|
JOHN iii. 31.
"He that cometh from above is above all; he that is of the earth is
earthly, and speaketh of the earth."
1. A DREADFUL thing is the love of glory, dreadful and full
of many evils; it is a thorn hard to be extracted, a wild beast
untamable and many headed, arming itself against those that feed it;
for as the worm eats through the wood from which it is born, as rust
wastes the iron whence it comes forth, and moths the fleeces, so
vainglory destroys the soul which nourishes it; and therefore we need
great diligence to remove the passion. Observe here how long a charm
John uses over the disciples affected by it, and can scarcely pacify
them. For he softens them with other words besides those already
mentioned. And what are these others? "He that cometh from
above," he saith, "is above all; he that is of the earth, is
earthly, and speaketh of the earth." Since you make much ado with my
testimony, and in this way say that I am more worthy of credit than
He, you needs must know this, that it is impossible for One who
cometh from heaven to have His credit strengthened by one that
inhabiteth earth.
And what means "above all," what is the expression intended to show
to us? That Christ hath need of nothing, but is Himself sufficient
for Himself, and incomparably greater than all; of himself John
speaks as being "of the earth, and speaking of the earth." Not that
he spake of his own mind, but as Christ said, "If I have told you
of earthly things and ye believe not," so calling Baptism, not
because it was an "earthly thing," but because He compared it when
He spake with His own Ineffable Generation, so here John said that
he spake "of earth," comparing his own with Christ's teaching.
For the "speaking of earth" means nothing else than this, "My
things are little and low and poor compared with His, and such as it
was probable that an earthly nature would receive. In Him 'are hid
all the treasures of wisdom.'" (Col. ii. 5.) That he speaks
not of human reasonings is plain from this. "He that is of the
earth," saith he, "is earthly." Yet not all in him was earthly,
but the higher parts were heavenly, for he had a soul, and was
partaker of a Spirit which was not of earth. How then saith he that
he is "earthly"? Seest thou not that he means only, "I am small
and of no esteem, going on the ground and born in the earth; but
Christ came to us from above." Having by all these means quenched
their passion, he afterwards speaks more openly of Christ; for before
this it was useless to utter words which could never have gained a place
in the understanding of his hearers: but when he hath pulled up the
thorns, he then boldly casts in the seed, saying, Ver. 31,
32. "He that cometh from above is above all. And what He hath
heard He speaketh, and what He hath seen He testifieth; and no man
receiveth His testimony."
Having uttered something great and sublime concerning Him, he again
brings down his discourse to a humbler strain. For the expression,
"what He hath heard and seen," is suited rather to a mere man.
What He knew He knew not from having learned it by sight, or from
having heard it, but He included the whole in His Nature, having
come forth perfect from the Bosom of His Father, and needing none to
teach Him. For, "As the Father," He saith, "knoweth Me,
even so know I the Father." (c. x. 13.) What then means,
"He speaketh that He hath heard, and testifieth that He hath
seen"? Since by these senses we gain correct knowledge of
everything, and are deemed worthy of credit when we teach on matters
which our eyes have embraced and our ears have taken in, as not in such
cases inventing or speaking falsehoods, John desiring here to
establish this point, said, "What He hath heard and seen": that
is, "nothing that cometh from Him is false, but all is true."
Thus we when we are making curious enquiry into anything, often ask,
"Didst thou hear it?" "Didst thou see it?" And if this be
proved, the testimony is indubitable, and so when Christ Himself
saith, "As I hear, I judge" (c. v. 30); and, "What I
have heard from My Father, that I speak" (c. xv. 15); and,
"We speak that We have seen" (c. iii. 11); and whatsoever
other sayings He uttereth of the kind, are uttered not that we might
imagine that He saith what He doth being taught of any, (it were
extreme folly to think this,) but in order that nothing of what is
said may be suspected by the shameless Jews. For because they had not
yet a right opinion concerning Him, He continually betakes Himself
to His Father, and hence makes His sayings credible.
2. And why wonderest thou if He betake Himself to the Father,
when He often resorts to the Prophets and the Scriptures? as when
He saith, "They are they that testify of Me." (c. v. 39.)
Shall we then say that He is inferior to the Prophets, because He
draws testimonies from them? Away with the thought. It is because of
the infirmity of His hearers that He so orders His discourse, and
saith that He spake what He spake having heard it from the Father,
not because He needed a teacher, but that they might believe that
nothing that He said was false. John's meaning is of this kind:
"I desire to hear what He saith, for He cometh from above,
bringing thence those tidings which none but life knoweth rightly; for
'what He hath seen and heard,' is the expression of one who
declareth this."
"And no man receiveth His testimony." Yet He had disciples, and
many besides gave heed to His words. How then saith John, "No
man"? He saith "no man," instead of "few men," for had he meant
"no man at all," how could he have added, Ver. 33. "He that
hath received His testimony, hath set to his seal that God is
true."
Here he touches his own disciples, as not being likely for a time to
be firm believers. And that they did not even after this believe in
Him, is clear from what is said afterwards; for John even when
dwelling in prison sent them thence to Christ, that he might the more
bind them to Him. Yet even then they scarcely believed, to which
Christ alluded when He said, "And blessed is he whosoever shall not
be offended in Me." (Matt. xi. 6.) And therefore now he
said, "And no man receiveth His testimony," to make sure his own
disciples; all but saying, "Do not, because for a time few shall
believe on Him, therefore deem that His words are false; for, 'He
speaketh that He hath seen.' " Moreover he saith this to touch also
the insensibility of the Jews. A charge which the Evangelist at
commencing brought against them, saying, "He came unto His own,
and His own received Him not." For this is no reproach against
Him, but an accusation of those who received Him not. (c. i.
11.)
"He that hath received His testimony hath set to his seal that God
is true." Here he terrifies them also by showing that he who
believeth not on Him, disbelieveth not Him alone, but the Father
also; wherefore he adds:
Ver. 34. "He whom God hath sent speaketh the words of God."
Since then He speaketh His words, he that believeth and he that
believeth not, believeth or believeth not God. "Hath set to His
seal," that is, "hath declared." Then, to increase their dread,
he saith, "that God is true;" thus showing, that no man could
disbelieve Christ without making God who sent Him guilty of a
falsehood. Because, since He saith nothing save what is from the
Father, but all that He saith is His, he that heareth not Him,
heareth not Him that sent Him. See how by these words again he
strikes them with fear. As yet they thought it no great thing not to
hearken to Christ; and therefore he held so great a danger above the
heads of the unbelievers, that they might learn that they hearken not
to God Himself, who hearken not to Christ. Then he proceeds with
the discourse, descending to the measure of their infirmity, and
saying, "For God giveth not the Spirit by measure."
Again, as I said, he brings down his discourse to lower ground,
varying it and making it suitable to be received by those who heard it
then; otherwise he could not have raised them and increased their
fear. For had he spoken anything great and sublime concerning Jesus
Himself, they would not have believed, but might even have despised
Him. Therefore he leads up all to the Father, speaking for a while
of Christ as of a man. But what is it that he saith, "God giveth
not the Spirit by measure"? He would show that we all have received
the operation of the Spirit, by measure, (for in this place he means
by "Spirit" the operation of the Spirit, for this it is that is
divided,) but that Christ hath all Its operation unmeasured and
entire. Now if His operations be unmeasured, much more His
Essence. Seest thou too that the Spirit is Infinite? How then can
He who hath received all the operation of the Spirit, who knoweth the
things of God, who saith, "We speak that We have heard, and
testify that We have seen" (c. iii. 11), be rightly suspected?
He saith nothing which is not "of God," or which is not of "the
Spirit." And for a while he uttereth nothing concerning God the
Word, but maketh all his doctrine credible by (reference to) the
Father and the Spirit. For that there is a God they knew, and that
there is a Spirit they knew, (even though they held not a right
opinion concerning Him,) but that there is a Son, they knew not.
It is for this reason that he ever has recourse to the Father and the
Spirit, thence confirming his words. For if any one should take no
account of this reason, and examine his language by itself, it would
fall very far short of the Dignity of Christ. Christ was not
therefore worthy of their faith, because He had the operation of the
Spirit, (for He needeth not aid from thence,) but is Himself
Self-sufficient; only for a while the Baptist speaks to the
understanding of the simpler sort, desiring to raise them up by degrees
from their low notions.
And this I say, that we may not carelessly pass by what is contained
in the Scriptures, but may fully consider the object of the speaker,
and the infirmity of the hearers, and many other points in them. For
teachers do not say all as they themselves would wish, but generally as
the state of their weak (hearers) requires. Wherefore Paul saith,
"I could not speak unto you as unto spiritual, but as unto carnal;
I have fed you with milk, and not with meat." (1 Cor. iii.
12.) He means, "I desired indeed to speak unto you as unto
spiritual, but could not"; not because he was unable, but because
they were not able so to hear. So too John desired to teach some
great things to the disciples, but they could not yet bear to receive
them, and therefore he dwells for the most part on that which is
lowlier.
It behooves us therefore to explore all carefully. For the words of
the Scriptures are our spiritual weapons; but if we know not how to
fit those weapons and to arm our scholars rightly, they keep indeed
their proper power, but cannot help those who receive them. For let
us suppose there to be a strong corselet, and helm, and shield, and
spear; and let one take this armor and put the corselet upon his feet,
the helmet over his eyes instead of on his head, let him not put the
shield before his breast, but perversely tie it to his legs: will he
be able to gain any advantage from the armor? will he not rather be
harmed? It is plain to any one that he will. Yet not on account of
the weakness of the weapons, but on account of the unskillfulness of
the man who knows not how to use them well. So with the Scriptures,
if we confound their order; they will even so retain their proper
force, yet will do us no good. Although I am always telling you this
both in private and in public, I effect nothing, but see you all your
time nailed to the things of this life, and not so much as dreaming of
spiritual matters. Therefore our lives are careless, and we who
strive for truth have but little power, and are become a laughing stock
to Greeks and Jews and Heretics. Had ye been careless in other
matters, and exhibited in this place the same indifference as
elsewhere, not even so could your doings have been defended; but now
in matters of this life, every one of you, artisan and politician
alike, is keener than a sword, while in necessary and spiritual things
we are duller than any; making by-work business, and not deeming that
which we ought to have esteemed more pressing than any business, to be
by-work even. Know ye not that the Scriptures were written not for
the first of mankind alone, but for our sakes also? Hearest thou not
Paul say, that "they are written for our admonition, upon whom the
ends of the world are come; that we through patience and comfort of the
Scriptures might have hope"? (1 Cor. x. 11; Rom. xv.
4.) I know that I speak in vain, yet will I not cease to speak,
for thus I shall clear myself before God, though there be none to
hear me. He that speaketh to them that give heed hath this at least to
cheer his speech, the persuasion of his hearers; but he that speaks
continually and is not listened to, and yet ceaseth not to speak, may
be worthy of greater honor than the other, because he fulfills the will
of God, even though none give heed unto him, to the best of his
power. Still, though our reward will be greater owing to your
disobedience, we rather desire that it be diminished, and that your
salvation be advanced, thinking that your being well approved of is a
great reward. And we now say this not to make our discourse painful
and burdensome to you, but to show to you the grief which we feel by
reason of your indifference. God grant that we may be all of us
delivered from this, that we may cling to spiritual zeal and obtain the
blessings of heaven, through the grace and lovingkindness of our Lord
Jesus Christ, with whom to the Father and the Holy Ghost be
glory, for ever and ever. Amen.
|
|
