FEAST OF THE EPIPHANY

FEAST OF THE EPIPHANY

TEXT OF THE VESPERS GOSPEL

http://www.biblegateway.com/passage/?search=Matt%203:1-12&version=NKJV
Matthew 3:1-12 (New King James Version)
Matthew 3
John the Baptist Prepares the Way
1 In those days John the Baptist came preaching in the wilderness of Judea, 2 and saying, “Repent, for the kingdom of heaven is at hand!” 3 For this is he who was spoken of by the prophet Isaiah, saying:

“ The voice of one crying in the wilderness:

‘ Prepare the way of the LORD;
Make His paths straight.’”[a]

4 Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey.5 Then Jerusalem, all Judea, and all the region around the Jordan went out to him 6 and were baptized by him in the Jordan, confessing their sins.
7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? 8 Therefore bear fruits worthy of repentance, 9 and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. 10 And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire. 11 I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.[b] 12 His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”





EXPLANATION BY SAINT JOHN CHRYSOSTOM

http://www.bible.ca/history/fathers/NPNF1-10/npnf1-10-16.htm#P934_312966

Homily X.
Matthew Chapter 3, Verse 1 And Matthew Chapter 3, Verse 2
"In those days cometh John the Baptist, preaching in the wilderness of Judaea, and saying, Repent ye: for the kingdom of Heaven is at hand."
How "in those days"? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John cometh; as Luke also testifies. How then is it said, "in those days"? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem:1 and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, "Then shall these things also come to pass;"2 not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he doth now also, saying, "In those days." For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate.
"But why was it after thirty years," it may be said, "that Jesus came unto His baptism"? After this baptism He was thenceforth to do away with the law: wherefore even until this age, which admits of all sins, He continues fulfilling it all; that no one might say, that because He Himself could not fulfill it, He did it away. For neither do all passions assail us at all times; but while in the first age of life there is much thoughtlessness and timidity, in that which comes after it, pleasure is more vehement, and after this again the desire of wealth. For this cause he awaits the fullness of His adult age, and throughout it all fulfills the law, and so comes to His baptism, adding it as something which follows upon the complete keeping of all the other commandments.
To prove that this was to Him the last good work of those enjoined by the law, hear His own words: "For thus it becometh us to fulfill all righteousness."3 Now what He saith is like this: "We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we "fulfill all righteousness." For He here calls by the name of "righteousness" the full performance of all the commandments.
2. Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him For that not of himself did the son of Zacharias proceed to this, but of God who moved him,-this Luke also declares, when he saith, "The word of the Lord came unto him,"4 that is, His commandment. And he himself too saith, "He that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He which baptizeth with the Holy Ghost."5 Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, "I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water."6
And if this was the only cause, how saith Luke, that "he came into the county about Jordan, preaching the baptism of repentance for the remission of sins?"7 And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this "we are buried with Him,"8 and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, "But ye are washed, but ye are sanctified," not by the baptism of John, but "in the name of our Lord Jesus Christ, and by the Spirit of our God."9 And elsewhere too he saith, "John verily preached a baptism of repentance," (he saith not "of remission,") "that they should believe on Him that should come after him."10 For when the sacrifice was not yet offered, nether had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place?
What means then, "for the remission of sins?"
The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that "they being ignorant of God's righteousness, and going about11 to establish their own, had not submitted themselves unto the righteousness of God."12 And again: "What shall we say then? That the Gentiles, which followed not after righteousness, have attained13 to righteousness; but Israel, which followed after the law of righteousness, hath not attained14 unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works."15
Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but "bring forth fruits meet for repentance."16 Forasmuch then as their not condemning their own sins, as Paul also hath explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission.
But let us see how exactly he hath expressed it; how, having said, that he "came preaching the baptism of repentance in the wilderness of Judaea," he adds, "for remission,"as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission.
Thus that baptism led the way for this; wherefor also he said, that "they should believe on Him which should come after him;"17 together with that which hath been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, "Believe in This Man;" as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all.
On account of this He cometh to the baptism. Since in fact both the credit of him that was baptizing, and the purport of the thing itself,18 was attracting the whole city, and calling it unto Jordan; and it became a great spectacle.19
Therefore he humbles them also when they are come, and persuades them to have no high fancies about themselves; showing them liable to the utmost evils, unless they would repent, and leaving their forefathers, and all vaunting in them, would receive Him that was coming.
Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth.
But by the kingdom in this place he means His former and His last advent.
3. "But what is this to the Jews?" one may say, "for they know not even what thou sayest." "Why, for this cause," saith he, "do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach." In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired whet they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of forebodings things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts.
Conceive, for example, how great a thing it was to see a man after thirty years coming down from the wilderness, being the son of a chief priest, who had never known the common wants of men, and was on every account venerable, and had Isaiah with him. For he too was present proclaiming him, and saying, "This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice." For so great was the earnestness of the prophets touching these things, that not their own Lord only, but him also who was to minister unto Him, they proclaimed a long time beforehand, and they not only mentioned him, but the place too in which he was to abide, and the manner of the doctrine which he had to teach when he came, and the good effect that was produced by him.
See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words.
Thus the prophet saith that he shall come saying, "Prepare ye the way of the Lord, make his paths straight."20 And he himself when he was come said, "Bring forth fruits meet for repentance,"21 which corresponds with, "Prepare ye the way of the Lord." Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?
But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. "For every valley," saith he, "shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God."22 Dost thou perceive how the prophet hath anticipated all by his words; the concourse of the people. Thus, when he saith, "Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth;" he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, saith he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, "All flesh shall see the salvation of God;" no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by "the crooked things" he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, "publicans and harlots go into the kingdom of God before you,"23 because they believed. And in other words also again the prophet declared the self-same thing, thus saying, "Then wolves and lambs shall feed together"24 For like as here by the hills and valleys, he meant that incongruities of character25 are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, "There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:"26 much the same as here too he said, "All flesh shall see the salvation of God," everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.
4. "And the same John had his raiment of camel's hair, and a leathern girdle about his loins."27
Observe, how the prophets foretold some things, others they left to the evangelists. Wherefore also Matthew both sets down the guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it be away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel's life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance.
And do not say to me, "Whence had he a garment of hair and a girdle. dwelling as he did in the wilderness?" For if thou art to make a difficulty of this, thou wilt also inquire into more things besides; how in the winters, and how in the heats of summer, he continued in the wilderness, and this with a delicate body, and at an immature age? how the nature of his infant flesh endured such great inconstancy of weather, and a diet so uncommon, and all the other hardships arising from the wilderness?
Where now are the philosophers of the Greeks, who at random and for nought emulated the shamelessness of the Cynics (for what is the profit of being shut up in a tub, and afterwards running into such wantonness)? they who encompassed themselves with rings and cups, and men servants and maid servants, and with much pomp besides, falling into either extreme. But this man was not so; but he dwelt in the wilderness as in Heaven, showing forth all strictness of self-restraint. And from thence, like some angel from Heaven, he went down unto the cities, being a champion of godliness, and a crowned victor over the world, and a philosopher of that philosophy which is worthy of the heavens. And these things were, when sin was not yet put away, when the law had not yet ceased, when death was not yet bound, when the brazen gates were not yet broken up, but while the ancient polity still was in force.
Such is the nature of a noble and thoroughly vigilant soul, for it is everywhere springing forward, and passing beyond the limits set to it; as Paul28 also did with respect to the new polity.
But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter29 appears to have been "girded," and Paul; for it saith, "the man that owneth this girdle."30 And Elijah31 too was thus strayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, "What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king's houses."32
But if he, who was so pure, and more glorious than the heaven, and above all prophets, than whom none greater was born, and who had such great boldness of speech, thus exercised himself in austerity, scorning so exceedingly all dissolute delicacy, and training himself to this hard life; what excuse shall we have, who after so great a benefit, and the unnumbered burdens of our sins, do not show forth so much as the least part of his penance,33 but are drinking and surfeiting, and smelling of perfumes, and in no better trim than the harlot women on the stage, and are by all means softening ourselves, and making ourselves an easy prey to the devil?34
5." Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins."35
Seest thou how great power was in the coming of the prophet? how he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas,36 had been all of them slain no great while before, yet they were not the more backward to go out thither. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness. to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day.
6. This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance37 and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? dost thou require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man's life is the end of the world visually to him that is summoned. But that it is even at the doors, hear Paul saying, "The night is far spent, the day is at hand;"38 and again, "He that cometh will come, and will not tarry."39
For the signs too are now complete, which announce that day. For "this Gospel of the Kingdoms" saith He, "shall be preached in all the world for a witness unto all nations; and then shah the end come."40 Attend with care to what is said. He said not, "when it hath been believed by all men," but "when it hath been preached to41 all." For this cause he also said, "for a witness to the nations," to show, that He doth not wait for all men to believe, and then for Him to come. Since the phrase, "for a witness," hath this meaning, "for accusation," "for reproof," "for condemnation of them that have not believed."
But we, while hearing these things and seeing them, slumber, and see dreams, sunk in a lethargy, as in some very deepest night.42 For the things present are nothing better than dreams, whether they be prosperous, or whether they be painful. Wherefore I entreat you now at length to be awakened, and to look another way, unto the Sun of Righteousness. For no man while sleeping can see the sun, nor delight his eyes with the beauty of its beams; but whatever he may see, he beholds all as in a dream. For this cause we need much penance, and many tears; both as being in a state of insensibility while we err, and because our sins are great, and beyond excuse. And that I lie not, the more part of them that hear me are witnesses. Nevertheless, although they be beyond excuse, let us repent, and we shall receive crowns.
7. But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, "bring forth," saith he, "fruits meet for repentance."43 But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own. Hast thou been guilty of fornication for a long time? abstain even from thy wife for certain appointed days; exercise continence. Hast thou insulted and stricken such as were passing by? Henceforth bless them that insult thee, and do good to them that smite thee. For it sufficeth not for our health to have plucked out the dart only, but we must also apply remedies to the wound. Hast thou lived in self-indulgence, and been drunken in time past? Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, "Depart from evil, and do good;"44 and again, "Make thy tongue to cease from evil, and thy lips that they speak no guile."45 "But tell me the good too." "Seek peace, and pursue it:" I mean not peace with man only, but also peace with God. And he hath well said, "pursue" her: for she is driven away, and cast out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall we be able to bring her back again, if we will put away pride and boasting, and whatsoever, things stand in her away, and will follow this temperate and frugal life.46 For nothing is more grievous than wrath and fierce anger. This renders men both puffed up and servile, by the former making them ridiculous, by the other hateful; and bringing in opposite vices, pride and flattery, at the same time. But if we will cut off the greediness of this passion, we shall be both lowly with exactness, and exalted with safety. For in our bodies too all distempers arise from excess; and when the elements thereof leave their proper limits, and go on beyond moderation, then all these countless diseases are generated, and grievous kinds of death. Somewhat of the same kind one may see take place with respect to the soul likewise
8. Let us therefore cut away excess, and drinking the salutary medicine of moderation, let us abide in our proper temperament, and give careful heed to our prayers. Though we receive not, let us persevere that we may receive; and if we do receive, then because we have received. For it is not at all His wish to defer giving, but by such delay He is contriving for us to persevere. With this intent He doth also lengthen out47 our supplication, and at times permits a temptation to come upon us, that we may continually flee for refuge unto Him, and where we have fled for refuge, may there abide. Thus also do affectionate fathers act, and mothers that love their children; when they see their tittle children forsake their society, and playing with those of their own age, they cause their servants to enact many fearful things, that by such fear they may be constrained to flee for refuge to their mother's bosom. Even so doth God oftentimes hold out some kind of threat; not that He may bring it upon us, but that He may draw us unto Himself. At any rate, when we return, he doth away with our fear at once; since assuredly, if we were alike in temptations and at ease, there would have been no need o[ temptations.
But why do I speak of us? Since even to those saints of old great was the lesson of that Thou hast humbled me."48 And He Himself likewise said to the apostles, "In the world ye shall have tribulation."49 And Paul signifies this self-same thing, when he saith, "There was given to me a thorn in the Wherefore also when he sough to me a thorn in the flesh, he messenger of Satan to buffet me."50 Wherefore also when he sought to be delivered from the temptation, he obtained it not, by reason of the great benefit thence ensuing. And if we should go over the whole life of David, we shall find him more glorious in his dangers; both himself and all the others that were like him. For so Job at that season shone forth the more abundantly, and Joseph too in this way became the more approved, and Jacob also, and his father likewise, and his father's father; and all as many as ever put on crowns of peculiar glory, it was by tribulations and temptations that they first won their crowns, then had their names recited.
Being conscious of alI these things, according to the wise saying, let us "not make haste in time of trouble"51 but let us teach ourselves one thing only, how to bear all nobly, and not to be curious or inquisitive about any of the things that are coming to pass. For to know when our tribulations should be done away, belongs to God who permits them to befall us; but to bear them, brought upon us, with all thankfulness, all that is the work of a good disposition on our par; and if this be so, then all our blessings will follow. In order therefore that these may follow, and that we may become better approved here, and more glorious in that world, let us submit to all, whatever may be brought upon us, for all thanking Him who knows52 what is good for us better than we do, and loves us more ardently than those who gave us birth. And let both these considerations be a charm for us to chant to ourselves in every terror that occurs, that so we may quell our despondency, and in all things glorify Him, who on our behalf doeth and ordereth all, even God.
For so we shall both easily repulse all hostile devices, and attain unto the incorruptible crowns: by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory, might, and honor, together with the Holy Ghost, now, and always, even for ever and ever. Amen.
http://www.bible.ca/history/fathers/NPNF1-10/npnf1-10-17.htm#TopOfPage

Homily XI.
Matthew Chapter 3, Verse 7
"But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?"
How then doth Christ say, that they did not believe John.1 Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. "For if ye had believed Moses," saith He, "ye would have believed Me."2 And after this again, being asked by Christ, "The baptism of John, whence is it?"3 they said, "If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?"
So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which which was preached. For John also points out their wickedness, by their sending4 unto the Baptist, and saying, "Art thou Elias? Art thou Christ?" wherefore he also added, "they which were sent were of the Pharisees."5
"What then? were not the multitudes also of this same mind"? one may say. Nay, the multitudes in simplicity of mind had this suspicion, but the Pharisees, wishing to lay hold of Him. For since it was acknowledged that Christ comes out of the village of David, and this man was of the tribe of Levi, they laid a snare by the question, in order that if he should say any such thing they might quickly come upon him. This at any rate he hath declared by what follows; for on his not acknowledging any of the things which they expected, even so they take hold of him, saying, "Why baptizest thou then, if thou be not the Christ?"6
And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, "that they came and were baptized of him, confessing their sins;"7 but concerning the Pharisees, no longer like that, but that "when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who hath warned you to flee from the wrath to come?" O greatness of mind! How doth he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! how doth he disparage both themselves and their progenitors with all plainness!
2. "Yea," saith one; "he speaks plainly enough, but the question is if there be any reason in this plainness. For be did not see them sinning, but in the act of change; wherefore they did not deserve blame, but rather praise and approbation, for having left city and houses, and making haste to hear his preaching."
What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride. For this cause Isaiah also calls them, "rulers of Sodom," and "people of Gomorrah;"8 and another prophet saith, "Are ye not as children of the Ethiopians;"9 and all withdraw them from this way of thinking, bringing down their pride, which had caused them unnumbered evils.
"But the prophets," you will say, "naturally did so; for they saw them sinning: but in this case, with what view and for what cause doeth he the same, seeing them obey him." To make them yet more tender-hearted.
But if one accurately mark his words, he hath also tempered his rebuke with commendation. For he spake these things, as marveling at them, that they were become able. however late, to do what seemed almost an impossibility for them. His rebuke, you see, is rather that of one bringing them over, and working upon them to arouse themselves. For in that he appears amazed, he implies both their former wickedness to be great, and their conversion marvellous and beyond expectation. Thus, "what hath come to pass," saith he, "that being children of those men, and brought up so badly, they have repented? Whence hath come so great a change? Who hath softened down the harshness of their spirit?Who corrected that which was incurable?"
And see how straightway from the beginning he alarmed them, by laying first, for a foundation, his words concerning hell. For he spake not of the usual topics: "Who hath warned you to flee from wars, from the inroads of the barbarians, from captivities, from famines, from pestilences?" but concerning another sort of punishment, never before made manifest to them, he was striking the first preparatory note, saying thus, "Who hath warned you to flee from the wrath to come?"
And full well did he likewise call them, "generation of vipers." For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being "murderers of fathers, and murderers of mothers,"10 and destroying their instructors with their own hands.
3. However, he stops not at the rebuke, but introduces advice also. For, "Bring forth," says he, "fruits meet for repentance."11
For to flee from wickedness is not enough, but you must show forth also great virtue. For let me not have that contradictory yet ordinary12 case, that13 refraining yourselves for a little while, ye return unto the same wickedness. For we are not come for the same objects as the prophets before. Nay, the things that are now are changed, and are more exalted, forasmuch as the Judge henceforth is coming, His very self, the very Lord of the kingdom, leading unto greater self-restraint, calling us to heaven, and drawing us upward to those abodes. For this cause do I unfold the doctrine also touching hell, because both the good things and the painful are for ever. Do not therefore abide as ye are, neither bring forward the accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors."
And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, "We have Abraham to our father, and were never in bondage to any man."14 Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down.
And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, "Think not to say, We have Abraham to our father," he said not, "for the patriarch shall not be able to profit you anything," but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying,
"For God is able of these stones to raise up children to Abraham."15
Now some say, that concerning the Gentiles he saith these things, calling them stones, metaphorically; but I say, that the expression hath also another meaning. But of what kind is this? Think not, saith he, that if you should perish, you would make the patriarch childness. his is not, this is not so. For with God it is possible, both out of bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb.
This accordingly the prophet also was intimating, when he said, "Look unto the hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged: look unto Abraham your father, and unto Sarah that bare you."16 Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, "He had already raised up," lest they should despair of themselves, but that He "is able to raise up:" and he said not, "He is able out of stones to make men," but what was a much greater thing, "kinsmen and children of Abraham."
Seest thou how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Seest thou how by casting out their carnal relationship, he is bringing in that which is of faith?
4. Mark then how by what follows also he increases their alarm, and adds intensity to their agonizing fear.
For having said that "God is able of these stones to raise up children unto Abraham," he added, "And now also the axe is laid unto the root of the trees,"17 by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren18 now for a long time. For "why do I say" (such are his words) "that ye are on the point of falling away from your relationship to the patriarch and of seeing other, even those that are of stones, brought in to your preeminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. "For now," saith he, "the axe is laid unto the root of the trees." There is nothing more terrible than this turn of his discourse. For it is no longer "a flying sickle,"19 nor "the taking down of a hedge," nor "the treading under foot of the vineyard;"20 but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, "Where is the day of the Lord:"21 and "let the counsel of the Holy One of Israel come, that we may know it,"22 by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them And this he declared by saying "now," and by his putting it to "the root." "For the space between is nothing now," saith he, "but it is laid to the very root." And he said not, "to the branches," nor "to the fruits," but "to the rook" Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.
Yet, although he hath terrified them again, he suffers them not to fall into despair; but as before he said not "He hath raised up," but "He is able to raise up children to Abraham" (at once both alarming and comforting them); even so here also he did not say that "it hath touched the root," but "it is laid to the root, and is now hard by it, and shows signs of no delay." However, even though He hath brought it so near, He makes its cutting depend upon you. For if ye change and become better men, this axe will depart without doing anything; but if ye continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor applied as it is doth it cut at all: the one, that ye may not grow supine, the other to let you know that it is possible even in a short time to be changed and saved. Wherefore he doth also from all topics heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both which he declared by the root and the axe), was sufficient to rouse thoroughly those even that were very supine, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, "A short word23 will the Lord make upon the whole world."24
But be not afraid; or rather, be afraid, but despair not. For thou hast yet a hope of change; the sentence is not quite absolute,25 neither did the axe come to cut (else what hindered it from cutting, close as it was to the root?); but on purpose by this fear to make thee a better man, and to prepare thee to bring forth fruit. For this cause he added, "Therefore every tree, which bringeth not forth good fruit, is hewn down, and cast into the fire."26 Now by the word "every," he rejects again the privilege which they had from their noble descent; "Why, if thou be Abraham's own descendant," saith he, "if thou have thousands of patriarchs to enumerate, thou wilt but undergo a double punishment, abiding unfruitful."
By these words he alarmed even publicans, the soldiers' mind was startled by him, not casting them into despair, yet ridding them of all security. For along with the terror, there is also much encouragement in what he saith; since by the expression, "which bringeth not forth good fruit," he signified that what bears fruit is delivered from all vengeance.
5. "And how," saith one, "shall we be able to bring forth fruit, when the edge is being applied, and the time so strait, and the appointed season cut short." "Thou wilt be able," saith he, "for this fruit is not of the same kind as that of common trees, waiting a long time, and in bondage to the necessities27 of seasons, and requiring much other management; but it is enough to be willing, and the tree at once hath put forth its fruit. For not the nature of the root only, but also the skill of the husbandman contributes the most to that kind of fruit-bearing."
For (let me add) on account of this,-lest they should say, "Thou art alarming and pressing, and constraining us, applying an axe, and threatening us with being cut down, yet requiring produce in time of punishment,"-he hath added, to signify the ease of bearing that fruit, "I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to unloose; He shall baptize you with the Holy Ghost and with fire:"28 implying hereby that consideration29 only is needed and faith, not labors and toils; and as it is easy to be baptized, so is it easy to be convened, and to become better men. So having stirred their mind by the fear of God's judgment, and the expectation of His punishment, and by the mention of the axe, and by the loss of their ancestors, and by the bringing in of those other children, and by the double vengeance of cutting off and burning, and having by all means softened their hardness, and brought them to desire deliverance from so great evils; then he brings in what he hath to say touching Christ; and not simply, but with a declaration of His great superiority. Then in setting forth the difference between himself and Him, lest he should seem to say this out of favor, he establishes the fact by comparison of the gifts bestowed by each of them. For he did not at once say, "I am not worthy to unloose the lachet of His shoe;" but when he had first set forth the little value of his own baptism, and had shown that it hath nothing more than to lead them to repentance (for he did not say with water of remission, but of repentance), he sets forth Christ's also, which is full of the unspeakable gift. Thus he seems to say, "Lest, on being told that He cometh after me, thou shouldest despise Him as having come later; learn thou the virtue30 of His gift, and thou wilt clearly know that I uttered nothing worthy nor great, when I said, "I am not worthy to unloose the latchet of His shoe." So too when thou art told, "He is mightier than I," do not think I said this in the way of making a comparison. For I am not worthy to be ranked so much as among His servants, no, not even the lowest of His servants, nor to receive the least honored portion of His ministry." Therefore He did not merely say, "His shoes," but not even "the latchet," which kind of office was attributing what he had said to humility, he adds also the proof from the facts: "For He shall baptize you," saith he, "with the Holy Ghost and with fire."
6. Seest thou how great is the wisdom of the Baptist? how, when He Himself is preaching, He saith everything to alarm, and fill them with anxiety; but when He is sending men to Him, whatever was mild and apt to recover them: not bringing forward the axe, nor the tree that is cut down and burnt, and cast into the fire, nor the wrath to come, but remission of sins, and removing of punishment, and righteousness, and sanctification, and redemption, and adoption, and brotherhood, and a partaking of the inheritance, and an abundant supply of the Holy Ghost. For all these things he obscurely denoted, when he said, "He shall baptize you with the Holy Ghost;" at once, by the very figure of speech, declaring the abundance of the grace (for he said not, "He will give you the Holy Ghost," but "He will baptize you with the Holy Ghost"); and by the specification of fire on the other hand indicating the vehement and uncontrollable quality of His grace.
Imagine only what sort of men it was meet for the hearers to become, when they considered that they were at once to be like the prophets, and like those great ones. For it was on this account, you see, that he made mention at all of fire; that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim.31
And mark again how he rouses the hearer, by putting that first which was to take place after all. For the Lamb was to be slain, and sin to be blotted out, and the enmity to be destroyed, and the burial to take place, and the resurrection, and then the Spirit to come. But none of these things cloth he mention as yet, but that first which was last, and for the sake of which all the former were done, and which was fittest to proclaim His dignity; so that when the hearer should be told that he was to receive so great a Spirit he might search with himself, how and in what manner this shall be, while sin so prevails; that finding him full of thought and prepared for that lesson, he might thereupon introduce what he had to say touching the Passion, no man being any more offended, under the expectation of such a gift.
Wherefore he again cried out, saying, "Behold the Lamb of God, which beareth the sin of the world."32 He did not say, "which remitteth," but, that which implies a more guardian care," which heareth it." For it is not all one, simply to remit, and to take it upon Himself.33 For the one was to be done without peril, the other with death.
And again, he said, "He is Son of God."34 But not even this declared His rank openly to the hearers (for they did not so much as know yet how to conceive of Him as a true Son): but by so great a gift of the Spirit that also was established. Therefore the Father also in sending John gave him, as you know, this as a first token of the dignity of Him that was come, saying, "Upon whom thou shalt see the Spirit descending and remaining, the same is He which baptizeth with the Holy Ghost."35 Wherefore himself too saith, "I saw and bare record that this is the Son of God;" as though the one were to all time the clear evidence of the other.
7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying," Whose fan is in His hand."36
Thus, as before he had spoken of the punishment, so here he points out the Judge likewise, and introduces the eternal vengeance. For "He will burn the chaff," saith he, "with unquenchable fire." Thou seest that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For "My Father, "saith He, "is the Husbandman?37 Thus, inasmuch as He had spoken of an axe, lest thou shouldest suppose that the thing needed labor, and the separation was hard to make; by another comparison he suggest the easiness of it, implying that all the world is His; since He could not punish those who were not His own. For the present, it is true, all are mingled together (for though the wheat appears gleaming through, yet it lies with the chaff, as on a threshing floor, not as in a garner), but then, great will be the separation.
Where now are they by whom hell-fire38 is disbelieved? Since surely here are two points laid down, one, that He will baptize with the Holy Ghost, the other, that He will burn up the disobedient. If then that is credible, so is this too, assuredly. Yea, this is why the two predictions are put by him in immediate connection, that by that which hath taken place already, he might accredit the other, as yet unaccomplished. For Christ too Himself in many places doth so, often of the same things, and often of opposites, setting down two prophecies; the one of which He performs here, the other He promises in the future; that such as are too contentious may, from the one which has already come to pass, believe the other also. which is not yet accomplished. For instance, to them that strip themselves of all that they have for His sake39 He promised to give an hundred fold in the present world, and life eternal in that which is to come; by the things already given making the future also credible. Which, as we see, John likewise hath done in this place; laying down two things, that He shall both baptize with the Holy Ghost, and burn up with unquenchable fire. Now then, if He had not baptized with the Spirit the apostles, and all every day who are willing, thou mightest have doubts concerning those other things too; but if that which seems to be greater and more difficult, and which transcends all reason, hath been done, and is done every day; how deniest thou that to be true, which is easy, and comes to pass according to reason? Thus having said, "He shall baptize with the Holy Ghost and with fire," and having thence promised great blessings; lest thou, released wholly from the former things, grow supine, he hath added the fan, and the judgment thereby declared. Thus, "think not at all," saith he, "that your baptism suffices, if ye become ordinary persons40 hereafter:" for we need both virtue, and plenty of that known self-restraint.41 Therefore as by the axe he urges them unto grace, and unto the font, so after grace he terrifies them by the fan, and the unquenchable fire. And of the one sort, those yet unbaptized, he makes no distinction, but saith in general "Every tree that bringeth not forth good fruit is hewn down,"42punishing all the unbelievers. Whereas after baptism He works of their faith.
Let no man then become chaff, let no one be tossed to and fro, nor lie exposed to wicked desires, blown about by them easily every way. For if thou continue wheat, though temptation be brought on thee, thou wilt suffer nothing dreadful; nay, for in the threshing floor, the wheels of the car, that are like saws,43 do not cut in pieces the wheat; but if thou fall away into the weakness of chaff, thou wilt both here suffer incurable ills, being smitten of all men, and there thou wilt undergo the eternal punishment. For all such persons both before that furnace become food for the irrational passions here, as chaff is for the brute animal: and there again they are material and food for the flame.
Now to have said directly that He will judge men's doings, would not so effectually procure acceptance for His doctrine: but to blend with it the parable, and so establish it all, was apter to persuade the hearer, and part so discourses with them; threshing floor, and harvest, and vineyard, and wine-press, and field, and net, and fishing, and all things familiar, and among which they were busied He makes ingredients in His discourses This kind of thing then the Baptist likewise did here, and offered an exceeding great demonstration of his words, the giving of the Spirit. For "He who hath so great power, as both to forgive sins, and to give the Spirit, much more will these things also be within His power:" so he speaks.
Seest thou how now in due order the mystery44 came to be laid as a foundation, before the resurrection and judgment?45
"And wherefore," it may be said, "did he not mention the signs and wonders which were straightway to be done by Him?" Because this was greater than all, and for its sake all those were done. Thus, in his mention of the chief thing, he comprehended all; death dissolved, sins abolished, the curse blotted out, those long wars done away; our entrance into paradise,46 our ascent into heaven, our citizenship with the angels, our partaking of the good things to come: for in truth this is the earnest of them all. So that in mentioning this, he hath mentioned also the resurrection of our bodies, and the manifestation of His miracles here, and our partaking of His kingdom, and the good things, which "eye hath not seen, nor ear heard, neither have entered into the heart of main"47 For all these things He bestowed on us by that gift. It was therefore superfluous to speak of the signs that were immediately to ensue, and which sight can judge of; but those were meet to be discoursed on, whereof they doubted; as for instance, that He is the Son of God; that He exceeds John beyond comparison; that He "beareth48 the sin of the world;" that He will require an account of all that we do; that our interests are not limited to the present, but elsewhere every one will undergo the due penalty. For these things were not as yet proveable by sight.
8. Therefore, knowing these things, let us use great diligence, while we are in the threshing floor; for it is possible while we are here, to change even out of chaff into wheat, even as on the other hand many from wheat have become chaff. Let us not then be supine, nor be carried about with every wind; neither let us separate ourselves from our brethren, though they seem to be small and mean; forasmuch as the wheat also compared with the chaff is less in measure, but better in nature. Look not therefore to the forms of outward pomp, for they are prepared for the fire, but to this godly humility, so firm and indissoluble, and which cannot be cut, neither is burnt by the fire. It being for their sake that He bears long with the very chaff, that by their intercourse with them they may become better. Therefore judgment is not yet, that we may be all crowned together, that from wickedness many may be convened unto virtue.
Let us tremble then at hearing this parable. For indeed that fire is unquenchable. "And how," it may be said, "is it unquenchable?" Seest thou not this sun ever burning, and never quenched? didst thou not behold the bush burning, and not consumed? If then thou also desirest to escape the flame, lay up alms beforehand, and so thou wilt not even taste of that fire. For if, while here, thou wilt believe what is told thee, thou shalt not so much as see this furnace, after thy departure into that region; but if thou disbelieve it now, thou shalt know it there full well by experience, when no sort of escape is possible. Since in truth no entreaty shall avert the punishment from them who have not shown forth an upright life. For believing surely is not enough, since even the devils tremble at God, but for all that they will be
9. Wherefore our care of our conduct hath son of our continually assembling you here; not simply that ye should enter in, but that ye should also reap some fruit from your continuance here. But if ye come indeed constantly, but go away again reaping no fruit from thence, ye will have no advantage from your entering in and attendance in this place.
For if we, when sending children to teachers, should we see them reaping no benefit thereby, begin to be severe in blaming the teachers, and remove them often to others; what excuse shall we have for not bestowing upon virtue even so much diligence as upon these earthly things, but forever bringing our tablets home empty? And yet our teachers here are more m number and greater. For no less than prophets and apostles and patriarchs, and all righteous men, are by us set over you as teachers in every Church. And not even so is there any profit, but if you have joined in chanting two or three Psalms, and making the accustomed prayers at random and anyhow, are so dismissed, ye think this enough for your salvation. Have ye not heard the prophet, saying (or rather God by the prophet), "This people honoreth me with their lips, but their heart is far from me?"49
Therefore, test this be our case too, wipe thou out the letters, or rather the impressions, which the devil hath engraven in thy soul; and bring me a heart set free from worldly tumults, that without fear I may write on it what I will. Since now at least there is nothing else to discern, except his letters;-rapines, covetings, envy, jealousy. Wherefore of course, when I receive your tablets, I am not able so much as to read them. For I find not the letters, which we every Lord's day inscribe on you, and so let you go; but others, instead of these, unintelligible and misshapen. Then, when we have blotted them out, and have written those which are of the Spirit, ye departing, and giving up your hearts to the works of the devil, give Him again power to substitute his own characters in you. What then will be the end of all this, even without any words of mine, each man's own conscience knoweth. For I indeed will not cease to do my part, and to write in you the right letters. But if ye mar our diligence, for our part our reward is unaltered, but your danger is not small.
Now, though I would fain say nothing to disgust you, yet I beseech again and entreat you,50 imitate at least the little children's diligence in these matters. For so they first learn the form of the letters, after that they practise themselves in distinguishing them put out of shape, and then at last in their reading they proceed orderly by means of them. Just so let us also do; let us divide virtue, and learn first not to swear, nor to forswear ourselves, nor to speak evil; then proceeding to another row,51 not to envy, not to lust, not to be gluttonous, not to be drunken, not fierce, not slothful, so that from these we may pass on again to the things of the Spirit, and practise continence, and neglect of the belly, temperance, righteousness, to be above glory, and gentle and contrite in mind; and let us join these one with another, and write them upon our soul.
10. And all these let us practise at home. with our own friends, with our wife, with our children. And, for the present, let us begin with the things that come first, and are easier; as for instance, with not sweating; and let us practise this one letter continually at home. For, in truth, there are many at his wife annoying and angering him, sometimes an indocile and disorderly child urgues him on to threatening and swearing. If now at home, when thus continually galled, thou shouldest attain not to be tempted into swearing, thou wilt in the market-place also have power with ease to abide unconquered.
Yea, and in like sort, thou will attain to keep thyself from insulting any, by not insulting thy wife, nor thy servants, nor any one else among those in thy house. For a man's wife too not seldom, praising this or that person, or bemoaning herself, stirs him up to speak evil of that other. But do not thou let thyself be constrained to speak evil of him that is praised, but bear it all nobly. And if thou shouldest perceive thy servants praising other masters, be not perturbed, but stand nobly. Let thy home be a sort of lists, a place of exercise for virtue, that having trained thyself well there, thou mayest with entire skill encounter all abroad.
Do this with respect to vainglory also. For if thou train thyself not to be vainglorious in company of thy wife and thy servants, thou wilt not ever afterwards be easily caught by this passion with regard to any one else. For though this malady be in every case grievous and tyrannical, yet is it so especially when a woman is present. If we therefore in that instance put down its power, we shall easily master it in the other cases also.
And with respect to the other passions too, let us do this self-same thing, exercising ourselves against them at home, and anointing ourselves every day.
And that our exercise may be easier, let us further enact a penalty for ourselves, upon our transgressing any of our purposes. And let the very penalty again be such as brings with it not loss, but reward,-such as procures some very great gain. And this is so, if we sentence ourselves to intenser fastings, and to sleeping often on the bare ground, and to other like austerity. For in this way will much profit come unto us from every quarter; we shall both live the sweet life of virtue here, and we shall attain unto the good things to come and be perpetually friends of God.
But in order that the same may not happen again,-that ye may not, having here admired what is said, go your way, and cast aside at random, wherever it may chance, the tablet of your mind, and so allow the devil to blot out these things;-let each one, on returning home, call his own wife, and tell her these things, and take her to help him; and from this day let him enter into that noble school of exercise, using for oil the supply of the Spirit. And though thou fall once, twice, many times in thy training, despair not, but stand again, and wrestle; and do not give up until thou hast bound on thee the glorious crown of triumph over the devil, and hast for the time to come stored up the riches of virtue in an inviolable treasure-house.
For if thou shouldest establish thyself in the habits of this noble self-restraint, then, not even when remiss, wilt thou be able to transgress any of the commandment, habit imitating the solidity of nature, Yea, as to sleep is easy, and to eat, and to drink, and to breathe, so also will the deeds of virtue be easy to us, and we shall reap to ourselves that pure pleasure, resting in a harbor without a wave, and enjoying continual calm, and with a great freight bringing our vessel into haven, in that City, on that day; and we shall attain unto the undecaying crowns, unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be all glory and might, now and always, and world without end. Amen.



http://www.bible.ca/history/fathers/NPNF1-13/npnf1-13-116.htm#P3712_2540745

Homily V.
Titus ii. 11-14.-"For the grace of God that bringeth salvation hath appeared unto all men, Teaching them that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works."
Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: "For the grace of God, that bringeth salvation, hath appeared." Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins-it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness.
"For the grace of God," he says, "hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.
"That denying ungodliness," he says, "and worldly lusts."
See here the foundation of all virtue. He has not said "avoiding," but "denying." Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, "that we should deny ungodliness." Ungodliness relates to doctrines, worldly lusts to a wicked life.
"And should live soberly, righteously, and godly in the present world."
Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one. What then? says he, is the love of wealth weaker than the love of women? This is manifest from many reasons. In the first place, lust springs from the necessity of nature, and what arises from this necessity must be difficult to restrain, since it is implanted in our nature. Secondly, because the ancients had no regard for wealth, but for women they had great regard, in respect of their chastity. And no one blamed him who cohabited with his wife according to law, even to old age, but all blamed him who hoarded money. And many of the Heathen philosophers despised money, but none of them were indifferent to women, so that this passion is more imperious than the other. But since we are addressing the Church, let us not take our examples from the Heathens, but from the Scriptures. This then the blessed Paul places almost in the rank of a command. "Having food and raiment, let us be therewith content." (1 Tim. vi. 8.) But concerning women he says, "Defraud ye not one the other, except it be with consent"-and "come together again." (1 Cor. vii. 5.) And you see him often laying down rules for a lawful intercourse, and he permits the enjoyment of this desire, and allows of a second marriage, and bestows much consideration upon the matter, and never punishes on account of it. But he everywhere condemns him that is fond of money. Concerning wealth also Christ often commanded that we should avoid the corruption of it, but He says nothing about abstaining from a wife. For hear what He says concerning money; "Whosoever forsaketh not all that he hath" (Luke xiv. 33); but he nowhere says, "Whosoever forsaketh not his wife"; for he knew how imperious that passion is. And the blessed Paul says, "Marriage is honorable in all, and the bed undefiled" (Heb. xiii. 4); but he has nowhere said that the care of riches is honorable, but the reverse. Thus he says to Timothy, "They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts." (1 Tim. vi. 9.) He says not, they that will be covetous, but, they that will be rich.
And that you may learn from the common, notions the true state of this matter, it must be set before you generally. If a man were once for all deprived of money, he would no longer be tormented with the desire of it, for nothing so much causes the desire of wealth, as the possession of it. But it is not so with respect to lust, but many who have been made eunuchs have not been freed from the flame that burned within them, for the desire resides in other organs, being seated inwardly in our nature. To what purpose then is this said? Because the covetous is more intemperate than the fornicator, inasmuch as the former gives way to a weaker passion. Indeed it proceeds less from passion than from baseness of mind. But lust is natural, so that if a man does not approach a woman, nature performs her part and operation. But there is nothing of this sort in the case of avarice.
"That we should live godly in this present world."
And what is this hope? what the reward of our labors?
"Looking for the blessed hope and the appearing."
For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding.
"Looking for the blessed hope and glorious appearing of our great God and Saviour."
Where are those who say that the Son is inferior to the Father?
"Our great God and Saviour." He who saved us when we were enemies. What will He not do then when He has us approved?
"The great God." When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.
Ver. 14. "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people."
"Peculiar": that is, selected from the rest, and having nothing in common with them.
"Zealous of good works."
Dost thou see that our part is necessary, not merely works, but "zealous"; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His.
Ver. 15. "These things speak and exhort, and rebuke with all authority."
"These things speak and exhort." Do you see how he charges Timothy? "Reprove, rebuke, exhort." But here, "Rebuke with all authority." For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority. For there are some sins, which ought to be prevented by command. We may with persuasion advise men to despise riches, to be meek, and the like. But the adulterer, the fornicator, the defrauder, ought to be brought to a better course by command. And those who are addicted to augury and divination, and the like, should be corrected "with all authority." Observe how he would have him insist on these things with independence, and with entire freedom.
"Let no man despise thee." But
Chap. iii. 1. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers."
What then? even when men do evil, may we nor revile them? nay, but "to be ready to every good work, to speak evil of no man." Hear the exhortation, "To speak evil of no man." Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. "For why," he says, "dost thou judge thy brother?" (Rom. xiv. 10.) But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. "For we are also in the same condemnation." (Luke xxiii. 40.) We are running the same hazard. If thou revilest others, thou wilt soon fall into the same sins. Therefore the blessed Paul admonishes us: "Let him that standeth, take heed lest he fall."(1 Cor. x. 12.)
"To be no brawlers, but gentle, showing all meekness unto all men."
Unto Greeks and Jews, to the wicked and the evil. For when he says, "Let him that standeth take heed lest he fall," he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past, and the same in what follows;
Ver. 3. "For we ourselves also were sometimes foolish."
Thus also he does in his Epistle to the Galatians, where he says, "Even so we, when we were children, were in bondage under the elements of the world." (Gal. iv. 4.) Therefore he says, Revile no one, for such also thou wast thyself.
"For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another."
Therefore we ought to be thus to all, to be gently disposed. For he who was formerly in such a state, and has been delivered from it, ought not to reproach others, but to pray, to be thankful to Him who has granted both to him and them deliverance from such evils. Let no one boast; for all have sinned. If then, doing well thyself, thou art inclined to revile others, consider thy own former life, and the uncertainty of the future, and restrain thy anger. For if thou hast lived virtuously from thy earliest youth, yet nevertheless thou mayest have many sins; and if thou hast not, as thou thinkest, consider that this is not the effect of thy virtue, but of the grace of God. For if He had not called thy forefathers, thou wouldest have been disobedient. See here how he mentions every sort of wickedness. How many things has not God dispensed by the Prophets and all other means? have we heard?
"For we," he says, "were once deceived"
Ver. 4. "But after that the kindness and love of God our Saviour toward man appeared." How? "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost."
Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by "Regeneration." For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is "the renewing of the Holy Ghost." He has made us new men. How? "By His Spirit"; and to show this further, he adds,
Ver. 6. "Which He shed on us abundantly through Jesus Christ our Saviour."
Thus we need the Spirit abundantly.
"That being justified by His grace"-again by grace and not by debt-"we may be made heirs according to the hope of eternal life."
At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.
For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshiped a god of such character. Their oracles frequently required them to put such and such men to death. Let me tell you one of the stories of that time. One Androgeus, the son of Minos, coming to Athens, obtained a victory in wrestling, for which he was punished and put to death. Apollo therefore, remedying one evil by another, ordered twice seven youths to be executed on his account. What could be more savage than this tyrannical command? And it was executed too. A man undertook to atone the mad rage of the demon, and slew these young men, because the deceit of the oracle prevailed with them. But afterwards, when the young men resisted and stood upon their defense, it was no longer done. If now it had been just, it ought not to have been prevented, but if unjust, as undoubtedly it was, it ought not to have been commanded at all. Then they worshiped boxers and wrestlers. They waged constant wars in perpetual succession, city by city, village by village, house by house. They were addicted to the love of boys, and one of their wise men made a law that Paedrasty, as well as anointing for wrestling, should not be allowed to slaves, as if it was an honorable thing; and they had houses for this purpose, in which it was openly practiced. And if all that was done among them was related, it would be seen that they openly outraged nature, and there was none to restrain them. Then their dramas were replete with adultery, lewdness, and corruption of every sort. In their indecent nocturnal assemblies, women were admitted to the spectacle. There was seen the abomination of a virgin sitting in the theater during the night, amidst a drunken multitude of young men madly reveling. The very festival was the darkness, and the abominable deeds practiced by them. On this account he says, "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures." One man loved his stepmother, a woman her step-son, and in consequence hung herself. For as to their passion for boys, whom they called their "Paedica," it is not fit to be named. And would you see a son married to his mother? This too happened among them, and what is horrible, though it was done in ignorance, the god whom they worshiped did not prevent it, but permitted this outrage to nature to be committed, and that though she was a person of distinction. And if those, who, if for no other reason, yet for the sake of their reputation with the multitude, might have been expected to adhere to virtue; if they rushed thus headlong into vice, what is it likely was the conduct of the greater part, who lived in obscurity? What is more diversified than this pleasure? The wife of a certain one fell in love with another man, and with the help of her adulterer, slew her husband upon his return. The greater part of you probably know the story. The son of the murdered man killed the adulterer, and after him his mother, then he himself became mad, and was haunted by furies. After this the madman himself slew another man, and took his wife. What can be worse than such calamities as these? But I mention these instances taken from the Heathens, with this view, that I may convince the Gentiles, what evils then prevailed in the world. But we may show the same from our own writings. For it is said, "They sacrificed their sons and daughters unto devils." (Ps. cvi. 37.) Again, the Sodomites were destroyed for no other cause than their unnatural appetites. Soon after the coming of Christ, did not a king's daughter dance at a banquet in the presence of drunken men, and did she not ask as the reward of her dancing the murder and the head of a Prophet? "Who can utter the mighty acts of the Lord?" (Ps. vi. 2.)
"Hateful," he says, "and hating one another." For it must necessarily happen, when we let loose every pleasure on the soul, that there should be much hatred. For where love is, with virtue, no man overreacheth another in any matter. Mark also what Paul says, "Be not deceived, neither fornicators, nor idolaters nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous, nor drunkards, nor revilers, shall inherit the kingdom of God. And such were some of you." (1 Cor. vi. 9, 1 Cor. vi. 10.) Dost thou see how every species of wickedness prevailed? It was a state of gross darkness, and the corruption of all that was right. For if those who had the advantage of prophecies, and who saw so many evils inflicted upon their enemies, and even upon themselves, nevertheless did not restrain themselves, but committed numberless foolish crimes, what would be the case with others? One of their lawgivers ordered that virgins should wrestle naked in the presence of men. Many blessings on you! that ye cannot endure the mention of it; but their philosophers were not ashamed of the actual practice. Another, the chief of their philosophers, approves of their going out to the war, and of their being common, as if he were a pimp and pander to their lusts.
"Living in malice and envy."
For if those who professed philosophy among them made such laws, what shall we say of those who were not philosophers? If such were the maxims of those who word a long beard, and assumed the grave cloak, what can be said of others? Woman was not made for this, O man, to be prostituted as common. O ye subverters of all decency, who use men, as if they were women, and lead out women to war, as if they were men! This is the work of the devil, to subvert and confound all things, to overleap the boundaries that have been appointed from the beginning, and remove those which God has set to nature. For God assigned to woman the care of the house only, to man the conduct of public affairs. But you reduce the head to the feet, and raise the feet to the head. You suffer women to bear arms, and are not ashamed. But why do I mention these things? They introduce on the stage a woman that murders her own children, nor are they ashamed to stuff the ears of men with such abominable stories.
Ver. 4. "But after that the kindness and love of God our Saviour towards man appeared, Not by works of righteousness which we have done, but according to His mercy He saved us by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by His grace we should be made heirs according to the hope of eternal life."
What means, "according to the hope"? That, as we have hoped, so we shall enjoy eternal life, or because ye are even already heirs.
"This is a faithful saying."
Because he had been speaking of things future and not of the present, therefore he adds, that it is worthy of credit. These things are true, he says, and this is manifest from what has gone before. For He who has delivered us from such a state of iniquity, and from so many evils, will assuredly impart to us the good things to come, if we abide in grace. For all proceeds from the same kind concern.
Moral. Let us then give thanks to God, and not revile them; nor accuse them, but rather let us beseech them, pray for them, counsel and advise them, though they should insult and spurn us. For such is the nature of those who are diseased. But those who are concerned for the health of such persons do all things and bear all things, though it may not avail, that they may not have themselves to accuse of negligence. Know ye not that often, when a physician despairs of a sick man, some relative standing by addresses him, "Bestow further attendance, leave nothing undone, that I may not have to accuse myself, that I may incur no blame, no self-reproach." Do you not see the great care that near kinsmen take of their relations, how much they do for them, both entreating the physicians to cure them, and sitting perseveringly beside them? Let us at least imitate them. And yet there is no comparison between the objects of our concern. For if any one had a son diseased in his body, he could not refuse to take a long journey to free him from his disease. But when the soul is in a bad state, no one concerns himself about it, but we all are indolent, all careless, all negligent, and overlook our wives, our children, and ourselves, when attacked by this dangerous disease. But when it is too late, we become sensible of it. Consider how disgraceful and absurd it is to say afterwards, "we never looked for it, we never expected that this would be the event." And it is no less dangerous than disgraceful. For if in the present life it is the part of foolish men to make no provision for the future, much more must it be so with respect to the next life, when we hear many counseling us, and informing us what is to be done, and what not to be done. Let us then hold fast that hope. Let us be careful of our salvation, let us in all things call upon God, that He may stretch forth His hand to us. How long will you be slothful? How long negligent? How long shall we be careless of ourselves and of our fellow-servants? He hath shed richly upon us the grace of His Spirit. Let us therefore consider how great is the grace he has bestowed upon us, and let us show as great earnestness ourselves, or, since this is not possible, some, although it be less. For if after this grace we are insensible, the heavier will be our punishment. "For if I," He says, "had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin." (John xv. 22.) But God forbid that this should be said of us, and grant that we may all be thought worthy of the blessings promised to those who have loved Him, in Jesus Christ our Lord, &c.



FEAST OF THE EPIPHANY
TEXT OF THE ACTS OF THE APOSTLES
http://www.biblegateway.com/passage/?search=Acts%2018:24-19:6&version=NKJV
Acts 18:24-19:6 (New King James Version)
Ministry of Apollos

24 Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. 25This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. 26 So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 27 And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; 28 for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.
Acts 19
Paul at Ephesus
1 And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, “Did you receive the Holy Spirit when you believed?”
So they said to him, “We have not so much as heard whether there is a Holy Spirit.”
3 And he said to them, “Into what then were you baptized?”
So they said, “Into John’s baptism.”
4 Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”
5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.

EXPLANATION BY SAINT JOHN CHRYSOSTOM

http://www.bible.ca/history/fathers/NPNF1-11/npnf1-11-47.htm#TopOfPage

EXTRCT from Homily XL.

"And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." (v. 24.) Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? "This man was instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." (v. 25-26.) If this man5 knew only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit was not given in that way? And if those after him needed the baptism of Christ, much6 more would he need it. Then what is to be said? For it is not without a meaning that the writer has strung the two incidents together. It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. But neither does he receive baptism. That expression, then, "they expounded more perfectly," seems7 to me to be this, that he behooved also to be baptized. Because the other twelve knew nothing accurate, not even what related to Jesus. And it is likely8 that he did in fact receive baptism. But if these (disciples) of John,9 after that baptism again received baptism, was this needful for the disciples also? And wherefore the need of water? These are very different from him, men who did not even know whether there were a Holy Ghost.10 "He was fervent," then, "in the Spirit, knowing only the baptism of John:" but these "expounded to him more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him; who, when he was come, helped them much which had believed through grace." (v. 27.) He wished then also to depart into Achaia, and these11 also encouraged (him to do so), having also given him letters. "Who when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." (v. 28.) "And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts"-meaning what we have read as to Caesarea and the other places-"came to Ephesus, and having found certain disciples (ch. xix. 1), "he said to them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him who should come after him, that is, on Christ Jesus." (v. 2-4.) For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this (in so many words), but he taught them, and many received the Holy Ghost. "When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve" (v. 5-7): so that it was likely they had the Spirit, but it did not appear.12 "And all the men were about twelve."
(Recapitulation.) "And they came to Ephesus, and there he left them" (v. 19): for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. (Rom. xvi. 3.) Whence it seems to me that they afterwards went back to Rome, in the time of Nero,13 as having an attachment for those parts whence they had been expelled in the time of Claudius. "But14 he himself went into the synagogue." It seems to me that the faithful still assembled there, for they did not immediately withdraw them. "And when they besought him to stay, he consented not" (v. 20, 21), for he was hastening to Caesarea. "And having arrived at Caesarea," etc., "passing through the region of Galatia and Phrygia, confirming all the disciples." (v. 22, 23.) Through these regions also he merely passes again, just enough to establish them by his presence. "And a certain Jew, Apollos by name," etc. (v. 24.) For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother."15 (1 Cor. xvi. 12.) b Whom when Aquila and Priscilla had heard," etc. (v. 26.) It was not for nothing that he left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack (epibhnai) upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. "And when he was disposed to pass into Achaia" (v. 27) i. e. in faith, he did all by faith; "the brethren wrote," etc. nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters. (a) "For he mightily convinced the Jews, and that publicly," etc. (v. 28.) Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill (of learning). For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says. (b) "And it came to pass," etc. (ch. xix. 1.) But whence had those, being in Ephesus, the baptism of John? Probably they had been on a visit at Jerusalem at the time (of John's preaching), and did not even know Jesus. And he does not say to them, Do ye believe in Jesus? but what? "Have ye received the Holy Ghost?" (v. 2.) He knew that they had not, but wishes themselves to say it, that having learnt what they lack, they may ask. "John verily baptized," etc. (v. 4.) From the baptism itself he (John) prophesies:16 and he leads them (to see) that this is the meaning of John's baptism. (a) "That they should believe on Him that was to come:" on what kind (of Person)? "I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost." (Matt. iii. 11.) And when Paul," it says, "had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." (v. 6.) (b) The gift is twofold: tongues and prophesyings. Hence is shown an important doctrine, that17 the baptism of John is incomplete. And he does not say, "Baptism" of forgiveness, but, "of repentance." What18 (is it) then? These had not the Spirit: they were not so fervent, not even instructed. And why did (Apollos) not receive baptism?19 (The case) seems to me to be this: Great was the boldness of the man. "He taught diligently the things concerning Jesus," but he needed more diligent teaching. Thus, though not knowing all, by his zeal he attracted the Holy Ghost, in the same manner as Cornelius and his company.
Perhaps it is the wish of many, Oh that we had the baptism of John now! But (if we had), many would still be careless of a life of virtue, and it might be thought that each for this, and not for the kingdom of heaven's sake, aimed at virtue. There would be many false prophets: for then "they which are approved" would not be very "manifest." (1 Cor. xi. 19.) As, "blessed are they that have not seen and yet have believed" (John 20, John 29), so they that (believe) without signs. "Except," saith (Christ), "ye see signs, ye will not believe." (Ib. iv. 48.) For we lose nothing (by lack of miracles), if we will but take heed to ourselves. We have the sum and substance of the good things: through baptism we received remission of sins, sanctification, participation of the Spirit, adoption, eternal life. What would ye more? Signs? But they come to an end (alla katargeitai). Thou hast "faith, hope, charity," the abiding things: these seek thou, these are greater than signs. Nothing is equal to charity. For "greater than all," saith he, "is charity." (cf. 1 Cor. xiii. 5.) But now, love is in jeopardy, for only its name is left behind, while the reality is nowhere (seen), but we are divided each from the other. What then shall one do to reunite (ourselves)? For to find fault is easy, but how may one make friendship, this is the point to be studied; how we may bring together the scattered members. For be it so, that we have one Church, or one doctrine-yet this is not the (main) consideration: no, the evil is, that20 in these we have not fellowship-"living peaceably," as the Apostle says, "with all men" (Rom. xii. 18), on the contrary, we are at variance one with another. For be it that we are not having fights every day, yet look not thou to this, but (to this), that neither have we charity, genuine and unswerving. There is need of bandages and oil. Let us bear it in mind, that charity is the cognizance of the disciples of Christ: that without this, all else avails nothing: that it is an easy task if we will. Yes, say you, we know all this, but how (to go to work) that it may be achieved? What (to do), that it may be effected? in what way, that we may love one another? First, let us put away the things which are subversive of charity, and then we shall establish this. Let none be resentful, none be envious, none rejoicing in (others') misfortunes: these are the things that hinder love; well then, the things that make it are of the other sort. For it is not enough to put away the things that hinder; the things that establish must also be forthcoming. Now Sirach tells us the things that are subversive (of friendship), and does not go on to speak of the things which make union. "Reproaching," he says, "and revealing of a secret, and a treacherous wound." (cf. Ecclus. 22, Ecclus. 27.) But in speaking of the men of those times, these things might well be named, seeing they were carnal: but in our case, God forbid they should be (even) named. Not21 from these things do we bring our inducements for you, but from the others. For us, there is nothing good without friendship. Let there be good things without number, but what is the benefit-be it wealth, be it luxury-without friendship? No possession equal to this, even in matters of this life, just as there is nothing worse than men hating (us). "Charity hides a multitude of sins" (1 Pet. iv. 8): but enmity, even where sins are not, suspects them to be. It is not enough not to be an enemy; no, one must also love. Bethink thee, that Christ has bidden, and this is enough. Even affliction makes friendships, and draws (men) together. "What then," say you, "now, when there is no affliction? say, how (are we to act) to become friends?" Have ye not other friends, I ask? In what way are ye their friends, how do ye continue such? For a beginning, let none have any enemy: this (in itself) is not a small matter: let none envy; it is not possible to accuse the man who envies not. (b) How then shall we be warmly affected? What makes love of persons? Beauty of person. Then let us also make our souls beautiful, and we shall be amiable one to another: for it is necessary, of course, not only to love, but also to be loved. Let us first achieve this point, that we may be loved, and the other will be easy. How to act that we may be loved? Let us become beautiful, and let us do this, that we may always have lovers. Let none make it his study to get money, to get slaves, to get houses, (so much) as to be loved, as to have a good name. Better is a name than much wealth. For the one remains, the other perishes: and the one it is possible to acquire, the other impossible. For he that has got an evil character, will with difficulty lay it aside: but by means of his (good) name the poor man may quickly be rich. Let there be a man having ten thousand talents, and another a hundred friends; the latter is more rich in resources than the former. Then let us not merely do this, but let us work it as a kind of trade. "And how can we?" say you. "A sweet mouth multiplieth its friends, and a gracious tongue." Let us get a well-spoken mouth, and pure manners. It is not possible for a man to be such, and not to be known.
(a) We have one world that we all inhabit, with the same fruits we all are fed. But these are small matters: by the same Sacraments we partake of the same spiritual food. These surely are justifications of loving! (c) Mark22 how many (inducements and pleas) for friendship they that are without have excogitated; community of art or trade, neighborhood, relationships: but mightier than all these are the impulses and ties which are among us: this Table is calculated more (than all else) to shame us into friendliness. But many of us who come thereto do not even know one another. The reason, it may be said, is that there are so many of them. By no means; it is only our own sluggish indifference. (Once) there were three thousand (ch. ii. 41)-there were five thousand (iv 4)-and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great! Yet he that has many friends is invincible against all men: stronger he than any tyrant. Not such the safety the tyrant has with his body-guards, as this man has with his friends. Moreover, this man is more glorious than he: for the tyrant is guarded by his own slaves, but this man by his peers: the tyrant, by men unwilling and afraid of him; this man by willing men and without fear. And here too is a wonderful thing to be seen-many in one, and one in many. (a) Just as in an harp, the sounds are diverse, not the harmony, and they all together give out one harmony and symphony, (c) I could wish to bring, you into such a city, were it possible, wherein (all) should be one soul: then shouldest thou see surpassing all harmony of harp and flute, the more harmonious symphony. (b) But the musician is the Might of Love: it is this that strikes out the sweet melody, (d) singing,23 (withal) a strain in which no note is out of tune. This strain rejoices both Angels, and God the Lord of Angels; this strain rouses (to hear it) the whole audience that is in heaven; this even lulls (evil) passions-it does not even suffer them to be raised, but deep is the stillness. For as in a theatre, when the band of musicians plays, all listen with a hush, and there is no noise there; so among friends, while Love strikes the chords, all the passions are still and laid to sleep, like wild beasts charmed and unnerved: just as, where hate is, there is all the contrary to this. But let us say nothing just now about enmity; let us speak of friendship. Though thou let fall some casual hasty word, there is none to catch thee up, but all forgive thee; though thou do (some hasty thing), none puts upon it the worse construction, but all allowance is made: every one prompt to stretch out the hand to him that is falling, every one wishing him to stand. A wall it is indeed impregnable, this friendship; a wall, which not the devil himself, much less men, can overpower. It is not possible for that man to fall into danger who has gotten many friends. (Where love is) no room is there to get matter of anger, but24 only for pleasantness of feeling: no room is there to get matter of envying; none, to get occasion of resentment. Mark him, how in all things both spiritual and temporal, he accomplishes all with ease. What then, I pray you, can be equal to this man? Like a city walled on every side is this man, the other as a city unwalled.-Great wisdom, to be able to be a creator of friendship! Take away friendship, and thou hast taken away all, thou hast confounded all. But if the likeness of friendship have so great power, what must the reality itself be? Then let us, I beseech you, make to ourselves friends, and let each make this his art. But, lo! you will say, I do study this, but the other does not. All the greater the reward to thee. True, say you, but the matter is more difficult. How, I ask? Lo! I testify and declare to you, that if but ten of you would knit yourselves together, and make this your work, as the Apostles made the preaching theirs, and the Prophets theirs the teaching, so we the making of friends, great would be the reward. Let us make for ourselves royal portraits. For if this be the common badge of disciples, we do a greater work than if we should put ourselves into the power to raise the dead. The diadem and the purple mark the Emperor, and where these are not, though his apparel be all gold, the Emperor is not yet manifest. So now thou art making known thy lineage. Make men friends to thyself, and (friends) to others. There is none who being loved will wish to hate thee. Let us learn the colors, with what ingredients they are mixed, with what (tints) this portrait is composed. Let us be affable: let us not wait for our neighbors to move. Say not, if I see any person hanging back (for me to make the first advances), I become worse than he: but rather when thou seest this, forestall him, and extinguish his bad feeling. Seest thou one diseased, and addest to his malady? This, most of all, let us make sure of-" in honor to prefer one another, to account others better than one's self" (Rom. xii. 10), deem not this to be a lessening of thyself. If thou prefer (another) in honor, thou hast honored thyself more, attracting25 to thyself a still higher extinction. On all occasions let us yield the precedence to others. Let us bear nothing in mind of the evil done to us, but if any good has been done (let us remember only that). Nothing so makes a man a friend, as a gracious tongue, a mouth speaking good things, a soul free from self-elation, a contempt of vain-glory, a despising of honor. If we secure these things, we shall be able to become invincible to the snares of the Devil, and having with strictness accomplished the pursuit of virtue, to attain unto the good things promised to them that love Him, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.


FEAST OF THE EPIPHANY
TEXT OF THE GOSPEL OF THE DIVINE LITURGY
http://www.biblegateway.com/passage/?search=John%201:18-34&version=NKJV
John 1:18-34 (New King James Version)
18 No one has seen God at any time. The only begotten Son,[a]who is in the bosom of the Father, He has declared Him.
A Voice in the Wilderness

19 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”
20 He confessed, and did not deny, but confessed, “I am not the Christ.”
21 And they asked him, “What then? Are you Elijah?”
He said, “I am not.”
“Are you the Prophet?”
And he answered, “No.”
22 Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?”
23 He said: “I am


‘ The voice of one crying in the wilderness:

“ Make straight the way of the LORD,”’[b]
as the prophet Isaiah said.”
24 Now those who were sent were from the Pharisees. 25 And they asked him, saying, “Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?”
26 John answered them, saying, “I baptize with water, but there stands One among you whom you do not know. 27 It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose.”
28 These things were done in Bethabara[c] beyond the Jordan, where John was baptizing.
The Lamb of God

29 The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world!30 This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.”
32 And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ 34 And I have seen and testified that this is the Son of God.”


EXPLANATION BY SAINT JOHN CHRYSOSTOM

http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-19.htm#P826_257875

Homily XV.
John i. 18.-"No man hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him."
[1.] God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David hath prefixed in many places to his Psalms the title "for understanding,"1 and hath said, "Open Thou mine eyes, that I may behold wondrous things out of Thy Law." (Ps. xxxii. 42, &c.; Ps. cxix. 18.) And after him his son again shows that we ought to "seek out wisdom as silver,2 and to make merchandise of her rather than of gold." (Prov. ii. 4 and iii. 14 [partially quoted]; John v. 39.) And the Lord when He exhorts the Jews to "search the Scriptures," the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading. No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them "hidden treasure." (Prov. ii. 4; Matt. xiii. 44.) These words are said to us that we may not apply ourselves to the words of the Scriptures carelessly or in a chance way, but with great exactness. For if any one listen to what is said in them without enquiring into the meaning, and receive all so as it is spoken, according to the letter, he will suppose many unseemly things of God, will admit of Him that He is a man, that He is made of brass, is wrathful, is furious, and many opinions yet worse than these. But if he fully learn the sense that lies beneath, he will be freed from all this unseemliness. (Rev. i. 15.) The very text which now lies before us says, that God has a bosom, a thing proper to bodily substances, yet no one is so insane as to imagine, that He who is without body is a body. In order then that we may properly interpret the entire passage according to its spiritual meaning, let us search it through from its beginning.
"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" (Isa. vi. 1); and to John himself testifying of Him, that "he said these things when he had seen His glory"? (c. xii. 41.) What also to Ezekiel? for he too beheld Him sitting above the Cherubim. (Ezek. i. and x.) What to Daniel? for he too saith, "The Ancient of days did sit" (Dan. vii. 9.) What to Moses himself, saying, "Show me Thy Glory, that I may see Thee so as to know Thee." (Ex. xxxiii. 13, Ex. xxxiii 13 partly from LXX.) And Jacob took his name from this very thing, being called3 "Israel"; for Israel is "one that sees God."4 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 similitudes5 by the hands of the prophets" (Hos. xii. 10), 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. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up,6 "Glory to God in the Highest, on earth peace, good will towards men." (Luke ii. 14.) If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that "heaven and earth are full of His glory." (Isa. vi. 3.) If you enquire of the higher powers, you shall but find7 that their one work is the praise of God. "Praise ye Him," saith David, "all His hosts." (Ps. cxlviii. 2.) 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." (1 Tim. vi. 16.) Does then this special attribute8 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." (Col. i. 15.) Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an "image." And wonder not that Paul saith in another place, "God was manifested in the Flesh" (1 Tim. iii. 16); because the manifestation9 took place by means of the flesh, not according to (His) Essence. Besides, Paul shows that He is invisible, not only to men, but also to the powers above, for after saying, "was manifested in the Flesh," he adds, "was seen of angels."
[2.] So that even to angels He then became visible, when He put on the Flesh; but before that time they did not so behold Him, because even to them His Essence was invisible.
"How then," asks some one, "did Christ say, `Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven'? (Matt. xviii. 10.) Hath then God a face, and is He bounded by the heavens?" Who so mad as to assert this? What then is the meaning of the words? As when He saith, "Blessed are the pure in heart, for they shall see God" (Matt. v. 8), He means that intellectual vision which is possible to us, and the having God in the thoughts; so in the case of angels, we must understand10 that by reason of their pure and sleepless11 nature they do nothing else, but always image to themselves God. And therefore Christ saith, that "No man knoweth the Father, save the Son." (Matt. x. 27.) What then, are we all in ignorance? God forbid; but none knoweth Him as the Son knoweth Him. As then many12 have seen Him in the mode of vision permitted to them, but no one has beheld His Essence, so many of us know God, but what His substance can be none knoweth, save only He that was begotten of Him. For by "knowledge" He here means an exact idea and comprehension, such as the Father hath of the Son. "As the Father knoweth Me, even so know I the Father." (c. x. 15.)
Observe, therefore, with what fullness13 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 dwell14 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. Ask therefore the gainsayer, "Tell me, doth the Father know the Son?" And if he be not mad, he will certainly answer "Yes." Then ask again; "Doth He see and know Him with exact vision and knowledge? Doth He know clearly what He Is?" He will certainly confess this also. From this next collect the exact comprehension the Son has of the Father. For He saith, "As the Father knoweth me, even sO know I the Father" (c. x. 15); and in another place, "Not that any man hath seen the Father, save He which is of God." (c. vi. 46.) 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 live15 in the bosom of his Lord, for this belongs only to a true Son, to one who has16 much confidence towards His Father, and who is in nothing inferior to Him.
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." (Ex. iii. 14.) Now the expression "I AM,"17 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 everlasting18 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." If even after this you still look below, "I will not refuse," says he, (St. John,) "to apply to God a term belonging to man, I mean the word `bosom,' only suspect nothing degrading." Dost thou see the lovingkindness and carefulness of the Lord? God applies19 to Himself unworthy expressions, that even so thou mayest see through them, and have some great and lofty thought of Him; and dost thou tarry below? For tell me, wherefore is that gross and carnal word "bosom" employed in this place? Is it that we may suppose God to be a body? Away, he by no means saith so. Why then is it spoken? for if by it neither the genuineness of the Son is established, nor that God is not a body, the word, because it serves no purpose, is superfluously thrown in. Why then is it spoken? For I shall not desist from asking thee this question. Is it not very plain, that it is for no other reason but that by it we might understand the genuineness of the Only-Begotten, and His Co-eternity with the Father?
[3.] "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 continually20 exclaims, "The Lord thy God is one Lord" (Deut. vi. 4); and Esaias, "Before Me there was no God formed, neither shall there be after me." (Isa. xliii. 10.) 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" (c. iv. 24); and again, that it is impossible to see God; "that no man knoweth" Him, "save the Son" (Matt. xi. 27); that He is the Father of the true and Only-Begotten; and all other things that are told us of Him. But the word "hath declared"21 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 "Angel22 of great Counsel."23
Since then we have been vouchsafed a larger and more perfect teaching, God having no longer spoken by the prophets, but "having in these last days spoken to us by His Son" (Heb. i. 1), let us show forth a conversation far higher than theirs, and suitable to the honor bestowed on us. Strange would it be that He should have so far lowered Himself, as to choose to speak to us no longer by His servants, but by His own mouth, and yet we should show forth nothing more than those of old. They had Moses for their teacher, we, Moses' Lord. Let us then exhibit a heavenly wisdom24 worthy of this honor, and let us have nothing to do with earth. It was for this that He brought His teaching from heaven above, that He might remove our thoughts thither, that we might be imitators of our Teacher according to our power. But how may we become imitators of Christ? By acting in everything for the common good, and not merely seeking our own. "For even Christ," saith Paul, "pleased not Himself, but as it is written, The reproaches of them that reproached Thee fell on Me." (Rom. xv. 3; Ps. lxix. 9.) Let no one therefore seek his own. In truth, a man (really) seeks his own good when he looks to that of his neighbor. What is their good is ours; we are one body, and parts and limbs one of another. Let us not then be as though we were rent asunder. Let no one say, "such a person is no friend of mine, nor relation, nor neighbor, I have nought to do with him, how shall I approach, how address him?" Though he be neither relation nor friend, yet he is a man, who shares the same nature with thee, owns the same Lord, is thy fellow-servant, and fellow-sojourner,25 for he is born in the same world. And if besides he partakes of the same faith, behold he hath also become a member of thee: for what friendship could work such union, as the relationship of faith? And our intimacy one with another must not be such nearness only as friends ought to show to friends, but such as is between limb and limb, because no man can possibly discover any intimacy greater than this sort of friendship and fellowship.26 As then you cannot say, "Whence arises my intimacy and connection with this limb?" (that would be ridiculous;) so neither can you say so in the case of your brother. "We are all baptized into one body" (1 Cor. xii. 13), saith Paul. "Wherefore into one body?" That we be not rent asunder, but preserve the just proportions of that one body by our intercourse and friendship one with another.
Let us not then despise one another, lest we be neglectful of ourselves.27 "For no man ever yet hated his own flesh, but nourisheth and cherisheth it." (Eph. v. 29.) And therefore God hath given to us but one habitation, this earth, hath distributed all things equally, hath lighted one sun for us all, hath spread above us one roof, the sky, made one table, the earth, bear28 food for us. And another table hath He given far better than this, yet that too is one, (those who share our mysteries understand my words,) one manner of birth He hath bestowed on all, the spiritual, we all have one country, that in the heavens, of the same cup drink we all. He hath not bestowed on the rich man a gift more abundant and more honorable, and on the poor one more mean and small, but He hath called all alike. He hath given carnal things with equal regard to all,29 and spiritual in like manner. Whence then proceeds the great inequality of conditions in life? From the avarice and pride of the wealthy. But let not, brethren, let not this any longer be; and when matters of universal interest and more pressing necessity bring us together, let us not be divided by things earthly and insignificant: I mean, by wealth and poverty, by bodily relationship, by enmity and friendship; for all these things are a shadow, nay less substantial than a shadow, to those who possess the bond of charity from above. Let us then preserve this unbroken, and none of those evil spirits30 will be able to enter in, who cause division in so perfect union;31 to which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.
http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-20.htm#TopOfPage

Homily XVI.
John i. 19.-"And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?"
[1.] A Dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. For it harms and wastes them first, like some mortal venom deeply seated in their souls; and if by chance it injure its objects, the harm it does is small and trifling, and such as brings greater gain than loss. Indeed not in the case of envy only, but in every other, it is not he that has suffered, but he that has done the wrong, who receives injury. For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, "Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1 Cor. vi. 7.) Well he knew, that destruction ever follows, not the injured party, but the injuring. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, "Who art thou?" Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do ye then become vainly curious, and question about the Baptist? What folly can be greater than this of yours? How was it that ye came forth? that ye confessed your sins, that ye ran to the Baptist? How was it that you asked him what you must do? when in all this you were acting unreasonably, since you knew not the principle and purpose of his coming. Yet of this the blessed John said nothing, nor does he charge or reproach them with it, but answers them with all gentleness.
It is worth while to learn why he did thus. It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, "I indeed baptize you with water, but there cometh One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire." (Matt. iii. 11.) With regard to him they were affected by a human feeling; for, tremblingly attentive1 to the opinion of the world, and looking to "the outward appearance" (2 Cor. x. 7), they deemed it an unworthy thing that he should be subject to Christ. Since there were many things that pointed out John for an illustrious person. In the first place, his distinguished and noble descent; for he was the son of a chief priest. Then his conversation, his austere mode of life, his contempt of all human things; for despising dress and table, and house and food itself, he had passed his former time in the desert. In the case of Christ all was the contrary of this. His family was mean, (as they often objected to Him, saying, "Is not this the carpenter's son? Is not his mother called Mary? and his brethren James and Joses?") (Matt. xiii. 55); and that which was supposed to be His country was held in such evil repute, that even Nathanael said, "Can there any good thing come out of Nazareth?" (c. i. 46.) His mode of living was ordinary, and His garments not better than those of the many. For He was not girt with a leathern girdle, nor was His raiment of hair, nor did He eat honey and locusts. But He fared like all others, and was present at the feasts of wicked men and publicans, that He might draw them to Him. Which thing the Jews not understanding reproached Him with, as He also saith Himself, "The Son of Man came eating and drinking, and they say, Behold a gluttonous man and a winebibber, a friend of publicans and sinners." (Matt. xi. 19.) 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. And they send to ask, "Who art thou?" Yet the manner of his birth was well known to all, so that all said, "What manner of child shall this be?" (Luke i. 66); and the report had gone forth into all the hill country. And afterwards when he came to Jordan, all the cities were set on the wing, and came to him from Jerusalem, and from all Judaea, to be baptized. Why then do they2 now ask? Not because they did not know him, (how could that be, when he had been made manifest in so many ways?) but because they wished to bring him to do that which I have mentioned.
[2.] Hear then how this blessed person answered to the intention with which they asked the question, not to the question itself. When they said, "Who art thou?" he did not at once give them what would have been the direct answer, "I am the voice of one crying in the wilderness." But what did he? He removed the suspicion they had formed; for, saith the Evangelist, being asked, "Who art thou?"
Ver. 20. "He confessed, and denied not; but confessed, I am not the Christ."
Observe the wisdom of the Evangelist. He mentions this for the third time, to set forth the excellency of the Baptist, and their wickedness and folly. And Luke also says, that when the multitudes supposed him to be the Christ, he again removes their suspicion.3 This is the part of an honest servant, not only not to take to himself his master's honor, but also to reject it4 when given to him by the many. But the multitudes arrived at this supposition from simplicity and ignorance; these questioned him from an ill intention, which I have mentioned, expecting, as I said, to draw him over to their purpose by their flattery. Had they not expected this, they would not have proceeded immediately to another question, but would have been angry with him for having given them an answer foreign to their enquiry, and would have said, "Why, did we suppose that? did we come to ask thee that?" But now as taken and detected in the fact, they proceed to another question, and say,
Ver. 21. "What then? art thou Elias? And he saith, I am not."
For they expected that Elias also would come, as Christ declares; for when His disciples enquired, "How then do the scribes say that Elias must first come?" (Matt. xvii. 10) He replied, "Elias truly shall first come, and restore all things." Then they ask, "Art thou that prophet? and he answered, No." (Matt. xvii. 10.) Yet surely he was a prophet. Wherefore then doth he deny it? Because again he looks to the intention of his questioners. For they expected that some especial prophet should come, because Moses said, "The Lord thy God will raise up unto thee a Prophet of thy brethren like unto me, unto Him shall ye harken." (Deut. xviii. 15.) Now this was Christ. Wherefore they do not say, "Art thou a prophet?" meaning thereby one of the ordinary prophets; but the expression, "Art thou the prophet?" with the addition of the article, means, "Art thou that Prophet who was foretold by Moses?" and therefore he denied not that he was a prophet, but that he was "that Prophet."
Ver. 22. "Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?"
Observe them pressing him more vehemently, urging him, repeating their questions, and not desisting; while he first kindly removes false opinions concerning himself, and then sets before them one which is true. For, saith he,
Ver. 23. "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias."
When he had spoken some high and lofty words concerning Christ, as if (replying) to their opinion, he immediately betook himself to the Prophet to draw from thence confirmation of his assertion.
Ver. 24, 25. "And [saith the Evangelist] they who were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, neither Elias, neither that Prophet?"
Seest thou not without reason I said that they wished to bring him to this? and the reason why they did not at first say so was, lest they should be detected by all men. And then when he said, "I am not the Christ," they, being desirous to conceal what they were plotting5 within, go on to "Elias," and "that Prophet." But when he said that he was not one of these either, after that, in their perplexity, they cast aside the mask, and without any disguise show clearly their treacherous intention, saying, "Why baptizest thou then, if thou be not that Christ?" And then again, wishing to throw some obscurity over the thing,6 they add the others also, "Elias," and "that Prophet." For when they were not able to trip a him by their flattery, they thought that by an accusation they could compel him7 to say the thing that was not.
What folly, what insolence, what ill-timed officiousness! Ye were sent to learn who and whence he might be, not to8 lay down laws for him also. This too was the conduct of men who would compel him to confess himself to be the Christ. Still not even now is he angry, nor does he, as might have been expected, say to them anything of this sort, "Do you give orders and make laws for me?" but again shows great gentleness towards them.
Ver. 26, 27. "I," saith he, "baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose."
[3.] What could the Jews have left to say to this? for even from this the accusation against them cannot be evaded, the decision against them admits not of pardon, they have given sentence against themselves. How? In what way? They deemed John worthy of credit, and so truthful, that they might believe him not only when he testified of others, but also when he spoke concerning himself. For had they not been so disposed, they would not have sent to learn from him what related to himself. Because you know that the only persons whom we believe, especially when speaking of themselves, are those whom we suppose to be more veracious than any others. And it is not this alone which closes their mouths, but also the disposition with which they had approached him; for they came forth to him at first with great eagerness, even though afterwards they altered. Both which things Christ declared, when He said, "He was a burning (and a shining) light, and ye were willing for a season to rejoice in his light." Moreover, his answer made him yet more worthy of credit. For (Christ) saith, "He that seeketh not his own glory,9 the same is true, and no unrighteousness is in him." Now this man sought it not, but refers the Jews to another. And those who were sent were of the most trustworthy among them, and of the highest rank, so that they could have in no way any refuge or excuse, for the unbelief which they exhibited towards Christ. Wherefore did ye not receive the things spoken concerning Him by John? you sent men who held the first rank among you, you enquired by them, you heard what the Baptist answered, they manifested all possible officiousness, sought into every point, named all the persons you suspected him to be; and yet most publicly and plainly he confessed that he was neither "Christ," nor "Elias" nor "that Prophet." Nor did he stop even there, but also informed them who he was, and spoke of the nature of his own baptism, that it was but a slight and mean thing, nothing more than some water, and told of the superiority of the Baptism given by Christ; he also cited Esaias the prophet, testifying of old very long ago, and calling Christ "Lord" (Isa. xl. 3), but giving him the names of "minister and servant." What after this ought they to have done? Ought they not to have believed on Him who was witnessed of, to have worshiped Him, to have confessed Him to be God? For the character and heavenly wisdom of the witness showed that his testimony proceeded, not from flattery, but from truth; which is plain also from this, that no man prefers his neighbor to himself, nor, when he may lawfully give honor to himself, will yield it up to another, especially when it is so great as that of which we speak. So that John would not have renounced10 this testimony (as belonging) to Christ, had He not been God. For though he might have rejected it for himself as being too great for his own nature, yet he would not have assigned it to another nature that was beneath it.
"But there standeth One among you, whom ye know not." Reasonable it was that Christ should mingle among the people as one of the many, because everywhere He taught men not to be puffed up and boastful. And in this place by "knowledge" the Baptist means a perfect acquaintance with Him, who and whence He was. And immediately next to this he puts, "Who cometh after me"; all but saying, "Think not that all is contained in my baptism, for had that been perfect, Another would not have arisen after me to offer you a different One, but this of mine is a preparation and a clearing the way for that other. Mine is but a shadow and image, but One must come who shall add to this the reality. So that His very coming `after me' especially declares His dignity: for had the first been perfect, no place would have been required for a second." "Is11 before me," is more honorable, brighter. And then, lest they should imagine that His superiority was found by comparison, desiring to establish His incomparableness, he says, "Whose shoe's latchet I am not worthy to unloose"; that is, who is not simply "before me," but before me in such a way, that I am not worthy to be numbered among the meanest of His servants. For to loose the shoe is the office of humblest service.
Now if John was not worthy to "unloose the latchet" (Matt. xi. 11), John, than whom "among them that are born of women there hath not risen a greater," where shall we rank ourselves? If he who was equal to, or rather greater than, all the world,12 (for saith Paul, "the world was not worthy" of them-Heb. xi. 38,) declares himself not worthy to be reckoned even among the meanest of those who should minister unto Him, what shall we say, who are full of ten thousand sins, and are as far from the excellence of John, as earth from heaven.
[4.] He then saith that he himself is not "worthy so much as to unloose the latchet of His shoe"; while the enemies of the truth are mad with such a madness, as to assert13 that they are worthy to know Him even as He knows Himself. What is worse than such insanity, what more frenized than such arrogance? Well hath a wise man said, "The beginning of pride is not to know the Lord."14
The devil would not have been brought down and become a devil, not being a devil before, had he not been sick of this disease. This it was that cast him out from that confidence,15 this sent him to the pit of fire, this was the cause of all his woes. For it is enough of itself to destroy every excellence of the soul, whether it find almsgiving, or prayer, or fasting, or anything. For, saith the Evangelist, "That which is highly esteemed among men is impure before the Lord." (Luke xvi. 15-not quoted exactly.) Therefore it is not only fornication or adultery that are wont to defile those who practice them, but pride also, and that far more than those vices. Why? Because fornication though it is an unpardonable sin, yet a man may plead the desire; but pride cannot possibly find any cause or pretext of any sort whatever by which to obtain so much as a shadow of excuse; it is nothing but a distortion and most grievous disease of the soul, produced from no other source but folly. For there is nothing more foolish than a proud man, though he be surrounded with wealth, though he possess much of the wisdom of this world, though he be set in royal place, though he bear about with all things that among men appear desirable.
For if the man who is proud of things really good is wretched and miserable, and loses the reward of all those things, must not he who is exalted by things that are nought, and puffs himself up because of a shadow or the flower of the grass, (for such is this world's glory,) be more ridiculous than any, when he does just as some poor needy man might do, pining all his time with hunger, yet if ever he should chance one night to see a dream of good fortune, filled with conceit because of it?
O wretched and miserable! when thy soul is perishing by a most grievous disease, when thou art poor with utter poverty, art thou high-minded because thou hast such and such a number of talents of gold? because thou hast a multitude of slaves and cattle? Yet these are not thine; and if thou dost not believe my words, learn from the experience of those who have gone before16 thee. And if thou art so drunken, that thou canst not be instructed even from what has befallen others, wait a little, and thou shalt know by what befalls thyself that these things avail thee nothing, when gasping for life, and master not of a single hour, not even of a little moment, thou shalt unwillingly leave them17 to those who are about thee, and these perhaps those whom thou wouldest not. For many have not been permitted even to give directions concerning them, but have departed suddenly,18 desiring to enjoy them, but not permitted, dragged from them, and forced to yield them up to others, giving place by compulsion to those to whom they would not. That this be not our case, let us, while we are yet in strength and health, send forward our riches hence to our own city, for thus only and in no other way shall we be able to enjoy them; so shall we lay them up in a place inviolate and safe. For there is nothing, there is nothing there that can take them from us; no death, no attested wills,19 no successors to inheritances,20 no false informations, no plottings against us, but he who has departed hence bearing away great wealth with him may enjoy it there for ever. Who then is so wretched as not to desire to revel in riches which are his own throughout? Let us then transfer our wealth, and remove it thither. We shall not need for such a removal asses, or camels, or carriages, or ships, (God hath relieved even us from this difficulty,) but we only want the poor, the lame, the crippled, the infirm. These are entrusted with this transfer, these convey our riches to heaven, these introduce the masters of such wealth as this to the inheritance of goods everlasting. Which may it be that we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-21.htm#P918_295602

Homily XVII.
John i. 28, 29.-"These things were done in Bethany beyond Jordan, where John was baptizing. The next day he seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world."
[1.] A Great virtue is boldness and freedom of speech, and the making all things second in importance to the confessing of Christ; so great and admirable, that the Only-begotten Son of God proclaims such an one in the presence of the Father. (Luke xii. 8.) Yet the recompense is more than just, for thou confessest upon earth, He in heaven, thou in the presence of men, He before the Father and all the angels.
Such an one was John, who regarded not the multitude, nor opinion, nor anything else belonging to men, but trod all this beneath his feet, and proclaimed to all with becoming freedom the things respecting Christ. And therefore the Evangelist marks the very place, to show the boldness of the loud-voiced herald. For it was not in a house, not in a corner, not in the wilderness, but in the midst of the multitude, after that he had occupied Jordan, when all that were baptized by him were present, (for the Jews came upon him as he was baptizing,) there it was that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines, and that he was not worthy to unloose the latchet of His shoe. Wherefore he saith,1 "These things were done in Bethany," or, as all the more correct copies have it, "in Bethabara" For Bethany was not "beyond Jordan," nor bordering on the wilderness, but somewhere nigh to Jerusalem.
He marks the places also for another reason. Since he was not about to relate matters of old date, but such as had come to pass but a little time before, he makes those who were present and had beheld, witnesses of his words, and supplies proof from the places themselves. For confident that nothing was added by himself to what was said, but that he simply and with truth described things as they were, he draws a testimony from the places, which, as I said, would be no common demonstration of his veracity.
"The next day he seeth Jesus coming to him, and saith, Behold the Lamb of God, which taketh away the sin of the world."
The Evangelists distributed the periods amongst them; and Matthew having cut short his notice of the time before John the Baptist was bound, hastens to that which follows, while the Evangelist John not only does not cut short this period, but dwells most on it. Matthew, after the return of Jesus from the wilderness, saying nothing of the intermediate circumstances, as what John spake, and what the Jews sent and said, and having cut short all the rest, passes immediately to the prison. "For," saith he, "Jesus having heard" that John was betrayed, "departed thence." (Matt. xiv. 13.) But John does not so. He is silent as to the journey into the wilderness, as having been described by Matthew; but he relates what followed the descent from the mountain, and after having gone through many circumstances, adds, "For John was not yet cast into prison." (c. iii. 24.)
And wherefore, says one, does Jesus now come to him? why does he come not merely once, but this second time also? For Matthew says that His coming was necessary on account of Baptism: since Jesus adds, that "thus it becometh us to fulfill all righteousness." (Matt. iii. 15.) But John says that He came again after Baptism, and declares it in this place, for, "I saw," saith he, "the Spirit descending from heaven like a dove, and It abode upon Him." Wherefore then did He come to John? for He came not casually, but went expressly to him. "John," saith the Evangelist, "seeth Jesus coming unto him." Then wherefore cometh He? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, "Behold the Lamb of God, that taketh away the sin of the world," he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away2 the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word "Behold" is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, "Behold," this is He so long sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.
Ver. 30. "This is He of whom I said, He that cometh after me is preferred before me."
[2.] Seest thou here also how he interprets the word "before"? for having called Him "Lamb," and that He "taketh away the sin of the world," then he saith that "He is preferred before me, for He was before me"; declaring that this is the "before," the taking upon Him the sins of the world, "and the baptizing with the Holy Ghost." "For my coming had no farther object than to proclaim the common Benefactor of the world, and to afford the baptism of water; but His was to cleanse all men, and to give them the power of the Comforter." "He is preferred before me," that is to say, has appeared brighter than I, because "He was before me." Let those who have admitted the madness of Paul of Samosata be ashamed when they withstand so manifest a truth.
Ver. 31. "And I knew Him not," he saith.
Here he renders his testimony free from suspicion, by showing that it was not from human friendship, but had been caused by divine revelation. "I knew Him not," he saith. How then couldest thou be a trustworthy witness? How shalt thou teach others, while thou thyself art ignorant? He did not say "I know Him not," but, "I knew Him not"; so that in this way he would be shown most trustworthy; for why should he have shown favor to one of whom he was ignorant?
"But that He should be made manifest unto Israel, therefore am I come baptizing with water."
He then did not need baptism, nor had that layer any other object than to prepare for all others a way to faith on Christ. For be did not say, "that I might cleanse those who are baptized," or, "that I might deliver them from their sins," but, "that He should be made manifest unto lsrael." "And why, tell me, could he not without baptism have preached and brought the multitudes to Him?" But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be "baptized, confessing their sins." But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.
"How then didst thou know Him?" "By the descent of the Spirit," he saith. But again, test any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, "And I knew Him not," he adds "But He that sent me to baptize with water the Same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Ghost." (Ver. 33.)
Seest thou that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion.3 And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, "We have not so much as heard whether there be any Holy Ghost." (Acts xix. 2.) In truth, Christ needed not baptism, neither his nor any other;4 but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit this free gift5 then of the Spirit He added when He came.
Ver. 32-34. "And John bare record, saying, I saw the Spirit descending from the heaven like a dove, and It abode upon Him. And I knew Him not: but He that sent me to baptize with water, the Same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."
He puts the "I knew Him not" repeatedly.6 On what account, and wherefore? He was His kinsman according to the flesh. "Behold," saith the angel, "thy cousin Elisabeth, she also hath received a son." (Luke i. 36.) That therefore he might not seem to favor Him because of the relationship, he repeats the "I knew Him not." And this happened with good reason; for he had passed all his time in the wilderness away from his father's house.
How then, if he knew Him not before the descent of the Spirit, and if he then for the first time recognized Him, did he forbid Him before baptism, saying, "I have need to be baptized of Thee, and comest Thou to me?" (Matt. iii. 14), since this was a proof that he knew Him very well. Yet he knew Him not before or for a long time, and with good cause; for the marvels which took place when He was a child, as the circumstances of the Magi and others the like, had happened long before, while John himself was very young, and since much time had elapsed in the interval, He was naturally unknown to all. For had He been known, John would not have said, "That He should be made manifest to Israel, therefore am I come baptizing."
[3.] Hence it remains clear to us, that the miracles which they say belong to Christ's childhood, are false, and the inventions of certain who bring them into notice. For if He had begun from His early age to work wonders, neither could John have been ignorant of Him, nor would the multitude have needed a teacher to make Him known. But now he says, that for this he is come, "that He might be made manifest to Israel"; and for this reason he said again, "I have need to be baptized of Thee." Afterwards, as having gained more exact knowledge of Him, he proclaimed Him to the multitude, saying, "This is He of whom I said, After me cometh a Man which is preferred before me." For "He who sent me to baptize with water," and sent me for this end, "that He should be made manifest to Israel," Himself revealed Him even before the descent of the Spirit. Wherefore even before He came, John said, "One cometh after me who is preferred before me." He knew Him not before he came to Jordan and baptized all men, but when He was about to be baptized, then he knew Him; and this from the Father revealing Him to the Prophet, and the Spirit showing Him when He was being baptized to the Jews, for whose sake indeed the descent of the Spirit took place. For that the witness of John might not be despised who said, that "He was before me," and that "He baptizeth with the Spirit," and that "He judgeth the world," the Father utters a Voice proclaiming the Son, and the Spirit descends, directing7 that Voice to the Head of Jesus. For since one was baptizing, the other receiving baptism, the Spirit Comes to correct the idea which some of those present might form, that the words were spoken of John. So that when he says, "I knew Him not," he speaks of former time, not that near to His baptism. Otherwise how could he have forbidden Him, saying, "I have need to be baptized of Thee"? How could he have said such words concerning Him?
"But," says one, "how then did not the Jews believe for it was not John only that saw the Spirit in the likeness of a dove." It was, because, even if they did see, such things require not only the eyes of the body, but more than these, the vision of the understanding, to prevent men from supposing the whole to be a vain illusion. For if when they saw Him working wonders, touching with His own hands the sick and the dead, and so bringing them back to life and health, they were so drunk with malice as to declare the contrary of what they saw; how could they shake off their unbelief by the descent of the Spirit only? And some say, that they did not all see it, but only John and those of them who were better8 disposed. Because even though it were possible with fleshly eyes to see the Spirit descending as in the likeness of a dove, still not for this was it absolutely necessary that the circumstance should be visible to all. For Zacharias saw many things in a sensible form, as did Daniel and Ezekiel, and had none to share in what they saw; Moses also saw many things such as none other hath seen; nor did all the disciples enjoy9 the view of the Transfiguration on the mount, nor did they all alike behold Him at the time of the Resurrection. And this Luke plainly shows, when he says, that He showed Himself "to witnesses chosen before of God." (Acts x. 41.)
"And I saw, and bare record that this is the Son of God."
Where did he "bear record that this is the Son of God?" he called Him indeed "Lamb,"and said that He should "baptize with the Spirit," but nowhere did he say of Him, "Son of God." But the other Evangelists do not write that He said anything after the baptism, but having been silent as to the time intervening, they mention the miracles of Christ which were done after John's captivity,10 whence we may reasonably conjecture that these and many others are omitted. And this our Evangelist himself has declared, at the end of his narrative. For they were so far from inventing anything great concerning Him, that the things which seem to bring reproach, these they have all with one voice11 and with all exactness set down, and you will not find one of them omitting one of such circumstances; but of the miracles, part some have left for the others to relate,12 part all have passed over in silence.
I say not this without cause, but to answer the shamelessness of the heathen.13 For this is a sufficient proof of their truth-loving disposition, and that they say nothing for favor. And thus as well as in other ways you may arm yourselves for trial of argument14 with them. But take heed. Strange were it that the physician, or the shoemaker, or the weaver, in short all artists, should be able each to contend correctly for his own art, but that one calling himself Christian should not be able to give a reason for his own faith; yet those things if overlooked bring only loss to men's property, these if neglected destroy our very souls. Yet such is our wretched disposition, that we give all our care to the former, and the things which are necessary, and which are the groundwork15 of our salvation, as though of little worth, we despise.
[4.] That it is which prevents the heathen from quickly deriding his own error. For when they, though established in a lie, use every means to conceal the shamefulness of their opinions, while we, the servants of the truth, cannot even open our mouths, how can they help condemning the great weakness of our doctrine? how can they help suspecting our religion to be fraud and folly? how shall they not blaspheme Christ as a deceiver, and a cheat, who used the folly of the many to further his fraud? And we are to blame for this blasphemy, because we will not be wakeful in arguments for godliness, but deem these things superfluous, and care only for the things of earth. He who admires a dancer or a charioteer, or one who contends with beasts, uses every exertion and contrivance not to come off worst in any disputes concerning him, and they string together long panegyrics, as they compose their defense against those who find fault with them, and cast sneers without number at their opponents: but when arguments for Christianity are proposed, they all hang their heads, and scratch themselves, and gape, and retire at length the objects of contempt.
Must not this deserve excessive wrath, when Christ is shown to be less honorable in your estimation than a dancer? since you have contrived ten thousand defenses for the things they have done, though more disgraceful than any, but of the miracles of Christ, though they have drawn to Him the world, you cannot bear even to think or care at all. We believe in the Father, and the Son, and the Holy Ghost, in the Resurrection of bodies, and in Life everlasting. If now any heathen say, "What is this Father, what this Son, what this Holy Ghost? How do you who say that there are three Gods, charge us with having many Gods?" What will you say? What will you answer? How will you repel the attack of these arguments? But what if when you are silent, the unbeliever should again propose this other question, and ask, "What in a word is resurrection? Shall we rise again in this body? or in another, different from this? If in this, what need that it be dissolved?" What will you answer? And what, if he say, "Why did Christ come now and not in old time? Has it seemed good to Him now to care for men, and did He despise us during all the years that are past?" Or if he ask other questions besides, more than these? for I must not propose many questions, and be silent as to the answers to them, lest, in so doing, I harm the simpler among you. What has been already said is sufficient to shake off your slumbers. Well then, if they ask these questions, and you absolutely cannot even listen to the words, shall we, tell me, suffer trifling punishment only, when we have been the cause of such error to those who sit in darkness? I wished, if you had sufficient leisure, to bring before you all the book of a certain impure heathen philosopher written against us, and that of another of earlier date, that so at least I might have roused you, and led you away from your exceeding slothfulness. For if they were wakeful that they might say these things against us, what pardon can we deserve, if we do not even know how to repel the attacks made upon us? For what purpose have we been brought forward?16 Dost thou not hear the Apostle say, "Be ready to give an answer to every man that asketh you a reason of the hope that is in you"? (1 Pet, iii. 15.) And Paul exhorts in like manner, saying, "Let the word of Christ dwell in you richly." (Col. iii. 16.) What do they who are more slothful17 than drones reply to this? "Blessed is every simple soul," and, "he that walketh simply18 walketh surely." (Prov. x. 8.) For this is the cause of all sorts of evil, that the many do not know how to apply rightly even the testimony of the Scriptures. Thus in this place, the writer does not mean (by "simple") the man who is foolish, or who knows nothing, but him who is free from wickedness, who is no evil-doer, who is wise. If it were not so, it would have been useless to say,19 "Be ye wise as serpents, and harmless as doves." (Matt. x. 16.) But why should I name these things, when the discourse comes in quite out of place? For besides the things already mentioned, other matters are not right with us, those, I mean, which concern our life and conversation. We are in every way wretched and ridiculous, ever ready to find fault with each other, but slow to correct in ourselves things for which we blame and accuse our neighbor. Wherefore I exhort you, that now at least we attend to ourselves, and stop not at the finding fault, (this is not enough to appease God;) but that we show forth a change in every way most excellent, in order that having lived here to the glory of God, we may enjoy the glory to come; which may it come to pass that we will all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.




FETE DE L’EPIPHANIE
TEXTE DE L’EVANGILE DE LA DIVINE LITURGIE
http://www.biblegateway.com/passage/?search=Jean%201:18-34&version=LSG
Jean 1:18-34 (Louis Segond)
18Personne n'a jamais vu Dieu; le Fils unique, qui est dans le sein du Père, est celui qui l'a fait connaître.
19Voici le témoignage de Jean, lorsque les Juifs envoyèrent de Jérusalem des sacrificateurs et des Lévites, pour lui demander: Toi, qui es-tu?
20Il déclara, et ne le nia point, il déclara qu'il n'était pas le Christ.
21Et ils lui demandèrent: Quoi donc? es-tu Élie? Et il dit: Je ne le suis point. Es-tu le prophète? Et il répondit: Non.
22Ils lui dirent alors: Qui es-tu? afin que nous donnions une réponse à ceux qui nous ont envoyés. Que dis-tu de toi-même?
23Moi, dit-il, je suis la voix de celui qui crie dans le désert: Aplanissez le chemin du Seigneur, comme a dit Ésaïe, le prophète.
24Ceux qui avaient été envoyés étaient des pharisiens.
25Ils lui firent encore cette question: Pourquoi donc baptises-tu, si tu n'es pas le Christ, ni Élie, ni le prophète?
26Jean leur répondit: Moi, je baptise d'eau, mais au milieu de vous il y a quelqu'un que vous ne connaissez pas, qui vient après moi;
27je ne suis pas digne de délier la courroie de ses souliers.
28Ces choses se passèrent à Béthanie, au delà du Jourdain, où Jean baptisait.
29Le lendemain, il vit Jésus venant à lui, et il dit: Voici l'Agneau de Dieu, qui ôte le péché du monde.
30C'est celui dont j'ai dit: Après moi vient un homme qui m'a précédé, car il était avant moi.
31Je ne le connaissais pas, mais c'est afin qu'il fût manifesté à Israël que je suis venu baptiser d'eau.
32Jean rendit ce témoignage: J'ai vu l'Esprit descendre du ciel comme une colombe et s'arrêter sur lui.
33Je ne le connaissais pas, mais celui qui m'a envoyé baptiser d'eau, celui-là m'a dit: Celui sur qui tu verras l'Esprit descendre et s'arrêter, c'est celui qui baptise du Saint Esprit.
34Et j'ai vu, et j'ai rendu témoignage qu'il est le Fils de Dieu.

EXPLICATION PAR SAINT AUGUSTIN

http://www.abbaye-saint-benoit.ch/saints/augustin/jean/tr1-10/tr4.htm

QUATRIÈME TRAITÉ.
DEPUIS L’ENDROIT OÙ IL EST ÉCRIT : « ET TEL EST LE TÉMOIGNAGE DE JEAN LORSQUE LES JUIFS ENVOYÈRENT DE JÉRUSALEM DES PRÊTRES »; JUSQU’À CES PAROLES : « C’EST LUI QUI BAPTISE DANS LE SAINT-ESPRIT ». (Chap. I, 19-33.)

Par son Incarnation le Fils de Dieu s’était si profondément abaissé, que les Juifs le méconnurent néanmoins, comme ils attendaient le Messie, et que la vertu de Jean les étonnait, ils envoyèrent des députés à celui-ci pour lui demander qui il était : « Je ne suis pas le Christ; mais un autre, plus grand que moi, vient après moi c’est l’agneau de Dieu, c’est son Fils ». Ainsi par ses paroles et son baptême Jean-Baptiste a-t-il rempli, pour le premier avènement du Christ, le même rôle qu’Elie pour le second, et fait reconnaître notre Sauveur, malgré les abaissements de son humanité, pour le Messie envoyé de Dieu.

1. Bien souvent votre sainteté l’a entendu dire, et vous le savez parfaitement, Jean-Baptiste a d’autant mieux mérité de devenir l’ami de l’Epoux, qu’il a été plus grand parmi les enfants des hommes, et qu’il s’est montré plus humble pour connaître le Sauveur. Il était jaloux, non de son honneur personnel, mais de celui de l’époux; il recherchait, non sa propre gloire, mais la gloire de son juge, de celui devant qui il marchait comme un héraut pour l’annoncer. Aussi, tandis que les Prophètes, ses prédécesseurs, ont seulement prédit les événements relatifs au Christ, il a eu le privilège de le montrer du doigt. Comme avant sa venue, le Sauveur n’était pas connu de ceux qui refusaient de croire aux Prophètes; ainsi fut-il méconnu d’eux, même quand il vivait parmi eux. A son premier avènement il s’est fait voir dans un état d’humiliation où il était difficile à reconnaître, d’autant plus difficile qu’il était plus humilié; aussi les hommes, aveuglés par leur orgueil à cause de ses profonds abaissements, ont crucifié leur Sauveur, et, par là ils se sont préparé en lui un juge qui les condamnera.
2. Mais celui qui d’abord est venu caché parce qu’il est venu humble, ne sera-t-il pas facile à reconnaître quand il viendra plus tard, puisque alors il sera élevé au-dessus de toutes choses? Vous venez d’entendre dire au Psalmiste : « Dieu viendra manifesté à tous, c’est notre Dieu, et il ne se taira plus ». Il s’est tu, afin d’être jugé. Il ne se taira pas quand il commencera à juger à son tour. Le Psalmiste ne dirait pas : « Il viendra manifesté à tous », si auparavant il n’était venu caché; aussi pareillement il ne dirait pas « Il ne se taira plus », si d’abord il n’avait gardé le silence. Comment s’est-il tu? Interroge Isaïe: « Il a été mené à la mort comme une brebis, comme un agneau devant celui qui le tond; il est demeuré sans voix, il n’a pas ouvert la bouche (1)». Cependant « il viendra manifesté et il ne se taira plus». Comment sera-t-il « manifesté? ». La flamme marchera devant lui, et à ses côtés une violente tempête (2) ». La tempête doit enlever de son aire toute la paille qui s’y trouve maintenant foulée aux pieds. Le feu brûlera ce qu’aura emporté la tempête. Aujourd’hui le Christ se tait. Il se tait comme juge, il ne se tait pas comme docteur. Car si Jésus-Christ se tait tout à fait, à quoi bon les Evangiles? A quoi

1. Ps. LIII, 7. — 2. Ps. XLIX, 3.


bon les accents des Apôtres, les cantiques du Psalmiste, les prédictions des Prophètes? En tout cela Jésus-Christ ne se tait pas. Aujourd’hui il se tait en ce qu’il ne se venge pas mais il ne se tait pas sous le rapport de notre instruction. Un jour il viendra, il se manifestera pour la vengeance; il apparaîtra à tous, même à ceux qui ne croient pas en lui. En attendant, comme il étai caché aux yeux des hommes, bien qu’il se trouvât au milieu d’eux, il fallait qu’on le méprisât ; car si on ne l’avait pas méprisé, on ne l’aurait pas crucifié; s’il n’avait pas été crucifié, il n’eût point répandu ce sang au prix duquel il nous a rachetés. Afin de pouvoir donner pour nous cette rançon, il a été crucifié; pour être crucifié, il a été méprisé; pour être méprisé, il s’est fait voir dans un état d’humiliation.
3. Cependant, parce qu’il s’est montré dans un corps mortel, comme dans les ombres de la nuit, il a allumé une lampe afin qu’elle aidât à le voir. Cette lampe était Jean, dont je vous ai déjà beaucoup parlé (1). Et la leçon de l’Evangile que nous venons d’entendre renferme les paroles de Jean, et d’abord cette importante confession qu’il n’était pas le Christ. Telle était l’excellence de Jean, qu’on aurait pu aisément le prendre pour le Christ, et ç’a été la preuve de son humilité, que pouvant être pris pour le Christ, il a déclaré qu’il ne l’était pas. « Voici donc le témoignage de e Jean, quand les Juifs envoyèrent vers lui, de Jérusalem, des prêtres et des lévites pour lui demander : Qui êtes-vous? » ce qu’ils n’auraient point fait s’ils n’avaient eu une haute idée de son excellence et de l’autorité qui lui donnait la hardiesse de baptiser. « Et il confessa, et il ne le nia pas ».Que confessa-t-il? « Et il confessa qu’il n’était pas le Christ ».
4. « Et ils lui demandent: Qui donc es-tu? «Es-tu Elie? » Car ils savaient qu’Elie devait précéder le Christ chez les Juifs; le nom du Christ n’était inconnu de personne. Ils n’ont pas reconnu pour le Christ celui qui l’était véritablement ; mais ils n’ont pas cru que le Christ ne dût jamais venir. Tout en espérant qu’il viendrait, ils n’ont pas laissé de se heurter à sa présence, quand il est venu parmi eux : ils se sont heurtés à ses abaissements comme à une pierre. Quoique petite encore, cette pierre était déjà détachée de la montagne,

1. Jean, V, 35.

sans le secours de main d’homme. C’était d’elle que parlait le prophète Daniel quand il disait avoir vu une pierre détachée de la montagne, sans le secours de main d’homme. Mais que dit-il ensuite? « Et cette pierre vint à grossir, et elle devint une grande montagne, et elle couvrit la surface de la terre (1) ». Que votre charité remarque ce que je dis : mis en présence des Juifs, le Christ était détaché de la montagne; cette montagne était leur royaume. Toutefois, le royaume des Juifs ne couvrait pas la surface de la terre. C’est de là qu’a été séparée la pierre, parce que c’est de là qu’est sorti selon la chair Notre-Seigneur Jésus-Christ. Et pourquoi sans le secours de main d’homme? Parce qu’une vierge l’a enfanté sans le secours de l’homme. Cette pierre était donc déjà détachée de la montagne sans le secours de main d’homme, puisqu’elle se trouvait placée sous les yeux des Juifs; mais elle était encore toute petite. En cela, rien d’étonnant; car elle n’était pas encore devenue grande; elle n’avait pas encore rempli l’univers. Le Christ l’a fait plus tard avec son royaume qui est l’Eglise ; car il a couvert la surface de la terre. Comme donc il n’avait pas encore pris tout son développement., les Juifs se sont heurtés à lui comme à une pierre; et ainsi s’est vérifié en eux ce qui est écrit : « Celui qui tombera sur cette pierre s’y brisera, et ceux sur lesquels elle tombera, elle les écrasera (2) ». D’abord ils sont tombés sur Jésus-Christ humilié, il viendra tomber sur eux du haut de sa grandeur; mais pour que sa grandeur les écrasât un jour, il a fallu qu’auparavant son humilité les brisât. Ils se sont heurtés à lui et s’y sont brisés; il les a non pas broyés, mais brisés; il viendra dans sa grandeur et il les brisera. Or, les Juifs sont excusables de s’être heurtés à cette pierre car elle était encore petite. Mais qui sont ceux qui se sont heurtés à la montagne elle-même? Ceux dont je veux vous parler, vous les connaissez. Ceux qui nient l’Eglise répandue par tout l’univers; ce n’est pas a la petite pierre qu’ils se heurtent, c’est à la montagne elle-même; car, en grandissant, cette pierre est devenue une montagne : en raison de leur aveuglement, les Juifs n’ont pas vu la petite pierre; mais de quelle cécité ne faut-il pas être frappé pour ne pas voir la montagne?

1. Dan. II, 34, 35. — 2. Luc, XX, 18.

340

5. Les Juifs ont donc vu Jésus-Christ dans l’abaissement, et ils ne l’ont pas reconnu. Une lampe le leur montrait; car d’abord cet homme, le plus grand de ceux qui sont nés de la femme, leur dit : « Je ne suis pas le Christ ». On lui demande ensuite : « Es-tu donc Elie? » Il répond : « Je ne le suis pas ». Car le Christ devait envoyer Elie devant lui. Cependant il répond : « Je ne le suis pas » ; et par là il soulève une difficulté qu’il nous faut résoudre. Il est è craindre, en effet, que quelques-uns peu avancés dans la connaissance des Ecritures ne croient voir une contradiction entre les paroles de Jean et celles de Jésus Christ. Le Sauveur parlant de lui-même dans un autre endroit de l’Evangile, ses disciples lui dirent : « Comment donc les scribes », c’est-à-dire les habiles dans la science de la loi, « disent-ils qu’Elie doit d’abord venir? » Et le Seigneur leur dit : « Elie est déjà venu et ils l’ont traité comme ils ont voulu; et si vous le voulez connaître, c’est Jean-Baptiste ». Notre-Seigneur Jésus-Christ répondit : « Elie est déjà venu, c’est Jean-Baptiste». Cependant, Jean, interrogé, confesse qu’il n’est pas Elie, de la même manière qu’il avait confessé n’être pas le Christ. Et de fait, comme sa confession était véritable quand il reconnaissait n’être pas le Christ, elle ne l’était pas moins quand il reconnaissait n’être pas Elie. Comment accorder ensemble les paroles du juge et les paroles de celui qui l’annonce? Il s’en faut de tout que le héraut soit un menteur; car ce qu’il dit, il le dit sous l’inspiration du juge. Pourquoi donc Jean dit-il : « Je ne suis pas Elie », et le Seigneur: « Il est Elie? » Parce que Notre-Seigneur a voulu par là annoncer figurément son avènement futur, et dire que Jean était venu dans l’esprit d’Elie. Car ce que Jean était pour le premier avènement, Elie le sera pour le second. Comme donc il y aura deux avènements du Juge, ainsi y aura-t-il deux envoyés qui l’annonceront; le juge sera le même ; il y aura bien deux envoyés différents ; mais il n’y aura pas deux juges. Il fallait d’abord que le juge vint. pour être jugé. Il s’est fait précéder d’un premier envoyé, qu’il a appelé Elie, parce qu’Elie sera pour le second avènement ce que Jean a été pour le premier.

1. Matth. XVII, 10-13; XI, 11-14.

6. Que votre charité remarque combien est vrai ce que je dis. Lorsque Jean fut conçu, ou plutôt lorsqu’il vint au monde,le Saint-Esprit fit de lui cette prophétie, qui devait s’accomplir un jour : « Il sera le précurseur du Très-Haut dans l’esprit et la vertu d’Elie (1) ». Il n’était donc pas Elie ; mais « il devait venir dans l’esprit et la vertu d’Élie ». Qu’est-ce à dire, « dans l’esprit et la vertu d’Elie? » C’est-à-dire à la place d’Elie et dans le Saint-Esprit comme lui. Pourquoi à la place d’Elie? Parce qu’au premier avènement Jean a rempli le rôle qu’Elie doit remplir au moment du second. Ainsi, la réponse de Jean est juste, mais au sens propre. Notre-Seigneur avait dit en figure : « Il est Elie ». Mais Jean dit au sens propre, ainsi que je l’ai expliqué: «Je ne suis pas Elie ». Si tu considères sous le rapport figuratif la mission de précurseur, Jean est Elie ; car ce qu’il est pour le premier avènement, Elie le sera pour le second. Mais si tu t’arrêtes à la propriété de la personne, Jean est Jean, Elie est Elie. C’est pourquoi Notre-Seigneur, parlant en figure, a dit avec justesse : « Il est Elie » ; et Jean, parlant selon la propriété des personnes, a dit avec non moins de justesse : « Je ne suis pas Elie ». Ni Jean, ni le Seigneur, ni le précurseur, ni le juge n’ont parlé contre la vérité; seulement il faut les bien comprendre. Mais qui les comprendra? Celui qui aura imité l’humilité du précurseur et reconnu la grandeur du juge. Rien, en effet, de plus humble que ce Précurseur. Mes frères, Jean n’a jamais eu de plus grand mérite que celui dont l’humilité a été pour lui la source, eu la circonstance présente : il pouvait, en effet, tromper les hommes et se faire regarder comme le Christ et passer pour lui (tant étaient grandes sa grâce et son excellence!) Cependant il t’a déclaré ouvertement et il l’a dit : « Je ne suis pas le Christ. Es-tu donc Elie? » S’il avait dit : Je le suis, ç’aurait donc été le second avènement du Christ où il viendra comme juge, et non plus le premier où il est venu afin d’être jugé. Mais comme pour leur dire: Elie doit venir, il répond : « Je ne sus pas Elie ». Remarquez, cependant, qu’il s’agit du Christ humilié, dont Jean a été le précurseur, et non du Christ élevé en gloire que doit précéder Elie. Car voici le complément donné par Notre-Seigneur: « Jean est Elie

1. Luc, I, 17.

341

qui doit venir ». Il est déjà venu pour être en figure ce qu’Elie sera en réalité. Alors Elie sera Elie en personne, maintenant Jean n’est Elie que par ressemblance. En réalité, maintenant Jean est Jean, par similitude il est Elie. Ils étaient tous les deux des précurseurs : chacun d’eux a rempli le même ministère que l’antre, sans perdre toutefois sa personnalité; mais pour l’un comme pour l’autre, il n’y a eu qu’un seul Seigneur, qu’un seul juge.
7. « Et ils lui demandaient : Qui êtes-vous donc? Etes-vous Elie? et il répondit : non. Et ils lui dirent : Etes-vous prophète? et il répondit: non. Ils lui dirent donc : Qui êtes vous afin que nous donnions réponse à ceux qui nous ont envoyés? Que dites-vous donc de vous-même? Il leur répondit: Je suis la voix de celui qui crie dans le désert». Isaïe l’avait déjà dit (1). Cette prophétie s’est accomplie en Jean-Baptiste : « Je suis la voix de celui qui crie dans le désert ». Que crie-t-elle? « Redressez la voie du Seigneur, rendez droits les sentiers de notre Dieu ». A votre avis n’est-ce pas le rôle d’un héraut de dire : Sortez d’ici? Le héraut dit : Sortez d’ici, et Jean dit : Venez; voilà la différence. Jean appelle vers le Sauveur humble pour qu’on n’ait rien à souffrir du juge lorsqu’il viendra dans sa grandeur. « Je suis la voix de celui qui crie dans le désert; redressez les voies du Seigneur, comme dit le prophète lsaïe ». Il ne dit pas : Je suis Jean, je suis Elie, je suis un prophète; mais que dit-il? Voici mon nom : « La voix de celui qui crie dans le désert, redressez les voies du Seigneur », je suis la prophétie même.
8. « Et ceux qui airaient été envoyés étaient du nombre des Pharisiens », c’est-à-dire des principaux d’entre les Juifs. « Et ils l’interrogèrent et lui dirent : Pourquoi donc baptisez-vous, si vous n’êtes ni le Christ, ni Elie, ni prophète ? » Ce leur semblait être une sorte de témérité que de baptiser, ils lui demandaient : Au nom de qui le fais-tu? Nous l’avons demandé si tu étais le Christ; tu nous as répondus que tu ne l’étais pas ; situ es son précurseur; car nous savons qu’avant l’avènement du Christ, Elie doit venir. Tu nous as aussi dit que tu n’es pas Elie; serais-tu par hasard quelque personnage envoyé longtemps avant les précurseurs, c’est-à-dire un prophète

1. Isa. XL, 3.

qui aurait la puissance de baptiser? Tu ne te donnes pas non plus comme prophète. En effet, Jean n’était pas prophète, il était plus grand qu’un prophète. C’est le témoignage qu’a rendu de lui Notre-Seigneur. « Qu’êtes-vous allés voir dans le désert? Un roseau agité par le vent? » Assurément tu supposes qu’il n’en était pas ainsi de Jean ; car il ne ressemblait en rien à ce que le vent agite. Car être agité du vent, c’est subir de tous côtés le souffle de tout esprit séducteur. « Qu’êtes-vous donc allés voir ? Un homme vêtu avec mollesse ». Or, les vêtements de Jean étaient grossiers: c’était une tunique faite de poils de chameau. « Car ceux qui sont vêtus avec mollesse, c’est dans les palais des rois qu’ils habitent ». Vous n’êtes donc pas allés voir un homme vêtu avec mollesse. « Mais qu’êtes-vous allés voir? Un prophète. Oui, je vous le dis, il est plus qu’un prophète ». Car les Prophètes ont annoncé le Christ longtemps avant sa venue, Jean l’a montré pendant qu’il était présent sur la terre.
9. « Pourquoi donc baptises-tu, si tu n’es ni le Christ, ni Elie, ni prophète? Jean leur répondit : Pour moi, je baptise dans l’eau, mais au milieu de vous demeure celui que vous ne connaissez pas ». Les abaissements du Christ faisaient obstacle à ce qu’on le vît; c’est pourquoi la lampe a été allumée. Voyez comment il cède la place, lui qui aurait pu se faire passer pour ce qu’il n’était pas. « C’est lui qui est venu après moi, qui a été fait avant moi » ; c’est-à-dire, comme nous l’avons déjà expliqué, qui m’a été préféré. « Et je ne suis pas digne de dénouer les cordons de ses souliers ». Comme il s’est abaissé! C’est pourquoi il a été grandement élevé parce que celui qui s’abaisse sera exalté (2). Votre sainteté doit le comprendre maintenant. Si Jean s’est humilié jusqu’à dire : « Je ne suis pas digne de dénouer les cordons de ses souliers » , quel sujet de s’humilier ont ceux qui disent : C’est nous qui baptisons, ce que nous donnons est à nous, ce qui est à nous est saint! Jean dit: Ce n’est pas moi, c’est lui. Eux disent: c’est nous. Jean se reconnaît indigne de délier les cordons de ses souliers; s’il avait reconnu en être digue, combien déjà il se serait montré humble! S’il s’en était déclaré digne et qu’il eût dit : Celui-là est venu après moi, qui a été fait avant moi,

Matth. XI, 7, 8,9.— 2. Luc, XIV, 11.

341

je ne suis digne que de délier les cordons de ses souliers, il se serait déjà beaucoup humilié. Mais avouer qu’une telle fonction est bien au-dessus de ses mérites, il n’y a qu’un homme véritablement rempli du Saint-Esprit qui l’ait pu faire, et le serviteur qui a ainsi reconnu son maître a mérité de devenir son ami.
10. « Ceci se passa en Béthanie, au-delà du Jourdain où Jean baptisait. Un autre jour Jean vit Jésus qui venait à lui,et il dit : Voici l’Agneau de Dieu, voilà celui qui enlève les péchés du monde». Que personne ne s’en fasse accroire et ne dise qu’il enlève lui-même les péchés du monde. Remarquez, dès maintenant, quels orgueilleux Jean désignait du doigt. Les hérétiques n’étaient pas encore nés, et déjà le Précurseur les faisait connaître. Du milieu du fleuve il criait déjà contre ceux contre lesquels il crie dans l’Evangile. Voici venir Jésus, et que dit Jean ? « Voici l’Agneau de Dieu ». Si, pour être agneau il suffit d’être innocent, Jean est agneau. Lui aussi n’est-il pas innocent? Mais quel innocent est-il ? Et jusqu’à quel point l’est-il ? Tous viennent de cette souche,tous sortent de cette source au sujet de laquelle David chante et gémit ainsi : « Moi j’ai été conçu dans l’iniquité, et ma mère ma enfanté dans le péché (1)». Celui-là seul est donc agneau, qui n’est pas venu en cette manière. En effet, il n’a pas été conçu dans l’iniquité, puisqu’il n’a pas été conçu par le fait d’un mortel; sa mère ne l’a pas, non plus, enfanté dans le péché, puisqu’une vierge l’a conçu et mis au monde. C’est par la foi qu’elle l’a conçu; c’est aussi par la foi qu’elle l’a enfanté. Donc, « voici l’agneau de Dieu», celui-là ne tire pas d’Adam son origine. Il ne lui a emprunté que son corps, sans en prendre le péché; il n’a pas puisé l’iniquité à cette source empoisonnée. C’est pourquoi il enlève notre péché. « Voici l’Agneau de Dieu, voici celui qui ôte le péché du monde ».
11. Certains hommes, vous le savez, disent quelquefois: Nous sommes saints, nous ôtons les Péchés du monde; car, ajoutent-ils, si celui qui baptise n’est pas saint, comment, étant rempli de péchés, peut-il ôter le péché d’autrui? A des arguments de cette nature n’opposons pas nos paroles, lisons notre Evangile : «Voici l’Agneau de Dieu, voici celui qui

1. Ps. L, 7.

ôte le péché du monde ». Que des hommes ne cherchent pas à l’emporter sur d’autres hommes; que le passereau ne se retire pas sur la montagne, qu’il se confie au Seigneur (1). Et s’il lève les yeux vers les montagnes d’où lui viendra le secours, qu’il reconnaisse que ce secours lui vient du Seigneur, Créateur du ciel et de la terre (2). Telle était l’excellence de Jean, qu’on lui dit : Tu es le Christ? Non, répondit-il. Tu es Elie? Non. Tu es prophète? Non. Pourquoi donc baptises-tu? « Voici l’Agneau de Dieu, voici celui qui ôta le péché du monde. C’est lui de qui j’ai dit: Après moi est venu un homme qui a été mis devant moi, parce qu’il était avant moi. Il est venu après moi », parce que ma naissance a précédé la sienne; « il a été mis devant moi», parce qu’il m’a été préféré; «il était avant moi, parce qu’au commencement il était le Verbe, et le Verbe était en Dieu, et le Verbe était Dieu ».
12. « Pour moi », continue-t-il, « je ne le connaissais pas, mais afin qu’il fût manifesté à Israël, je suis venu baptiser dans l’eau. Et Jean rendit témoignage en disant: J’ai vu le Saint-Esprit descendre du ciel comme une colombe et demeurer sur lui. Cependant je ne le connaissais pas; mais celui qui m’a envoyé baptiser dans l’eau m’a dit : Celui sur qui tu verras l’Esprit descendre et demeurer est celui qui baptise dans le Saint-Esprit. Je l’ai vu, et j’ai rendu le témoignage qu’il est le Fils de Dieu ». Que votre charité veuille être un peu attentive : A quel moment le précurseur Jean a-t-il connu le Christ? D’abord il est envoyé pour baptiser dans l’eau; on lui demande pourquoi il baptise : « Afin », répond-il, « qu’il soit manifesté à Israël ». Quel a été l’utilité du baptême de Jean? Mes frères, si le baptême de Jean avait été utile, il se donnerait encore, les hommes seraient encore baptisés du baptême de Jean, et ils arriveraient ainsi au baptême de Jésus-Christ. Mais que dit-il? « Afin qu’il soit manifesté à Israël, c’est-à-dire au peuple d’Israël. C’est donc pour manifester le Christ au peuple d’Israël que Jean est venu baptiser dans l’eau. Jean a reçu la mission de baptiser et de préparer la voie au Seigneur par l’eau de la pénitence, avant l’apparition du Christ ; mais le Sauveur une fois connu, il était inutile de lui

1. Ps. X, 2. — 2. Id. CXX, I, 2.

343

préparer 1a voie, car il s’est fait lui-même la voie de tous ceux qui le connaissent. C’est pourquoi le baptême de Jean n’a pas été de longue durée. Mais dans quel état s’est manifesté le Christ? Dans un état d’humilité, jusqu’à confier à Jean le baptême que Notre-Seigneur devait recevoir.
13. Mais le Sauveur avait-il besoin d’être baptisé? Je vous demande à mon tour: Notre-Seigneur avait-il besoin de se faire homme? d’être crucifié? de mourir? d’être mis dans un tombeau? Puisqu’il s’est ainsi abaissé pour nous, pourquoi donc n’aurait-il pas reçu le baptême? Et puisqu’il a reçu le baptême de son serviteur, qu’en conclure, sinon que tu ne dois pas dédaigner de recevoir celui de ton maître? Que votre charité soit attentive. Il devait y avoir plus tard dans l’Eglise des catéchumènes doués d’une grâce plus parfaite. Ainsi voyez-vous quelquefois un catéchumène s’abstenir de tout commerce charnel, dire adieu au siècle, renoncer à tous ses biens, les distribuer aux pauvres, et quoique simple catéchumène, connaître peut-être mieux la doctrine du salut qu’un grand nombre de fidèles. Il est à craindre pour lui qu’il n’arrive à se dire intérieurement au sujet du saint baptême par lequel les péchés sont remis Que recevrai-je que je n’aie déjà? Déjà je suis meilleur que tel ou tel fidèle; ce disant, il pensera à tels et tels fidèles, les uns mariés, les autres peut-être dépourvus d’intelligence, les autres possédant encore leurs biens, tandis que lui-même a déjà distribué les siens aux pauvres. Alors il s’estimera meilleur que ces fidèles déjà baptisés, et il dédaignera de se présenter au baptême. Après tout, se dira-t-il en ayant soin de porter son attention sur ceux dont il fait moins de cas, je ne recevrai que ce que tels et tels ont reçu, et il regardera comme indigne de lui de recevoir ce qu’il sait avoir été reçu par d’antres qu’il juge lui être inférieurs, Cependant, tous ses péchés demeurent sur lui, et à moins qu’il se présente à ce baptême salutaire où les péchés sont remis, il ne peut, même avec toute sa supériorité de mérites, entrer dans le royaume des cieux. Aussi, afin d’attirer à son baptême un homme si supérieur aux autres, et de lui ménager, par ce moyen, le pardon de ses péchés, le Sauveur est-il venu lui-même se faire baptiser par son serviteur : il n’y avait en lui rien à remettre, rien à effacer, et pourtant il a reçu de son serviteur le baptême. Par là il semblait s’adresser à ce fils orgueilleux et superbe qui ne daigne pas recevoir avec les simples ce qui lui procure la grâce du salut. Par là il semblait lui dire : Si étendues que soient tes prétentions, si haut que monte ton orgueil, quels que soient ton excellence et tes mérites, peuvent-ils être plus grands que les miens? Hé quoi! je suis venu à mon serviteur, j’ai reçu son baptême et tu dédaignerais de venir à ton maître et d’être baptisé par lui?
14. Sachez-le bien, mes frères, aucun péché n’obligeait Notre-Seigneur à venir vers Jean ; les autres Evangélistes nous apprennent que le Seigneur arrivant pour être baptisé, Jean lui dit: « Vous venez à moi? C’est moi qui dois être baptisé par vous ». Et que lui répondit Jésus-Christ? « Laisse présentement, il faut que toute justice s’accomplisse (1)». Qu’est-ce à dire : « Il faut que toute justice s’accomplisse ? » Je suis venu mourir pour les hommes, n’est-ce pas juste que je sois aussi baptisé pour eux? Qu’est-ce encore : « Il faut que toute justice s’accomplisse? » Il faut que je porte à son comble mon humilité. Jean était un bon serviteur, et le Christ n’aurait pas permis à Jean de le baptiser, quand il a permis à de mauvais serviteurs de le faire souffrir et mourir? Remarquez bien ceci : Puisque Jean baptisait afin que son baptême fît connaître l’humilité du Sauveur, le Christ étant baptisé, personne autre ne devait-il désormais recevoir le baptême de Jean? Plusieurs ont reçu le baptême de Jean ; mais après que Jésus-Christ l’eut reçu, le baptême cessa aussitôt d’être donné. En effet Jean alors fut mis en prison; car l’on ne voit pas qu’à partir de ce moment quelqu’un ait été baptisé par lui. La raison d’être du baptême de Jean a été de nous manifester l’humilité de Notre- Seigneur; et nous devons conclure de là que si le Christ a reçu le baptême de son serviteur, nous ne devons pas dédaigner de recevoir celui de notre maître. Mais puisque telle a été la raison d’être du baptême de Jean, il semble que celui-ci n’aurait dû baptiser que le Sauveur. Toutefois si Jean n’avait baptisé que Jésus-Christ, plusieurs se seraient rencontrés qui auraient regardé le baptême de Jean comme plus saint que celui de Jésus-Christ, sous ce prétexte

1. Matth. III, 14, 15.

344

que Jésus-Christ seul a mérité de recevoir le baptême de Jean, tandis que tous les hommes peuvent prétendre à celui de Jésus-Christ. Que votre charité m’écoute avec attention. Nous avons tous reçu le baptême de Jésus-Christ : en disant cela, j’entends parler non-seulement de nous- mêmes, mais encore de l’univers tout entier ; et jusqu’à la fin des siècles c’est ce baptême que l’on recevra. Lequel d’entre nous, n’importe sous quel rapport, peut se comparer à Notre-Seigneur, dont saint Jean a dit qu’il n’était pas digne de dénouer les cordons de ses souliers? Si donc le Christ, lui si parfait, lui Homme-Dieu,avait été seul à recevoir le baptême de Jean, que n’auraient pas dit les hommes? Quel baptême a été celui de Jean! Quel admirable baptême! Vois : Le Christ seul a mérité de le recevoir. Ainsi le baptême du serviteur aurait dans l’idée générale primé celui du maître. D’autres donc ont reçu le baptême de Jean, afin qu’il ne semblât pas meilleur que celui de Notre-Seigneur, et Notre-Seigneur l’a reçu à son tour, afin qu’ayant consenti humblement à être baptisé par le serviteur, les autres serviteurs ne dédaignassent pas le baptême du maître. Voilà donc pourquoi Jean a été envoyé.
15. Mais Jean connaissait-il Jésus-Christ ou ne le connaissait-il pas? S’il ne le connaissait pas quand Jésus-Christ vint au bord du Jourdain, pourquoi disait-il: « C’est moi qui dois être baptisé par vous? » N’était-ce pas dire: Je sais qui vous êtes? Si donc à ce moment il ne le connaissait pas déjà, assurément il a appris à le connaître quand il a vu la colombe descendre sur lui. Il est certain que la colombe n’est descendue sur le Seigneur qu’après qu’il fut sorti des eaux du Jourdain. Après avoir été baptisé, se Sauveur sortit de l’eau, et alors les cieux s’ouvrirent. Or, Jean vit descendre sur lui la colombe: la colombe n’est descendue qu’après le baptême de Notre-Seigneur. Avant de le baptiser Jean lui a dit: « Comment venez-vous à moi, c’est à moi d’être baptisé par vous » ; dès lors il savait quel était celui à qui il disait: «Comment venez-vous à moi, c’est à moi d’être baptisé par vous ?» ; Comment donc a-t-il pu dire ensuite: « Pour moi, je ne le connaissais pas, mais celui qui m’a envoyé baptiser dans l’eau m’a dit: Celui sur lequel tu verras descendre le Saint-Esprit en forme de colombe, c’est lui qui baptise dans le Saint-Esprit ». Question importante, mes frères en saisir la difficulté, c’est déjà beaucoup; daigne le Seigneur nous accorder la grâce de la résoudre. Voici Jean-Baptiste, vous le savez; il est sur les bords du Jourdain, arrive Notre-Seigneur demandant le baptême qu’il n’a pas encore reçu, Jean va parler: « Comment», s’écrie-t-il, « vous venez à moi, mais c’est à moi d’être baptisé par vous ! » Déjà donc il connaît Notre-Seigneur puisqu’il veut être baptisé par lui. Après avoir été baptisé, Notre-Seigneur sort de l’eau, les cieux s’ouvrent, le Saint-Esprit descend sur lui. Alors Jean apprend à le connaître. Si, alors seulement, il apprend à le connaître, comment a-t-il pu dire quelques instants auparavant: « C’est à moi d’être baptisé par « vous? » Mais s’il n’apprend pas alors à le connaître parce qu’il le connaissait déjà, comment peut-il s’exprimer ainsi? « Je ne le connaissais pas; mais celui qui m’a envoyé baptiser dans l’eau m’a dit: Celui sur qui tu verras descendre et demeurer le Saint-Esprit en forme de colombe, c’est lui qui baptise dans le Saint-Esprit ».
16. Mes frères, essayer de répondre aujourd’hui à cette question, ce serait, je n’en doute pas, vous fatiguer; car je vous ai parlé déjà bien longuement. Il faut néanmoins que vous le sachiez; cette question est si importante lue de sa solution dépend l’anéantissement du parti de Donat. J’en ai entretenu votre charité, afin, selon mon habitude, de vous exciter à être attentifs. Je l’ai fait aussi, afin que vous priiez Dieu pour nous et pour vous; car nous avons besoin, nous de parler d’une manière digne d’un pareil sujet; et vous, de nous bien coin prendre. Aujourd’hui permettez-moi de ne point aborder ce sujet. Je vais en attendant vous dire ce petit mot: Interrogez, en esprit de paix, sans animosité, sans contention, sans querelles, loin de toute disposition haineuse, cherchez eu vous-mêmes et demandez aux autres; dites-leur : Notre évêque nous a proposé aujourd’hui cette question qu’il nous a promis de résoudre avec l’aide dé Dieu. Mais que je puisse la résoudre ou que j’en sois incapable, cette difficulté que je vous ai proposée rue préoccupe, je vous l’assure, et me préoccupe beaucoup. Jean dit au Christ, comme s’il le connaissait déjà: « Je dois être baptisé par vous ». S’il ne connaissait pas celui dont il voulait recevoir le baptême, [345] c’était, de sa part, une grande imprudence de lui dire: « C’est à moi d’être baptisé par vous ». Donc il le connaissait. Or, s’il le connaissait, que signifie ce qu’il dit: « Je ne le connaissais pas; mais celui qui m’a envoyé baptiser dans l’eau m’a dit: Celui sur qui tu verras descendre et demeurer le Saint-Esprit en forme de colombe, c’est celui-là qui baptise dans le Saint-Esprit? » Que dirons-nous? Que nous ne savons pas quand est venue la colombe? Mais ne laissons pas aux partisans de Donat ce moyen de défense. Lisons le récit des autres évangélistes qui ont parlé d’une manière plus précise de la descente de la colombe, et nous l’y trouverons clairement marquée au moment où le Seigneur sortit de L’eau. Ce fut, en effet, après le baptême du Sauveur que les cieux s’ouvrirent et que Jean-Baptiste vit descendre le Saint-Esprit (1). Si Jean n’a connu Jésus-Christ

1. Matth. III, 16 ; Marc, I, 10; Luc, III 21, 22.

qu’après son baptême, comment pouvait-il dire au moment où le Sauveur s’approchait de lui, pour en recevoir le baptême: « C’est à moi d’être baptisé par vous? » Occupez-vous intérieurement de cette difficulté ; jusqu’à notre prochaine réunion conférez-en les uns avec les autres, traitez-la par ensemble. Plaise au Seigneur notre Dieu d’en révéler d’abord la solution à quelqu’un d’entre vous, avant le jour où je dois vous en entretenir. Quoi qu’il en soit, mes frères, la question sera résolue, retenez-le bien: sur la question de la grâce du baptême, les Donatistes jettent de la poussière aux yeux des ignorants, ils tendent des lacets, pour y prendre, comme on prendrait des oiseaux au vol, les esprits inconsidérés. Aujourd’hui ils lèvent la tête ils cesseront de la lever, et nous leur fermerons parfaitement la bouche.