Theophylact of Ohrid

Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. But He taught them by His words; for it follows, And said unto them, Thus it is written, and thus it behoved Christ to suffer, that is, by the wood of the Cross.

But herein that He says, Repentance and remission of sins, He also makes mention of baptism, in which by the putting off of our past sins there follows pardon of iniquity. But how must we understand baptism to be performed in the name of Christ alone, whereas in another place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it is not meant that baptism is administered in Christ's name alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptized unto repentance only, but unto the participation of the blessed Spirit; as Christ also when baptized in Jordan manifested the Holy Spirit in the form of a dove. Moreover you must understand baptism in Christ's name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of Christ also contains in itself both the Father as the Anointer, and the Spirit as the Anointing, and the Son as the Anointed, that is, in His human nature. But it was fitting that the race of man should no longer be divided into Jews and Gentiles, and therefore that He might unite all in one, He commanded that their preaching should begin at Jerusalem, but be finished with the Gentiles. Hence it follows, Beginning at Jerusalem. (Rom. 3:2, Rom. 9:4.)

Afterwards, lest they should be troubled at the thought, How shall we private individuals give our testimony to the Jews and Gentiles who have killed Thee? He subjoins, And, behold, I send the promise of my Father upon you, &c. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh. (Joel 2:18.)

That is, not with human but heavenly power. He said not, until ye receive, but be endued with, showing the entire protection of the spiritual armour.

And the Word was with God. And the Word was God:
Here he shows more clearly that the Son is co-eternal with the Father. So that you would not imagine that the Father ever was without the Son, the Evangelist states that the Word was with God [pros ton Theon], that is, together with God in the bosom of the Father. You should understand that pros here means "with," as it does elsewhere in the Scriptures: And are not His brothers and His sisters here with us [pros mn]? [Mk. 6:3] This means "living with us and among us."’ It is not possible that God is ever without word and reason, without wisdom, or without power. Therefore, since the Son is the Word [Logos], the Wisdom, and the Power of God, we believe that He always was with God, meaning, with the Father. But how is it possible to be the Son and not come after the Father? Learn from an example in the material world. The brightness of the sun is from the sun, is it not? Most certainly. Does it then come after the sun, so that the sun is understood to have once been without brightness? This is impossible. How can the sun not have brightness? How much more is this true of God the Father and God the Son? Because the Son is the brightness of the Father, as the Apostle Paul says [Heb. 1:3], we must believe that the Son always shone forth together with the Father, and did not come after Him. Consider how Sabellius the Libyan is refuted by these words. He taught that the Father, the Son, and the Spirit are one person, and that this one person sometimes appeared as the Father, sometimes as the Son, and sometimes as the Spirit. Sabellius babbled these things, being himself the son of the father of lies, and full of the evil spirit. He is openly rebuked by these words: and the Word was with God. The Evangelist speaks most clearly here that the Word is one thing, and God the Father is another. Because the Word was together with God, it is clear that two Persons are presented, though these two share one nature. The proof that there is one nature is this: and the Word was God. Do you see that the Word is God? Therefore the Father and the Son have one nature, because there is one divinity. Let both Arius and Sabellius be put to shame. Arius, who said that the Son is the creation and work of the Father, is shamed by this: in the beginning was the Word …and the Word was God. And Sabellius, who said there was a unity, not a Trinity, of persons, is shamed by this: the Word was with God. The great John here proclaims clearly that the Word and the Father are different from each other, but not different in kind. They are different in their persons, but one and the same in their natures. I will give an example to make the thought more clear. Peter and Paul are different from each other because they are two different persons; but they are not different in kind, because they have the same human nature. This is how we must teach concerning the Father and the Son: They are different from one another in their two persons; but They are not different in kind, because They share the same divine nature.

The strength of the Holy Spirit is made perfect in weakness (II Cor. 12:9): so it is written and so we believe. It is made perfect in weakness of the body, and especially in feebleness of understanding (logos) and of speech. This has been proven time and again, but nowhere so clearly as in the life of John, the great theologian and brother of Christ by grace. John was a fisherman and the son of a fisherman, not just ignorant of higher Greek and Judaic learning, but completely illiterate, as the divine Luke says in the book of Acts (4:3). His native town, Bethsaida, was lowly and obscure: a "place of fishing," not of learning. Behold how a man like this—unlettered, unknown, and insignificant—acquired such spiritual power that he thundered forth doctrines taught by none of the other Evangelists. Their Gospels dealt with the life of Christ in the flesh and made no clear declaration of His existence before the ages. From this arose the danger that certain contemptible men, with minds fixed on the physical world and unable to comprehend anything exalted, would imagine that Christ first came into existence when He was born of Mary, and that He was not begotten of the Father before all ages. Paul of Samosata fell to exactly that temptation. Realizing this, the great John clearly set forth the spiritual begetting of Christ, without neglecting to record that the Word was made flesh (Jn 1:14). Some maintain that the Orthodox—the rightly believing Christians—asked John to write about Christ’s eternal generation in order to refute certain heretics who had already begun to teach that the Saviour was merely a man. It is also said that when the saint read the books of the other Evangelists, he marveled at the accuracy of their narratives on every point, and judged them to be sound and unbiased towards any of the apostles. But what the other Evangelists had not stated clearly, or had omitted, John clarified, developed, or added to his own Gospel, which he wrote thirty-two years after the Ascension of Christ, while living in exile on the island of Patmos. The Lord loved John more than any of the disciples, because of his simplicity, meekness and goodness, and especially because he was a virgin and pure of heart. It was on account of his purity in particular that John was entrusted with the gift of theology. Blessed are the pure in heart, the Lord says, for they shall see God (Mt 5:8); and, indeed, John delighted in mysteries which most men do not perceive.

John was related to Jesus, in the following manner. Joseph, the Betrothed of the most pure Theotokos, had seven children by his previous wife—four sons, and three daughters whose names were Martha, Esther, and Salome. John was the son of Salome; therefore, Jesus was John’s uncle. Because Salome was the daughter of Joseph—the "father of the Lord"—she was considered to be the Lord’s sister; and her son, John, the Lord’s nephew. Salome means "peaceful"; John means "the grace of her." May every soul understand that Christ’s peace, which is offered to all men, calms the passions of the soul, and gives birth to divine grace within us. But a soul in turmoil, always battling with others and with itself, cannot be counted worthy of divine grace. Consider another marvelous thing about John. Only he is said to have three mothers: first, Salome, his natural mother; second, thunder, for he is a "son of thunder" (Mk 3:17), on account of his powerful proclamation of the Gospel ; and third, Mary, the Theotokos, concerning whom the Lord said to John, "Behold thy mother" (Jn 19:27).

In the beginning was the Word:
I will say again here what I have already said in the preface, that the other Evangelists give a lengthy account of the Lord's birth in the flesh, His childhood, and His growth to manhood, while John omits these things altogether because they have been dealt with sufficiently by his fellow disciples. Instead, he takes as his theme the Godhead Who became man for our sake. But if you consider carefully, the other Evangelists did not neglect to speak of the divinity of the Only-begotten Son. They too declared it, but not at length. Nor was John so intent on the more exalted Word that he neglected the economy of the Incarnation; for it is one and the same Spirit Which moved and inspired all the Evangelists. John, then, tells us about the Son, for the Father was already known from the Old Testament. Yet John is not silent about the Father on that account; on the contrary, he mentions the Father while speaking of the Son. He shows that the Only-begotten is eternal when he says, In the beginning was the Word, which means, "From the beginning." Because He is from the beginning, there is no time when He was not. "How do you know," one might ask, "that In the beginning means the same as ’from the beginning’?" We know this both from the common meaning of the words, and in particular because this same Evangelist says so in one of his Epistles: That Which was from the beginning, Which we have heard. [I Jn. 1:1] Do you see how the Beloved Apostle himself interprets these words? "Yes," one might answer, "but I understand In the beginning to mean what it meant to Moses when he said, In the beginning God made the heaven and the earth. [Gen. 1:1] In the beginning, there, does not mean that the things God made are eternal; why, then, should In the beginning, here, mean that the Only-begotten is eternal?" So speaks the heretic. But to such quibbling, we say this, "O cunning sophist, why do you say nothing about the words that follow? But we will mention them, even if you do not. In that place Moses said, In the beginning God made heaven and the earth. But here John says, In the beginning was the Word. What similarity is there between the words made and was? If it were written here, "In the beginning God made the Son," I would keep silent. But instead it is written, In the beginning was. From this I understand the Word to be eternal, and not from a later point in time, as you say in your babbling. Why did the Evangelist say, In the beginning was the Word, and not, "In the beginning was the Son?" Listen: he did so on account of the weakness of his listeners, so that we would not, in the very first words, hear of a "Son" and at once imagine a passionate and carnal birth giving. He calls Him Word, so that you may learn, O readers, that just as a word is born from the mind without passion, in the same manner the Word was begotten of the Father without passion. He also called Him Word because Christ the Word proclaimed to us the things of the Father, just as every word and speech proclaims the thoughts of the mind. He is also called the Word to show that the Word is co-eternal with the Father. Just as it is impossible to say that the mind ever existed without words, so too is it impossible that God the Father ever was without the Son. The Evangelist said the Word, using the definite article, for there are many other words of God, as for example, prophecies and commandments. It is said of His angels that they are mighty in strength, that perform His word [Ps. 102:18], that is, His commands. But the very Word Himself is divine essence and Person.

God the Word never was separated from God the Father. Since he had said that the Word was God, he wanted to quell any devilish suspicion that might disturb us, that perhaps, because the Word was God, He may have risen up against the Father, and separated Himself from Him, and become the enemy of the Father, as the gods behave in Greek mythology. This is why John says that, while the Word indeed is God [and equal in power to the Father], yet He is always together with the Father, and never separated from Him. We should also address the Arians. Listen, you deaf men who say that the Son is the work and creation of God the Father: understand what name the Evangelist has given to the Son of God. He called Him Word. But you name Him work and creation. He is Word, not work or creation. "Word" is twofold. There is the inner word [diathetos logos] which we possess even when we are not speaking, namely, the faculty of speech. When a man is not talking, and even when he sleeps, the power of word and speech is still within him. There is also the outward word [prophorikos logos], when we articulate with our lips the inner power of speech, bringing it forth into activity and deed. Therefore, "word" is twofold, yet neither aspect fittingly describes the Son of God. For the Word of God is neither the spoken word nor the inner power of speech. These things pertain to the physical world and to us. The Word of the Father is above nature and is not subject to any analysis of the things of this world. Therefore the sophistry of Porphyrius the Greek was rendered useless and vain when he tried to refute the Gospel by using such distinctions. If the Son of God is Word, he said, He is so either as spoken word or as the inner power of speech. But since He is neither one nor the other, He cannot be Word at all. But the Evangelist foresaw this argument and disarmed it by saying that the distinction between inner and outer speech is used in reference to us and the physical world. But to that which is beyond nature, there is no such thing. It should also be said that if the name Word was truly worthy of God, and if He were called this in a literal and essential sense, then the doubt of the Greek would be justified. But this is not the case. Not only does this name, Word, not apply literally and essentially to God, but no other name can be found that would do so. It merely indicates the passionless begetting of the Son from the Father, as a word springs forth from the mind, and it shows that the Son is an Angel of the Father’s will. Therefore, why do you lay hold of the name with your sophistry, wretched Porphyrius? And how is it that when you hear Father, Son, and Spirit, you descend to material things, and imagine in your mind carnal fathers and sons, and an aerial spirit, such as the North Wind or the South Wind, or something else which whips up storms? But if you wish to learn what kind of Word is the Word of God, listen to what follows.

Do not think, the Evangelist is saying, that the Word is like a spoken word which is uttered and then dies away in the air. The Word is the Maker of everything, both that which is perceived by the mind and that perceived by the senses. Again the Arians leap to the attack, saying, "We may also say that a door was made by a saw, that is, by a tool, yet the craftsman who moves the tool differs greatly from the tool itself. Therefore, where it is written that all things were made by the Son, it does not mean that the Son is the Maker, but that he is an instrument, just like the saw. God the Father is the Maker Who uses the Son as His tool. Therefore the Son is something which was created for the very purpose of making all other things, just as a saw is made as the tool by which crafted items are produced." This is how the wicked band of Arians speaks. How do we answer? Simply and directly, that if, as they claim, the Father created the Son to be the instrument whereby He fashioned the world, then the Son would be held in less honor than the created world. The things made by a saw are more precious than the saw itself, which is only a tool. The saw was made for the sake of the things which it will produce; the crafted objects were not made for the sake of the saw. In the same vein, creation would be honored more highly than the Only-begotten Son, since the Father made the Son, they say, for the sake of creation, and if He had not intended to make the universe, neither would He have formed the Only-begotten Son. What could be more foolish than these words? "But," protests the Arian, "why did the Evangelist not say directly, ’The Word Himself made all things,’ but instead that the Father made all things by [dia] the Son?" Why? So that you would not think that the Word, because He was uncreated and without beginning, was also an enemy and rival of God. Imagine a king intending to build a new city, who entrusts the work to his son. If one said, The city was founded by the son of the king, this would not mean that the son of the king is a servant. It would show, instead, that the son has a father and that he is not acting alone. So it is here, that when the Evangelist says that all things were made by the Son, he shows that the Father used Him, as it were, as an intermediary in the creating, not as someone inferior to Himself, but, on the contrary, as One of equal power, able to carry out such a great command. I will add this: if you are still troubled by the preposition by, and want to find in Scripture some expression that says that the Word Himself made all things, listen to the words of David. In the beginning, O Lord, Thou didst lay the foundation of the earth, and the heavens are the works of Thy hands. [Ps. 101:25] You see that he did not say, "By Thee were the heavens made and the foundation of the earth was laid," but, Thou didst lay the foundation, and "these things are the work of Thy hands." That David said this concerning the Only-begotten Son and not the Father, you may learn from the Apostle Paul himself, who used these lines in his Letter to the Hebrews. [Heb. 1:8-10] It is also clear in the very same Psalm. For when it says that the Lord hath looked upon the earth, to hear the groaning of them that be in fetters, to loose the sons of the slain, to declare in Sion the name of the Lord [Ps. 101:20-21], to whom else can it refer except the Son of God? For it is He who looked upon the earth, meaning either this earth on which we move, or our nature which became earthly, or our flesh of which it was said, Earth thou art. [Gen. 3:20] This earthly flesh He took upon Himself and loosed us who were bound by the bonds of our own sins, and freed us, the sons of the slain, Adam and Eve, and declared in Sion the name of the Lord. For He stood in the temple and taught concerning His Father, as He Himself says, I have manifested Thy name unto the men which Thou gavest Me. [Jn. 17:6] To Whom do these things apply, to the Father or to the Son? Certainly, they apply to the Son. For the Son declared the name of the Father as He taught. After saying these things, the blessed David then adds the words, In the beginning, O Lord, Thou didst lay the foundation of the earth, and the heavens are the works of Thy hands. Does not David clearly present the Son as the Maker, and not as an instrument? But if the preposition dia still seems to you to indicate something lesser and inferior, what will you say when Paul uses this same preposition to refer to the Father? For he writes, God is faithful, by [dia] Whom ye were called into the communion of His Son. [I Cor. 1:9] Surely Paul here does not suggest that the Father is an instrument. And again, Paul, …an apostle …by [dia] the will of God. [I Cor. 1:1] But enough said: let us return to where we began. All things were made by Him. Moses described the visible creation and revealed nothing to us concerning the creation of the noetic world. But the Evangelist with one word includes all. All things were made by Him, both the visible and the noetic. And without Him was not any thing made that was made. The Evangelist first says that all things were made by the Son. Then, to dispel any idea that the Son also created the Holy Spirit, he carefully defines the words, all things. Every thing which is by its nature created was made by the Word. But the Spirit is not part of created nature, and therefore It was not made by the Son. Without the power of the Word was not any thing made that was of a created nature.

The Pneumatomachoi read this verse and the previous as follows: "And without Him was not anything made." Here they punctuate, and read the next words as the beginning of a new sentence: "[That] which was made was life in Him." They interpret the passage according to their own understanding, claiming that here the Evangelist is describing the Holy Spirit and saying that the Holy Spirit was life. The followers of Macedonius give this interpretation in their eagerness to show that the Holy Spirit is a created thing and to categorize Him among the things that have been made. We do not give the text such an interpretation, but place a period after the words, which were made, and read the words, In Him was life, as the beginning of a new sentence. Because he had spoken of the creating of things, that all things were made by Him, now he speaks of the providence and care which the Word has for His creation. He says that the Word did not simply create the world and then withdraw from it, but that it is He Himself Who sustains the life of all that has been created. For he says, In Him was life. I know that one of the saints has read this passage as follows, And without Him was not anything made that was made in Him. Here he punctuates and begins again, "He was life." I consider that this reading is not in error, and that it contains the same Orthodox understanding. This saint thought in Orthodox manner that without the Word there was not anything made that was made in Him. For I say that every thing that was made and created in Him, the Word, was not made without Him. Then in the new sentence, He was Life, and the Life was the Light of men. (3) The Evangelist names the Lord Life, because it is He Who sustains the life of every living thing, and Who gives spiritual life to all reason endowedcreatures. He is Light, not light perceivable by the senses, but noetic light which enlightens the soul itself. He does not say that the Lord is the light of the Jews only, but of all men. For we can say that all men have been enlightened by Him, inasmuch as we all have received mind and reason [logos] from the Word [Logos] Who created us. For the reason bestowed upon us, by which we are called rational [logikoi] creatures, is a light to guide us into what we ought, and ought not, to do.

After the Evangelist has declared to us the existence of God the Word from before the ages, and because he is about to speak of the Word becoming flesh, he inserts here an account of the Forerunner. Since John is the Forerunner of the Lord, is it not fitting that an account of the Forerunner's nativity should precede that of the Lord's nativity in the flesh? The Evangelist says of the Forerunner that there was a man sent from God. False prophets are not from God. When you hear that he was sent from God, do not think that the Evangelist is speaking of anything individual or human. Here all is divine. This is why John is also called an "angel," for the virtue of an angel is that he speaks nothing of himself. But when you hear him called an "angel," do not think that he was an angel by nature, or that he came down from heaven. Rather, he is called an angel because of his work and ministry: to be a servant of the preaching and to announce the Lord. Therefore the Evangelist himself refutes the opinion of many who suspected that John was an angel by nature, when he says, There was a man sent from God.