THEOSISJohn Chrysostom
Human nature is careless and is easily carried toward destruction, not because it was created so, but because of willful negligence. For this reason it must be exhorted often.
Paul, writing to the Philippians, speaks from this same motive: “To write the same things to you is not burdensome for me, and for you it is safe” (Phil 3:1).
The earth, once it has received seed, soon yields fruit and does not require a second sowing. But our soul is not like this. It would be desirable if the one who often sows, and applies much care, might at least once receive fruit.
First of all, the teaching offered is not easily imprinted on the soul, because there is much stoniness in it. It is surrounded by countless thorns. Besides this, there are many plotters who snatch away these seeds.
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Then, when the seed has been implanted and rooted, it again needs the same care, so that it may grow. Once it has grown, it must remain whole and suffer no harm from anything.
With earthly seeds, when the ear has reached maturity and gained proper strength, it no longer fears harmful dew, heat, or anything else. But in the work of teaching, it is not so.
Here, even after everything has been fully arranged, a single storm and tempest often damages everything. This happens through adverse circumstances, through the plots of deceitful men, or through the convergence of various other temptations.
We say this not without purpose. When you hear John repeating the same words, do not accuse him of idle talk. Do not consider him an empty and tedious man.
He certainly wished that what he said once would be heard. But since at first not many heeded what was said, because they were deeply asleep, he awakens them again by repeating the same thing.
See, he said: “This is He who comes after me, who has come to be before me,” and, “I am not worthy to loose the strap of His sandal.” He also said. “He will baptize you with the Holy Spirit and fire,” and, “Upon whom you see the Spirit descending and abiding upon Him, this is He who baptizes with the Holy Spirit. And I have seen and borne witness that this is the Son of God” (Jn 1:27-34).
Yet no one paid attention to him. No one asked, “What are you saying, and about whom, and why?” Then he said again, “Behold the Lamb of God, who takes away the sin of the world.” Yet even by this he did not rouse them from insensibility.
Thus he was compelled to repeat the same thing. It was as though he softened rough and hardened soil by new plowing, and with the word, like a plow, lifted up the oppressed soul, so that he might cast the seeds into its depth.
For this reason the Baptist does not extend his discourse. He cares for one thing only: to bring them and join them to Christ. He knew that, if only they received Him and believed, they would no longer need another witness concerning Him.
So it happened. When the Samaritans listened to Christ, they said to the Samaritan woman, “It is no longer because of your words that we believe, for we ourselves have heard and know that this is truly the Savior of the world, the Christ” (Jn 4:42).
How much more quickly, then, could John’s disciples be converted to Christ, as indeed they were. They came to Christ and listened to Him for one evening. Then they no longer returned to John.
They gave themselves to Christ so fully that they even took upon themselves John’s ministry and themselves began to preach Christ. “He first found his brother Simon and said to him, ‘We have found the Messiah,’ which means, the Christ” (Jn 1:41).
Notice this also. When John said, “This is He who comes after me, who has come to be before me,” and, “I am not worthy to loose the strap of His sandal,” he caught no one.
But as soon as he began to speak about the divine economy of our salvation, and to speak in simpler language, his disciples followed Christ.
Nor is this alone to be observed. Many are not brought to Christ when they are told something great and exalted about God. They are brought more readily when they are told of His goodness, His love for mankind, and what concerns the salvation of the hearers.
They heard that He takes away the sins of the world, and at once they hastened to Him. They said, “If it is possible to wash away our sins, why delay? Behold, the One who will free us from them without toil is present. Is it not utter folly to postpone such a gift?”
Let the catechumens hear this, those who postpone their salvation until their last breath.
But why did John not pass through all Judea preaching Christ, but remain by the river and wait for His coming, so that when He came he might point Him out to the people? John wished the deeds themselves to bear witness to Christ.
See how strong such testimony was. John cast only a little spark, and suddenly the flame rose on high. Otherwise, if John had gone about all Judea preaching, it could have seemed that this was being done for human purposes, and the preaching would have been suspect.
“Again John was standing,” and said, “Behold the Lamb of God.” Christ says nothing, and the Baptist does everything. So it is with a bridegroom.
He does not immediately begin to speak with the bride himself, but stands in silence while others point him out and entrust the bride to him. When she appears, he does not receive and lead her away by himself, but another hands her over to him.
Once he has received her from others, he disposes her toward himself in such a way that she no longer remembers even those who joined her to him.
So it was with Christ. He came to betroth the Church to Himself. At the beginning He said nothing Himself, but only stood present. His friend John gave Him the right hand of this bride, entrusting to Him the souls of men through his word.
But when Christ received them, He disposed them toward Himself so completely that they no longer returned to the one who had entrusted them.
Something else must also be noticed here. In marriages, it is not the maiden who comes to the bridegroom, but he hastens to her.
This is so even if he is the son of a king and wishes to take for himself one from a poor and lower station, even a slave. So it was here also.
Human nature did not ascend to heaven. God Himself came down to it, despised and poor as it was. After the marriage was accomplished, He no longer allowed it to remain here. Having taken it upon Himself, He led it into the Father’s house.
He spoke this to show that he bore witness not only with his voice, but also with his eyes. He marveled at Christ, in joy and rapture.
He does not immediately turn to persuasive speech addressed to his disciples. First he simply marvels and gives himself to amazement at Christ’s appearance. He shows all both the gift with which He came and the manner of redemption.
The word “Lamb” expresses both. John did not say “will take away” or “has taken away,” but “takes away the sin of the world” (Jn 1:29), as though Christ were always doing this.
Indeed, He did not take sin upon Himself only when He suffered. From that time until now He takes away sins. This does not mean that He is always being crucified, for He offered one sacrifice for sins. Rather, by that one sacrifice He always cleanses sins.
As His title “Word” shows the superiority of His nature, and the name “Son” expresses His distinction from other beings, so also the words “Lamb,” “Christ,” “Prophet,” “true Light,” “good Shepherd,” and other expressions used of Him with the definite article ὁ show their great difference from ordinary expressions.
There were many lambs, prophets, christs, and sons. But John presents a great difference between Him and all of them. He confirmed this not only by adding the article, but also by applying the word “Only-begotten,” since Christ has nothing in common with creation.