Commentary on Saint John the Apostle and Evangelist, Homilies 1–47

Homily 6

70 SAINT JOHN CHRYSOSTOM if someone came into a group of angels, among whom no such thing ever has taken place, then he would realize clearly that such conduct is most ridiculous indeed. Why do I say a group of angels? If in our royal palaces a man should bring in a harlot, and have relations with her, or if a man be overcome by drunkenness or be guilty of some other unbecoming conduct of the kind, he suffers the most serious punishment. If it is not permissible to do such brazen deeds in royal palaces, how much more completely shall we pay the penalty if we dare to do such things when the King is everywhere present and witnesses our actions? Wherefore, I exhort you, let us show great gentleness and great purity in our lives. For we have a King who always sees all our actions. Therefore, in order that this Light may ever illumine us in abundance, let us attract its beams. Thus shall we enjoy the rewards both here and hereafter, through the grace and mercy of our Lord Jesus Christ, through whom and with whom glory be to the Father, together with the Holy Spirit, forever and ever. Amen. Homily 6 (fohn 1.6-8) 'There was a man, one sent from God, whose name was John.'l When in his preamble the Evangelist had told us the most important facts about the Word of God, he continued his narrative systematically and methodically, and came in due course also to the forerunner of the Word, named, like himself , John. And as you hear that the latter was 'sent from God,' remember in future that there is no merely human residue left in what he said. For he did not speak his own words, but every word he uttered was inspired by Him who sent him. That is why he is also called a messenger, since I John 1.6, HOMILIES 71 the excellence of a messenger consists in saying nothing of his own. Further, the word 'was' does not here mean his coming into existence, but refers to his office of messenger. That is why 'There was one sent from God' was said instead of 'He was sent from God.' How is it, then, that some maintain that the words: 'He was by nature God,'2 do not imply the Son's equality to the Father because the article is not added [to the word 'God']? Notice that here, also, the article is not used either. Well, do the words, therefore, not refer to the Father? If they do not, what shall we say to the Prophet who said: 'Behold I send my messenger before thy face who shall prepare thy way'?3 These words, 'my' and 'thy' certainly indicate two Persons [in God]. 'This man came as a witness, to bear witness concerning the light.' 'What is this,' someone may perhaps say; 'does the servant bear witness to the master?' Indeed, when you see Him not only attested by His servant, but also coming to him and being baptized by him with the Jews, will you not be still more astounded and puzzled? However, you must not be disturbed or confused, but marvel at His unspeakable goodness. Yet, if one still remain perplexed and troubled, He will say also to him what He said to John: 'Let it be so now, for so it becomes us to fulfill all justice.'4 And if he be still more perplexed, Christ will once more say to him, too, what He said to the Jews: 'I do not receive the witness of man.'5 Well, then, if there was no need of this testimony, why was John sent from God? Not because there was need of his testimony (for this saying smacks of the worst blasphemy), but why? John the Evangelist himself gave the answer when he said: 'that all might believe through him.' 2 Phil. 2.6. II Mark 1.2. 4 Matt. 3.15. 5 John 5.34. 72 SAINT JOHN CHRYSOSTOM Now, Christ Himself, after saying: 'I do not receive the witness of men,' in order that He might not seem to the foolish to be contradicting Himself by saying at one time: 'There is another who bears witness concerning me and I know that the witness he bears concerning me is true,'6 where He meant John [the Baptist]; and at...