約翰福音講道集 第 17 章

These things were done in Bethany beyond the Jordan, where John was baptizing.

On the morrow he sees Jesus coming unto him, and says:

'Behold the Lamb of God, who takes away the sin of the world.'

A great good is boldness of speech and freedom of utterance, and the placing of all things second to the confession of Christ;

so great and marvelous a thing, that even the only-begotten Son of God proclaims such a one before the Father—and yet the recompense is not equal.

For you indeed confess on the earth, but He confesses in the heavens;

and you confess in the presence of men, but He in the presence of the Father and of all the angels.

Such was John, regarding neither multitude, nor glory, nor any other human thing with suspicion, but trampling all these underfoot, and with fitting freedom proclaiming to all the things concerning Christ.

For on this account also the Evangelist marks the place, that he may show the boldness of the loud-voiced herald.

For it was not in a house, nor in a corner, nor in the wilderness, but having taken his stand at the Jordan in the midst of the multitude, in the presence of all those who were being baptized by him (for the Jews had come up to him while he baptized), that he proclaimed that marvelous confession concerning Christ, full of lofty and great and ineffable doctrines, and how he was not worthy to loose the strap of His sandal.

How then does he do this? By adding and saying:

Now such of the copies as are more accurate read, 'In Bethabara,' he says.

For Bethany was not beyond the Jordan, nor in the wilderness, but somewhere near Jerusalem.

And he marks the places also for another reason.

For since he was about to relate matters not ancient, but ones that had happened a little while before that time, he makes those present and beholding to be witnesses of the things spoken, and furnishes proof from the places as well.

For being confident that he added nothing of his own to the things spoken, but simply expounded all that had been, in accordance with truth, he takes to himself the testimony from the places, a proof, as I said, of the truth that was to be no ordinary one.

On the morrow he sees Jesus coming unto him, and says:

'Behold the Lamb of God, who takes away the sin of the world.'

The Evangelists divided the seasons among themselves.

And Matthew, having cut short the times before John the Baptist was bound, hastens on to what follows;

but the Evangelist John not only does not cut them short, but dwells upon these very things most of all.

And the former, after Jesus came from the wilderness, having passed over in silence the intervening matters—such as all that John uttered, all that the Jews said when they sent, and having abridged all the rest—leaped straightway to the prison;

For 'when Jesus had heard,' it says, 'that John was delivered up, he departed thence.'

But John does not proceed thus; rather, he passed over in silence the way into the wilderness, seeing that it had already been recounted by Matthew;

and he narrates instead the events that took place after the descent from the mountain, and having gone through many things, he then adds:

'For John was not yet cast into prison.'

And for what reason, one may ask, does Jesus now come to him, and not once only, but does this a second time as well? For Matthew says that his coming was necessary because of the baptism;

wherefore, to show this, Jesus also adds and says that 'Thus it becomes us to fulfil all righteousness.'

But John shows that he came to him yet again, after the baptism;

and he made this plain from what follows, saying:

'I beheld the Spirit descending like a dove, and it abode upon him.'

For what reason, then, does he come to John? For he did not come at random, but was going to him in particular.

'For as he was coming to him,' it says, 'he seeth him.'

For what reason, then, did he come? Since John himself had baptized him along with many others, so that no one might suspect that he was hastening to John from the same cause as the rest did—as, for instance, to confess his sins, and to wash for repentance in the river.

For this reason he comes, at the same time giving John also the opportunity once more to correct this supposition.

For indeed, by saying, 'Behold the Lamb of God, which taketh away the sin of the world,' he removes this whole suspicion.

He, then, who is so pure that he is able also to loose the sins of others,

it is quite evident that he does not come in order to confess sins, but in order to afford that wondrous herald an occasion, and by a second utterance more accurately to fix in the minds of those who had heard the former things what had been said, and again to add other things.

And the word 'Behold' is spoken because many were repeatedly seeking him out on the ground of what had been said, and after a long time.

For this reason this man points him out as present and says, 'Behold';

declaring that this is he who was long sought.

And he calls him a Lamb, reminding the Jews of the prophecy of Isaiah and of the shadow given through Moses, that from the type he might the rather lead them on to the truth.

That lamb, then, took away the sin of no one at all;

but this one takes away the sin of the whole world.

For when it was in danger of perishing, he speedily delivered it from the wrath of God.

'He that cometh after me is come to be before me.'

You see how here too he interprets the word 'before'? For having called him a Lamb, and having said that he takes away the sin of the world, he then says that 'He is come to be before me,' making plain that this is the meaning of 'before'—namely, to take away the sins of the world, and to baptize with the Holy Spirit.

'For my coming had nothing more than to proclaim the common Benefactor of the world, and to bestow the baptism of water;

but his coming was to cleanse all men and to bestow the working of the Comforter.'

'This one is come to be before me;'

that is to say, he was shown to be more glorious than I, 'For he was before me.'

Let them be put to shame who have inherited the madness of Paul of Samosata, in setting themselves against a truth so manifest.

See how he makes his testimony here beyond suspicion, showing that it did not spring from human friendship, but had come to pass by divine revelation.

'For I knew him not,' he says.

How, then, could you be a trustworthy witness? And how could you teach others, being yourself ignorant? He did not say, 'I do not know him,' but 'I knew him not';

so that by this very thing he might become especially worthy of belief.

For how could he have shown favour to one whom he did not know? 'But that he should be made manifest to Israel, therefore am I come baptizing with water.'

It was not, then, that he himself had need of baptism, nor did that washing have any other cause than to prepare the way for faith in Christ for all the rest.

For he did not say, 'That I might cleanse those who are baptized,' nor 'That I might deliver from sins am I come baptizing,' but 'That he should be made manifest to Israel.'

For tell me, was it not possible, apart from baptism, to preach and to draw the multitudes? But by no means so easily.

For they would not have all thus run together, had the preaching taken place apart from baptism;

nor would they have learned his surpassing greatness from the comparison.

The multitude, at all events, went out, not to hear the things he said,

but to be baptized, confessing their sins.

But when they had come, they were taught the things concerning Christ, and the difference of the baptism.

And indeed this was more venerable than the Jewish rite, and on this account all flocked to it;

yet nevertheless even so it was imperfect.

How, then, did you come to know him? 'By the descent of the Spirit,' he says.

But lest anyone should again suppose that he stood in need of the Spirit, as we do, hear how he removes this suspicion too, showing that the descent of the Spirit came about solely for the sake of proclaiming Christ.

For having said, 'And I knew him not,' he added:

'But he that sent me to baptize with water, the same said unto me:'

'Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he which baptizeth with the Holy Spirit.'

You see that this was the work of the Spirit—to point out Christ? For while the testimony of John was indeed beyond suspicion,

yet wishing to make it still more worthy of belief, he referred it up to God and to the Holy Spirit.

For since John had testified so great and marvellous a thing, sufficient to astonish all his hearers—namely, that he alone takes away the sins of the whole world, and that the greatness of the gift suffices for so great a ransom—he thereupon establishes this declaration.

And the demonstration is this: that he is the Son of God, and that he did not

need baptism, and that it was the work of the descent of the Spirit only to make him manifest.

For it was not within John's power to give the Spirit;

and this those who were baptized by him make plain, saying:

'We have not so much as heard whether there be any Holy Spirit.'

It was not, then, that Christ had need of baptism—neither of that one, nor of any other;

but rather the baptism had need of the power of Christ.

For this was the very thing lacking—the chief of all good things—that the one baptized should be counted worthy of the Spirit.

This supply of the Spirit, then, he added by his coming.

'And John bare record, saying, I have beheld the Spirit descending like a dove, and it abode upon him.'

'but he that sent me to baptize with water, the same said unto me:'

'Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he which baptizeth with the Holy Spirit.'

'And I have seen, and have borne record that this is the Son of God.'

And he repeatedly sets down the words 'I knew him not,' not simply nor at random, but because he was his kinsman according to the flesh.

'For behold,' it says, 'Elisabeth thy kinswoman, she also hath conceived a son.'

In order, therefore, that he might not seem to be showing favour on account of the kinship, he repeatedly says, 'I knew him not.'

And this also came to pass according to reason.

For he spent his whole time in the wilderness, being outside his father's house.

How then, if he did not know Him before the descent of the Spirit, and if he first came to know Him only then, did he try to hinder Him before the baptism, saying, 'I have need to be baptized by You'? For this very thing was proof that he knew Him exceedingly well.

But he did not know Him beforehand, long before that time—and with good reason.

For the miracles that took place while He was a child—such as those concerning the Magi, and all the other things of that kind—had occurred a long time before, when John also was himself but a child.

And since much time had passed in the interval, it was natural that He remained unknown to all.

For if He had been well known, John would not have said, 'That He might be made manifest to Israel, for this reason I came baptizing.'

From this it is henceforth clear to us that even those signs which some say Christ worked in His childhood are false, and the fabrications of certain persons who introduce them.

For if He had worked miracles beginning from His earliest years, neither would John have been ignorant of Him, nor would the rest of the multitude have needed a teacher to reveal Him.

But as it is, John himself says that he came for this reason, 'That He might be made manifest to Israel.'

And for this reason too he said again, 'I have need to be baptized by You.'

But afterward, having learned it more clearly, he proclaimed Him to the crowds, saying:

'After me comes a Man who has become before me'—because, indeed, He who sent me to baptize in water, and who sent me for this reason, 'That He might be made manifest to Israel,' this very One revealed Him to him even before the descent of the Spirit.

Wherefore also, before He arrived, he said:

'After me comes One who has become before me.'

He therefore did not know Him before He came to the Jordan and baptized everyone; but when He was about to be baptized, then he came to know Him—

and this after the Father had revealed Him to the Prophet, and the Spirit had pointed Him out as He was being baptized, for the sake of the Jews, on whose account the descent of the Spirit also took place.

For lest John's testimony be despised when he said, 'He was before me,' and 'He baptizes in the Spirit,' and 'He shall judge the world,' the Father also sends forth a voice proclaiming the Son, and the Spirit comes down, drawing the voice upon the head of Christ.

For since the one was baptizing and the other was being baptized, lest any of those present should think that what was said was spoken concerning John, the Spirit comes to correct such a suspicion.

So that when he says, 'I did not know Him,' he speaks of the earlier time, not of the time near the baptism.

For otherwise, how did he try to hinder Him, saying, 'I have need to be baptized by You'? And how too did he say such things concerning Him? How then, one asks, did the Jews not believe? For John was not the only one who saw the Spirit in the form of a dove.

Because, even if they did see, such matters require not only the eyes of the body, but before these the sight of the understanding, so that the thing should not be a mere idle fantasy.

If indeed, when they saw Him working miracles, touching with His own hands those who were sick and those who were dead, and thus bringing them back to life and health, they were so drunk with envy as to declare things contrary to what they saw—

how could they have shaken off their unbelief from the mere visitation of the Spirit? But some say that not all of them even beheld it, but only John and those who were more rightly disposed.

For even if it was possible to see with the senses of the eyes the Spirit descending as in the form of a dove—

yet even so it does not follow of necessity that the thing was plainly evident to all.

For Zechariah too beheld many things in a sensible form;

and Daniel and Ezekiel, and they had no one to share in the vision;

and Moses too knew many things, and such as no one else knew;

and not all the disciples were deemed worthy of the Transfiguration on the mountain;

nor did all share in the sight at the Resurrection;

and this Luke shows plainly when he says:

that He showed Himself to the witnesses who had been chosen beforehand by God.

'And I have seen and have borne witness that this is the Son of God.'

And where did he bear witness that this is the Son of God? For he called Him the Lamb, and said that He was about to baptize in the Spirit;

and yet the other evangelists record that after the baptism He said nothing, but passing over the events in between in silence, they relate the miracles of Christ that took place after the imprisonment of John.

From which it is reasonable to conjecture that both these things and many others far more numerous have been omitted;

and this the evangelist himself declared toward the end of his writing.

For so far were they from fabricating anything great about Him, that all with one voice and with all exactness set down the things which seemed to be matters of reproach, and you would not find any one of them omitting anything of such things;

while of the miracles, some they left to others, and some they all passed over in silence.

These things I have not said at random, but against the shamelessness of the Greeks.

For this is sufficient proof of their truth-loving character, and that they said nothing to win favor.

And by this means, along with the others, you too will be able to arm yourselves against them with this argument of words.

For indeed it is absurd that the physician should contend with exactness on behalf of his own art, and the leather-worker, and the weaver, and simply all the craftsmen;

but that the one who professes to be a Christian should not be able to render an account on behalf of his own faith.

And yet those things, if neglected, brought loss only in money;

but these things, if neglected, destroy for us the very soul.

But nevertheless we are so wretchedly disposed as to devote all our earnestness to those things;

while of the necessary things, and those which are the foundation of our salvation, these we despise as though worth nothing.

This is what prevents the Greeks from quickly deriding their own error.

For when they, taking their stand with falsehood, do everything so as to cloak the shamefulness of their doctrines, while we, the ministers of the truth, cannot so much as open our mouths, how will they not condemn the great weakness of the doctrine? How will they not suspect our things to be deceit and folly? How will they not blaspheme Christ as a dissembler and an impostor, who abused the senselessness of the many for deception? And of this blasphemy we are the cause, being unwilling to keep vigil in the discourses on behalf of godliness, but treating these as secondary matters, and being anxious for the things of the earth.

And one who is enamored of a dancer, or a charioteer, or of him who fights with wild beasts, sets everything in motion and takes all pains, so that he may not come off the worse in the contests waged on his behalf;

and they string together long praises, composing a defense against those who accuse them, and pelting their opponents with countless jibes;

but when discourses concerning Christianity are set before them, they all droop their heads down, and scratch themselves, and yawn, and having been laughed to scorn, they withdraw.

And how are these things not worthy of a thousand angers, when Christ appears among you more dishonored than a dancer? Seeing that on behalf of the deeds done by those men you have practiced a thousand

defenses—and that too when all these things are more shameful than anything—

yet on behalf of the miracles of Christ—though these have drawn the whole world after them—you do not endure so much as to think about them or take thought for them.

We believe in the Father and the Son and the Holy Spirit;

in the resurrection of bodies, in life eternal.

If then one of the Greeks should ask:

Who ever is this Father? And who is the Son? And who is the Holy Spirit? Or how is it that you, while saying there are three Gods, charge us with polytheism? What will you say? What will you answer? How will you repel the assault of these arguments? And what, if while you are silent, he brings against you again the other question, asking, What is resurrection at all? For shall we rise again in this body? Or in another besides this? And if in this, what need is there for it to be dissolved? What will you say to these things? And what, if he should say:

Why now, and not in earlier times, did Christ come? For has it now seemed good to Him to provide for men, while for all the rest of the time He despised us? Or if he should examine yet other things more numerous than these besides—it is not necessary, when men set forth many questions in succession, to keep silent about the solutions, so as to injure the simpler folk thereby.

For even what has been said suffices to shake off your sleep.

What then? If they examine these matters, and you cannot so much as understand these words simply, shall we, tell me, incur a small penalty, being the cause of so great an error to those who sit in darkness? I could wish, if indeed you enjoyed much leisure, to bring into the midst of you all a book of some vile Greek philosopher spoken against us, and again another older than this, that in this way at least I might rouse you and lead you away from your great sluggishness.

For if those men, in order to speak against us, kept vigil over so many things, of what pardon should we be worthy, if we shall not even know how to repel the assaults made against us? And for what purpose were we brought forth? Do you not hear the Apostle saying:

'Be ready for a defense to everyone who asks you a reason concerning the hope that is in you'? And Paul too exhorts the same things, saying:

'Let the word of Christ dwell in you richly.'

But what do they say to these things, those who are more irrational than drones? 'Every blessed soul is simple';

and, 'He who walks in simplicity walks confidently.'

For this is the cause of all evils, that the many do not even know how to bring forward the testimonies of the Scriptures as they ought.

For here he does not mean the senseless man, nor him who knows nothing, but the guileless man, the one who is not malicious, the prudent man.

For if this were so, it would be superfluous to hear the command, 'Be wise as serpents, and harmless as doves.'

But why need we speak of these things, when this argument leads to no good purpose? For besides what has been said, neither are our other affairs in good order—I mean those of our conduct and manner of life—but on every side we are wretched and ridiculous, ever ready to accuse one another, yet slothful in correcting the very things for which we blame and reproach each other.

Wherefore I exhort you, now at least, having come to ourselves, not to stop merely at accusation;

for this alone does not suffice to propitiate God;

but let us be earnest to display in all things the best amendment of life, so that having lived to the glory of God, we ourselves may also enjoy the glory that is to come;

which may it be granted us all to attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion unto the ages of ages. Amen.