約翰福音講道集 第 20 章

On the next day He desired to go forth into Galilee, and He finds Philip, and says to him:

Now Philip was from Bethsaida, of the city of Andrew and Peter.

'In everyone who is diligent there is something excellent,' as the proverbial saying declares.

And Christ hinted at something yet greater when He said:

Whence it comes to me henceforth to marvel from what cause Philip followed Christ.

For Andrew followed after hearing from John, and Peter from Andrew;

but this man, having learned nothing from anyone, save only that Christ said to him, 'Follow Me,' was straightway persuaded, and did not withdraw, but even becomes a herald to others.

For running to Nathanael, he says, 'We have found Him of whom Moses in the law and the prophets wrote.'

Do you see how he had a thoughtful mind, and continually pondered the writings of Moses, and looked for His coming? For the very word 'We have found' belongs to those who are always seeking how He is.

On the next day Jesus went forth into Galilee.

And He does this not without purpose, but according to His own wisdom and understanding.

For if, when none had come to Him of his own accord, He had Himself drawn them, they would perhaps have leaped away;

but as it was, having chosen this of themselves, they thereafter remained steadfast.

But Philip He calls, as being more familiar to Him;

for inasmuch as He was born and reared in Galilee, He recognized him the more.

Having therefore taken the disciples, He proceeds thenceforth to the catching of the rest, and draws to Himself both Philip and Nathanael.

But in the case of the former it was not so marvelous, since the report of Jesus had gone forth into all Syria;

but the marvelous thing was in the case of Peter and James and Philip: not only that they were persuaded before the signs, but that, being from Galilee also—whence no prophet arises, nor can any good thing be—

for these men were somewhat more rustic and wild and coarse in their disposition.

But Christ from this very fact displayed His power, choosing the elect of the disciples from a land that bore no fruit.

It is likely, then, that Philip, having seen Peter and his company and having heard from John, followed;

and it is likely also that the voice of Christ wrought something in him.

For He knew those who were going to be suitable.

But the Evangelist abridges all these things.

That Christ was going to come, he knew;

but that this was the Christ, he was ignorant;

which I say he had heard either from Peter or from John.

And John mentions his village too, that you may learn that God chose the weak things of the world.

Philip finds Nathanael, and says to him:

We have found Him of whom Moses in the law and the prophets wrote, Jesus the son of Joseph, who is from Nazareth.

And he says these things, making his proclamation worthy of credence, seeing that it is from Moses and the prophets, and thereby putting the hearer to shame.

For since Nathanael was exact, and had examined all things with truth, as Christ Himself also bore witness, and the event showed, he fittingly referred him to Moses and the prophets, that thus he might receive Him who was proclaimed.

But if he calls Him the son of Joseph, be not troubled;

for as yet He was supposed to be this man's child.

And whence is it clear, O Philip, that this is He? What proof do you tell us? For it is not enough merely to make a declaration.

What sign did you see? What wonder? It is not without danger to believe simply concerning such matters.

What demonstration, then, have you? 'The same as Andrew's,' he says.

The wealth which he found, not being able to contain it, nor being able to display the treasure by words, he leads his brother to Him who had been found.

Just so this man also: how He was that very Christ, and how the prophets had foretold Him, he did not say;

but he draws him to Jesus, knowing that he would no longer withdraw, if he tasted of those words and of that teaching.

'Can any good thing come out of Nazareth?' Philip says to him:

Jesus saw Nathanael coming to Him, and says concerning him:

Behold truly an Israelite, in whom is no guile.

Because he had said, 'Can any good thing come out of Nazareth?' He praises and admires the man.

And yet he ought to have been rebuked.

For his words were not those of an unbeliever, nor deserving of blame, but rather of praise.

How, and in what manner? Because this man, more than Philip, had pondered the sayings of the prophets.

For he had heard from the Scriptures that the Christ must come from Bethlehem, and from the village in which David dwelt.

This, indeed, prevailed even among the Jews, and the prophet of old proclaimed it, saying:

And you, Bethlehem, are by no means least among the rulers of Judah;

for out of you shall come forth a Ruler, who shall shepherd my people Israel.

Since, therefore, he heard that Jesus was from Nazareth, he was troubled and perplexed, not finding Philip's announcement to agree with the prophetic prediction.

But observe his understanding and reasonableness even amid his perplexity.

'You deceive me, O Philip, and speak falsely;'

'I am not persuaded, I will not come;'

'I learned from the prophets that the Christ must come from Bethlehem;'

'but you say, from Nazareth;'

'therefore this man is not He.'

But what did he do? He himself also came — by not accepting that Jesus was from Nazareth, showing his exactness concerning the Scriptures and the incorruptibility of his character;

and by not spurning the one who brought him the news, showing the great longing which he had for the coming of the Christ.

For he considered that it was likely Philip had been mistaken about the place.

And observe for me his refusal too, how gently he framed it, and in the form of a question.

For he did not say, 'Galilee brings forth nothing good;'

but how? 'Can anything good come out of Nazareth?' And Philip too was exceedingly prudent.

For he does not grow vexed and irritated as though at a loss, but persists, wishing to lead the man on, and from the very outset displaying to us the earnestness that befits an apostle.

For this reason Christ also says:

'Behold, truly an Israelite, in whom there is no guile.'

So then there can also be a false Israelite.

'For his judgment,' He says, 'is unbiased;'

he utters nothing to win favour, nor out of hatred.

And yet the Jews, when asked where the Christ is born, said, 'In Bethlehem,' and brought forward the testimony, saying:

'And you, Bethlehem, are by no means least among the rulers of Judah.'

But they, before seeing Him, bore this witness;

and after they saw Him, out of envy they concealed the testimony, saying:

'But this man, we do not know from where he is.'

But Nathanael was not so; rather, the opinion which he had held about Him from the beginning, this he continued to maintain — that He is not from Nazareth.

How then do the prophets call Him a Nazarene? From His upbringing and His manner of life there.

Now to say, 'I am not from Nazareth, as Philip announced to you, but from Bethlehem,' He passes over, so as not immediately to render the matter disputable;

and apart from this, even had He persuaded him, that would not have given sufficient proof that He was the Christ.

For what prevented one, even not being the Christ, from being from Bethlehem, like the others born there? This, then, He passes over;

but that which is most able to win him over, this He does;

for He shows Himself to have been present while they were conversing.

So when that man said, 'From where do you know me?' He says:

'Before Philip called you, while you were under the fig tree, I saw you.'

See a man steadfast and well-grounded.

For when Christ said:

'Behold, truly an Israelite,' he was not made vain by the praises, nor did he rush after the commendations, but persists in seeking and searching more exactly, and desires [to know more].

He himself, then, as a man, was still inquiring;

but Jesus, as God, made answer.

For He said, in effect, 'I know you from above;'

and the gentleness of his character He knew, not as a man who had followed him about, but from above as God;

and, 'Now I saw you in the fig tree,' when no one was there present, but Philip alone was with Nathanael, and privately they said all these things.

For this very reason it is said that, seeing him from afar, He said [these things];

so that he might learn that Christ uttered these things before Philip drew near, in order that the testimony might not become suspect.

Wherefore He mentioned also the time, and the place, and the tree.

For had He said merely, 'Before Philip came to you, I saw you,' He might even have been suspected, as though He Himself had sent him, and were saying nothing great;

but now, by naming the place at which he was tarrying when he was called by Philip, and the designation of the tree, and the time of the conversation, He showed the prediction to be beyond dispute.

And He revealed not only the foreknowledge, but also instructed him in another way.

For He brought him to the remembrance of what had then been said — namely, 'Can anything good come out of Nazareth?' — on which account especially He received him the more warmly;

and because, when he had uttered these things, He did not condemn him, but praised and marvelled at him.

Wherefore from this too he perceived that He truly is the Christ, both from the prediction and from His having examined his mind with exactness;

which was the mark of one showing that He knew even the things in his mind;

and moreover, that when he seemed to have spoken against Him, He did not blame but even praised him.

That Philip therefore called him, he stated;

but what Philip said to him, and what he said to Philip, he passed over, leaving it to his conscience, and not wishing to expose him further.

What then? Before Philip called him did He see him only, and did He not also before this behold him with His sleepless eye? He beheld him, and no one could gainsay it;

but for the moment this was the pressing thing to say.

What then did that man do? Since he had received an indisputable proof of Christ's foreknowledge, he came to confession — by his former hesitation showing his exactness, and by his subsequent assent his candour of soul.

'For he answered,' it says, 'and says to Him, Rabbi, You are the Son of God;'

'You are the King of Israel.'

Did you see a soul become suddenly full of joy, and embracing Jesus with its words? 'You are,' he says, 'the Expected One, that One who is sought.'

Did you see him astonished, marvelling, leaping, bounding for gladness? So ought we also to rejoice, having been deemed worthy to know the Son of God;

and to rejoice not in mind only, but to show this in our very deeds.

And what belongs to those who rejoice? To obey Him whom they have come to know.

But it belongs to those who are obedient to do whatever He may will.

For if we mean to do the things that provoke Him, how shall we prove that we rejoice? Do you not see, even in households, when someone welcomes one of those he loves, how he does everything with joy, running about in every direction, and, if need be, sparing nothing but ready to expend all he has, so as to please the one who has come? But if a person will not obey when he is called, and will not do the things that give the guest rest, then though he say ten thousand times that he rejoices at his presence, he would never be believed by the one entertained—and rightly so.

For this must be shown by our deeds.

Therefore, since Christ also has come to us, let us show that we rejoice, and let us do nothing of the things that provoke Him;

let us adorn the house into which He has entered;

let us set before Him the meal that He wishes to eat.

And what sort of meal is this? He Himself tells us:

'My food is that I should do the will of Him who sent Me.'

Even if you give a cup of cold water, He accepts it;

for gifts from those who love, even though they be small, appear great to the one who yearns for them.

Even if you lay down two mites, He does not turn away, but receives them as though they were great wealth.

For since He is in need of nothing, and does not receive these things out of any want, He fittingly measures the whole not by the amount of what is given, but by the disposition of the giver.

who provides, defining the whole thereby.

Only show that you love Him now that He has come, that you are zealous in all things for His sake, that you rejoice at His presence.

See how He Himself is disposed toward you.

He came for your sake; He laid down His life for you;

and after all this He does not even refuse to entreat you.

'For we are ambassadors on behalf of Christ,' he says, 'as though God were beseeching you through us.'

'And who,' one might say, 'is so mad as not to love his own Master?' This too I say, and I know indeed that not one of us would deny this in word or in mind.

But the one who is loved wishes this to be shown not from words alone, but also from deeds.

For if we say this, yet do not do the things that lovers do, it is a mockery—and that not only in the case of God, but even among men.

Since, then, to confess with words alone but to oppose Him with deeds is not merely unprofitable but even harmful to us, I beseech you, let us add the confession that comes through deeds, so that we too may obtain His confession on that Day, when before the Father He confesses those who are worthy, in Christ Jesus our Lord, through whom and with whom be glory to the Father, together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.