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1. This lesson from the holy Gospel shows us the excellency of our Lord Jesus Christ’s divinity, and the humility of the man who earned the title of the Bridegroom’s friend; that we may distinguish between the man who is man, and the Man who is God. For the Man who is God is our Lord Jesus Christ, God before all ages, Man in the age of our world: God of the Father, man of the Virgin, yet one and the same Lord and Saviour Jesus Christ, Son of God, God and man. But John, a man of distinguished grace, was sent before Him, a man enlightened by Him who is the Light. For of John it is said, “He was not the Light, but that he should bear witness of the Light.” He may himself be called a light indeed, and rightly so; but an enlightened, not an enlightening light. The light that enlightens, and that which is enlightened, are different things: for even our eyes are called lights (lumina), and yet when we open them in the dark, they do not see. But the light that enlightens is a light both from itself and for itself, and does not need another light for its shining; but all the rest need it, that they may shine.
2. Accordingly John confessed Him: as you have heard that when Jesus was making many disciples, and they reported to John as if to excite him to jealousy,—for they told the matter as if moved by envy, “Lo, he is making more disciples than thou,”—John confessed what he was, and thereby merited to belong to Him, because he dared not affirm himself to be that which Jesus is. Now this is what John said: “A man cannot receive anything, except it be given him from heaven.” Therefore Christ gives, man receives. “Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the Bridegroom; but the friend of the Bridegroom, who standeth and heareth Him, rejoiceth greatly because of the Bridegroom’s voice.” Not of himself did he give himself joy. He that will have joy of himself shall be sad; but he that will have his joy of God will ever rejoice, because God is everlasting. Dost thou desire to have everlasting joy? Cleave to Him who is everlasting. Such an one John declared himself to be. “Because of the Bridegroom’s voice, the friend of the Bridegroom rejoiceth,” not because of his own voice, and “standeth and heareth.” Therefore, if he falls, he heareth Him not: for of a certain one who fell it is said, “And he stood not in the truth;”315
3. Now this is what follows: and John says, “This my joy therefore is fulfilled.” What is his joy? To rejoice at the Bridegroom’s voice. It is fulfilled in me, I have my grace; more I do not assume to myself, lest also I lose what I have received. What is this joy? “With joy rejoiceth for the Bridegroom’s voice.” A man may understand, then, that he ought not to rejoice of his own wisdom, but of the wisdom which he has received from God. Let him ask nothing more, and he loses not what he found. For many, in that they affirmed themselves to be wise, became fools. The apostle convicts them, and says of them, “Because that which is known of God is manifest to them; for God has showed it unto them.” Hear ye what he says of certain unthankful, ungodly men: “For the invisible things of Him from the creation of the world are seen, being understood by the things that are made, His eternal power likewise, and Godhead; so that they are without excuse.” Why without excuse? “Because, knowing God” (he said not, “because they knew Him not”), “they glorified Him not as God, nor were thankful; but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools.”316
4. “He must increase, but I must decrease.” What is this? He must be exalted, but I must be humbled. How is Jesus to increase? How is God to increase? The perfect does not increase. God neither increases nor decreases. For if He increases, He is not perfect; if He decreases, he is not God. And how can Jesus increase, being God? If to man’s estate, since He deigned to be man and was a child; and, though the Word of God, lay an infant in a manger; and, though His mother’s Creator, yet sucked the milk of infancy of her: then Jesus having grown in age of the flesh, that perhaps is the reason why it is said, “He must increase, but I must decrease.” But why in this? As regards the flesh, John and Jesus were of the same age, there being six months between them: they had grown up together; and if our Lord Jesus Christ had willed to be here longer before His death, and that John should be here with Him, then, as they had grown up together, so would they have grown old together: in what way, then, “He must increase but I must decrease”? Above all, our Lord Jesus Christ being now thirty years old, does a man who is already thirty years old still grow? From that same age, men begin to go downward, and to decline to graver age, thence to old age. Again, even had they both been lads, he would not have said, “He must increase,” but, We must increase together. But now each is thirty years of age. The interval of six months makes no difference in age; the difference is discovered by reading rather than by the look of the persons.
5. What means, then, “He must increase, but I must decrease”? This is a great mystery! Before the Lord Jesus came, men were glorying of themselves; He came a man, to lessen man’s glory, and to increase the glory of God. Now He came without sin, and found all men in sin. If thus He came to put away sin, God may freely give, man may confess. For man’s confession is man’s lowliness: God’s pity is God’s loftiness. Therefore, since He came to forgive man his sins, let man acknowledge his own lowliness and let God show His pity. “He must increase, but I must decrease:” that is, He must give, but I must receive; He must be glorified, but I must confess. Let man know his own condition, and confess to God; and hear the apostle as he says to a proud, elated man, bent on extolling himself: “What hast thou that thou didst not receive? And if thou didst receive it, why dost thou glory as if thou didst not receive it?” 317
6. What we have just heard, appears now distinctly and clearly. “He that cometh from above, is above all.” See what he says of Christ. What of himself? “He that is of the earth, is of earth, and speaketh of the earth. He that cometh from above is above all”—this is Christ; and “he that is of the earth, is of earth, and speaketh of the earth”—this is John. And is this the whole: John is of the earth, and speaks of the earth? Is the whole testimony that he bears of Christ a speaking of the earth? Are they not voices of God that are heard from John, when he bears witness of Christ? Then how does he speak of the earth? He said this of man. So far as relates to man in himself, he is of earth, and speaks of the earth; and when he speaks some divine things, he is enlightened by God. For, were he not enlightened, he would be earth speaking of earth. God’s grace is apart by itself, the nature of man apart by itself. Do but examine the nature of man: man is born and grows, he learns the customs of men. What does he know but earth, of earth? He speaks the things of men, knows the things of men, minds the things of men; carnal, he judges carnally, conjectures carnally: lo! it is man all over. Let the grace of God come, and enlighten his darkness, as it saith, “Thou wilt lighten my candle, O Lord; my God, enlighten my darkness;”319
7. “He that cometh from heaven is above all; and what He hath seen and heard, that He testifieth: and no man receiveth His testimony.” Cometh from heaven, is above all, our Lord Jesus Christ; of whom it was said above, “No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in heaven.” And He is above all; “and what He hath seen and heard, that He speaks.” Moreover, He hath a Father, being Himself the Son of God; He hath a Father, and He also hears of the Father. And what is that which He hears of the Father? Who can unfold this? When can my tongue, when can my heart be sufficient, either the heart to understand, or the tongue to utter, what that is which the Son hath heard from the Father? May it be the Son has heard the Word of the Father? Nay, the Son is the Word of the Father. You see how all human effort is here wearied out; you see how all guessing of our heart, all straining of our darkened mind, here fails. I hear the Scripture saying that the Son speaks that which He heareth from the Father; and again, I hear the Scripture saying that the Son is Himself the Word of the Father: “In the beginning was the Word, and the Word was with God, and the Word was God.” The words that we speak are fleeting and transient: as soon as thy word has sounded from thy mouth, it passeth away; it makes its noise, and passes away into silence. Canst thou follow thy sound, and hold it to make it stand? Thy thought, however, remains, and of that thought that remains thou utterest many words that pass away. What say we, brethren? When God spake, did He give out a voice, or sounds, or syllables? If He did, in what tongue spake He? In Hebrew, or in Greek, or in Latin? Tongues are necessary where there is a distinction of nations. But there none can say that God spake in this tongue, or in that. Observe thy own heart. When thou conceivest a word which thou mayest utter,—For I will say, if I can, what we may note in ourselves, not whereby we may comprehend that,—well, when thou conceivest a word to utter, thou meanest to utter a thing, and the very conception of the thing is already a word in thy heart: it has not yet come forth, but it is already born in the heart, and is waiting to come forth. But thou considerest the person to whom it is to come forth, with whom thou art to speak: if he is a Latin, thou seekest a Latin expression; if a Greek, thou thinkest of Greek words; if a Punic, thou considerest whether thou knowest the Punic language: for the diversity of hearers thou hast recourse to divers tongues to utter the word conceived; but the conception itself was bound by no tongue in particular. Whilst therefore God, when speaking, required not a language, nor took up any kind of speech, how was He heard by the Son, seeing that God’s speaking is the Son Himself? As, in fact, thou hast in thy heart the word that thou speakest, and as it is with thee, and is none other than the spiritual conception itself (for just as thy soul is spirit, so also the word which thou hast conceived is spirit; for it has not yet received sound to be divided by syllables, but remains in the conception of thy heart, and in the mirror of the mind); so God gave out His Word, that is, begat the Son. And thou, indeed, begettest the word even in thy heart according to time; God without time begat the Son by whom He created all times. Whilst, therefore, the Son is the Word of God, and the Son spoke to us not His own word, but the word of the Father, He willed to speak Himself to us when He was speaking the word of the Father. This it is that John said, as was fit and necessary; and we have expounded according to our ability. He whose heart has not yet attained to a proper perception of so great a matter, has whither to turn himself, has where to knock, has from whom to ask, from whom to seek, of whom to receive.
8. “He that cometh from heaven is above all; and what He hath seen and heard, that testifieth He; and His testimony no man receiveth.” If no man, to what purpose came He? He means, no man of a certain class. There are some people prepared for the wrath of God, to be damned with the devil; of these, none receiveth the testimony of Christ. For if none at all, not any man, received, what could these words mean, “But he that received His testimony hath set to his seal that God is true”? Not certainly, then, no man, if thou sayest thyself, “He that received His testimony has set to his seal that God is true.” Perhaps John, on being questioned, would answer and say, I know what I have said, in saying no man. There are, in fact, people born to God’s wrath, and thereunto foreknown. For God knows who they are that will and that will not believe; He knows who they are that shall persevere in that in which they have believed, and who that shall fall away; and all that shall be for eternal life are numbered by God; and He knows already the people set apart. And if He knows this, and has given to the prophets by His Spirit to know it, He gave this also to John. Now John was observing, not with his eye,—for as regards himself he is earth, and speaketh of earth,—but with that grace of the Spirit which he received of God, he saw a certain people, ungodly, unbelieving. Contemplating that people in its unbelief, he says, “His testimony, who came from heaven, no man receiveth.” No man of whom? Of them who shall be on the left hand, of them to whom it shall be said, “Go into the everlasting fire, which is prepared for the devil and his angels.” Who are they that do receive it? They who shall be at the right hand, they to whom it shall be said, “Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world.” He observes, then, in the Spirit a dividing, but in the human race a mingling together; and that which is not yet separated locally, he separated in the understanding, in the view of the heart; and he saw two peoples, one of believers, one of unbelievers. Fixing his thought on the unbelievers, he says, “He that cometh from heaven is above all; and what He hath seen and heard, that He testifieth and no man receiveth His testimony.” He then turned his thought from the left hand, and looked at the right, and proceeded to say, “He that received His testimony has set to his seal that God is true.” What means “has set to his seal that God is true,” if it be not that man is a liar, and God is true? For no human being can speak any truth, unless he be enlightened by Him who cannot lie. God, then, is true; but Christ is God. Wouldest thou prove this? Receive His testimony and thou findest it. For “he that hath received His testimony has set to his seal that God is true.” Who is true? The same who came from heaven, and is above all, is God, and true. But if thou dost not yet understand Him to be God, thou hast not yet received His testimony: receive it, and thou puttest thy seal to it; confidently thou understandest, definitely thou acknowledgest, that God is true.
9. “For He whom God hath sent speaketh the words of God.” Himself is the true God, and God sent Him: God sent God. Join both, one God, true God sent by God. Ask concerning them singly, He is God; ask concerning them both, they are God. Not individually God, and both Gods; but each individual God, and both God. For so great is the charity of the Holy Spirit there, so great the peace of unity, that when thou questionest about them individually, the answer to thee is, God; when thou askest concerning the Trinity, thou gettest for answer, God. For if the spirit of man, when it cleaves to God, is one spirit, as the apostle openly declares, “He that is joined to the Lord is one spirit;”322
10. “For He whom God hath sent speaketh the words of God.” This, of course, he said of Christ, to distinguish himself from Christ. What then? Did not God send John himself? Did he not say himself, “I am sent before Him”? and, “He that sent me to baptize with water”? And is it not of John that it is said, “Behold, I send my messenger before Thee, and he shall prepare Thy way”?324
11. Now hear further what follows: because He had said of the Son, “For God giveth not the Spirit by measure: the Father loveth the Son, and hath given all things into His hand,” He added, “hath given all things into His hands,” that thou mightest know also here with what distinction it is said, “The Father loveth the Son.” And why? Does the Father not love John? And yet He has not given all things into his hand. Does the Father not love Paul? And yet He has not given all things into his hand. “The Father loveth the Son:” but as father loveth, not as master loveth a servant; as the Only Son, not as an adopted son. And so “hath given all things into His hand.” What means “all things”? That the Son should be such as the Father is. To equality with Himself He begat Him in whom it was no robbery to be in the form of God, equal to God. “The Father loveth the Son, and hath given all things into His hand.” Therefore, having deigned to send us the Son, let us not imagine that it is something less than the Father that is sent to us. The Father, in sending the Son, sent His other self.
12. But the disciples, still thinking that the Father is something greater than the Son, seeing only the flesh, and not understanding His divinity, said to Him, “Lord, show us the Father and it sufficeth us.” As much as to say, “We know Thee already, and bless Thee that we know Thee: for we thank Thee that Thou hast shown Thyself to us. But as yet we know not the Father: therefore our heart is inflamed, and occupied with a certain holy longing of seeing Thy Father who sent Thee. Show us Him, and we shall desire nothing more of Thee: for it sufficeth us when He has been shown, than whom none can be greater.” A good longing, a good desire; but small intelligence. Now the Lord Jesus Himself, regarding them as small men seeking great things, and Himself great among the small, and yet small among the small, says to Philip, one of the disciples, who had said this: “Am I so long time with you, and ye have not known me, Philip?” Here Philip might have answered, Thee we have known, but did we say to Thee, Show us Thyself? We have known Thee, but it is the Father we seek to know. He immediately adds, “He that hath seen me, hath seen the Father also.”327
13. Carnal thought does not apprehend what I say: let it defer understanding, and begin by faith; let it hear what follows: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” He has not said, The wrath of God cometh to him; but, “The wrath of God abideth on him.” All that are born mortals have the wrath of God with them. What wrath of God? That wrath which Adam first received. For if the first man sinned, and heard the sentence, “Thou shalt die the death,” he became mortal, and we began to be born mortal; and we have been born with the wrath of God. From this stock came the Son, not having sin, and He was clothed with flesh and mortality. If He partook with us of the wrath of God, are we slow to partake with Him the grace of God? He, then, that will not believe the Son, on the same “the wrath of God abideth.” What wrath of God? That of which the apostle says, “We also were by nature the children of wrath, even as the rest.”328