heaven, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, forever and ever. Amen.

It behooves us therefore to explore all carefully. For the words of the Scriptures are our spiritual weapons; but if we know not how to fit those weapons and to arm our scholars rightly, they keep indeed their proper power, but cannot help those who receive them. For let us suppose there to be a strong corselet, and helm, and shield, and spear; and let one take this armor and put the corselet upon his feet, the helmet over his eyes instead of on his head, let him not put the shield before his breast, but perversely tie it to his legs: will he be able to gain any advantage from the armor? will he not rather be harmed? It is plain to any one that he will. Yet not on account of the weakness of the weapons, but on account of the unskillfulness of the man who knows not how to use them well. So with the Scriptures, if we confound their order; they will even so retain their proper force, yet will do us no good. Although I am always telling you this both in private and in public, I effect nothing, but see you all your time nailed to the things of this life, and not so much as dreaming of spiritual matters. Therefore our lives are careless, and we who strive for truth have but little power, and have become a laughing stock to Greeks and Jews and Heretics. Had you been careless in other matters, and exhibited in this place the same indifference as elsewhere, not even so could your doings have been defended; but now in matters of this life, every one of you, artisan and politician alike, is keener than a sword, while in necessary and spiritual things we are duller than any; making by-work business, and not deeming that which we ought to have esteemed more pressing than any business, to be by-work even. Do you not know that the Scriptures were written not for the first of mankind alone, but for our sakes also? Do you not hear Paul say, that they are written for our admonition, upon whom the ends of the world have come; that we through patience and comfort of the Scriptures might have hope? 1 Corinthians 10:11; Romans 15:4 I know that I speak in vain, yet will I not cease to speak, for thus I shall clear myself before God, though there be none to hear me. He that speaks to them that give heed has this at least to cheer his speech, the persuasion of his hearers; but he that speaks continually and is not listened to, and yet ceases not to speak, may be worthy of greater honor than the other, because he fulfills the will of God, even though none give heed unto him, to the best of his power. Still, though our reward will be greater owing to your disobedience, we rather desire that it be diminished, and that your salvation be advanced, thinking that your being well approved of is a great reward. And we now say this not to make our discourse painful and burdensome to you, but to show to you the grief which we feel by reason of your indifference. God grant that we may be all of us delivered from this, that we may cling to spiritual zeal and obtain the blessings of heaven, 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.