約翰福音講道集 第 25 章

'Except a man be born of water and the Spirit, he cannot enter into the kingdom of God.'

Little children who day by day resort to their teachers both receive their lessons and give them back again, and never cease from this acquiring;

but sometimes they even add the nights to the days, and this they are compelled by you to do for the sake of perishable and temporary things.

But we do not demand of you who are grown up so great a labour as you demand of your own children.

For not every day, but only two days of the week, do we exhort you to give heed to what is said, for a small part of the day, so that the labour may become light for you.

For this reason we also unravel for you little by little the things laid down in the Scriptures, that you may readily take them up and store them in the treasuries of the mind, and thus strive to hold them all in memory, so that you may be able to recite them with exactness.

unless indeed someone be exceedingly drowsy and sluggish, and more indolent than a little child.

But come, let us again take up the sequence of what was said before, and let us see how, when Nicodemus had fallen and was dragging what was said toward earthly birth, and saying that it was impossible for an old man to be born again, Christ more clearly reveals the manner of the birth—one which even so held difficulty for him who inquired in a merely natural way, yet was able nonetheless to lead the hearer up from lowliness.

For what does He say? 'Verily I say unto thee:

Except a man be born of water and the Spirit, he cannot enter into the kingdom of God.'

And what He indicates by this is this:

You indeed say that it is impossible;

but I say that it is so entirely possible that it is even necessary, and that one cannot be saved in any other way.

For the things that are necessary, God has made exceedingly easy for us.

For the earthly birth, that which is according to the flesh, is from the dust;

and therefore the things in the heavens are walled off from it;

for what has earth in common with heaven? But that other birth, being of the Spirit, easily flings open for us the vaults above.

Hear, all you who are outside the illumination;

for fearful is the threat, fearful is the sentence.

It is not possible, He says, for him who has not been born of water and the Spirit to enter into the kingdom of heaven.

Because he bears the garment of death, of the curse, of corruption;

he has not yet received the token of the Master;

he is a stranger and an alien;

he does not have the royal watchword.

Except a man, He says, be born of water and the Spirit, he cannot enter into the kingdom of heaven.

But Nicodemus did not even so understand.

For nothing is worse than committing spiritual things to human reasonings.

It did not allow him to imagine anything lofty and great.

For this reason we too are called faithful, that laying aside the weakness of the reasonings below, we may ascend to the height of faith, and entrust to this teaching the greater part of our goods;

which had Nicodemus also done, the matter would not have been reckoned by him to be impossible.

What then does Christ do? Leading him away from this notion that grovels upon the ground, and showing that He is not speaking about this kind of birth, He says: 'Except a man be born of water and the Spirit, he cannot enter into the kingdom of heaven.'

These things He uttered, wishing by the fear of the threat to draw him toward faith, and to persuade him not to think the matter impossible, and being eager to remove him from his fancy concerning fleshly birth.

I speak of another birth, He says, O Nicodemus;

why do you drag the word down to the earth? why do you subject the matter to the necessity of nature? This begetting is higher than such birth-pangs, it has nothing in common with you;

for this too is indeed called birth, but it shares only the name, while in the reality it stands apart.

Remove yourself from the common custom;

I am bringing another kind of childbearing into the world;

I wish men to be born in another way;

I have come bringing a strange manner of creation.

I formed man from earth and water;

the thing that was formed did not turn out useful, but the vessel was twisted awry.

No longer, then, do I wish to form man from earth and water, but from water and the Spirit.

And if anyone asks, How from water? I too ask, How from earth? For how was the clay divided into diverse parts? how was that which underlay it of one kind (for it was earth alone), while the things produced from it were varied and manifold? Whence bones, and sinews, and arteries, and veins? whence membranes, and organic vessels, and cartilages, and coverings, liver and spleen and heart? whence skin, and blood, and phlegm, and bile? whence so many operations? whence the varied colours? For these belong neither to earth nor to clay.

How is it that the earth, receiving seeds, makes them sprout, while the flesh, receiving seed, causes it to decay? how does the earth nourish what is cast into it, while the flesh is nourished by these, and does not nourish them? Thus the earth, receiving water, produces wine;

but the flesh, often receiving wine, has changed it into water.

Whence then is it clear that these come from the earth, seeing that the earth stands in a contrary relation to the body, according to what has been said? By reasoning I cannot find it out, but by faith alone I receive it.

If, then, the things that happen day by day and are handled by us require faith, much more do those that are more ineffable and more spiritual than these.

For just as the earth, which is without soul and motionless, was empowered by the will of God, and so many wonders came forth from it;

so also, when the Spirit is present with the water, these paradoxical things that surpass reasoning all come to pass with ease.

Do not, then, because you do not see them, disbelieve;

since neither do you see the soul, and yet you believe that you have a soul, and that the soul is something other than the body.

But Christ did not lead him on from this example, but from another.

For this—I mean the soul—although it is incorporeal, He did not for this reason bring forward, since that man was still disposed in too gross a manner.

But He sets forth another example, one which neither has any fellowship with the grossness of bodies, nor has ascended to the nature of things incorporeal;

which is the motion of the wind.

And first He begins from the water, which is finer than earth but denser than air.

For just as in the beginning the earth lay as the underlying element, while the whole belonged to Him who fashioned it,

so also now the water lies as the underlying element, while the whole belongs to the grace of the Spirit.

And then man became a living soul, but now he becomes a life-giving Spirit.

And great is the difference between the two.

For the soul does not impart life to another, but the Spirit not only lives of itself but also imparts this to others.

Thus indeed it was that the apostles even raised the dead.

And then, when the creation had come into being, man was fashioned afterward;

but here the new man is created before the new creation.

For this one is born first, and then the world is transfigured.

As in the beginning He formed him whole and complete, so also now He creates him whole and complete.

And then He said, «Let us make him a helper»;

but here there is nothing of the sort.

For he who has received the grace of the Spirit—what other helper will he need? He who is enrolled in the body of Christ—what need has he henceforth of any ally? Then He made man according to the image of God, but now He has united him to God Himself.

Then He bade him rule over fish and beasts, but now He has led up our firstfruits above the heavens.

Then He gave paradise for a dwelling, but now He has opened heaven to us.

Then man was fashioned on the sixth day, since the age too was about to be consummated;

but now on the first day and at the very beginning, when the light also was made.

From all these things it is plain that the things being accomplished belonged to another and better life, and to a state that has no end.

The first fashioning, then, was from earth—that of Adam; and after it, from a rib—that of the woman; and after her, from seed—that of Abel;

yet nevertheless we are able to attain none of these, nor to set forth in words how they came to be, though they are most gross and tangible.

How then shall we be able to render an account concerning the spiritual birth through baptism, which is far higher than these, and to be required reasons for this wondrous and marvelous childbearing? Since even angels stand by this birth as it takes place.

But no one would be able to tell the manner of that wondrous birth which comes through baptism.

And they stand by, accomplishing nothing, but only beholding the things that take place.

The Father and the Son and the Holy Spirit work all things.

Let us therefore trust the declaration of God;

for it is more trustworthy than sight.

For sight is in many cases deceived;

but that word it is impossible should fail.

For she who brought into being the things that were not would surely be worthy of belief also when she discourses concerning their nature.

What then does she say? That what is accomplished is a birth.

And if anyone should say to you, «How?», silence him with the declaration of Christ, which is the greatest and clearest proof.

And if anyone should ask, for what reason the water is employed, let us in turn ask him:

For what reason was the earth in the beginning brought in for the fashioning of man? For that it was possible for Him to make man even without earth is surely plain to everyone.

Do not therefore pry curiously.

For that the use of water is necessary and indispensable, you may learn in this way.

When once the Spirit descended before the water, the Apostle did not stop there, but, regarding this too as necessary and not superfluous, see what he says:

«Can anyone forbid the water, that these should not be baptized, who have received the Holy Spirit even as we?» What then is the use of the water? This too I will now tell, unveiling to you the mystery that is hidden.

For there are indeed certain other unutterable reasons for the matter, but for the present, out of many, I will tell you one.

What then is this? Divine symbols are accomplished in it—burial and death, and resurrection and life—and these all take place at once.

For just as, as in a tomb, when we plunge our heads down into the water, the old man is buried, and having sunk down below, is wholly hidden once for all;

then, when we rise up again, the new man ascends anew.

For just as it is easy for us to be baptized and to rise up again, so it is easy for God to bury the old man and to bring forth the new.

And this is done thrice, that you may learn that the power of the Father and of the Son and of the Holy Spirit fulfills all these things.

And that what has been said is no conjecture, hear Paul saying:

«We were buried with Him through baptism into death»;

and again, «Our old man was crucified with Him»;

and again, «We have become planted together in the likeness of His death.»

And not only is baptism called a cross, but the cross also is called a baptism.

«For with the baptism with which I am baptized», He says, «you shall be baptized»;

and again, «I have a baptism to be baptized with, which you know not.»

For just as we are baptized and rise up again with ease,

so He too, having died with ease when He willed, rose again;

or rather far more easily, even though for the sake of a certain mystery He awaited the dispensation of the three days.

Having therefore been counted worthy of such great mysteries, let us display a life worthy of the gift, a most excellent manner of living.

And you who have not yet been counted worthy of these things, do all things so as to be counted worthy, that we may become one body, that we may be brethren.

For as long as we are separated in this respect, even though one be a father, or a brother, or whoever he may be, he is not yet a true kinsman, being torn away from the kinship that is from above.

For what profit is there in being joined by the race of clay, when we are not joined by the spiritual race? What gain is there in kinship on earth, when in the heavens we are strangers? For the catechumen is a stranger to the faithful.

For he has not the same head, he has not the same father, he has not the same city, nor food, nor garment, nor table, nor house, but all things are different.

For to the one all things are on earth, but to the other all things are in the heavens;

to the one Christ is King, but to the other sin and the devil;

to the one Christ is the delight, but to the other that which rots and decays.

And as for garment again, to the one belong the works of moths, but to the other the Master of the angels;

to the one heaven is the city, but to the other earth.

Since therefore we have nothing in common, in what shall we have fellowship, tell me? But we have loosed the same birth-pangs, and have come forth from one womb? But this is nothing toward the most exact kinship.

Let us therefore be zealous to become citizens of the city above.

How long shall we remain in the land of exile, when we ought to receive back our ancient fatherland?

For the danger is not about ordinary things.

But if it should come to pass—which may it not—that death coming upon us unexpectedly, we depart hence uninitiated, then even if we possess ten thousand good things, nothing else will receive us but Gehenna and the venomous worm, and the unquenchable fire, and the bonds that cannot be loosed.

But God forbid that any of those who hear these things should have experience of that punishment.

And this will come to pass if, being counted worthy of the holy mysteries, we build gold and silver and precious stones upon the foundation.

For thus shall we be able, when we have departed thither, to appear rich, when we leave no wealth behind here, but transport it to the inviolable treasuries through the hands of the poor;

when we lend to Christ.

Many are the debts we owe there — not money, but sins.

Let us therefore lend Him money,

that we may receive the forgiveness of our sins;

for He Himself is the Judge.

Let us not overlook Him when He is hungering here, that He also may nourish us abundantly there.

Here let us clothe Him, that He may not leave us stripped of the security that comes from Him.

If here we give Him drink, we shall not say, as the rich man did, 'Send Lazarus, that with the tip of his finger he may drop water upon our tongue that is scorched.'

If here we receive Him into our houses, there He will prepare for us many mansions.

If we go to Him when He is in prison, He too will deliver us from our bonds.

If we gather Him in when He is a stranger, He will not overlook us as being strangers to the kingdom of heaven, but will give us a share in the city that is above.

If we visit Him when He is sick, He too will speedily free us from our own sicknesses.

Seeing then that we receive great things and give small, let us give even the small, that we may traffic for the great.

While it is still the season, let us sow, that we may reap.

When winter overtakes us, when the sea is no longer navigable, we are no longer masters of our trading.

And when will the winter be? When that great and manifest Day shall stand upon us — then, that Day.

For then we shall no longer sail this great and spacious sea;

for to this sea the present life is like.

Now is the season for sowing; then is the season for reaping and gaining.

If a man cast no seeds in the season of sowing, but sows at harvest-time, besides accomplishing nothing he will also be a laughing-stock.

But if the present is the season of sowing, it would be a time not for gathering, but for scattering.

Let us therefore scatter, that we may gather;

let us not be minded to gather now, lest we lose the harvest.

For this season, as I have said, calls us to sow, and to spend and to lay out, not to gather and to store up.

Let us not, then, betray the fitting opportunity, but let us cast in the seed abundantly,

and let us spare nothing of what is within, that we may receive it back with much recompense, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages.