John 1:11
Beloved, God is loving and generous toward humanity. He does everything and arranges all things so that we may shine in virtue and so that we may be well approved by Him. And He does not draw anyone to this by force or compulsion, but by persuasion and benefits He draws all who are willing and wins them to Himself. This is why when He came, some received Him and others did not receive Him. For He does not want any unwilling or forced servant in His household, but all to serve by their own will and choice, and to be grateful to Him for their service. Human beings, because they need the work of servants, keep many people in servitude even against their will, according to the law of ownership. But God, who lacks nothing and does not need anything from us, does everything only for our salvation. He makes us completely free in this matter, and therefore He applies neither force nor compulsion to anyone who is unwilling. For He looks only to our advantage, and to be drawn unwillingly to a service like this is the same as not serving at all.
1. Beloved, God being loving towards man and beneficent, does and contrives all things in order that we may shine in virtue, and as desiring that we be well approved by Him. And to this end He draws no one by force or compulsion: but by persuasion and benefits He draws all that will, and wins them to Himself. Wherefore when He came, some received Him, and others received Him not. For He will have no unwilling, no forced domestic, but all of their own will and choice, and grateful to Him for their service. Men, as needing the ministry of servants, keep many in that state even against their will, by the law of ownership; but God, being without wants, and not standing in need of anything of ours, but doing all only for our salvation makes us absolute in this matter, and therefore lays neither force nor compulsion on any of those who are unwilling. For He looks only to our advantage: and to be drawn unwilling to a service like this is the same as not serving at all.
Why then, someone asks, does He punish those who will not listen to Him, and why has He threatened hell to those who do not endure His commands? Because, being exceedingly Good, He cares even for those who do not obey Him, and does not withdraw from those who pull back and flee from Him. But when we had rejected the first way of His beneficence and had refused to come by the path of persuasion and kind treatment, then He brought upon us the other way, that of correction and punishments—most bitter indeed, but still necessary when the former is disregarded. Now lawgivers also appoint many severe penalties against offenders, and yet we feel no aversion to them for this. We even honor them more on account of the punishments they have enacted, because though they need nothing that we have and often do not know who will benefit from the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously and checking by punishments the intemperate and those who would disturb the peace of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their forethought and His forethought regarding us is infinite. Truly unspeakable are the riches of the goodness of God, and passing all excess. Consider: He came to His own, not for His personal need (for, as I said, the Divinity is without wants), but to do good to His own people. Yet not even so did His own receive Him when He came to His own for their advantage, but they repelled Him, and not only this, but they even cast Him out of the vineyard and slew Him. Yet not even for this did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him and to be made equal to those who had done no such thing, but are His special friends. And that I say this not at random or for persuasion's sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ and had stoned His martyr Stephen by those many hands, repented and condemned his former sins and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer and persecutor and injurious. Even as he, rejoicing at the lovingkindness of God, has proclaimed aloud and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all, thinking it better that his former life should be displayed in sight of all so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God; at another, Jesus came into the world to save sinners, of whom I am chief. And again, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it.
Why then, says one, does He punish those who will not listen to Him, and why has He threatened hell to those who endure not His commands? Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws, they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those who would mar the repose of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; He came to His own, not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His special friends. And that I say not this at random, or for persuasion's sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been a blasphemer, and persecutor, and injurious. 1 Timothy 1:13 Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, I am not meet to be called an Apostle, because I persecuted the Church of God 1 Corinthians 15:9; at another, Jesus came into the world to save sinners, of whom I am chief. 1 Timothy 1:15 And again, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it. Galatians 1:13
In a way making a return to Christ for His patience with him, Paul showed who he was—what kind of hater and enemy Christ had saved—and he openly declared the warfare he had waged against Christ at first with all his zeal. In doing this, he offered good hope to those who had despaired of their own condition. For Paul says that Christ accepted him so that in him first Christ might display all His patience (1 Timothy 1:16) and the abundant riches of His goodness, as a pattern for those who would later believe in Him for eternal life. Because the things they had dared to do were too great for any pardon, the Evangelist declared this and said,
2. For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He might show forth all longsuffering 1 Timothy 1:16, and the abundant riches of His goodness, for a pattern to them that should hereafter believe in Him to life everlasting. Because the things which they had dared were too great for any pardon which the Evangelist declaring, said,
He came to His own, and His own received Him not. Where did He come from, when He fills all things and is present everywhere? What place did He leave empty of His presence, when He holds and grasps all things in His hand? He didn't exchange one place for another—how could He? But He accomplished this by coming down to us. For although He was in the world, He didn't seem to be there because He was not yet known, but afterward He revealed Himself by choosing to take on our flesh. John calls this revelation and descent a coming. One might be surprised that the disciple is not ashamed of his Teacher's dishonor, but actually records the insult directed toward Him. Yet this is no small proof of his love of truth. And besides, whoever feels shame should feel it for those who insulted, not for the person who was wronged. Indeed, He shone all the brighter through this very thing, since even after the insult He took such great care for those who had insulted Him. Meanwhile, they appeared ungrateful and accursed in everyone's eyes for rejecting Him who came to bring them such great blessings, treating Him as if He were hateful to them and an enemy. And they were harmed not only by this, but also by not obtaining what those who received Him obtained. What did these latter obtain?
He came to His own, and His own received Him not. Whence came He, who fills all things, and who is everywhere present? What place did He empty of His presence, who holds and grasps all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent a coming. One might wonder at the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged. Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy. And not only in this were they hurt, but also in not obtaining what they obtained who received Him. What did these obtain?
John 1:12
Why then, blessed one, do you not also tell us the punishment of those who did not receive Him? You have said that they were 'His own,' and that when 'He came to His own, they did not receive Him'; but you have not gone on to add what they will suffer for this or what punishment they will undergo. Yet you would have frightened them more and softened the hardness of their madness by threatening. Why then have you been silent? And what other punishment, he would say, can be greater than this: that when they are offered the power to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor? Although their punishment will not even stop at this point of gaining no good, but moreover the unquenchable fire will receive them, as he has revealed more plainly as he continues. But for now he speaks of the unutterable goods of those who received Him, and sets these words briefly before us, saying, As many as received Him, to them gave He power to become sons of God. Whether slave or free, whether Greeks or barbarians or Scythians, uneducated or educated, female or male, children or old people, honored or dishonored, rich or poor, rulers or private citizens, all, He says, are considered worthy of the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, has molded all into one form and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is made of the same clay as us, does not condescend to enroll among the royal army his fellow-servants, who share the same nature with himself and in character are often better than he is, if they happen to be slaves; but the Only-Begotten Son of God did not disdain to count among the company of His children both tax collectors, sorcerers, and slaves—indeed, men of less reputation and greater poverty than these, crippled in body and suffering from countless ills. Such is the power of faith in Him, such the excess of His grace. And just as the element of fire, when it meets ore from the mine, immediately makes it gold instead of earth, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the image of the earthy, and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mold.
Why then, O blessed one, do you not also tell us the punishment of them who received Him not? You have said that they were 'His own,' and that when 'He came to His own, they received Him not'; but what they shall suffer for this, what punishment they shall undergo, you have not gone on to add. Yet so you would the more have terrified them, and have softened the hardness of their insanity by threatening. Wherefore then have you been silent? And what other punishment, he would say, can be greater than this, that when power is offered them to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor as this? Although their punishment shall not even stop at this point, that they gain no good, but moreover the unquenchable fire shall receive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received Him, and sets these words in brief before us, saying, As many as received Him, to them gave He power to become sons of God. Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He says, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, has moulded all to one fashion, and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the image of the earthy 1 Corinthians 15:49, and producing the image of the heavenly, fresh coined, bright and glittering, as from the furnace-mould.
Why then did he not say that He made them sons of God, but that He gave them power to become sons of God? To show that we need much zeal to keep the image of sonship impressed on us at Baptism completely spotless and unsoiled throughout our lives; and at the same time to show that no one will be able to take this power from us unless we ourselves are the first to deprive ourselves of it. For if among human beings, those who have received absolute control over any matters have nearly as much power as those who gave them the authority, how much more will we, who have obtained such honor from God, be stronger than all—if we do nothing unworthy of this power—because He who put this honor in our hands is greater and better than all. At the same time he also wishes to show that grace does not come upon people indiscriminately, but upon those who desire it and work for it. For it lies in the power of these people to become His children, since if they do not first make the choice themselves, the gift does not come upon them and has no effect.
Why then did he say not that He made them sons of God, but that He gave them power to become sons of God? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soil; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have nearly as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do noth ing unworthy of this power, stronger than all; because He who put this honor in our hands is greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.
Having therefore everywhere excluded compulsion and pointing to man's voluntary choice and free power, he has said the same now. For even in these mystical blessings, on the one hand it is God's part to give the grace, and on the other it is man's part to supply faith. And afterward there is still need for much earnestness in what remains. In order to preserve our purity, it is not enough for us merely to have been baptized and to have believed, but if we wish to continually enjoy this brightness, we must display a life worthy of it. This then is God's work in us: to have been born the mystical birth and to have been cleansed from all our former sins comes from baptism. But to remain pure for the future, never again after this to admit any stain, belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,
3. Having therefore everywhere excluded compulsion and pointing to (man's) voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God's part, to give the grace, on the other, man's to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God's work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,
John 1:13
He has done this so that by considering the vileness and lowness of the first birth, which is of blood and the will of the flesh, and by perceiving the highness and nobility of the second birth, which is by grace, we may form a great opinion of it, one worthy of the gift of Him who has begotten us, and from now on show much earnestness.
This he has done, in order that, considering the vileness, and lowness of the first birth, which is of blood, and the will of the flesh, and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who has begotten us, and for the future exhibit much earnestness.
There is no small danger that, having at some point defiled that beautiful robe through our later laziness and sins, we will be cast out from the inner room and bridal chamber, like the five foolish virgins or the man who did not have on a wedding garment. He too was one of the guests, for he had been invited; but because, after the invitation and such a great honor, he behaved with insolence toward the one who had invited him, listen to what punishment he suffers—how pitiable, a fit subject for many tears. For when he comes to share in that splendid table, not only is he forbidden the meal, but bound hand and foot, he is carried into outer darkness to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let us not think that faith alone is sufficient for our salvation. If we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing prevents us from suffering the same as that wretched man. It is strange that He, who is God and King, is not ashamed of people who are vile, beggars, and of no reputation, but brings even those from the crossroads to that table; while we show so much insensibility that we are not even made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of the one who has called us. For it was not for this purpose that He called us to the spiritual and awesome communion of His mysteries—that we should enter with our former wickedness—but that, putting off our filthiness, we should change our clothing to such as befits those who are entertained in palaces. But if we will not act worthily of that calling, this no longer rests with Him who has honored us, but with ourselves; it is not He who casts us out from that admirable company of guests, but we cast ourselves out.
For there is no small fear, lest, having sometime defiled that beautiful robe by our after sloth and transgressions, we be cast out from the inner room and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. Matthew 25; Matthew 22 He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that He, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing the unspeakable lovingkindness of Him who has called us. For it was not for this that He called us to the spiritual and awful communion of His mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling this no longer rests with Him who has honored us, but with ourselves; it is not He that casts us out from that admirable company of guests, but we cast out ourselves.
God has done everything on His part. He has arranged the marriage, He has prepared the table, He has sent people to call us, has welcomed us when we came, and has honored us with every other honor. But when we insult Him, the other guests, and the wedding itself by our filthy garments—that is, our impure actions—we are rightly cast out. It is to honor the marriage and the guests that He drives away those bold and shameless people. If He allowed those dressed in such garments to remain, He would seem to be insulting everyone else. But may it never happen that any of us or others experience this from the One who has called us! All these things have been written down before they happen so that we, being sobered by the warnings of Scripture, may not actually suffer this disgrace and punishment, but may stop it at the level of words alone, and each of us may come to that call wearing bright clothing. May we all enjoy this, through 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.
He has done all His part. He has made the marriage, He has provided the table, He has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to Him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that He drives off those bold and shameless persons; for were He to suffer those clothed in such a garment, He would seem to be offering insult to the rest. But may it never be that one, either of us or of other, find this of Him who has called us! For to this end have all these things been written before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through 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.