John Chrysostom

(Hom. xvii. [al. xvi.] 2) John having made a declaration, so astonishing to all his hearers, viz. that He, whom he pointed out, did of Himself take away the sins of the world, confirms it by a reference to the Father and the Holy Spirit. For John might be asked, how did you know Him? Wherefore he replies beforehand, by the descent of the Holy Spirit: And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

(Hom. xvii [al. xvi.] 2. in Joan.) Should any however think that Christ really wanted the Holy Spirit, in the way that we do, he corrects this notion also, by informing us that the descent of the Holy Ghost took place only for the purpose of manifesting Christ: And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost.

(Hom. xvii. [al. xvi.] c. 3. in Joan.) When he saith, I knew Him not, he is speaking of time past, not of the time of his baptism, when he forbad Him, saying, I have need to be baptized of Thee.

(Hom. xvii. [al. xvi.] 3) The Father having sent forth a voice proclaiming the Son, the Holy Spirit came besides, bringing the voice upon the head of Christ, in order that no one present might think that what was said of Christ, was said of John. But it will be asked: How was it that the Jews believed not, if they saw the Spirit? Such sights however require the mental vision, rather than the bodily. If those who saw Christ working miracles were so drunken with malice, that they denied what their own eyes had seen, how could the appearance of the Holy Spirit in the form of a dove overcome their incredulity? Some say however that the sight was not visible to all, but only to John, and the more devotional part. But even if the descent of the Spirit, as a dove, was visible to the outward eye, it does not follow that because all saw it, all understood it. Zacharias himself, Daniel, Ezechiel, and Moses saw many things, appearing to their senses, which no one else saw: and therefore John adds, And I saw and bare record that this is the Son of God. He had called Him the Lamb before, and said that He would baptize with the Spirit; but he had no where called Him the Son before.

"How then didst thou know Him?" "By the descent of the Spirit," he saith. But again, test any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, "And I knew Him not," he adds "But He that sent me to baptize with water the Same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Ghost."

Seest thou that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion. And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, "We have not so much as heard whether there be any Holy Ghost." In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit; this free gift then of the Spirit He added when He came.

"But," says one, "how then did not the Jews believe? for it was not John only that saw the Spirit in the likeness of a dove." It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other hath seen; nor did all the disciples enjoy the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself "to witnesses chosen before of God."

"And John bare record, saying, I saw the Spirit descending from the heaven like a dove, and It abode upon Him. And I knew Him not: but He that sent me to baptize with water, the Same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."

He puts the "I knew Him not" repeatedly. On what account, and wherefore? He was His kinsman according to the flesh. "Behold," saith the angel, "thy cousin Elisabeth, she also hath received a son." That therefore he might not seem to favor Him because of the relationship, he repeats the "I knew Him not." And this happened with good reason; for he had passed all his time in the wilderness away from his father's house.

How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, "I have need to be baptized of Thee, and comest Thou to me?" since this was a proof that he knew Him very well. Yet he knew Him not before or for a long time, and with good cause; for the marvels which took place when He was a child, as the circumstances of the Magi and others the like, had happened long before, while John himself was very young, and since much time had elapsed in the interval, He was naturally unknown to all. For had He been known, John would not have said, "That He should be made manifest to Israel, therefore am I come baptizing."

Hence it remains clear to us, that the miracles which they say belong to Christ's childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known.

"Again," saith the Evangelist, "John stood, and saith, Behold, the Lamb of God." Christ utters no word, His messenger saith all. So it is with a bridegroom. He saith not for a while anything to the bride, but is there in silence, while some show him to the bride, and others give her into his hands; she merely appears, and he departs not having taken her himself, but when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride's right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had committed them to Him.

And here we may remark, not this only, but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king's son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man's nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

(Hom. xviii. [al. xvii.] 1) Many not having attended to John's words at first, he rouses them a second time: Again the next day after John stood, and two of his disciples.

(Hom. xviii. [al. xvii.] c. 2) But wherefore went he not all about, preaching in every place of Judæa; instead of standing near the river, waiting for His coming, that he might point Him out? Because he wished this to be done by the works of Christ Himself. And observe how much greater an effort was produced; He struck a small spark, and suddenly it rose into a flame. Again, if John had gone about and preached, it would have seemed like human partiality, and great suspicion would have been excited. Now the Prophets and Apostles all preached Christ absent; the former before His appearance in the flesh, the latter after His assumption. But He was to be pointed out by the eye, not by the voice only; and therefore it follows: And looking upon Jesus us He walked, he saith, Behold the Lamb of God!

(Hom. xviii. 1. in Joan) He makes not a long discourse, having only one object before him, to bring them and join them to Christ; knowing that they would not any further need his witness. (c. 2.). John does not however speak to his disciples alone, but publicly in the presence of all. And so, undertaking to follow Christ, through this instruction common to all, they remained thenceforth firm, following Christ for their own advantage, not as an act of favour to their masterx. John does not exhort: he simply gazes in admiration on Christ, pointing out the gifty He came to bestow, the cleansing from sin: and the mode in which this would be accomplished: both of which the word Lamb testifies to. Lamb has the article affixed to it, as a sign of preeminence.

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the "friend of the Bridegroom," since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And "looking upon Jesus walking, he saith, Behold the Lamb of God." Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For "the Lamb" declares both these things. And he said not, "Who shall take," or "Who hath taken"; but, "Who taketh away the sins of the world"; because this He ever doth. He took them not then only when He suffered, but from that time even to the present doth He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them.

(Hom. xviii. 1 et sq.) Observe; when he said, He that cometh after me is made before me, and, Whose shoe's latchet I am not worthy to unloose, he gained over none; but when he made mention of the economy, and gave his discourse a humbler turn, saying, Behold the Lamb of God, then his disciples followed Christ. For many persons are less influenced by the thoughts of God's greatness and majesty, than when they hear of His being man's Helper and Friend; or any thing pertaining to the salvation of men. Observe too, when John says, Behold the Lamb of God, Christ says nothing. The Bridegroom stands by in silence; others introduce Him, and deliver the Bride into His hands; He receives her, and so treats her that she no longer remembers those who gave her in marriage. Thus Christ came to unite to Himself the Church; He said nothing Himself; but John, the friend of the Bridegroom, came forth, and put the Bride's right hand in His; i. e. by his preaching delivered into His hands men's souls, whom receiving He so disposed of, that they returned no more to John. And observe farther; As at a marriage the maiden goes not to meet the bridegroom, (even though it be a king's son who weds a humble handmaid,) but he hastens to her; so is it here. For human nature ascended not into heaven, but the Son of God came down to human nature, and took her to His Father's house. Again; There were disciples of John who not only did not follow Christ, but were even enviously disposed toward Him; but the better part heard, and followed; not from contempt of their former master, but by his persuasion; because he promised them that Christ would baptize with the Holy Ghost. And see with what modesty their zeal was accompanied. They did not straight way go and interrogate Jesus on great and necessary doctrines, nor in public, but sought private converse with Him; for we are told that Jesus turned, and saw them following, and saith unto them, What seek ye? Hence we learn, that when we once begin to form good resolutions, God gives us opportunities enough of improvement. Christ asks the question, not because He needed to be told, but in order to encourage familiarity and confidence, and show that He thought them worthy of His instructions.

(Hom. xviii. in Joan. sparsim) And besides following Him, their questions showed their love for Christ; They said unto Him, Rabbi, (which is, being interpreted, Master,) where dwellest Thou? They call Him, Master, before they have learnt any thing from Him; thus encouraging themselves in their resolution to become disciples, and to show the reason why they followed.

(Hom. xviii. [al. xvii.] 3) Christ does not describe His house and situation, but brings them after Him, showing that he had already accepted them as His own. He says not, It is not the time now, to-morrow ye shall hear if ye wish to learn; but addresses them familiarly, as friends who had lived with him a long time. But how is it that He saith in another place, The Son of man hath not where to lay His head? (Matt. 8:20) when here He says, Come and see where I live? His not having where to lay His head, could only have meant that He had no dwelling of His own, not that He did not live in a house at all: for the next words arc, They came and saw where He dwelt, and abode with Him that day. Why they stayed the Evangelist does not say: it being obviously for the sake of His teaching.

(Hom. xviii. 3) It showed a strong desire to hear Him, since even at sunset they did not turn from Him. To sensual persons the time after meals is unsuitable for any grave employment, their bodies being overloaded with food. But John, whose disciples these were, was not such an one. His evening was a more abstemious one than our mornings.

(Hom. xviii. 3) One of the two which heard John speak and followed Him was Andrew, Simon Peter's brother. Why is the other name left out? Some say, because this Evangelist himself was that other. Others, that it was a disciple of no eminence, and that there was no use in telling his name any more than those of the seventy-two, which are omitted.

"And the two disciples heard him, and followed Jesus."

Yet John had other disciples, but they not only did not "follow Jesus," but were even jealously disposed towards him. "Rabbi," says one, "He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him." And again they appear bringing a charge against him; "Why do we fast, but thy disciples fast not?" But those who were better than the rest had no such feeling, but heard, and at once followed; followed, not as despising their teacher, but as being most fully persuaded by him, and producing the strongest proof that they acted thus from a right judgment of his reasonings. For they did not do so by his advice, that might have appeared suspicious; but when he merely foretold what was to come to pass, that "He should baptize with the Holy Ghost, [and with fire,]" they followed. They did not then desert their teacher, but rather desired to learn what Christ brought with Him more than John. And observe zeal combined with modesty. They did not at once approach and question Jesus on necessary and most important matters, nor were they desirous to converse with Him publicly, while all were present, at once and in an off-hand manner, but privately; for they knew that the words of their teacher proceeded not from humility, but from truth.

"Then Jesus turned, and saw them following, and saith unto them, What seek ye?"

Hence we are taught, that God does not prevent our wills by His gifts, but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. "What seek ye?" How is this? He who knoweth the hearts of men, who dwelleth in our thoughts, doth He ask? He doth; not that He may be informed; how could that be? but that by the question He may make them more familiar, and impart to them greater boldness, and show them that they are worthy to hear Him; for it was probable that they would blush and be afraid, as being unknown to him, and as having heard such accounts of Him from the testimony of their teacher. Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence. Yet the event would have been the same had He not questioned them; they would have remained by following Him, and walking in His steps would have reached His dwelling. Why then did He ask? To effect that which I said, to calm their minds, yet disturbed with shame and anxiety, and to give them confidence.

Nor was it by their following only that they showed their earnest desire, but by their question also: for when they had not as yet learned or even heard anything from Him, they call Him, "Master"; thrusting themselves as it were among His disciples, and declaring what was the cause of their following, that they might hear somewhat profitable. Observe their wisdom also. They did not say, "Teach us of Thy doctrines, or some other thing that we need to know"; but what? "Where dwellest Thou?" Because, as I before said, they wished in quiet to say somewhat to Him, and to hear somewhat from Him, and to learn. Therefore they did not defer the matter, nor say, "We will come to-morrow by all means, and hear thee speak in public"; but showed the great eagerness they had to hear Him, by not being turned back even by the hour, for the sun was already near its setting.

And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing them that He had accepted them. For this reason He did not say anything of this kind to them, "It is an unseasonable time now for you to enter into the house, to-morrow you shall hear if you have any wish, return home now"; but converses with them as with friends, and those who had long been with Him.

How then saith He in another place, "But the Son of Man hath not where to lay His head," while here He saith, "Come and see" where I abide? Because the expression "hath not where to lay His head," signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison. The Evangelist has mentioned that "they abode with Him that day," but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

(Hom. xix. 1, 2) And therefore he said not Messias, but the Messias. Mark the obedience of Peter from the very first; ho went immediately without delay, as appears from the next words: And he brought him to Jesus. Nor let us blame him as too yielding, because he did not ask many questions, before he received the word. It is reasonable to suppose that his brother had told him all, and sufficiently fully; but the Evangelists often make omissions for the sake of brevity. But, besides this, it is not absolutely said that he did believe, but only, He took him to Jesus; i. e. to learn from the mouth of Jesus Himself, what Andrew had reported. Our Lord begins now Himself to reveal the things of His Divinity, and to exhibit them gradually by prophecy. For prophecies are no less persuasive than miracles; inasmuch as they are preeminently God's work, and are beyond the power of devils to imitate, while miracles may be phantasy or appearance: the foretelling future events with certainty is an attribute of the incorruptible nature alone: And when Jesus beheld him, He said, Thou art Simon the son of Jonas; thou shall be called Cephas, which is by interpretation, A stone.

(Hom. xix. [al. xviii. 2]) He changed the name too to show that He was the same who done so before in the Old Testament; who had called Abram Abraham, Sarai Sarah, Jacob Israel. Many He had named from their birth, as Isaac and Samson; others again after being named by their parents, as were Peter, and the sons of Zebedee. Those whose virtue was to be eminent from their early youth, from that time received their names; while to those who were to become great at a later period, the title also was given later.

"And when Jesus beheld him," saith the Evangelist, "He said, Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is, by interpretation, a stone."

He begins from this time forth to reveal the things belonging to His Divinity, and to open It out little by little by predictions. So He did in the case of Nathaniel and the Samaritan woman. For prophecies bring men over not less than miracles; and are free from the appearance of boasting. Miracles may possibly be slandered among foolish men, ("He casteth out devils," said they, "by Beelzebub"), but nothing of the kind has ever been said of prophecy. Now in the case of Nathaniel and Simon He used this method of teaching, but with Andrew and Philip He did not so. Why was this? Because those (two) had the testimony of John, no small preparation, and Philip received a credible evidence of faith, when he saw those who had been present.

"Thou art Simon, the son of Jonas." By the present, the future is guaranteed; for it is clear that He who named Peter's father foreknew the future also. And the prediction is attended with praise; but the object was not to flatter, but to foretell something future.