John 1:8

What is said above, refers to the Divinity of Christ. He came to us in the form of man, but man in such sense, as that the Godhead was concealed within Him. And therefore there was sent before a great man, to declare by his witness that He was more than man. And who was this? He was a man.

Not an Angel, as many have held. The Evangelist here refutes such a notion.

And how could he declare the truth concerning God, unless he were sent from God.

After this esteem nothing that he says as human; for he speaks not his own, but his that sent him. And therefore the Prophet calls him a messenger, I send My messenger, for it is the excellence of a messenger, to say nothing of his own. But the expression, was sent, does not mean his entrance into life, but to his office. As Esaias was sent on his commission, not from any place out of the world, but from where he saw the Lord sitting upon His high and lofty throne; in like manner John was sent from the desert to baptize; for he says, He that sent me to baptize with water, the same said to me, Upon Whom you shall see the Spirit descending, and remaining on Him, the same is He which baptizes with the Holy Ghost.

What was he called? whose name was John?

That is, the grace of God, or one in whom is grace, who by his testimony first made known to the world the grace of the New Testament, that is, Christ. Or John may be taken to mean, to whom it is given: because that through the grace of God, to him it was given, not only to herald, but also to baptize the King of kings.

Wherefore came he? The same came for a witness, to bear witness of the Light.

Some try to undo the testimonies of the Prophets to Christ, by saying that the Son of God had no need of such witnesses; the wholesome words which He uttered and His miraculous acts being sufficient to produce belief; just as Moses deserved belief for his speech and goodness, and wanted no previous witnesses. To this we may reply, that, where there are a number of reasons to make people believe, persons are often impressed by one kind of proof; and not by another, and God, Who for the sake of all men became man, can give them many reasons for belief in Him. And with respect to the doctrine of the Incarnation, certain it is that some have been forced by the Prophetical writings into an admiration of Christ by the fact of so many prophets having, before His advent, fixed the place of His nativity; and by other proofs of the same kind. It is to be remembered too, that, though the display of miraculous powers might stimulate the faith of those who lived in the same age with Christ, they might, in the lapse of time, fail to do so; as some of them might even get to be regarded as fabulous. Prophecy and miracles together are more convincing than simply past miracles by themselves. We must recollect too that men receive honor themselves from the witness which they bear to God. He deprives the Prophetical choir of immeasurable honor, whoever denies that it was their office to bear witness to Christ. John when he comes to bear witness to the light, follows in the train of those who went before him.

Not because the light wanted the testimony, but for the reason which John himself self gives, viz. that all might believe on Him. For as He put on flesh to save all men from death; so He sent before Him a human preacher, that the sound of a voice like their own, might the readier draw men to Him.

He says not, that all men should believe in him; for, cursed be the man that trusts in man; but, that all men through him might believe; i.e. by his testimony believe in the Light.

Though some however might not believe, he is not accountable for them. When a man shuts himself up in a dark room, so as to receive no light from the sun’s rays, he is the cause of the deprivation, not the sun. In like manner John was sent, that all men might believe; but if no such result followed, he is not the cause of the failure.

Forasmuch however as with us, the one who witnesses, is commonly a more important, a more trustworthy person, than the one to whom he bears witness, to do away with any such notion in the present case the Evangelist proceeds; He was not that Light, but was sent to bear witness of that Light. If this were not his intention, in repeating the words, to bear witness of that Light, the addition would be superfluous, and rather a verbal repetition, than the explanation of a truth.

But it will be said, that we do not allow John or any of the saints to be or ever to have been light. The difference is this: If we call any of the saints light, we put light without the article. So if asked whether John is light, without the article, you may allow without hesitation that he is: if with the article, you alloy it not. For he is not very, original, light, but is only called so, on account of his partaking of the light, which comes from the true Light.

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we , with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the Lord to perform this duty) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either. …

Thus far for the testimony of things primordial, and the sanction of our origin, and the prejudgment of the divine institution, which of course is a law, not (merely) a memorial inasmuch as, if it was “so done from the beginning,” we find ourselves directed to the beginning by Christ: just as, in the question of divorce, by saying that that had been permitted by Moses on account of their hard-heartedness but from the beginning it had not been so, He doubtless recalls to “the beginning” the (law of) the individuity of marriage. And accordingly, those whom God “from the beginning” conjoined, “two into one flesh,” man shall not at the present day separate. …

13. And Thou, willing first to show me how Thou “resistest the proud, but givest grace unto the humble” and by how great art act of mercy Thou hadst pointed out to men the path of humility, in that Thy “Word was made flesh” and dwelt among men, Thou procuredst for me, by the instrumentality of one inflated with most monstrous pride, certain books of the Platonists, translated from Greek into Latin. And therein I read, not indeed in the same words, but to the selfsame effect, enforced by many and divers reasons, that, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made.” That which was made by Him is “life; and the life was the light of men. …

But with these more estimable philosophers we have no dispute in this matter. For they perceived, and in various forms abundantly expressed in their writings, that these spirits have the same source of happiness as ourselves, a certain intelligible light, which is their God, and is different from themselves, and illumines them that they may be penetrated with light, and enjoy perfect happiness in the participation of God. Plotinus, commenting on Plato, repeatedly and strongly asserts that not even the soul which they believe to be the soul of the world, derives its blessedness from any other source than we do, viz., from that Light which is distinct from it and created it, and by whose intelligible illumination it enjoys light in things intelligible. …

2. John the Evangelist has thus begun his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. …

“They likewise,” says he, “quote what the Saviour says: ‘Why callest thou me good? There is none good save one, that is, God?’” This statement, however, he makes no attempt whatever to explain; all he does is to oppose to it sundry other passages which seem to contradict it, which he adduces to show that man, too, is good. Here are his remarks: “We must answer this text with another, in which the same Lord says, ‘A good man out of the good treasure of his heart bringeth forth good things.’ And again: ‘He maketh His sun to rise on the good and on the evil.’ Then in another passage it is written, ‘For the good things are created from the beginning;’ and yet again, ‘They that are good shall dwell in the land.’” Now to all this we must say in answer, that the passages in question must be understood in the same sense as the former one, “There is none good, save one, that is, God.” Either beca …

86. Consequently, let us now take up the subject which we had postponed, and inquire what mystical meaning may underlie the report given by Matthew and Mark, namely, that on rising He made this statement, “I will go before you into Galilee: there shall ye see me.” For this announcement, if it was fulfilled at all, was certainly not fulfilled till a considerable interval had elapsed; whereas it is couched in terms which seem to lead us (although such a conclusion is not an absolute necessity) most naturally to expect that the appearance referred to would be either the only one or the first that would ensue. …

9. So John also, the friend of the Bridegroom, was thought to be the Christ, was thought to be the Light. “He was not that Light, but that he might bear witness of the Light.” But what was the Light? It was the true Light. What is the true Light? “That which lighteneth every man.” If that be the true Light which lighteneth every man, then it lightened John also, who professed and confessed rightly, “Of His fulness have all we received.” See if he said ought else, but “Thou, O Lord, shalt lighten my candle.” Finally, being now enlightened, He gave His testimony. For the benefit of the blind the lamp gave witness to the Day. See how that He is a lamp; “Ye sent,” He said, “unto John, and ye were willing for a season to rejoice in his light; he was a burning and a shining lamp.” He, the lamp, that is, a thing enlightened, was lighted that it might shine. …

3. “But as many as received Him.” For of course the Apostles were there, who “received Him.” There were they who carried branches before His beast. They went before and followed after, and spread their garments, and cried with a loud voice, “Hosanna to the Son of David, Blessed is He That cometh in the Name of the Lord.” Then said the Pharisees unto Him, “Restrain the children, that they cry not out so unto Thee.” And He said, “If these shall hold their peace, the stones will cry out.” Us He saw when He spake these words; “If these shall hold their peace, the stones will cry out.” Who are stones, but they who worship stones? If the Jewish children shall hold their peace, the elder and the younger Gentiles shall cry out. …

3. Hear, therefore, the word of the Lord, brethren; see how He confirmed to them both what they said, “We know this man whence he is,” and also what they said, “When Christ cometh, no man knoweth whence He is. Then cried Christ in the temple, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but He that sent me is true, whom ye know not.” That is to say, ye both know me, and ye know me not; ye both know whence I am, and ye know not whence I am. Ye know whence I am: Jesus of Nazareth, whose parents also ye knew. For in this case, the birth of the Virgin alone was hidden, to whom, however, her husband was witness; for the same was able faithfully to declare this, who was also able as a husband to be jealous. …

8. But whether the former exposition of this place, or this last be the more suitable, without prejudice to any one better, or equal, or as good, it follows very consistently, “the Lord judgeth the people.” For whether He returned on high, when, after the resurrection, He ascended into heaven, well does it follow, “The Lord judgeth the people:” for that He will come from thence to judge the quick and the dead. Or whether He return on high, when the understanding of the truth leaves sinful Christians, for that of His coming it has been said, “Thinkest thou the Son of Man on His coming will find faith on the earth?” “The Lord” then “judgeth the people.” What Lord, but Jesus Christ? “For the Father judgeth no man, but hath committed all judgment unto the Son.” Wherefore this soul which prayeth perfectly, see how she fears not the day of judgment, and with a truly secure longing says in her …

Do not hold aloof from the Church; for nothing is stronger than the Church. The Church is thy hope, thy salvation, thy refuge. It is higher than the heaven, it is wider than the earth. It never waxes old, but is always in full vigour. Wherefore as significant of its solidity and stability Holy Scripture calls it a mountain: or of its purity a virgin, or of its magnificence a queen; or of its relationship to God a daughter; and to express its productiveness it calls her barren who has borne seven: in fact it employs countless names to represent its nobleness. …