TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books
Commentary
John 1:15
· 2 passages
John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
What does he proclaim? to what does he "bear witness," and "cry"? "This is He of whom I said, He that cometh after me is preferred before me; for He was before me." The testimony is dark, and contains besides much that is lowly. For he does not say, "This is the Son of God, the Only-begotten, the true Son"; but what? "He that cometh after me, is preferred before me; for He was before me." As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, by little and little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was grea…
What does he proclaim? to what does he "bear witness," and "cry"? "This is He of whom I said, He that cometh after me is preferred before me; for He was before me." The testimony is dark, and contains besides much that is lowly. For he does not say, "This is the Son of God, the Only-begotten, the true Son"; but what? "He that cometh after me, is preferred before me; for He was before me." As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, by little and little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was greater than a man, (John, I mean,) so marvelous, so famous, to whom all ran, and whom they thought to be an angel.
The Evangelist is very full in making frequent mention of John, and often beating about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not hav…
The Evangelist is very full in making frequent mention of John, and often beating about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.
John 1:16
· 5 passages
And of his fulness have all we received, and grace for grace.
What have we received? "grace for grace," saith he. What grace, for what? For the old, the new. For there was a righteousness, and again a righteousness. There was a faith, there is a faith. There was an adoption, there is an adoption. There was a glory, there is a glory. There was a law, and there is a law. There was a service, and there is a service. There was a covenant, and there is a covenant. There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a "grace," and there is a "grace." But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense.
And what means that, saith he, "Of His fullness have all we received"? for to this we must for a while direct our discourse. He possesseth not, says he, the gift by participation, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection.
"Grace for grace." For by grace the Jews were saved: "I chose you," saith God, "not because you were many in number, but because of your fathers." If now they were chosen by God not for their own good deeds, it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he saith, "grace for grace."
(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. (in Joan. Hom. xiv. [xiii.] 1) Or thus; John the Evangelist here adds his testimony to that of John the Baptist, saying, And of his fulness have we all received. These are not the words of the forerunner, but of the disciple; as if he meant to say, We also the twelve, and the whole body of the faithful, both present and to come, have received of His fulness. (Hom. xiv. [xiii.] sparsim.) Or we have received grace for grace; that is, the new in the place of the old. For as there is a justice and a justice besides, an adoption and a…
(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.
(in Joan. Hom. xiv. [xiii.] 1) Or thus; John the Evangelist here adds his testimony to that of John the Baptist, saying, And of his fulness have we all received. These are not the words of the forerunner, but of the disciple; as if he meant to say, We also the twelve, and the whole body of the faithful, both present and to come, have received of His fulness.
(Hom. xiv. [xiii.] sparsim.) Or we have received grace for grace; that is, the new in the place of the old. For as there is a justice and a justice besides, an adoption and another adoption, a circumcision and another circumcision; so is there a grace and another grace: only the one being a type, the other a reality. He brings in the words to show that the Jews as well as ourselves are saved by grace: it being of mercy and grace that they received the law. Next, after he has said, Grace for grace, he adds something to show the magnitude of the gift; For the law was given by Moses, but grace and truth were made by Jesus Christ. John when comparing himself with Christ above had said, He is preferred before me: but the Evangelist draws a comparison between Christ, and one much more in admiration with the Jews than John, viz. Moses. And observe his wisdom. He does not draw the comparison between the persons, but the things, contrasting grace and truth to the law: the latter of which he says was given, a word only applying to an administrator; the former made, as we should speak of a king, who does every thing by his power: though in this King it would be with grace also, because that with power He remitted all sins. Now His grace is shown in His gift of Baptism, and our adoption by the Holy Spirit, and many other things; but to have a better insight into what the truth is, we should study the figures of the old law: for what was to be accomplished in the New Testament, is prefigured in the Old, Christ at His Coming filling up the figure. Thus was the figure given by Moses, but the truth made by Christ.
(in Joan. Hom. xiv. [xiii.] 1) Or thus; John the Evangelist here adds his testimony to that of John the Baptist, saying, And of his fulness have we all received. These are not the words of the forerunner, but of the disciple; as if he meant to say, We also the twelve, and the whole body of the faithful, both present and to come, have received of His fulness.
(Hom. xiv. [xiii.] sparsim.) Or we have received grace for grace; that is, the new in the place of the old. For as there is a justice and a justice besides, an adoption and another adoption, a circumcision and another circumcision; so is there a grace and another grace: only the one being a type, the other a reality. He brings in the words to show that the Jews as well as ourselves are saved by grace: it being of mercy and grace that they received the law. Next, after he has said, Grace for grace, he adds something to show the magnitude of the gift; For the law was given by Moses, but grace and truth were made by Jesus Christ. John when comparing himself with Christ above had said, He is preferred before me: but the Evangelist draws a comparison between Christ, and one much more in admiration with the Jews than John, viz. Moses. And observe his wisdom. He does not draw the comparison between the persons, but the things, contrasting grace and truth to the law: the latter of which he says was given, a word only applying to an administrator; the former made, as we should speak of a king, who does every thing by his power: though in this King it would be with grace also, because that with power He remitted all sins. Now His grace is shown in His gift of Baptism, and our adoption by the Holy Spirit, and many other things; but to have a better insight into what the truth is, we should study the figures of the old law: for what was to be accomplished in the New Testament, is prefigured in the Old, Christ at His Coming filling up the figure. Thus was the figure given by Moses, but the truth made by Christ.
Let us suppose that there is a fountain of fire; that from that fountain ten thousand lamps are kindled, twice as many, thrice as many, ofttimes as many; does not the fire remain at the same degree of fullness even after its imparting of its virtue to such members? It is plain to every man that it does. Now if in the case of bodies which are made up of parts, and are diminished by abstraction, one has been found of such a nature, that after supplying to others something from itself it sustains no loss, much more will this take place with that incorporeal and uncompounded Power. If in the instance given, that which is communicated is substance and body, is divided yet does not suffer division, when our discourse is concerning an energy, and an energy too of an incorporeal substance it is much more probable that this will undergo nothing of the sort. And therefore John said, "Of His fullness have all we received."
John 1:17
· 2 passages
For the law was given by Moses, but grace and truth came by Jesus Christ.
"The law was given by Moses, but grace and truth came by Jesus Christ." See ye how gently, by a single word and by little and little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, "is become before me," and then adding the words, "was before me": while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. "For the law," saith he, "was given by Moses, but grace and truth came by Jesus Christ."
And see how he makes the comparison easy even to the weaker sort; for he does not prove the superiority by argument, but points out the difference by the bare words, opposing "grace and truth" to "law," and "came" to "was given." Between each of these there is a great difference; for one, "was given," belongs to something ministered, when one has received from another, and given to whom he was commanded to give; but the other, "grace and truth came," befits a king forgiving all offenses, with authority, and himself furnishing the gift. Wherefore He said, "Thy sins be forgiven thee"; and again, "But that ye may know that the Son of Man hath power on earth to forgive sins (He saith to the sick of the palsy), Arise, take up thy bed, and go unto thine house."
John 1:18
· 9 passages
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
"No man hath seen God at any time." By what connection of thought does the Apostle come to say this? After showing the exceeding greatness of the gifts of Christ, and the infinite difference between them and those ministered by Moses, he would add the reasonable cause of the difference. Moses, as being a servant, was minister of lower things, but Christ being Lord and King, and the King's Son, brought to us things far greater, being ever with the Father, and beholding Him continually; wherefore He saith, "No man hath seen God at any time."
What then shall we answer to the most mighty of voice, Esaias, when he says, "I saw the Lord sitting upon a throne high and lifted up"; and to John himself testifying of Him, that "he said these things when he had seen His glory"? What also to Ezekiel? for he too beheld Him sitting above the Cherubim. What to Daniel? for he too saith, "The Ancient of days did sit." What to Moses himself, saying, "Show me Thy Glory, that I may see Thee so as to know Thee." And Jacob took his name from this very thing, being called "Israel"; for Israel is "one that sees God." And others have seen him. How then saith John, "No man hath seen God at any time"? It is to declare, that all these were instances of (His) condescension, not the vision of the Essence itself unveiled. For had they seen the very Nature, they would not have beheld It under different forms, since that is simple, without form, or parts, or bounding lines. It sits not, nor stands, nor walks: these things belong all to bodies. But how He Is, He only knoweth. And this He hath declared by a certain prophet, saying, "I have multiplied vis…
What then shall we answer to the most mighty of voice, Esaias, when he says, "I saw the Lord sitting upon a throne high and lifted up"; and to John himself testifying of Him, that "he said these things when he had seen His glory"? What also to Ezekiel? for he too beheld Him sitting above the Cherubim. What to Daniel? for he too saith, "The Ancient of days did sit." What to Moses himself, saying, "Show me Thy Glory, that I may see Thee so as to know Thee." And Jacob took his name from this very thing, being called "Israel"; for Israel is "one that sees God." And others have seen him. How then saith John, "No man hath seen God at any time"? It is to declare, that all these were instances of (His) condescension, not the vision of the Essence itself unveiled. For had they seen the very Nature, they would not have beheld It under different forms, since that is simple, without form, or parts, or bounding lines. It sits not, nor stands, nor walks: these things belong all to bodies. But how He Is, He only knoweth. And this He hath declared by a certain prophet, saying, "I have multiplied visions, and used similitudes by the hands of the prophets," that is, "I have condescended, I have not appeared as I really was." For since His Son was about to appear in very flesh, He prepared them from old time to behold the substance of God, as far as it was possible for them to see It; but what God really is, not only have not the prophets seen, but not even angels nor archangels.
"He hath declared Him," saith John. What hath he declared? That "no man hath seen God at any time"? That "God is one"? But this all the other prophets testify, and Moses continually exclaims, "The Lord thy God is one Lord"; and Esaias, "Before Me there was no God formed, neither shall there be after me." What more then have we learned from "the Son which is in the bosom of the Father"? What from "the Only-Begotten"? In the first place, these very words were uttered by His working; in the next place, we have received a teaching that is far clearer, and learned that "God is a spirit, and they that worship Him must worship Him in spirit and in truth"; and again, that it is impossible to see God; "that no man knoweth" Him, "save the Son"; that He is the Father of the true and Only-Begotten; and all other things that are told us of Him.
Observe, therefore, with what fullness the Evangelist speaks; for having said that "no man hath seen God at any time," he does not go on to say, "that the Son who hath seen, hath declared Him," but adds something beyond "seeing" by the words, "Who is in the bosom of the Father"; because, "to dwell in the bosom" is far more than "to see." For he that merely "seeth" hath not an in every way exact knowledge of the object, but he that "dwelleth in the bosom" can be ignorant of nothing. Now lest when thou hearest that "none knoweth the Father, save the Son," thou shouldest assert that although He knoweth the Father more than all, yet He knoweth not how great He is, the Evangelist says that He dwells in the bosom of the Father; and Christ Himself declares, that He knoweth Him as much as the Father knoweth the Son.
But the Son only Beholds Him, and the Holy Ghost. How can any created nature even see the Uncreated? If we are absolutely unable clearly to discern any incorporeal power whatsoever, even though created, as has been often proved in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. Wherefore Paul saith, "Whom no man hath seen, nor can see." Does then this special attribute belong to the Father only, not to the Son? Away with the thought. It belongs also to the Son; and to show that it does so, hear Paul declaring this point, and saying, that He "is the Image of the invisible God." Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an "image."
But the word "hath declared" shows the plainer and clearer teaching which He gave not to the Jews only but to all the world, and established. To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the "declaration" in this place shows the greater clearness of His teaching, and therefore also He is called "Word," and "Angel of great Counsel."
Wherefore, as I said, the Evangelist mentions "the bosom," to show all this to us by that one word; that great is the affinity and nearness of the Essence, that the knowledge is nowise different, that the power is equal. For the Father would not have in His bosom one of another essence, nor would He have dared, had He been one amongst many servants, to live in the bosom of his Lord, for this belongs only to a true Son, to one who has much confidence towards His Father, and who is in nothing inferior to Him.
(in Joan. Hom. xiv. [xiii.] 1) Or thus; the Evangelist after showing the great superiority of Christ's gifts, compared with those dispensed by Moses, wishes in the next place to supply an adequate reason for the difference. The one being a servant was made a minister of a lesser dispensation: but the other Who was Lord, and Son of the King, brought us far higher things, being ever coexistent with the Father, and beholding Him. Then follows, No man hath seen God at any time, &c. (Hom. xv. [xiv.]) If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he saith through the Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets: (Hosea 12:10) i. e. I have condescended to them, I appeared that which I was not. For inasmuch as the Son of God was about to manifest Himself to us in actual flesh, men were at first raised to the sight of God, in such ways as allowed of their seeing Him. (Hom. xv. [xiv.]…
(in Joan. Hom. xiv. [xiii.] 1) Or thus; the Evangelist after showing the great superiority of Christ's gifts, compared with those dispensed by Moses, wishes in the next place to supply an adequate reason for the difference. The one being a servant was made a minister of a lesser dispensation: but the other Who was Lord, and Son of the King, brought us far higher things, being ever coexistent with the Father, and beholding Him. Then follows, No man hath seen God at any time, &c.
(Hom. xv. [xiv.]) If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he saith through the Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets: (Hosea 12:10) i. e. I have condescended to them, I appeared that which I was not. For inasmuch as the Son of God was about to manifest Himself to us in actual flesh, men were at first raised to the sight of God, in such ways as allowed of their seeing Him.
(Hom. xv. [xiv.] 1) That very existence which is God, neither Prophets, nor even Angels, nor yet Archangels, have seen. For enquire of the Angels; they say nothing concerning His Substance; but sing, Glory to God in the highest, and Peace on earth to men of good will. (Luke 2:1) Nay, ask even Cherubim and Seraphim; thou wilt hear only in reply the mystic melody of devotion, and that heaven and earth are full of His glory. (Is. 6:3)
(Hom. xv. [xiv.] 1.) In this complete sense only the Son and the Holy Ghost see the Father. For how can created nature see that which is uncreated? So then no man knoweth the Father as the Son knoweth Him: and hence what follows, The Only-Begotten Son, Who is in the bosom of the Father, He hath declared Him. That we might not be led by the identity of the name, to confound Him with the sons made so by grace, the article is annexed in the first place; and then, to put an end to all doubt, the name Only-Begotten is introduced.
(Hom. xv. [xiv.] 2.) He adds, Which is in the bosom of the Father. To dwell in the bosom is much more than simply to see. For he who sees simply, hath not the knowledge thoroughly of that which he sees; but he who dwells in the bosom, knoweth every thing. When you hear then that no one knoweth the Father save the Son, do not by any means suppose that he only knows the Father more than any other, and does not know Him fully. For the Evangelist sets forth His residing in the bosom of the Father on this very account: viz. to show us the intimate converse of the Only-Begotten, and His coeternity with the Father.
(Hom. xv. [xiv.] 3) But what hath He declared? That God is one. But this the rest of the Prophets and Moses proclaim: what else have we learnt from the Son Who was in the bosom of the Father? In the first place, that those very truths, which the others declared, were declared through the operation of the Only Begotten: in the next place, we have received a far greater doctrine from the Only Begotten; viz. that God is a Spirit, and those who worship Him must worship Him in spirit and in truth; and that God is the Father of the Only Begotten.
(Hom. xvi. [xv.] 1.) The text then, No man hath seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul saith, is the Image of the invisible God; but He who is the Image of the Invisible, must Himself also be invisible.
(Hom. xv. [xiv.]) If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he saith through the Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets: (Hosea 12:10) i. e. I have condescended to them, I appeared that which I was not. For inasmuch as the Son of God was about to manifest Himself to us in actual flesh, men were at first raised to the sight of God, in such ways as allowed of their seeing Him.
(Hom. xv. [xiv.] 1) That very existence which is God, neither Prophets, nor even Angels, nor yet Archangels, have seen. For enquire of the Angels; they say nothing concerning His Substance; but sing, Glory to God in the highest, and Peace on earth to men of good will. (Luke 2:1) Nay, ask even Cherubim and Seraphim; thou wilt hear only in reply the mystic melody of devotion, and that heaven and earth are full of His glory. (Is. 6:3)
(Hom. xv. [xiv.] 1.) In this complete sense only the Son and the Holy Ghost see the Father. For how can created nature see that which is uncreated? So then no man knoweth the Father as the Son knoweth Him: and hence what follows, The Only-Begotten Son, Who is in the bosom of the Father, He hath declared Him. That we might not be led by the identity of the name, to confound Him with the sons made so by grace, the article is annexed in the first place; and then, to put an end to all doubt, the name Only-Begotten is introduced.
(Hom. xv. [xiv.] 2.) He adds, Which is in the bosom of the Father. To dwell in the bosom is much more than simply to see. For he who sees simply, hath not the knowledge thoroughly of that which he sees; but he who dwells in the bosom, knoweth every thing. When you hear then that no one knoweth the Father save the Son, do not by any means suppose that he only knows the Father more than any other, and does not know Him fully. For the Evangelist sets forth His residing in the bosom of the Father on this very account: viz. to show us the intimate converse of the Only-Begotten, and His coeternity with the Father.
(Hom. xv. [xiv.] 3) But what hath He declared? That God is one. But this the rest of the Prophets and Moses proclaim: what else have we learnt from the Son Who was in the bosom of the Father? In the first place, that those very truths, which the others declared, were declared through the operation of the Only Begotten: in the next place, we have received a far greater doctrine from the Only Begotten; viz. that God is a Spirit, and those who worship Him must worship Him in spirit and in truth; and that God is the Father of the Only Begotten.
(Hom. xvi. [xv.] 1.) The text then, No man hath seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul saith, is the Image of the invisible God; but He who is the Image of the Invisible, must Himself also be invisible.
Wouldest thou learn also His eternity? Hear what Moses saith concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, "Who it was that had sent him," he heard these words: "Say, I AM hath sent me." Now the expression "I AM," is significative of Being ever, and Being without beginning, of Being really and absolutely. And this also the expression, "Was in the beginning," declares, being indicative of Being ever; so that John uses this word to show that the Son Is from everlasting to everlasting in the bosom of the Father. For that you may not from the sameness of name, suppose that He is some one of those who are made sons by grace, first, the article is added, distinguishing Him from those by grace. But if this does not content you, if you still look earthwards, hear a name more absolute than this, "Only-Begotten."
John 1:19
· 2 passages
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
When then John continually sent them from himself to Jesus, who seemed to them a meaner person, being ashamed and vexed at this, and wishing rather to have him for their teacher, they did not dare to say so plainly, but send to him, thinking by their flattery to induce him to confess that he was the Christ. They do not therefore send to him mean men, as in the case of Christ, for when they wished to lay hold on Him, they sent servants, and then Herodians, and the like, but in this instance, "priests and Levites," and not merely "priests," but those "from Jerusalem," that is, the more honorable; for the Evangelist did not notice this without a cause.
(Hom. xvi. [xv.] 1.) The text then, No man hath seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul saith, is the Image of the invisible God; but He who is the Image of the Invisible, must Himself also be invisible. (in Joan. Hom. xvi. [xv.]) Such confidence had they in John, that they were ready to believe him on his own words: witness how it is said, To ask him, Who art thou? (Hom. xvi. [xv.] 1, 2) Or take this explanation: The Jews were influenced by a kind of human sympathy for John, whom they were reluctant to see made subordinate to Christ, on account of the many marks of greatness about him; his illustrious descent in the first place, he being the son of a chief priest; in the next, his hard training, and his contempt of the world. Whereas in Christ the contrary were apparent; a humble birth, for which they, reproach Him; Is not this the carpenter's son? (Mat. 13:55) an ordinary way of living; a dress such as every one else wore. As John then was constantly sending to Christ, they send to him, with the view of having him for their maste…
(Hom. xvi. [xv.] 1.) The text then, No man hath seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul saith, is the Image of the invisible God; but He who is the Image of the Invisible, must Himself also be invisible.
(in Joan. Hom. xvi. [xv.]) Such confidence had they in John, that they were ready to believe him on his own words: witness how it is said, To ask him, Who art thou?
(Hom. xvi. [xv.] 1, 2) Or take this explanation: The Jews were influenced by a kind of human sympathy for John, whom they were reluctant to see made subordinate to Christ, on account of the many marks of greatness about him; his illustrious descent in the first place, he being the son of a chief priest; in the next, his hard training, and his contempt of the world. Whereas in Christ the contrary were apparent; a humble birth, for which they, reproach Him; Is not this the carpenter's son? (Mat. 13:55) an ordinary way of living; a dress such as every one else wore. As John then was constantly sending to Christ, they send to him, with the view of having him for their master, and thinking to induce him, by blandishments, to confess himself Christ. They do not therefore send inferior persons to him, ministers and Herodians, as they did to Christ, but Priests and Levites; and not of these an indiscriminate party, but those of Jerusalem, i. e. the more honourable ones; but they send them with this question, to ask, Who art thou? not from a wish to be informed, but in order to induce him to do what I have said. John replies then to their intention, not to their interrogation: And he confessed, and denied not; but confessed, I am not the Christ. And observe the wisdom of the Evangelist: he repeats the same thing three times, to show John's virtue, and the malice and madness of the Jews. For it is the character of a devoted servant, not only to forbear taking to himself his lord's glory, but even, when numbers offer it to him, to reject it. The multitude indeed believed from ignorance that John was the Christ, but in these it was malice; and in this spirit they put the question to him, thinking, by their blandishments to bring him over to their wishes. For unless this had been their design, when he replied, I am not the Christ, they would have said, We did not suspect this; we did not come to ask this. When caught, however, and discovered in their purpose, they proceed to another question: And they asked him, What then? Art thou Elias?
(Hom. xvi. [xv.] 2) You see them here pressing him still more strongly with their questions, while he on the other hand quietly puts down their suspicions, where they are untrue, and establishes the truth in their place: saying, I am the voice of one crying in the wilderness.
(in Joan. Hom. xvi. [xv.]) Such confidence had they in John, that they were ready to believe him on his own words: witness how it is said, To ask him, Who art thou?
(Hom. xvi. [xv.] 1, 2) Or take this explanation: The Jews were influenced by a kind of human sympathy for John, whom they were reluctant to see made subordinate to Christ, on account of the many marks of greatness about him; his illustrious descent in the first place, he being the son of a chief priest; in the next, his hard training, and his contempt of the world. Whereas in Christ the contrary were apparent; a humble birth, for which they, reproach Him; Is not this the carpenter's son? (Mat. 13:55) an ordinary way of living; a dress such as every one else wore. As John then was constantly sending to Christ, they send to him, with the view of having him for their master, and thinking to induce him, by blandishments, to confess himself Christ. They do not therefore send inferior persons to him, ministers and Herodians, as they did to Christ, but Priests and Levites; and not of these an indiscriminate party, but those of Jerusalem, i. e. the more honourable ones; but they send them with this question, to ask, Who art thou? not from a wish to be informed, but in order to induce him to do what I have said. John replies then to their intention, not to their interrogation: And he confessed, and denied not; but confessed, I am not the Christ. And observe the wisdom of the Evangelist: he repeats the same thing three times, to show John's virtue, and the malice and madness of the Jews. For it is the character of a devoted servant, not only to forbear taking to himself his lord's glory, but even, when numbers offer it to him, to reject it. The multitude indeed believed from ignorance that John was the Christ, but in these it was malice; and in this spirit they put the question to him, thinking, by their blandishments to bring him over to their wishes. For unless this had been their design, when he replied, I am not the Christ, they would have said, We did not suspect this; we did not come to ask this. When caught, however, and discovered in their purpose, they proceed to another question: And they asked him, What then? Art thou Elias?
(Hom. xvi. [xv.] 2) You see them here pressing him still more strongly with their questions, while he on the other hand quietly puts down their suspicions, where they are untrue, and establishes the truth in their place: saying, I am the voice of one crying in the wilderness.