John 1:14
I want to ask one favor of all of you before I address the words of the Gospel. Please don't refuse my request, because I'm not asking for anything difficult or burdensome. And if you grant it, it won't just benefit me as the recipient, but also you who grant it—and perhaps it will benefit you even more. So what am I asking of you? That each of you take in hand the section of the Gospels that will be read in your assembly on the first day of the week, or even on the Sabbath, and that before that day arrives, you sit down at home and read through it. Go over it carefully, examine all its parts thoroughly—what is clear, what is obscure, what seems to support our opponents but really doesn't. In short, test every point, and then come to hear it read. From this kind of commitment will come no small benefit both to you and to us. We won't need to spend much effort making the meaning clear, because your minds will already be familiar with the sense of the words. And you will become sharper and more perceptive, not only for hearing and learning, but also for teaching others. As things stand now, most people who come here are forced to take in everything at once—both the words and the comments we make on them—and even if we continued this for a whole year, they wouldn't gain much. How could they, when they only give attention to what is said as a secondary matter, only in this place, and only for this short time? If anyone blames this on business, worries, and constant occupation with public and private matters, I would first point out that this itself is no small charge—that they are so surrounded by such a mass of business, so constantly bound to the things of this life, that they cannot find even a little time for what is more necessary than everything else. Besides, their meetings with friends prove that this is just a pretext and excuse, as do their lingering in the theaters and the gatherings they attend to see horse races, where they often spend whole days—yet in those cases no one complains about the pressure of business. So for trivial things you can always find plenty of time without making excuses, but when you should attend to the things of God, do these seem to you so completely worthless and insignificant that you think you don't need to set aside even a little time for them? How do people with such an attitude deserve to breathe or to look upon this sun?
1. I desire to ask one favor of you all, before I touch on the words of the Gospel; do not you refuse my request, for I ask nothing heavy or burdensome, nor, if granted, will it be useful only to me who receive, but also to you who grant it, and perhaps far more so to you. What then is it that I require of you? That each of you take in hand that section of the Gospels which is to be read among you on the first day of the week, or even on the Sabbath, and before the day arrive, that he sit down at home and read it through, and often carefully consider its contents, and examine all its parts well, what is clear, what obscure, what seems to make for the adversaries, but does not really so; and when you have tried, in a word every point, so go to hear it read. For from zeal like this will be no small gain both to you and to us. We shall not need much labor to render clear the meaning of what is said, because your minds will be already made familiar with the sense of the words, and you will become keener and more clear-sighted not for hearing only, nor for learning, but also for the teaching of others. Since, in the way that now most of those who come hither hear, compelled to take in the meaning of all at once, both the words, and the remarks we make upon them, they will not, though we should go on doing this for a whole year, reap any great gain. How can they, when they have leisure for what is said as a bywork, and only in this place, and for this short time? If any lay the fault on business, and cares, and constant occupation in public and private matters, in the first place, this is no slight charge in itself, that they are surrounded with such a multitude of business, are so continually nailed to the things of this life, that they cannot find even a little leisure for what is more needful than all. Besides, that this is a mere pretext and excuse, their meetings with friends would prove against them, their loitering in the theaters, and the parties they make to see horse races, at which they often spend whole days, yet never in that case does one of them complain of the pressure of business. For trifles then you can without making any excuses, always find abundant leisure; but when you ought to attend to the things of God, do these seem to you so utterly superfluous and mean, that you think you need not assign even a little leisure to them? How do men of such disposition deserve to breathe or to look upon this sun?
There is another very foolish excuse these lazy people give: that they do not own the books themselves. Now when it comes to the rich, it is ridiculous that we should even address this excuse. But because I think many of the poorer people constantly use it, I would like to ask: does not every one of them have all the tools of the trade they work at, complete and in full, even though they face extreme poverty? Is it not then a strange thing that in that case they place no blame on poverty, but use every means to ensure there is no obstacle from any direction, but when we might gain such great advantage, we complain about our lack of leisure and our poverty?
There is another most foolish excuse of these sluggards; that they have not the books in their possession. Now as to the rich, it is ludicrous that we should take our aim at this excuse; but because I imagine that many of the poorer sort continually use it, I would gladly ask, if every one of them does not have all the instruments of the trade which he works at, full and complete, though infinite poverty stand in his way? Is it not then a strange thing, in that case to throw no blame on poverty, but to use every means that there be no obstacle from any quarter, but, when we might gain such great advantage, to lament our want of leisure and our poverty?
Besides, even if someone is very poor, they can still avoid being ignorant of anything in the Scriptures by means of the continual reading of the holy Scriptures that takes place here. Or if this seems impossible to you, it seems so for good reason; for many do not come with fervent zeal to listen to what is said, but having done this one thing as a formality on our account, they immediately go home. Or if anyone should stay, they are no better off than those who have left, since they are only present here with us in body. But so that we may not overload you with accusations and spend all our time finding fault, let us proceed to the words of the Gospel, for it is time to direct the rest of our discourse to what is set before us. Rouse yourselves therefore, so that nothing of what is said escapes you.
Besides, even if any should be so poor, it is in their power, by means of the continual reading of the holy Scriptures which takes place here, to be ignorant of nothing contained in them. Or if this seems to you impossible, it seems so with reason; for many do not come with fervent zeal to hearken to what is said, but having done this one thing for form's sake on our account, immediately return home. Or if any should stay, they are no better disposed than those who have retired, since they are only present here with us in body. But that we may not overload you with accusations, and spend all the time in finding fault, let us proceed to the words of the Gospel, for it is time to direct the remainder of our discourse to what is set before us. Rouse yourselves therefore, that nothing of what is said escape you.
And the Word was made Flesh, he says, and dwelt among us.
And the Word was made Flesh, he says, and dwelt among us.
Having declared that those who received Him were born of God and had become sons of God, he adds the cause and reason for this unspeakable honor. It is that the Word became Flesh—that the Master took on the form of a servant. For He became Son of man, who was God's own Son, so that He might make the sons of men to be children of God. For when the high associates with the low, it does not at all touch its own honor, while it raises up the other from its extreme lowness; and this is exactly what happened with the Lord. He in no way diminished His own physis (nature) by this condescension, but raised us, who had always sat in disgrace and darkness, to unspeakable glory. In the same way, a king conversing with genuine interest and kindness with a poor, lowly man does not at all shame himself, yet makes the other noticed by all and illustrious. Now if in the case of the external dignity of men, interaction with the humbler person does not at all harm the more honorable, much less can it do so in the case of that simple and blessed ousia (essence) which has nothing external or subject to growth or decay, but has all good things unchangeably and fixed forever. So when you hear that the Word became Flesh, do not be disturbed or cast down. For that ousia did not change into flesh—it is impious to imagine this—but while remaining what it is, it took upon itself the form of a servant.
Having declared that they who received Him were born of God, and had become sons of God, he adds the cause and reason of this unspeakable honor. It is that the Word became Flesh, that the Master took on Him the form of a servant. For He became Son of man, who was God's own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injures the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed forever. So that when you hear that the Word became Flesh, be not disturbed nor cast down. For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.
Why then does he use the expression "was made"? To silence the heretics. Since there are some who say that all the circumstances of the Dispensation were merely an appearance, a piece of acting, an allegory, he puts "was made" to refute their blasphemy in advance. By this he wants to show not a change of substance (God forbid!) but the assumption of real flesh. For when Paul says "Christ has redeemed us from the curse of the law, being made a curse for us," he does not mean that His essence moved away from its proper glory and took on the being of an accursed thing (even devils could not imagine this, nor even the very foolish, nor those deprived of their natural understanding—such a notion contains both impiety and madness). Paul does not say this, but rather that He, taking upon Himself the curse pronounced against us, leaves us no longer under the curse. In the same way, John says that He was made flesh, not by changing His essence into flesh, but by taking flesh to Himself while His essence remained unchanged.
2. Wherefore then does he use the expression, was made? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put was made; desiring to show thereby not a change of substance, (away with the thought,) but the assumption of very flesh. For as when ( Paul) says, Christ has redeemed us from the curse of the law, being made a curse for us, he does not mean that His essence removing from Its proper glory took upon It the being of an accursed thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as ( St. Paul) does not say this, but that He, taking upon Himself the curse pronounced against us, leaves us no more under the curse; so also here he (St. John) says that He was made Flesh, not by changing His Essence to flesh, but by taking flesh to Himself, His Essence remained untouched.
If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them that He is Omnipotent as long as He continues to be God. But if He admits change—change for the worse—how could He be God? For change is far from that simple Nature. This is why the Prophet says, "They all shall grow old like a garment, and like a robe You shall roll them up, and they shall be changed; but You are the same, and Your years shall not fail" (Psalm 102:27, Septuagint). For that Essence is superior to all change. There is nothing better than He to which He might advance and reach. Better, do I say? No, nor anything equal to Him, nor anything even the least approaching Him. It remains, therefore, that if He changes, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Now, to show that he uses the expression "was made" only so that you should not suppose a mere appearance, hear from what follows how he clears up the argument and overthrows that wicked suggestion. For what does he add? "And dwelt among us." He is all but saying, "Imagine nothing improper from the word 'was made'; I was not speaking of any change of that unchangeable Nature, but of Its dwelling and inhabiting." But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling, for nothing can inhabit itself. I mean, different as to ousia; for by a Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable and past understanding. Do not ask how; for It was made so as He knows.
If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them, that He is Omnipotent as long as He continues to be God. But if He admit of change, change for the worse, how could He be God? For change is far from that simple Nature. Wherefore the Prophet says, They all shall wax old as does a garment, and as a vesture shall Thou roll them up, and they shall be changed; but You are the same, and Your years shall not fail. Psalm 102:27, Septuagint For that Essence is superior to all change. There is nothing better than He, to which He might advance and reach. Better do I say? No, nor equal to, nor the least approaching Him. It remains, therefore, that if He change, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression,' was made only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? And dwelt among us. All but saying, Imagine nothing improper from the word 'was made'; I spoke not of any change of that unchangeable Nature, but of Its dwelling and inhabiting. But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how; for It was made, so as He knows.
What then was the tabernacle in which He dwelt? Listen to what the Prophet says: "I will raise up the tabernacle of David that has fallen" (Amos 9:11). It had indeed fallen—our nature had suffered an incurable fall and needed only that mighty Hand. There was no possibility of raising it up again unless He who first fashioned it stretched out His Hand to it and stamped it anew with His Image through the regeneration of water and the Spirit. And notice, I ask you, the awesome and ineffable nature of the mystery. He dwells in this tabernacle forever, for He clothed Himself with our flesh not in order to abandon it again, but to have it with Him always. If this were not the case, He would not have considered it worthy of the royal throne, nor would He, while wearing it, have been worshiped by all the host of heaven—angels, archangels, thrones, principalities, dominions, powers. What word, what thought can express such great honor shown to our race, so truly marvelous and awesome? What angel, what archangel could do so? Not one anywhere, whether in heaven or on earth. For such are the mighty works of God, so great and marvelous are His benefits, that a proper description of them exceeds not only the tongue of men but even the power of angels.
What then was the tabernacle in which He dwelt? Hear the Prophet say; I will raise up the tabernacle of David that is fallen. Amos 9:11 It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it anew with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshipped by all the host of heaven, angels, archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvelous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvelous are His benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.
So we will now bring our teaching to a close and fall silent, but we leave you with this instruction: that you repay this great Benefactor of ours by making a return that will bring all profit back to us. The return is this: that we look with all diligence to the condition of our souls. For this too is the work of His lovingkindness—that He who needs nothing from us says He is repaid when we take care of our own souls. It is therefore an act of the greatest foolishness, deserving countless punishments, if we, when such honor has been lavished upon us, will not even contribute what we can, especially when profit comes back to us again through these very means, and countless blessings are set before us on these terms. For all these things let us give glory to our merciful God, not only with words but far more through deeds, so that we may obtain the good things to come. May we all attain to these through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.
Wherefore we will for a while close our discourse, and be silent; only delivering to you this charge, that you repay this our so great Benefactor by a return which again shall bring round to us all profit. The return is, that we look with all carefulness to the state of our souls. For this too is the work of His lovingkindness, that He who stands in no need of anything of ours says that He is repaid when we take care of our own souls. It is therefore an act of extremist folly, and one deserving ten thousand chastisements, if we, when such honor has been lavished upon us, will not even contribute what we can, and that too when profit comes round to us again by these means, and ten thousand blessings are laid before us on these conditions. For all these things let us return glory to our merciful God, not by words only, but much more by works that we may obtain the good things hereafter, which may it be that we all attain to, 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.