約翰福音講道集 第 14 章

'And of His fulness have we all received, and grace for grace.'

The other day we were saying that John, resolving the difficulty of those who were about to inquire within themselves how it was that Christ, though coming later to the preaching, had become first and more illustrious than he, added the words, 'For He was before me.'

And he sets down yet a second reason, which he now states.

And what is this? 'Of His fulness,' he says, 'have we all received, and grace for grace.'

And along with these he again states yet another.

And what is this? 'That the law was given by Moses, but grace and truth came by Jesus Christ.'

And what, one may ask, is the meaning of 'Of His fulness have we all received'? For to this point the discourse must for the present be brought.

'He does not,' he says, 'have the gift by participation, but is Himself the very fountain and the very root of all good things—very life, and very light, and very truth;'

not confining the wealth of good things within Himself, but overflowing it upon all others as well, and after overflowing remaining full;

for being in no way diminished by the supply to others, but ever gushing forth and imparting these good things to all, He remains in the same perfection.

But what I bear is both participated (for I received it from another), and is some small portion of the whole, and, as it were, a paltry drop compared to an unspeakable abyss and a boundless sea;

or rather, not even this illustration can set forth what we are attempting to say.

For if you take a drop from the sea, by this very act you have diminished the sea, even if the diminution is imperceptible.

But concerning that fountain one cannot say this;

rather, however much one may draw, it remains in no way diminished.

Wherefore we must above all come to another illustration;

for though it too is weak and unable to set forth what we seek, yet more than the former it leads us by the hand to the conception now set before us.

Let us suppose there to be a fountain of fire, and then from that fountain ten thousand lamps to be kindled, and twice as many, and thrice, and many times over;

does not the fire remain in the same fulness even after imparting to so many of its

own energy? It is surely plain to everyone.

But if in the case of bodies, which are divisible and diminished by subtraction, there was found something of this kind which even after giving to others of its own is in no way harmed, much more will this be so in the case of that incorporeal and undefiled power.

For if where the thing partaken of is substance and body, it is both divided and not divided, much more, when the discourse concerns energy—and energy proceeding from an incorporeal substance—is it likely that nothing of the kind should be experienced.

For this reason John also said, 'Of His fulness have we all received;'

and he links his own testimony with that of the Baptist.

For the words, 'Of His fulness have we all received,' are not the utterance of the Forerunner, but of the disciple.

And what he says is this:

'Do not suppose,' he says, 'that we who were long in His company, and shared His salt and table, bear witness out of favor.'

For John also, who did not even know Him before this, who had not been in His company, but only so much as when he was baptizing, having beheld Him among the others, cried out;

and we too, all the twelve, the three hundred, the five hundred, the three thousand, the five thousand, the many myriads of the Jews, the whole fulness of the faithful—both those of that time, and those of now, and those who shall yet be—of His fulness have received.

And what did we receive? 'Grace for grace,' he says.

In place of what kind of grace, what kind? In place of the Old, the New.

For as there was a righteousness, and a righteousness;

'For as touching the righteousness which is in the law,' he says, 'being found blameless;'

'For from faith to faith;'

and adoption, and adoption—'Whose is the adoption,' he says;

'For if that which is done away was through glory, much more that which remains is in glory;'

'For the law,' he says, 'of the Spirit of life hath made me free;'

and a worship, and a worship;

and again, 'Who worship God in the Spirit.'

There is a covenant, and there is a covenant;

for it says, 'I will make a covenant with you,'

'a new one, not according to the covenant which I made with your fathers.'

There is a sanctification, and there is a sanctification;

there is a baptism, and there is a baptism;

there is a circumcision, and there is a circumcision;

and so likewise there is a grace, and there is a grace.

But those former things were as types, while these are as truth, preserving indeed a certain identity of name, yet not an identity of substance.

For even in types and images, both he who is sketched upon a white ground with black outline is called a man, and he who has received the truth of the colours;

and among statues, both the golden one and the clay one are called a statue,

but the one as type, the other as truth.

Do not, then, because of the community of names, suppose an identity of things; yet neither an utter estrangement.

For if it was a type, it was not alien to the truth;

yet if it preserved only a shadow, it was inferior to the truth.

What, then, is the difference between all these? Will you have us proceed, taking up one or two of the things mentioned? For thus the rest also will become plain to you;

and we shall all see that those former things were the lessons of children, but these belong to noble and great men;

and that the one was legislated as for men, but the other as for angels.

Whence, then, shall we make our beginning? Will you have us begin from adoption itself? What, then, is the difference between this and that? That former one was an honour of word;

but here the reality itself follows as well.

And concerning that former one He says:

'I said, You are gods, and all of you are sons of the Most High;'

but concerning this one, that 'they were born of God.'

How, and in what manner? Through the washing of regeneration and the renewing of the Holy Spirit.

And those former ones, even after the appellation of sons, still had a spirit of bondage;

for remaining slaves, they were honoured only thus by this title;

but we, having become free, then received the honour not in name but in reality.

And Paul, making this plain, said:

'For you did not receive a spirit of bondage again unto fear, but you received a spirit of adoption, in which we cry, Abba, Father.'

For having been born from above, and, as one might say, refashioned from our very elements, we were thus called sons.

And if anyone should thoroughly examine the manner of holiness — what the one is,

and what the other — he will again here also see a great difference.

For those former ones, whenever they did not worship idols, nor commit fornication, nor commit adultery, were called by this name;

but we become holy not only in the abstaining from these things, but also in the acquisition of greater ones.

And first, from the very visitation of the Spirit itself we obtain this gift;

and then also from a manner of life far greater than the Jewish.

And that these words are no empty boast, hear what He says to those former ones:

'You shall not practise divination, nor shall you purify your children, for you are a holy people.'

So that with them holiness was this: to have been freed from idolatrous customs;

but with us it is not so, but, 'That she may be holy,' it says, 'both in body and in spirit.'

'Pursue peace and sanctification, without which no one shall see the Lord;'

and, 'Perfecting holiness in the fear of God.'

For the name 'holy' does not suffice, in all cases where it may be spoken, to present the same meaning;

since God also is called holy, but not as we are.

At any rate, when the Prophet heard this voice borne from the Seraphim, see what he says:

'Woe is me, wretched that I am, for being a man and having unclean lips, I dwell in the midst of a people having unclean lips.'

And yet he was both holy and clean;

but being judged in comparison with the holiness that is above, we are unclean.

Holy too are the angels, holy the archangels, and the very Seraphim and Cherubim;

but of this holiness too there is again another difference, both in relation to us and in relation to the surpassing powers.

It were possible to go through all the other points as well, but I see the discourse being drawn out to great length;

wherefore, ceasing to proceed further, we shall leave it to you to handle what remains.

For it is possible for you too, gathering these things at home, to discern the difference, and to go through the rest in like manner.

For it says, 'Give occasion to a wise man, and he will be wiser.'

For the beginning is from us, but the end will be from you.

But it is necessary for us to lay hold again of the sequence.

Having said, 'Of His fulness we all received,' he added, 'And grace for grace;'

showing that by grace the Jews also were being saved.

'For it was not because you are numerous,' He says, 'but because of your fathers that I chose you.'

If, then, they were not chosen by God on account of their own achievements, it is plain that by grace they obtained this honour.

And we too were all saved by grace, but not in like manner.

For it was not on the same terms, but on far greater and loftier ones.

Not such, therefore, is the grace with us.

For not merely forgiveness of sins was given to us (since in this respect we have fellowship with those former ones;

for all sinned), but also righteousness, and sanctification, and adoption, and the grace of the Spirit far more radiant and abundant.

Through this grace we became beloved to God, no longer merely as slaves, but also as sons and as friends.

For this reason he says, 'Grace for grace.'

For the things of the Law also were themselves of grace, and our very coming into being out of nothing.

For we did not receive this recompense on account of prior achievements (for how could they, who did not even exist?), but with God everywhere beginning the beneficence.

And not only our coming into being out of nothing, but also that, having come into being, we straightway learned both the things to be done

and the things not to be done, and that our Maker set this law within our nature, and deposited within us the incorruptible tribunal of conscience — this was of the greatest grace and of unspeakable lovingkindness.

And the very fact that this law, once corrupted, was restored through the written commandment, was itself an act of grace.

For what would have followed in due course was that those who tampered with the commandment once given should be chastised and punished;

but what actually took place was not this, but rather a fresh correction, and a pardon not owed as a debt,

but given out of mercy and grace.

For that it was of grace and of mercy, hear what David says:

'The Lord executes acts of mercy, and judgment for all who are wronged.'

'He made known His ways to Moses, His will to the sons of Israel.'

'Good and upright is the Lord;'

'therefore He will instruct sinners in the way.'

It was therefore an act of mercy and of compassions and of grace, this receiving of the law.

For this reason, having said, 'Grace for

grace,' and contending yet more ardently over the greatness of the things given, he goes on to say:

'The law was given through Moses; grace and truth came through Jesus Christ.'

Do you see how gently and little by little, by a single phrase, both John the Baptist and the disciple lead their hearers up to the loftiest knowledge, having first trained them in the humbler things? For the former, comparing to himself Him who incomparably surpasses all, thus afterward reveals His preeminence, saying, 'He who has come to be before me;'

then adding, 'was before me;'

but this one did something far greater than that, yet less than the dignity of the Only-begotten.

For he makes his comparison not with John, but rather with the one more admired among the Jews than John—I mean Moses;

'For the law,' he says, 'was given through Moses; grace and truth came through Jesus Christ.'

He makes his examination not of the person, but of the deeds.

For once these were shown to be far greater, of necessity even the ungrateful would in all likelihood accept the verdict and the surmise concerning Christ.

For when the deeds bear witness—deeds that admit no suspicion of being done to favor anyone or out of enmity—they establish the verdict as beyond dispute even for the ungrateful.

For whatever character those who wrought them have set upon the deeds, such they remain in appearance;

wherefore, of all testimony, that which comes from these is the least open to suspicion.

But observe also how he frames the comparison without offense, even to the weaker sort.

For he does not build up the preeminence by argument, but from the bare names sets forth the difference, setting grace and truth over against law, and 'came to be' over against 'was given.'

And great is the interval between the two.

For the word 'was given' belongs to one who ministers, having received from another and given to those he was commanded to give to;

but the phrase 'came to be'—that is, grace and truth—belongs to a king who with authority remits all sins, and Himself provides the gift.

'Your sins are forgiven;'

'But that you may know that the Son of Man has authority on earth to forgive sins,' He says to the paralytic:

'Rise, take up your bed, and go to your house.'

Do you see how grace comes through Him? Consider too the truth.

The grace, then, is shown both by these things and by what befell the robber, and by the gift of baptism, and by the grace of the Spirit given through Him, and by many other things;

but the truth we shall know more clearly if we understand the types.

For the types, as types, sketched out beforehand the things that were to be accomplished in the New Dispensation;

and when Christ came, He accomplished it.

Let us then look at the types in a few instances;

for it is not for the present season to go through all the matters of the types;

but from those which I shall set before you, when you have learned some, you will know the rest as well.

Would you, then, that we begin from the Passion itself? What, then, does the type say? 'Take a lamb according to each household, and slay it, and do as He commanded and ordained.'

For He does not command this to take place;

but He Himself becomes it, offering Himself as sacrifice and offering to the Father.

See how the type was given through Moses, but the truth came to be through Jesus Christ.

And again on Mount Sinai, when the Amalekites made war on the Hebrews, the hands of Moses were held up, being lifted by Aaron and Hur, who stood on either side;

but Christ, when He came, Himself by His own power held His hands stretched out on the cross.

Did you see how the type was being given, but the truth was coming to be? Again the law said:

'Cursed is everyone who does not abide by all that is written in this book;'

but what does grace say? 'Come to Me, all you who labor and are heavy laden, and I will give you rest;'

and Paul: 'Christ redeemed us from the curse of the law, having become a curse for us.'

Since, therefore, we have enjoyed such great grace and truth, I beseech you, let us not through the greatness of the gift become the more slothful.

For the greater the honor of which we have been counted worthy, the greater also is the virtue we owe as debtors.

For he who has received small benefits, even if he shows but small things, is not

worthy of so great condemnation;

but he who has ascended to the very summit of honor, and then displays low and grovelling things, will be worthy of far greater punishment.

But God forbid that we should ever suspect such things concerning you.

For we are persuaded in the Lord that you have winged your souls toward heaven, and have risen up from the earth, and, though being in the world, do not busy yourselves with the things of the world.

But nevertheless, even being persuaded of this, we do not cease continually exhorting you to the same things.

Since even in the contests without, all the spectators cheer on not those who have collapsed, nor those lying supine, but those who are still in action, those still running.

For in the case of the former, spectators cease upbraiding them, as labouring to no purpose and unable through their encouragements to raise them up, since they have been utterly cut off from victory;

but here, not only in the case of you who are watchful, but even in the case of those who have fallen, if they should be willing to change, there is some good thing to be hoped for.

Wherefore we do everything—exhorting, reproaching, urging, praising—so as to work out your salvation.

Do not, then, be vexed at the continual exhortation concerning your manner of life.

For what is said is not the words of those who have condemned you for slothfulness, but of those who hold very good hopes concerning you.

And it is said, and shall be said, not to you only, but also to us who speak these things;

for we ourselves also stand in need of the same teaching.

For even if it is spoken by us, yet nothing hinders these things from being spoken also to us.

For finding one to be liable, the word corrected him; but the one who was outside and set free, it again led away, as far off as possible.

For neither are we ourselves clean from sins.

The healing art, then, is common, and the remedies are set forth for all;

but the cure henceforth is not common, but comes to pass according to the choice of those who use them.

Therefore the man who used the remedy rightly gained some benefit from the cure;

but he who did not apply it to the wound made the evil greater, and brought himself to the most grievous end.

Let us not, then, be pained when we are being healed, but let us rather rejoice all the more, even though the method of treatment brings with it the bitter pangs of instruction;

for afterward it will display to us a fruit most sweet.

Let us therefore do all things to this end: that, being cleansed from the wounds and blows which the teeth of sin implant in the soul, we may depart to that world to come; so that, having become worthy of the sight of Christ, we may not on that day be handed over to the avenging and inexorable powers, but to those able to bring us into the inheritance of the heavens, which is prepared for those who love Him.

May it be granted to us all to attain to it, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and might unto the ages of ages.