John Chrysostom

In his own words on John

• John 1:1

  "In the beginning was the Word, and the Word was with God." Seest thou the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in anything he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples. But if any one say, "What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second?" we shall decline to speak of "first" and "second," for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of Him in those who knew Him not. Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that He is intellect, sometimes that He is soul; for these things are far removed from that divine and unmixed Nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation. And for this reason he calls Him "The Word." For since he is about to teach that this "Word" is the only-begotten Son of God, in order that no one may imagine that His generation is passible, by giving Him the appellation of "The Word," he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without His suffering (change).

  Homily on the Gospel of John 2

• John 1:1

  Seest thou then that as I said, he has not been silent as to the Father in his words concerning the Son? And if these instances are not sufficient fully to explain the whole matter, marvel not, for our argument is God, whom it is impossible to describe, or to imagine worthily; hence this man nowhere assigns the name of His essence, (for it is not possible to say what God is, as to essence,) but everywhere he declares Him to us by His workings. For this "Word" one may see shortly after called "Light," and the "Light" in turn named "Life." Although not for this reason only did he so name Him; this was the first reason, and the second was because He was about to declare to us the things of the Father. For "all things," He saith, "that I have heard from my Father, I have made known unto you." (John xv. 15.) He calls Him both "Light" and "Life," for He hath freely given to us the light which proceeds from knowledge, and the life which follows it. In short, one name is not sufficient, nor two, nor three, nor more, to teach us what belongs to God. But we must be content to be able even by means of many to apprehend, though but obscurely, His attributes. And he has not called Him simply "Word," but with the addition of the article, distinguishing Him from the rest in this way also. Seest thou then that I said not without cause that this Evangelist speaks to us from heaven? Only see from the very beginning whither he has drawn up the soul, having given it wings, and has carried up with him the mind of his hearers. For having set it higher than all the things of sense, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in a word, persuades it to journey beyond all created things.

  Homily on the Gospel of John 2

• John 1:1

  What then? when he has brought us to such a height as this, is he in sooth able to stop us there? By no means; but just as one by transporting into the midst of the sea a person who was standing on the beach, and looking on cities, and beaches, and havens, removes him indeed from the former objects, yet does not stay his sight anywhere, but brings him to a view without bound; so this Evangelist, having brought us above all creation, and escorted us towards the eternal periods which lie beyond it, leaves the sight suspended, not allowing it to arrive at any limit upwards, as indeed there is none. For the intellect, having ascended to "the beginning," enquires what "beginning"; and then finding the "was" always outstripping its imagination, has no point at which to stay its thought; but looking intently onwards, and being unable to cease at any point, it becomes wearied out, and turns back to things below. For this "was in the beginning," is nothing else than expressive of ever being and being infinitely. Seest thou true philosophy and divine doctrines? Not like those of the Greeks, who assign times, and say that some indeed of the gods are younger, some eider. There is nothing of this with us. For if God Is, as certainly He Is, then nothing was before Him. If He is Creator of all things, He must be first; if Master and Lord of all, then all, both creatures and ages, are after Him.

  Homily on the Gospel of John 2

• John 1:1

  "In the beginning was the Word, and the Word was with God." Why, when all the other Evangelists had begun with the Dispensation; (for Matthew says, "The Book of the generation of Jesus Christ, the Son of David"; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, "the Word was made flesh"; and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation? Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Caesar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age. Thither darting forward the imagination of his hearers to the "Was in the Beginning," not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

  Homily on the Gospel of John 4

• John 1:1

  But thou, beloved, when thou hast heard of "The Word," do not endure those who say, that He is a work; nor those even who think, that He is simply a word. For many are the words of God which angels execute, but of those words none is God; they all are prophecies or commands, (for in Scripture it is usual to call the laws of God His commands, and prophecies, words; wherefore in speaking of the angels, he says, "Mighty in strength, fulfilling His word"); but this Word is a Being with subsistence, proceeding without affection from the Father Himself. For this, as I before said, he has shown by the term "Word." As therefore the expression, "In the beginning was the Word," shows His Eternity, so "was in the beginning with God," has declared to us His Co-eternity. For that you may not, when you hear "In the beginning was the Word," suppose Him to be Eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds, "was in the beginning with God"; so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet Each in His proper Person.

  Homily on the Gospel of John 4

• John 1:1

  How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if "there is no end of His greatness", and if "of His wisdom there is no number", it is clear that there cannot be any beginning in time to His Essence. Thou hast heard, that "In the beginning God made the heaven and the earth"; what dost thou understand from this "beginning"? clearly, that they were created before all visible things. So, respecting the Only-Begotten, when you hear that He was "in the beginning," conceive of him as before all intelligible things, and before the ages.

  Homily on the Gospel of John 4

• John 1:1

  But if any one say, "How can it be that He is a Son, and yet not younger than the Father? since that which proceeds from something else needs must be later than that from which it proceeds"; we will say that, properly speaking, these are human reasonings; that he who questions on this matter will question on others yet more improper; and that to such we ought not even to give ear. Still, for the assurance of the weaker sort, we will speak even to these points. Tell me, then, does the radiance of the sun proceed from the substance itself of the sun, or from some other source? Any one not deprived of his very senses needs must confess, that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something which proceeds from something else, and yet is not after that from whence it proceeds; why are you incredulous in the case of the invisible and ineffable Nature? This same thing there takes place, but in a manner suitable to That Substance. For it is for this reason that Paul too calls Him "Brightness"; setting forth thereby His being from Him and His Co-eternity. Again, tell me, were not all the ages, and every interval created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval therefore between the Son and the Father; and if there be none, then He is not after, but Co-eternal with Him. For "before" and "after" are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

  Homily on the Gospel of John 4

• John 1:1

  Moreover, if He be not Co-eternal with the Father, how can you say that His Life is infinite? For if it have a beginning from before, although it be endless, yet it is not infinite; for the infinite must be infinite in both directions. As Paul also declared, when he said, "Having neither beginning of days, nor end of life"; by this expression showing that He is both without beginning and without end. For as the one has no limit, so neither has the other. In one direction there is no end, in the other no beginning. And how again, since He is "Life," was there ever when He was not? For all must allow, that Life both is always, and is without beginning and without end, if It be indeed Life, as indeed It is. For if there be when It is not, how can It be the life of others, when It even Itself is not?

  Homily on the Gospel of John 4

• John 1:1

  "How then," says one, "does John lay down a beginning by saying, 'In the beginning was'?" Tell me, have you attended to the "In the beginning," and to the "was," and do you not understand the expression, "the Word was"? What! when the Prophet says, "From everlasting and to everlasting Thou art", does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, "had a beginning," but "was in the beginning"; by the word "was" carrying thee forward to the idea that the Son is without beginning.

  Homily on the Gospel of John 4

• John 1:1

  What then do they say when we assert what we have asserted? "That the words, 'in the beginning was the Word,' do not denote eternity absolutely, for that this same expression was used also concerning heaven and earth." What enormous shamelessness and irreverence! I speak to thee concerning God, and dost thou bring the earth into the argument, and men who are of the earth? At this rate, since Christ is called Son of God, and God, Man who is called Son of God must be God also. For, "I have said, Ye are Gods, and all of you are children of the Most High." (Ps. lxxxii. 6.) Wilt thou contend with the Only-Begotten concerning Sonship, and assert that in that respect He enjoys nothing more than thou? "By no means," is the reply. And yet thou doest this even though thou say not so in words. "How?" Because thou sayest that thou by grace art partaker of the adoption, and He in like manner. For by saying that He is not Son by nature, thou only makest him to be so by grace.

  Homily on the Gospel of John 3

• John 1:1

  For tell me, what has the word "was" in common with the word "made"? What hath God in common with man? Why dost thou mix what may not be mixed? Why confound things which are distinct, why bring low what is above? In that place it is not the expression "was" only which denotes eternity, but that One "was in the beginning." And that other, "The Word was"; for as the word "being," when used concerning man, only distinguishes present time, but when concerning God, denotes eternity, so "was," when used respecting our nature, signifies to us past time, and that too limited, but when respecting God it declares eternity. It would have been enough then when one had heard the words "earth" and "man," to imagine nothing more concerning them than what one may fitly think of a nature that came into being, for that which came to be, be it what it may, hath come to be either in time, or the age before time was, but the Son of God is above not only times, but all ages which were before, for He is the Creator and Maker of them, as the Apostle says, "by whom also He made the ages."

  Homily on the Gospel of John 3

• John 1:1

  For I can mention even another thing by way of going further. What is it? It is, that if it had been said of the earth, "In the beginning was the earth," and of man, "In the beginning was the man," we must not even then have imagined any greater things concerning them than what we have now determined. For the terms "earth" and "man" as they are presupposed, whatever may be said concerning them, do not allow the mind to imagine to itself anything greater concerning them than what we know at present. Just as "the Word," although but little be said of It, does not allow us to think respecting It anything low or poor. Since in proceeding he says of the earth, "The earth was invisible and unformed." For having said that "He made" it, and having settled its proper limit, he afterwards declares fearlessly what follows, as knowing that there is no one so silly as to suppose that it is without beginning and uncreated, since the word "earth," and that other "made," are enough to convince even a very simple person that it is not eternal nor increate, but one of those things created in time.

  Homily on the Gospel of John 3

• John 1:1

  Besides, the expression "was," applied to the earth and to man, is not indicative of absolute existence. But in the case of a man it denotes his being of a certain place, in that of the earth its being in a certain way. For he has not said absolutely "the earth was," and then held his peace, but has taught how it was even after its creation, as that it was "invisible and unformed," as yet covered by the waters and in confusion. So in the case of Elkanah he does not merely say that "there was a man," but adds also whence he was, "of Armathaim Zophim." But in the case of "the Word," it is not so. I am ashamed to try these cases, one against the other, for if we find fault with those who do so in the case of men, when there is a great difference in the virtue of those who are so tried, though in truth their substance be one; where the difference both of nature and of everything else is so infinite, is it not the extremest madness to raise such questions?

  Homily on the Gospel of John 3

• John 1:1

  What then do I say? That this first "was," applied to "the Word," is only indicative of His eternal Being, (for "In the beginning," he saith, "was the Word,") and that the second "was," ("and the Word was with God,") denotes His relative Being. For since to be eternal and without beginning is most peculiar to God, this he puts first; and then, lest any one hearing that He was "in the beginning," should assert, that He was "unbegotten" also, he immediately remedies this by saying, before he declares what He was, that He was "with God." And he has prevented any one from supposing, that this "Word" is simply such a one as is either uttered or conceived, by the addition, as I before said, of the article, as well as by this second expression. For he does not say, was "in God," but was "with God": declaring to us His eternity as to person. Then, as he advances, he has more clearly revealed it, by adding, that this "Word" also "was God."

  Homily on the Gospel of John 3

• John 1:1

  "But yet created," it may be said. What then hindered him from saying, that "In the beginning God made the Word"? at least Moses speaking of the earth says, not that "in the beginning was the earth," but that "He made it," and then it was. What now hindered John from saying in like manner, that "In the beginning God made the Word"? For if Moses feared lest any one should assert that the earth was uncreated, much more ought John to have feared this respecting the Son, if He was indeed created. The world being visible, by this very circumstance proclaims its Maker, ("the heavens," says the Psalmist, "declare the glory of God"-Ps. xix. 1), but the Son is invisible, and is greatly, infinitely, higher than all creation. If now, in the one instance, where we needed neither argument nor teaching to know that the world is created, yet the prophet sets down this fact clearly and before all others; much more should John have declared the same concerning the Son, if He had really been created.

  Homily on the Gospel of John 3

• John 1:1

  But now, since He was Begotten, with good reason neither John nor any other, whether apostle or prophet, hath asserted that He was created. Neither had it been so would the Only-Begotten Himself have let it pass unmentioned. For He who spoke of Himself so humbly from condescension would certainly not have been silent on this matter. And I think it not unreasonable to suppose, that He would be more likely to have the higher Nature, and say nothing of it, than not having it to pass by this omission, and fail to make known that He had it not. For in the first case there was a good excuse for silence, namely, His desire to teach mankind humility by being silent as to the greatness of His attributes; but in the second case you can find no just excuse for silence.

  Homily on the Gospel of John 3

• John 1:1

  For why should He who declined many of His real attributes have been, if He were created, silent as to His having been made? He who, in order to teach humility, often uttered expressions of lowliness, such as did not properly belong to Him, much more if He had been indeed created, would not have failed to speak of this. Do you not see Him, in order that none may imagine Him not to have been begotten, doing and saying everything to show that He was so, uttering words unworthy both of His dignity and His essence, and descending to the humble character of a Prophet? For the expression, "As I hear, I judge" (John 5:30); and that other, "He hath told Me what I should say, and what I should speak" (John 12:49), and the like, belong merely to a prophet. If now, from His desire to remove this suspicion, He did not disdain to utter words thus lowly, much more if He were created would He have said many like words, that none might suppose Him to be uncreated; as, "Think not that I am begotten of the Father; I am created, not begotten, nor do I share His essence." But as it is, He does the very contrary, and utters words which compel men, even against their will and desire, to admit the opposite opinion.

  Homily on the Gospel of John 3

• John 1:2

  (Hom. ii. [i.] §. 4) Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this... But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle. writes, The great God and our Saviour Jesus Christ; (Tit. 2:13) and again, Who is over all, God; (Rom. 9:5) and Grace be unto you and peace from God our Father; (Rom. 1:7) without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God. (Hom. iv. [iii.] §. 1) Or, lest hearing that In the beginning was the Word, you should regard It as eternal, but yet understand the Father's Life to have some degree of priority, he has introduced the words, The Same was in the beginning with God. For God was never solitary, apart from Him, but always God with God. (ibid. 3). Or forasmuch as he said, the Word was God, that no one might think the Divinity of the Son inferior, he immediately subjoins the marks of proper Divinity, in that he both again mentions Eternity, The Same was in the beginning with God; and adds His attribute of Creator (τδ δημιουργικὸν), All things were made by Him.

  Catena Aurea by Aquinas

• John 1:3

  Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, "In the beginning," he says, "God made the heaven and the earth," and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things; while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, "All things were made by Him." And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that "without Him was not anything made that was made." That is to say, that of created things, not one, whether it be visible or intelligible was brought into being without the power of the Son.

  Homily on the Gospel of John 5

• John 1:3

  And what is that? It is to make the sentence end at "was made," and to begin the next sentence with, "In Him was Life." What (the Evangelist) says is this, "Without Him was not anything made that was made"; whatever created thing was made, says he, was not made without Him. See you how by this short addition he has rectified all the besetting difficulties; for the saying, that "without Him was not anything made," and then the adding, "which was made," includes things cognizable by the intellect, but excludes the Spirit. For after he had said that "all things were made by Him," and "without Him was not anything made," he needed this addition, lest some one should say, "If all things were made by Him, then the Spirit also was made." "I," he replies, "asserted that whatever was made was made by Him, even though it be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely, 'all things,' but 'whatever was made,' that is, 'created things,' but the Spirit is uncreated."

  Homily on the Gospel of John 5

• John 1:3

  But if you think that the expression "by" is a mark of inferiority, (as making Christ an instrument,) hear him say, "Thou, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Thy hands." He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression "by Him" is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." If now in the Old Testament it is said of the Son, "Thou, Lord, in the beginning hast laid the foundation of the earth," His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same. For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it. But the Son is not inferior to, nor falls short of, the Essence of the Father; and therefore Paul has not only dared to use these expressions concerning Him, but also others like them.

  Homily on the Gospel of John 5

• John 1:4

  (Hom. v. [iv.] in Joan. c. 1, 2) Or to give an other explanation. We will not put the stop at without Him was not any thing made, as the heretics do. For they wishing to prove the Holy Ghost a creature, read, That which was made in Him, was life. But this cannot be so understood. For first, this was not the place for making mention of the Holy Ghost. But let us suppose it was; let us take the passage for the present according to their reading, we shall see that it leads to a difficulty. For when it is said, That, which was made in Him, was life; they say the life spoken of is the Holy Ghost. But this life is also light; for the Evangelist proceeds, The life was the light of men. Where fore according to them, he calls the Holy Ghost the light of all men. But the Word mentioned above, is what he here calls consecutively, God, and Life, and Light. Now the Word was made flesh. It follows that the Holy Ghost is incarnate, not the Son. Dismissing then this reading, we adopt a more suitable one, with the following meaning: All things were made by Him, and without Him was not any thing made which was made: there we make a stop, and begin a fresh sentence: In Him was life. Without Him was not any thing made which wan made; (γενητὸν) i. e. which could be made. You see how by this short addition, he removes any difficulty which might follow. For by introducing without Him was not any thing made, and adding, which was made, be includes all things invisible, and excepts the Holy Spirit: for the Spirit cannot be made. (δημιουργίας) To the mention of creation, succeeds that of providence. In Him was life1. As a fountain which produces vast depths of water, and yet is nothing diminished at the fountain head; so worketh the Only-Begotten. How great soever His creations be, He Himself is none the less for them. By the word life here is meant not only creation, but that providence by which the things created are preserved. But when you are told that in Him was life, do not suppose Him compounded; for, as the Father hath life in Himself, so hath He given to the Son to have life in Himself. (John 5:26) As then you would not call the Father compounded, so neither should you the Son.

  Catena Aurea by Aquinas

• John 1:4

  John having spoken of the work of creation, that "All things were made by Him, and without Him was not anything made that was made," goes on to speak concerning His Providence, where he saith, "In Him was Life." That no one may doubt how so many and so great things were "made by Him," he adds, that "In Him was Life." For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, "And the Life was the Light." As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation.

  Homily on the Gospel of John 5

• John 1:4

  Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word "Life" here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginning of these marvelous good tidings. Since when "life" has come to be with us, the power of death is dissolved; and when "light" has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it.

  Homily on the Gospel of John 5

• John 1:4

  First then, the Evangelist hath instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, "And the Life was the Light of men." He does not say, "was the light of the Jews," but universally "of men": nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made to all. "Why did he not add 'Angels,' but said, 'of men'?" Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

  Homily on the Gospel of John 5

• John 1:5

  "And the light shineth in darkness." He calls death and error, "darkness." For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ hath shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death hath so overcome death, that He hath recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says, "And the darkness comprehended it not." For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

  Homily on the Gospel of John 5

• John 1:5

  But let it not trouble thee that It took not all, for not by necessity and force, but by will and consent does God bring us to Himself. Therefore do not thou shut thy doors against this light, and thou shalt enjoy great happiness. But this light cometh by faith, and when it is come, it lighteth abundantly him that hath received it; and if thou displayest a pure life (meet) for it, remains indwelling within continually. "For," He saith, "He that loveth Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him." As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

  Homily on the Gospel of John 5

• John 1:5

  But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, "every one that doeth evil hateth the light, neither cometh to the light." And, "It is a shame even to speak of those things which are done of them in secret." For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders.

  Homily on the Gospel of John 5

• John 1:6

  Having in the introduction spoken to us things of urgent importance concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his namesake John. And now that thou hearest that he was "sent from God," do not for the future imagine that any of the words spoken by him are mere man's words; for all that he utters is not his own, but is of Him who sent him. Wherefore he is called "messenger" (Mal. iii. 1), for the excellence of a messenger is, that he say nothing of his own. But the expression "was," in this place is not significative of his coming into existence, but refers to his office of messenger; for "'there was' a man sent from God," is used instead of "a man 'was sent' from God."

  Homily on the Gospel of John 6

• John 1:7

  "The same came for a witness, to bear witness of that Light." What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness... And the Evangelist using the same language as his Master, after saying, "to bear witness of that Light," adds, "That all men through Him might believe." All but saying, Think not that the reason why John the Baptist came to bear witness, was that he might add aught to the trustworthiness of his Master. No; (He came,) that by his means beings of his own class might believe.

  Homily on the Gospel of John 6

• John 1:8

  "He was not that Light." Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he "was sent to bear witness of that Light," does he again say, "He was not that Light"? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness.

  Homily on the Gospel of John 6

• John 1:9

  "That was the true Light, which lighteth every man that cometh into the world." For since above in speaking of John he said, that he came "to bear witness of that Light"; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

  Homily on the Gospel of John 7

• John 1:9

  You have heard that "That was the true Light": why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he had heard from the Spirit the "was", enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge.

  Homily on the Gospel of John 7

• John 1:9

  Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that "That was the true Light," let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the "before" and the "after," for these are the names of points in time, but the Son is the Creator even of all ages.

  Homily on the Gospel of John 7

• John 1:9

  "Then," says one, "He is not Father, but brother." What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. This expression therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him "Effulgence," Paul has added that He is "the express image of His Person," in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image.

  Homily on the Gospel of John 7

• John 1:9

  Where now are those who deny that He is true God? for here He is called "the true Light" (c. xiv. 6), and elsewhere very "Truth" and very "Life."

  Homily on the Gospel of John 8

• John 1:9

  If He "lighteth every man that cometh into the world," how is it that so many continue unenlightened? for not all have known the majesty of Christ. How then doth He "light every man"? He lighteth all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who willfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to all, and there is none to hinder, any being willfully evil remain without, they perish through none other, but only through their own wickedness.

  Homily on the Gospel of John 8

• John 1:10

  "He was in the world." But not as of equal duration with the world. Away with the thought. Wherefore he adds, "And the world was made by Him"; thus leading thee up again to the eternal existence of the Only-Begotten. For he who has heard that this universe is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works.

  Homily on the Gospel of John 8

• John 1:10

  "And the world knew Him not." By "the world" he here means the multitude, which is corrupt, and closely attached to earthly things, the common turbulent, silly people. For the friends and favorites of God all knew Him, even before His coming in the flesh.

  Homily on the Gospel of John 8

• John 1:10

  "The world," he says, "knew Him not"; but they of whom the world was not worthy knew Him. And having spoken of those who knew Him not, he in a short time puts the cause of their ignorance; for he does not absolutely say, that no one knew Him, but that "the world knew him not"; that is, those persons who are as it were nailed to the world alone, and who mind the things of the world. For so Christ was wont to call them; as when He says, "O Holy Father, the world hath not known Thee." (c. xvii. 25.) The world then was ignorant, not only of Him, but also of His Father, as we have said; for nothing so darkens the mind as to be closely attached to present things.

  Homily on the Gospel of John 8

• John 1:11

  He came to His own, and His own received Him not, now calling the Jews "His own," as His peculiar people, or perhaps even all mankind, as created by Him. And as above, when perplexed at the folly of the many, and ashamed of our common nature, he said that "the world by Him was made," and having been made, did not recognize its Maker; so here again, being troubled beyond bearing at the stupidity of the Jews and the many, he sets forth the charge in a yet more striking manner, saying, that "His own received Him not," and that too when "He came to them."

  Homily on the Gospel of John 9

• John 1:11

  For it is a thing indeed worthy of our amazement, how they who were nurtured in knowledge of the prophetical books, who heard Moses every day telling them ten thousand things concerning the coming of the Christ, and the other prophets afterwards, who moreover themselves beheld Christ Himself daily working miracles among them, giving up His time to them alone, neither as yet allowing His disciples to depart into the way of the Gentiles, or to enter into a city of Samaritans, nor doing so Himself, but everywhere declaring that He was sent to the lost sheep of the house of Israel: how, I say, while they saw the signs, and heard the Prophets, and had Christ Himself continually putting them in remembrance, they yet made themselves once for all so blind and dull, as by none of these things to be brought to faith in Christ.

  Homily on the Gospel of John 9

• John 1:11

  For they, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Wherefore they have suffered this. And again, explaining the same matter in other terms, he says, What shall we say then? That the Gentiles which followed not after righteousness, have attained unto righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith. For they stumbled at that stumbling stone. His meaning is this: These men's unbelief has been the cause of their misfortunes, and their haughtiness was parent of their unbelief. For when having before enjoyed greater privileges than the heathen, through having received the law, through knowing God, and the rest which Paul enumerates, they after the coming of Christ saw the heathen and themselves called on equal terms through faith, and after faith received one of the circumcision in nothing preferred to the Gentile, they came to envy and were stung by their haughtiness, and could not endure the unspeakable and exceeding lovingkindness of the Lord. So this has happened to them from nothing else but pride, and wickedness, and unkindness.

  Homily on the Gospel of John 9

• John 1:11

  "He came to His own, and His own received Him not." Whence came He, who filleth all things, and who is everywhere present? What place did He empty of His presence, who holdeth and graspeth all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent "a coming."

  Homily on the Gospel of John 10

• John 1:11

  Unspeakable of a truth are the riches of the goodness of God, and passing all excess. Consider; "He came to His own," not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His especial friends.

  Homily on the Gospel of John 10

• John 1:11

  One might wonder at the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged. Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy.

  Homily on the Gospel of John 10

• John 1:12

  "As many as received Him, to them gave He power to become sons of God." Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He saith, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, hath moulded all to one fashion, and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace.

  Homily on the Gospel of John 10

• John 1:12

  And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the "image of the earthy" (1 Cor. xv. 49), and producing "the image of the heavenly," fresh coined, bright and glittering, as from the furnace-mould.

  Homily on the Gospel of John 10

• John 1:12

  Why then did he say not that "He made them sons of God," but that "He gave them power to become sons of God"? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soils; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have well-nigh as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do nothing unworthy of this power, greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively, but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.

  Homily on the Gospel of John 10

• John 1:12

  Having therefore everywhere excluded compulsion and pointing to (man's) voluntary choice and free power, he has said the same now. For even in these mystical blessings, it is, on the one hand, God's part, to give the grace, on the other, man's to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God's work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence.

  Homily on the Gospel of John 10

• John 1:13

  "Who were born, not of blood, nor of the will of the flesh, but of God." This he has done, in order that, considering the vileness, and lowness of the first birth, which is "of blood," and "the will of the flesh," and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who hath begotten us, and for the future exhibit much earnestness.

  Homily on the Gospel of John 10

• John 1:14

  Having declared that we were made "sons of God," and having shown in what manner, namely, by the "Word" having been "made Flesh," he again mentions another advantage which we gain from this same circumstance. What is it? "We beheld His glory, the glory as of the Only-Begotten of the Father"; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity of his glory, and show to them have face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.

  Homily on the Gospel of John 12

• John 1:14

  But what means "the glory as of the Only-Begotten of the Father"? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot, the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders; and angels who have appeared among men, and partly disclosed to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, "not of prophet," says he, "nor angel, nor archangel, nor of the higher power, nor of any other created nature," if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord of all, did we "behold the glory."

  Homily on the Gospel of John 12

• John 1:14

  For the expression "as," does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, "We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all." The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: "But why say much about it; once for all, he was like a king;" not desiring by the expression "like," to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word As, desiring to represent the transcendent nature and incomparable excellence of His glory.

  Homily on the Gospel of John 12

• John 1:14

  For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as "one having authority." Even angels, as I said, have appeared with great glory upon the earth; as in the case of Daniel, of David, of Moses, but they did all as servants who have a Master. But He as Lord and Ruler of all, and this when He appeared in poor and humble form; but even so creation recognized her Lord. Now the star from heaven which called the wise men to worship Him, the vast throng pouring everywhere of angels attending the Lord, and besides them, many other heralds sprang up on a sudden, and all, as they met, declared to one another the glad tidings of this ineffable mystery; the angels to the shepherds; the shepherds to those of the city; Gabriel to Mary and Elisabeth; Anna and Simeon to those who came to the Temple. Nor were men and women only lifted up with pleasure, but the very infant who had not yet come forth to light, I mean the citizen of the wilderness, the namesake of this Evangelist, leaped while yet in his mother's womb, and all were soaring with hopes for the future. This too immediately after the Birth. But when He had manifested Himself still farther, other wonders, yet greater than the first, were seen. For it was no more star, or sky, no more angels, or archangels, not Gabriel, or Michael, but the Father Himself from heaven above, who proclaimed Him, and with the Father the Comforter, flying down at the uttering of the Voice and resting on Him. Truly therefore did he say, "We beheld His glory, the glory as of the Only-Begotten of the Father."

  Homily on the Gospel of John 12

• John 1:14

  The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, "We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth." For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action "glory." For what then took place was (proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross.

  Homily on the Gospel of John 12

• John 1:14

  Having declared that they who received Him were "born of God," and had become "sons of God," he adds the cause and reason of this unspeakable honor. It is that "the Word became Flesh," that the Master took on Him the form of a servant. For He became Son of man, who was God's own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injuries the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed for ever. So that when you hear that "the Word became Flesh," be not disturbed nor cast down, For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.

  Homily on the Gospel of John 11

• John 1:14

  Wherefore then does he use the expression, "was made"? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put "was made"; desiring to show thereby not a change of substance, (away with the thought,) but the assumption of very flesh. For as when (Paul) says, "Christ hath redeemed us from the curse of the law, being made a curse for us," he does not mean that His essence removing from Its proper glory took upon It the being of an accused thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as (St. Paul) does not say this, but that He, taking upon Himself the curse pronounced against us, leaves us no more under the curse; so also here he (St. John) says that He "was made Flesh," not by changing His Essence to flesh, but by taking flesh to Himself, His Essence remained untouched.

  Homily on the Gospel of John 11

• John 1:14

  If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them, that He is Omnipotent as long as He continues to be God. But if He admit of change, change for the worse, how could He be God? for change is far from that simple Nature. Wherefore the Prophet saith, "They all shall wax old as doth a garment, and as a vesture shalt Thou roll them up, and they shall be changed; but Thou art the same, and Thy years shall not fail." (Ps. cii. 27, Ps. cii. 27 LXX.) For that Essence is superior to all change. There is nothing better than He, to which He might advance and reach. Better do I say? No, nor equal to, nor the least approaching Him. It remains, therefore, that if He change, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression, "was made" only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? "And dwelt among us." All but saying, "Imagine nothing improper from the word 'was made'; I spoke not of any change of that unchangeable Nature, but of Its dwelling and inhabiting. But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how for It Was Made, so as He knoweth."

  Homily on the Gospel of John 11

• John 1:14

  What then was the tabernacle in which He dwelt? Hear the Prophet say; "I will raise up the tabernacle of David that is fallen." (Amos ix. 11.) It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it anew with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshiped by all the host of heaven, angels archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvelous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvelous are His benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.

  Homily on the Gospel of John 11