John Chrysostom

(Hom. in Joan. x. [ix.] 2) Whether they be bond or free, Greek or Barbarian, wise or unwise, women or men, the young or the aged, all are made meet for the honour, which the Evangelist now proceeds to mention. To them gave He power to become the sons of God.

(Hom. x. [ix.] 2) He saith not that He made them the sons of God, but gave them power to become the sons of God: showing that there is need of much care, to preserve the image, which is formed by our adoption in Baptism, untarnished: and showing at the same time also that no one can take this power from us, except we rob ourselves of it. Now, if the delegates of worldly governments have often nearly as much power as those governments themselves, much more is this the case with we, who derive our dignity from God. But at the same time the Evangelist wishes to show that this grace comes to us of our own will and endeavour: that, in short, the operation of grace being supposed, it is in the power of our free will to make us the sons of God.

(Hom. x. 2) And because in the matter of these ineffable benefits, the giving of grace belongs to God, but the extending of faith to man, He subjoins, even to those who believe on his name. Why then declarest thou not, John, the punishment of those who received Him not? Is it because there is no greater punishment than that, when the power of becoming the sons of God is offered to men, they should not become such, but voluntarily deprive themselves of the dignity? But besides this, inextinguishable fire awaits all such, as will appear clearly farther on.

The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, "We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth." For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action "glory." For what then took place was (proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross.

For the expression "as," does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, "We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all." The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: "But why say much about it; once for all, he was like a king;" not desiring by the expression "like," to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word As, desiring to represent the transcendent nature and incomparable excellence of His glory.

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 saith, "They all shall wax old as doth a garment, and as a vesture shalt Thou roll them up, and they shall be changed; but Thou art the same, and Thy years shall not fail." (Ps. cii. 27, Ps. cii. 27 LXX.) 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 knoweth."

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 injuries 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 for ever. 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.

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 ix. 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 worshiped 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.

(Hom. x. [ix.] 3) The Evangelist makes this declaration, that being taught the vileness and inferiority of our former birth, which is through blood, and the will of the flesh, and understanding the loftiness and nobleness of the second, which is through grace, we might hence receive great knowledge, worthy of being bestowed by him who begat us, and after this show forth much zeal.

(Hom. xi. [x.] 1) Or thus, After saying that they were born of God, who received Him, he sets forth the cause of this honour, viz. the Word being made flesh, God's own Son was made the son of man, that he might make the sons of men the sons of God. Now when thou hearest that the Word was made flesh, be not disturbed, for He did not change His substance into flesh, which it were indeed impious to suppose; but remaining what He was, took upon Him the form of a servant. But as there are some who say, that the whole of the incarnation was only in appearance, to refute such a blasphemy, he used the expression, was made, meaning to represent not a conversion of substance, but an assumption of real flesh. But if they say, God is omnipotent; why then could He not be changed into flesh? we reply, that a change from an unchangeable nature is a contradiction.

(Hom. in Joan. xi. [x.] 2) Lest from it being said, however, that the Word was made flesh, you should infer improperly a change of His incorruptible nature, he subjoins, And dwelt among us. For that which inhabits is not the same, but different from the habitation: different, I say, in nature; though as to union and conjunction, God the Word and the flesh are one, without confusion or extinction of substance.

(Hom. xii. [xi.] 1.) Having said that we are made the sons of God, and in no other way than because the Word was made flesh; he mentions another gift, And we saw His glory. Which glory we should not have seen, had He not, by His alliance with humanity, become visible to us. For if they could not endure to look on the glorified face of Moses, but there was need of a veil, how could soiled and earthly creatures, like ourselves, have borne the sight of undisguised Divinity, which is not vouchsafed even to the higher powers themselves.

(Hom. in Joan. xii. [xi.] 1.) He subjoins, As of the Only-Begotten of the Father: for many prophets, as Moses, Elijah, and others, workers of miracles, had been glorified, and Angels also who appeared unto men, shining with the brightness belonging to their nature; Cherubim and Seraphim too, who were seen in glorious array by the prophets. But the Evangelist withdrawing our minds from these, and raising them above all nature, and every preeminence of fellow servants, leads us up to the summit Himself; as if he said, Not of prophet, or of any other man, or of Angel, or Archangel, or any of the higher powers, is the glory which we beheld; but as that of the very Lord, very King, very and true Only-Begotten Son.

(Hom. xii. [xi.] 1) As if he said: We saw His glory, such as it was becoming and proper for the Only-Begotten and true Son to have. We have a form of speech, like it, derived from our seeing kings always splendidly robed. When the dignity of a man's carriage is beyond description, we say, In short, he went as a king. So too John says, We saw His glory, the glory as of the Only Begotten of the Father. For Angels, when they appeared, did every thing as servants who had a Lord, but He as the Lord appearing in humble form. Yet did all creatures recognise their Lord, the star calling the Magi, the Angels the shepherds, the child leaping in the womb acknowledged Him: yea the Father bore witness to Him from heaven, and the Paraclete descending upon Him: and the very universe itself shouted louder than any trumpet, that the King of heaven had come. For devils fled, diseases were healed, the graves gave up the dead, and souls were brought out of wickedness, to the utmost height of virtue. What shall one say of the wisdom of precepts, of the virtue of heavenly laws, of the excellent institution of the angelical life?

(Hom. in Joan. xiii. [xii.] 1, 2, 3) Or he introduces this, as if to say, Do not suppose that we bear witness to this out of gratitude, because we were with Him a long time, and partook of His table; for John who had never seen Him before, nor tarried with Him, bare witness to Him. The Evangelist repeats John's testimony many times here and there, because he was held in such admiration by the Jews. Other Evangelists refer to the old prophets, and say, This was done that it might be fulfilled which was spoken by the prophet. But he introduces a loftier, and later witness, not intending to make the servant vouch for the master, but only condescending to the weakness of his hearers. For as Christ would not have been so readily received, had He not taken upon Him the form of a servant; so if he had not excited the attention of servants by the voice of a fellow-servant beforehand, there would not have been many Jews embracing the word of Christ. It follows, And cried; that is, preached with openness, with freedom, without reservation. He did not however begin with asserting that this one was the natural only-begotten Son of God, but cried, saying, This was He of whom I spake, He that cometh after me is preferred before me, for He was before me. For as birds do not teach their young all at once to fly, but first draw them outside the nest, and afterwards try them with a quicker motion; so John did not immediately lead the Jews to high things, but began with lesser flights, saying, that Christ was better than he; which in the mean time was no little advance. And observe how prudently he introduces his testimony; he not only points to Christ when He appears, but preaches Him beforehand; as, This is He of whom I spake. This would prepare men's minds for Christ's coming: so that when He did come, the humility of His garb would be no impediment to His being received. For Christ adopted so humble and common an appearance, that if men had seen Him without first hearing John's testimony to His greatness, none of the things spoken of Him would have had any effect.

(Hom. xiii. [xii.] 3) Or this does not refer to the birth from Mary; for Christ was born, when this was said by John; but to His coming for the work of preaching. He then saith, is madea before me; that is, is more illustrious, more honourable; as if he said, Do not suppose me greater than He, because I came first to preach.

(Hom. xiii. [xii.] 3) If the words, made before me, referred to His coming into being, it was superfluous to add, For He was before me. For who would be so foolish as not to know, that if He was made before him, He was before him. It would have been more correct to say, He was before me, because He was made before me. The expression then, He was made before me, must be taken in the sense of honour: only that which was to take place, he speaks of as having taken place already, after the style of the old Prophets, who commonly talk of the future as the past.