約翰福音講道集 第 6 章

There was a man sent from God, whose name was John.

Having discoursed in the prologue upon what is most pressing concerning the Word of God, and advancing in an orderly and methodical way, he comes at last also to the herald of the Word, John, who bears the same name as himself.

But when you hear that he was sent from God, henceforth reckon nothing human in what is spoken by that man.

For he utters nothing of his own, but all the things of Him who sent him.

Wherefore he is also called an angel [messenger];

and the virtue of a messenger is to say nothing of his own. But the word 'was' here does not signify his coming into being, but the mission itself.

For the phrase 'was sent from God' stands for 'was despatched from God.'

How, then, do they assert that the phrase 'being in the form of God' is not spoken concerning the unvarying identity with the Father, because the article is not added? For behold, here too the article is nowhere added.

...is it said? What, then, shall we say to the Prophet who declares, 'Behold, I send my messenger before your face, who shall prepare your way'? Now the words 'I' and 'you' are indicative of two persons.

This man came for a witness, that he might bear witness concerning the Light.

What is this? The servant bears witness to the Master, someone might perhaps say. When, then, you see Him witnessed to not only by the servant, but also coming to him, and among the Jews being baptized by him —

will you not the more be amazed and perplexed? But one must not be troubled nor disturbed, but rather be astonished at the unspeakable goodness.

But if anyone still persists in his dizziness and disturbance, He will say to him also that which He said to John:

'for thus it is fitting for us to fulfill all righteousness.'

And if he should be yet more troubled, He will again say to him also what He said to the Jews, that 'I do not receive testimony from man.'

If, then, He does not need this testimony, for what reason was John sent from God? Not as though He needed the testimony (for this would be of the utmost blasphemy), but why then? John himself teaches us, saying:

'That all through him might believe.'

And Christ Himself, having said that 'I do not receive testimony from man,' lest He should seem to the foolish to contradict Himself —

now saying, 'There is another who bears witness concerning me;'

'and I know that his testimony is true;'

and now saying, 'I do not receive testimony from man;'

He quickly added the resolution, saying:

'But these things I say for your sake, that you may be saved;'

'For that I am God, and the genuine Son of God, and of that incorruptible and blessed essence, [and] I have need of no one to bear witness.'

'For even if no one should be willing to do this, I am in nothing thereby diminished in my nature.'

'But since I am concerned for the salvation of the many, for this cause I have descended to this lowliness, so as even to entrust my testimony to a man.'

For on account of the grovelling and weak condition of the Jews, faith in Him was thus destined to become more attainable and easier for them.

As, then, He clothed Himself with flesh, lest by assailing them with the naked Godhead He should destroy all;

so also He sent forth a man as herald, that hearing a kindred voice those who then heard might more easily approach.

For, that indeed He had no need of that man's testimony, it would have sufficed merely to show forth Himself, who He was, in His naked essence, and to strike all with amazement.

But this He did not do, for the very reason which I mentioned before;

for He would have annihilated all, since no one was able to bear that inaccessible assault of the light.

For this cause also He put on flesh, as I said before, and entrusts the testimony to one of our fellow-servants;

since He arranged everything with a view to the salvation of men, looking not only to His own dignity, but also to what would be readily received and profitable for the hearers.

Which very thing He also, hinting at it, said:

'These things I say for your sake, that you may be saved.'

And the Evangelist too, uttering the same things as the Master, after saying, 'That he might bear witness concerning the Light,' added, 'That all through him might believe,' as much as to say:

Do not suppose that John the Baptist came to bear witness for this reason, that he might add anything to the Master in respect of credibility;

not for this reason, but that those of the same race might believe through him.

For that he said this in his eagerness to remove this suspicion beforehand, is plain also from what follows;

for he added, saying, 'He was not that Light.'

But if it were not to withstand this misconception that he repeated this, then what was said would be simply superfluous, and it would be tautology rather than clarity of teaching.

For having said that he was sent 'that he might bear witness concerning the Light,' why does he again say, 'He was not that Light'? Not simply nor in vain;

but since for the most part among us the one who bears witness is greater than the one witnessed to, and often seems to be more worthy of credit;

in order that no one might suspect this also in the case of John, he removes this evil suspicion straightway from the very outset, and, tearing it up by the roots, shows who this one is that bears witness, and who that other is who is witnessed to,

and how great is the distance between the one witnessed to and the one who bears witness.

And having done this, and shown His incomparable pre-eminence, he then with confidence henceforth proceeds also to the remaining discourse;

and if there was anything absurd lurking in the minds of the more foolish, having carefully removed this out of the way, he thus henceforth easily and without hindrance imparts to all the ensuing word of teaching.

Let us then pray, together with the revelation of these truths and the soundness of doctrine, that our life may also become pure and our conduct radiant.

For there is no profit in these things if good works are not present with us.

For even if we have all faith and the full understanding of the Scriptures, yet if we are destitute and bare of the protection that comes from a good life, there is nothing to hinder us from being carried off into the fire of hell and consumed forever by the unquenchable flame.

For just as those who have done good deeds shall rise again unto life eternal,

so those who have dared the contrary deeds shall rise unto everlasting punishment that never has an end.

Therefore let us display all diligence, so that we may not destroy by the vileness of our works the gain that has come to us from the right faith, but rather, having also won approval here, we may with boldness behold Christ.

For nothing could ever be equal to this blessedness.

And may it be granted to us all, having attained the things spoken of, to do all things unto the glory of God, to whom be the glory, together with the only-begotten Son and the Holy Spirit, unto the ages of ages.