Homilies on John, Homily 6

“There was a man sent from God, whose name was John.” [1.] After telling us urgently important things about God the Word in his introduction, (the Evangelist) moves forward in order and next comes to the Word’s herald, John, who shares his name. Now that you hear that he was “sent from God,” never again imagine that any of his words are merely human words; everything he says comes not from himself but from Him who sent him. That is why he is called “messenger” ( Mal. iii. 1 ), for a messenger’s excellence lies in saying nothing of his own. But the expression “was” here does not signify his coming into existence; it refers to his office as messenger. For “‘there was’ a man sent from God” is used in place of “a man ‘was sent’ from God.” How, then, can some say that the expression “being in the form of God” ( Philip. ii. 6 ) does not refer to His unchanging likeness to the Father because no article is added? Notice that no article is added here either. Are these words, then, not spoken of the Father? What, then, should we say to the prophet who says, “Look, I send My messenger before Your face, who will prepare Your way” ( Mal. iii. 1, as found in Mark i. 2 )? For the expressions “My” and “Your” indicate two Persons. Ver. 7. “He came as a witness, to bear witness to that Light.” What is this, someone may ask—the servant bearing witness to his Master? Then when you see Him not only receiving His servant’s testimony but even coming to him and being baptized by him along with the Jews, will you not be still more astonished and perplexed? Yet you should not be troubled or confused, but amazed at such indescribable goodness. Still, if anyone remains bewildered and confused, He will say to that person what He said to John: “Allow it for now, because it is right for us to fulfill all righteousness this way” ( Matt. iii. 15 ). And if anyone is troubled still further, He will again say to that person what He said to the Jews: “But I do not receive testimony from man.” ( c. v. 34.) Now, if He does not need this witness, why was John sent from God? Certainly not because He needed John’s testimony—that would be the most extreme blasphemy. Why, then? John himself tells us when he says, “So that all people might believe through him.” And Christ also, after saying, “I do not receive testimony from man” ( c. v. 34 ), immediately adds the answer to the difficulty, so that foolish people will not think He contradicts Himself by saying at one time, “There is another who bears witness to Me, and I know that his testimony is true” ( c. v. 32 ) (for He was pointing to John), and at another, “I do not receive testimony from man” ( c. v. 34 ). He adds, “But I say these things” for your own sake, “so that you may be saved.” It is as though He had said, “I am God and the truly Begotten Son of God, and I am of that Simple and Blessed Essence. I need no one to bear witness to Me; even if no one did, My Essence would be diminished in no way. But because I care about the salvation of the many, I have humbled Myself so far as to entrust the testimony about Me to a man.” For because of the Jews’ earthbound nature and weakness, faith in Him would be more easily accepted and more palatable this way. Just as He clothed Himself with flesh so that He would not destroy everyone by confronting them with His unveiled Godhead, so He sent out a man as His herald, so that those who heard a voice like their own would approach more readily. For (to prove) that He had no need of that (herald’s) testimony, He only had to reveal who He was in His unveiled Essence and overwhelm them all. But He did not do this for the reason I mentioned before. He would have annihilated everyone, since no one could have endured the encounter with that unapproachable light. So, as I said, He put on flesh and entrusted the testimony (about Himself) to one of our fellow servants. He arranged everything for people’s salvation, considering not only His own honor but also what His hearers could readily accept and what would benefit them. He hinted at this when He said, “I say these things” for your sake, “so that you may be saved.” ( c. v. 34.) And the Evangelist, using the same language as his Master, after saying, “to bear witness to that Light,” adds, “So that all people might believe through Him.” He is all but saying: Do not think John the Baptist came to bear witness so that he could add anything to his Master’s trustworthiness. No; (He came,) so that through him people of his own kind might believe. What follows makes it clear that he used this expression out of concern to remove this suspicion beforehand, since he adds, Ver. 8. “He was not that Light.” Now, if he did not introduce this to counter that suspicion, the expression is completely unnecessary—a repetition rather than a clarification of his teaching. For why, after saying that he “was sent to bear witness to that Light,” does he say again, “He was not that Light”? (He says it,) neither carelessly nor without reason. Among us, the person bearing witness is usually considered greater and generally more trustworthy than the person receiving the testimony. So, to keep anyone from suspecting this in John’s case, he removes this harmful suspicion immediately, from the very beginning. After tearing it up by the roots, he shows who the witness is, who He is about whom the testimony is given, and how great a distance separates the One receiving the testimony from the one bearing witness. After doing this and showing His incomparable superiority, he confidently continues with the rest of the narrative. And after carefully removing any strange (ideas) that might secretly lurk in the minds of simpler people, he plants the word of doctrine in everyone easily, without obstruction, and in its proper order. Let us pray, then, that from now on, along with the revelation of these thoughts and sound doctrine, we may also have a pure life and conduct that shines brightly, since these things do us no good unless we also have good works. For even if we have all faith and all knowledge of the Scriptures, if we are naked and lack the protection that comes from (holy) living, nothing keeps us from being swept into the fire of hell and burning forever in its unquenchable flame. For just as those who have done good will rise to everlasting life, so those who have dared to do the opposite will rise to everlasting punishment, which never ends. Let us, then, make every effort to keep our vile actions from ruining the benefit we gain from right faith. Instead, let us please Him through our actions too, so that we can look at Christ with confidence. No happiness can equal this. And may we all, having obtained what has been mentioned, do everything to the glory of God; to whom, with the Only-Begotten Son and the Holy Spirit, be glory forever and ever. Amen.