約翰福音講道集 第 21 章

Nathanael answered and said to Him:

'Rabbi, You are the Son of God, You are the King of Israel.' Jesus answered and said to him:

'Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these.' [1]

We have need, beloved, of much care, of much watchfulness, that we may be able to behold the depth of the divine Scriptures.

For it is not possible to find their meaning carelessly, nor while we sleep; rather there is need of diligent searching, and need also of earnest prayer, that we may be able to peer, if only a little, into the inmost sanctuaries of the divine oracles.

For behold, today too there lies before us no small question, but one requiring much diligence and searching.

For when Nathanael had said, 'You are the Son of God,' Christ says:

'Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these.'

What, then, in the words spoken is the matter under inquiry? That Peter, after so many miracles and such teaching, when he confessed, 'You are the Son of God,' was pronounced blessed, as having received the revelation from the Father;

but Nathanael, even before the signs and before the teaching, having said this same thing, heard no such word, but rather—as though he had said nothing so great as he ought to have said—is led on to greater things.

What, then, is the reason? That although Peter and Nathanael both uttered the very same words, yet each did so not with the same understanding; but Peter confessed Him Son of God as true God, while the other confessed Him a mere man.

And from where is this plain to us? From the things said afterward.

For having said, 'You are the Son of God,' he added:

'You are the King of Israel.'

But the Son of God is King not of Israel only, but also of the whole inhabited world.

And this is plain not from this alone, but also from what follows.

For to Peter Christ added nothing further afterward, but, as though his faith were complete, He said that He would build the Church upon that confession of his.

But here He did no such thing—rather the opposite.

For, as though much and the better part were lacking to the confession, He added the rest.

For what does He say? 'Truly, truly, I say to you:

from now on you shall see heaven opened, and the angels of God ascending and descending upon the Son of Man.'

Do you see how, little by little, He raises him up from the earth, and makes him no longer imagine Him to be simply a man? For He whom angels serve, and upon whom angels ascend and descend—how could He be a man? For this reason He said, 'You shall see greater things than these';

and to show this, He added the ministry of the angels.

And what He says is of this sort:

'This,' He says, 'seemed a great thing to you, O Nathanael, and on account of it you confessed Me King of Israel;

what, then, will you say when you see the angels ascending and descending upon Me?'—by these things persuading him, and that the angels are His own.

For as upon a true-born son of a king, so the royal ministers went up and came down—this at the time of the cross, that at the time of the resurrection and the ascension, and before this also, when they came and ministered to Him, when they announced the good news of His birth, when they cried:

'Glory to God in the highest, and on earth peace';

when they came to Mary, when they came to Joseph.

And what He did in many instances, this He does also now.

He speaks two predictions, and of the one He gives the proof already, while the one still to come He confirms from the present.

For indeed, of the things spoken, some received their demonstration, such as, 'Before Philip called you, I saw you under the fig tree';

while others were destined to come to pass, and in part have come to pass—the descent and ascent of the angels, that at the cross, that at the resurrection and the ascension;

which very thing, through the things already said, He makes worthy of belief even before its coming to pass.

For he who has come to know His power in things past, and who hears concerning things to come, would more readily accept this prediction also.

What, then, does Nathanael do? He answers nothing to this.

Wherefore Christ too brought His discourse to him to a halt at this point, permitting him to ponder in private the things that had been said, and not willing to pour out everything all at once, but, having cast the seeds into fertile ground, He leaves it thenceforth to sprout at leisure.

Which very thing He also showed elsewhere, saying:

'The kingdom of heaven is like a man sowing good seed.

And while he slept, the enemy came and sowed tares in the midst of the wheat.'

On the third day there was a wedding in Cana of Galilee.

And Jesus was invited to the wedding.

And the mother of Jesus was there, and His brethren.

I have said before that in Galilee He was better known;

wherefore they also invite Him to the wedding, and He comes.

For He looked not to His own dignity, but to our benefit.

For He who did not disdain to take the form of a servant, much more would not disdain to come to the wedding of servants;

He who reclined at table with tax collectors and sinners, much more would not refuse to sit down together with those present at the wedding.

Yet those who invited Him did not hold the estimation of Him that was fitting, nor did they invite Him as some great personage, but simply as one of the many and as an acquaintance.

And the Evangelist hinted at this when he said:

'Now the mother of Jesus was there, and His brethren.'

As, therefore, they invited her and His brethren, so also they invited Jesus.

And when the wine ran short, His mother says to Him:

It is worth inquiring here whence it came into the mother's mind to imagine something great concerning her Son.

For He had not yet worked any sign.

'For this,' he says, 'Jesus did as the beginning of His signs in Cana of Galilee.'

But if someone should say that this is not sufficient proof that this was the beginning of the signs, on the ground that it is simply added, 'in Cana of Galilee,' as though it were possible that this was the first sign done there, but not necessarily the very first of all (for it is likely that He had done others elsewhere)—

to him we will say that very thing which we said before.

What, then, is this? That which John says:

'but that He might be made manifest to Israel, for this cause came I baptizing.'

But if He had worked wonders during His earliest years, the Israelites would not have needed another to make Him manifest.

For He who, on coming to manhood and thus becoming known from His wonders—not only to those in Judea but also to those in Syria and beyond—and this after doing these things in but three years, or rather not even needing those three years to show Himself forth;

for straightway even from the very first the report of Him went out everywhere;

He, then, who in so short a time shone forth by the multitude of His wonders, so that His name became well known to all;

much more, had He worked wonders as a child from His earliest years, He could not have remained hidden for so long a time.

For the things done would have seemed the more marvelous, as being done by a mere boy, and the time would have been double and triple and far greater.

But in fact He did nothing while He was a child;

rather Luke testified this one thing only, that at twelve years old He sat listening to the teachers, and by His questioning was thought to be marvelous.

And in another way too, with good reason and consistently with the plan, He did not begin His signs straightway from His earliest years.

For they would have thought the matter to be a mere phantasm.

For if, when He had come to full age, many suspected this, much more, had He worked wonders while still quite a boy, they would even sooner and before the fitting time have rushed Him to the cross, being consumed with envy;

and the very things pertaining to the divine dispensation would themselves have been disbelieved.

Whence, then, did it come to the mother to imagine something great concerning Him? one may ask.

He was now beginning to be revealed, and was becoming manifest through John, and from the things spoken by Him to His disciples;

and before all these things, the conception itself, and all that took place after the birth, had implanted in her a very great surmise concerning her Son.

'For she heard,' he says, all the things concerning the Child, 'and kept them in her heart.'

For what reason, then, one may ask, did she not speak these things before this? Because, as I said, it was then at last that He was receiving the beginning of His being made manifest.

For before this He passed His life as being one of the many;

wherefore His mother did not even venture to say any such thing to Him.

But when she heard that John had come for His sake, and that he had borne to Him the witness which he did bear, and that He had disciples, then at last, taking courage, she entreats Him; and when the wine ran short, she says:

For she wished both to lay up a favor with those people, and to render herself more illustrious through her Son.

And perhaps she was experiencing something merely human, just as His brethren also did, when they said, 'Show Thyself to the world,' wishing to reap the glory that comes from the wonders.

For this cause He too answered the more vehemently, saying:

'Woman, what have I to do with thee? Mine hour is not yet come.'

For that He greatly reverenced her who bore Him, hear Luke relating how He was subject to His parents, and this same Evangelist showing how He provided for her even at the very time of the cross.

For where parents put no hindrance, nor obstruct anything pertaining to the things of God, to yield to them is necessary and due, and not to do so is a great danger;

but when they ask something unseasonably and hinder any of the spiritual things, it is not safe to obey.

Wherefore both here He answered thus, and again elsewhere:

'Who is My mother, and who are My brethren?' For they did not yet hold concerning Him the opinion which they ought;

but because she had travailed with Him, she claimed, after the remaining custom of mothers, thus to command Him in all things, though she ought to have revered and worshipped Him as Master.

For this cause, then, He answered thus at that time.

For consider what a thing it was, when all the people and the multitude were standing round about Him, and the crowd was hanging upon His hearing, and the teaching was set forth, that she should come forward into the midst, and draw Him away from His exhortation, and converse with Him privately, not even enduring to come within, but dragging Him outside alone to herself.

For this cause He said, 'Who is My mother and My brethren?'—not insulting her who bore Him;

but conferring on her the greatest benefit, and not permitting her to think lowly things concerning Him.

For if He cared for the others, and did all things so as to implant in them the fitting opinion concerning Himself, much more did He so for His mother.

For since it was likely that even after hearing from her Son she would not be willing nor thus persuaded, but would deem herself worthy everywhere of the first place, as being His mother;

for this cause He answered thus to those who had spoken.

For He could not otherwise have led her up from this lowliness to that height, had she expected always to be honored by Him as by a son, and not that He would come as Master.

And here, then, it was for this reason that He said:

'Woman, what have I to do with thee?' And no less for another necessary cause.

What was this? That the wonders being done might not be held in suspicion.

For He ought to have been entreated by those who were in need, not by His mother.

Why so? Because the things done through the entreaty of one's own kin, even if they be great, give offense to the beholders;

but when those who have the need themselves make the request, the miracle becomes free from suspicion, and the praise is pure, and the benefit is great.

For indeed, if some most excellent physician, entering a house where many were sick, should hear nothing from the sick nor from their relatives, but should be entreated by his own mother alone, he would be both suspected and burdensome to the sick, and neither those lying ill nor those standing by them would think that he was able to display anything great and noble.

Wherefore then too He rebuked her, saying:

'Woman, what have I to do with thee?'—training her for the future no longer to do such things.

For He cared both for the honor due to His mother, and much more for the salvation of the soul, and for the benefaction of the many, for whose sake He also put on the flesh.

These words, therefore, were not those of one behaving arrogantly toward His mother, but of a great dispensation ordering both her herself, and making the wonders to be done with the fitting worthiness.

Since that He greatly honored her, this very thing—apart from all else—which seems to have been spoken by way of rebuke, is most sufficient to make manifest.

For by being reluctant He showed that He greatly stood in awe of her.

But how, and in what manner, we will tell in what follows.

Considering these things, therefore, and whenever you hear a certain woman saying:

'Blessed is the womb that bore Thee, and the breasts which Thou didst suck';

and then Him answering:

'Yea rather, blessed are they that do the will of My Father';

consider that those words too were spoken from the same intent.

For the answer was not that of one thrusting away His mother, but of one showing that her childbearing would have profited her nothing, unless she had been very good and faithful. For while she had travailed with Him, she claimed, after the remaining custom of mothers, thus to command Him in all things, though she ought to have revered and worshipped Him as Master.

For this reason, then, He answered as He did on that occasion.

For consider what it meant, while all the people and the whole crowd stood about Him, and the multitude hung upon His teaching, and the instruction was already set forth, that she should come forward into their midst, draw Him away from His exhortation, and converse with Him privately, not even consenting to come inside, but dragging Him out alone to herself.

For this reason He said, 「Who is My mother, and who are My brethren?」 — not insulting her who bore Him,

but rather conferring upon her the greatest benefit, and not permitting her to entertain lowly thoughts concerning Him.

For if He took care for the rest, and did everything so as to implant in them a fitting opinion concerning Himself, much more would He do so in the case of His mother.

For since it was likely that she, even after hearing from her Son, would not be willing nor thus be persuaded, but would claim for herself the first place everywhere, inasmuch as she was His mother,

for this reason He answered thus to those who had spoken.

For He could not otherwise have lifted her up from this lowliness to that height, if she expected always to be honored by Him as by a son, and not that He would come as her Master.

And here, then, it was for this reason that He said,

「What have I to do with thee, O woman?」 And for another necessary cause no less,

And what was this? That the miracles which were being wrought should not fall under suspicion.

For it was fitting that He should be entreated by those in need, not by His mother.

And why so? Because the things done at the request of one's own kin, even if they be great, often give offense to those who behold them;

but when those who have need are themselves the ones who ask, the miracle becomes free from suspicion, the praise is pure, and the benefit is great.

For indeed, if some excellent physician, having entered a house where many lay sick, should hear nothing from the sick themselves nor from their relatives, but be entreated by his own mother alone, he would be regarded with suspicion and as burdensome by the sufferers, and neither those lying ill nor those standing by them would suppose that he could display anything great or noble.

Wherefore then also He rebuked her, saying,

「What have I to do with thee, woman?」 — instructing her not to do such things again in time to come.

For He cared indeed also for the honor due to His mother, but much more for the salvation of the soul and for the benefiting of the many, for the sake of which He also put on the flesh.

These words, then, were not those of one dealing arrogantly with His mother, but

of a great dispensation which was ordering both her herself, and preparing that the miracles should be done with the honor that befitted them.

For that He greatly honored her, this very thing which seems to have been spoken by way of rebuke is, apart from the rest, most sufficient to show.

For by being reluctant He showed that He greatly stood in awe of her.

But how and in what manner, this we shall tell in what follows.

Considering these things, then, and whenever you hear a certain woman saying,

「Blessed is the womb that bore Thee, and the breasts which Thou didst suck,」

and then Him answering,

「Yea rather, blessed are they that do the will of My Father,」

consider that those words too were spoken from the same intent.

For the answer was not that of one repelling His mother, but of one showing that her childbearing would have profited her nothing, had she not been exceedingly good and faithful.

But if it profited Mary nothing, apart from virtue of soul, that Christ was born of her,

much more, even though we have a father, or a brother, or a child that is virtuous and noble, while we ourselves are far from his virtue, this will be able to profit us nothing.

「For a brother,」 says David, 「doth not redeem; shall a man redeem?」 For in nothing else, but only in our own good deeds, after the grace of God, ought we to have the hopes of our salvation.

Since, if this were going to profit the Virgin of itself, it would have profited the Jews also (for Christ was their kinsman according to the flesh), it would have profited also the city in which He was born, it would have profited also His brethren.

But as it was, His brethren also, so long as they neglected their own selves, were profited nothing by the dignity of kinship, but along with the rest of the world were condemned;

but then they were admired, when they shone forth by their own virtue.

But the city both fell and was burned, having gained nothing from this;

and His kinsmen according to the flesh were slaughtered and perished most pitiably, having gained nothing toward their salvation from their kinship with Him, since they had not the patronage that comes from virtue.

But greater than all appeared the apostles, since they pursued the true and enviable manner of intimacy with Him — that which is through obedience.

And from this, then, we learn that everywhere we have need of faith, and of a life that is bright and shining.

For this alone will be able to save us.

Since even for a long time His kinsmen were everywhere admired, who were also called 「the Lord's own」;

yet nevertheless we do not even know their very names, whereas both the life and the names of the apostles are sung everywhere.

Let us not, then, be high-minded over nobility according to the flesh, but even though we have ten thousand admirable ancestors, let us ourselves be earnest to surpass their virtues, knowing that we shall gain nothing from the diligence of others toward the coming judgment, but that this too will be a more severe condemnation.

For being of good fathers, and having the example at home, not even so do we imitate our teachers.

And I say these things now, since I see many pagans, when we lead them toward the faith and exhort them to become Christians, taking refuge in their kinsmen and ancestors and household, and saying,

「All my relatives and close friends and those who dwell with me happen to be faithful Christians.」

What then is this to thee, O wretched and miserable man? For this above all will destroy thee, that not even out of respect for the multitude of those dwelling with thee didst thou run to the truth.

Again, certain others, being faithful indeed, but happening to live carelessly, when exhorted toward virtue, put forward this very same thing, saying,

「My father, and my grandfather, and my great-grandfather happened to be exceedingly pious and earnest.」

But this very thing will condemn thee most of all, that being the descendant of such men, thou hast done things unworthy of thine own root.

For hear what the Prophet says to the Jews:

「Israel served for a wife, and for a wife he kept watch;」

and again Christ says, 「Abraham your father rejoiced that he might see My day;」

and everywhere they bring forward the good deeds of the ancestors not as praises for them, but even as a greater accusation.

Knowing this, then, let us also do all things, so that we may be able to be saved through our own works, lest, having in vain deceived ourselves with hopes placed in others, we then learn that we were vainly deceived, when this knowledge is of no benefit to us.

「For in Hades,」 it says, 「who shall confess to Thee?」 Therefore let us repent here, so as to obtain the eternal good things, which may it be granted to us all to attain, by the grace and love toward mankind of our Lord Jesus Christ, through whom and with whom to the Father be glory and might, together with the Holy Spirit, unto the ages of ages. Amen.