John 1:6Meaning & Commentary from the Church Fathers

Here also there is no article at all before the word “God.” Yet is the speech here not about the Father?

And what shall we say about the words of the prophet: “Behold, I send My Angel, and he shall prepare the way before Me” (Mal 3:1)?

The words “I send” and “he shall prepare” indicate two persons.

He is called an angel according to his work and ministry.

Because he served the preaching and foretold the Lord, he was therefore called an angel.

Therefore, to refute the supposition of many who perhaps thought that John was by nature an angel, the Evangelist says: “There was a man,” sent from God.

Thus the blessed Evangelist himself bears witness that “the Word was in the beginning,” and “the Word was God,” and “the Word was in the beginning with God.” He bears witness that “all things came into being through Him. ” that He was in creatures as life, and that “the life was the light of men.” Through all this he shows that the Son is God by nature.

In agreement with him, the divine Baptist also bears witness, crying out: “Prepare the way of the Lord; make straight the paths of our God” (Mt 3:3; Mk 1:3; Jn 1:23; Isa 40:3). Everyone will say that the true God is He in whom the dignity of lordship is present by nature.

It cannot be present in anyone else in the proper and true sense, since for us there is one God, the Father, and one Lord, Jesus Christ, according to Paul’s word. Although many are called gods by grace and lords, both in heaven and on earth, the Son is one true God with the Father (1 Cor 8:6, 5).

Behold, then, the most venerable pair of holy witnesses. Faith in what they have said must not be suspected in any way, since it is completed by testimony from the law and confirmed by the reputation of the witnesses.

For to say something about himself and to touch upon his own dignities was truly burdensome for the blessed Evangelist. It would not have been well-advised, since he could justly have heard: “You bear witness concerning yourself; your testimony is not true” (Jn 8:13).

Therefore he leaves judgment concerning himself to those who know him. He himself turns to his namesake, doing this most beautifully, and says that he was sent from God. It was indeed fitting to show that the holy Baptist did not come forward to testify about our Savior by self-will or self-appointed zeal. Rather, he obeyed the decrees from above and served the divine will of the Father.

Therefore he says: “There was a man sent from God, whose name was John.” One must observe how faithful, precise, and suited to the nature of each subject named is the expression he uses.

Concerning God the Word, he everywhere consistently uses “was,” ἦν, which signifies His eternity and His priority over every temporal beginning, not allowing Him to be reckoned created. For how can that which always exists be thought to have come into being?

But concerning the blessed Baptist he says fittingly, “There was,” ἐγένετο, “a man sent from God,” as of a man possessing a created nature. As it seems to me, the Evangelist speaks here quite correctly and precisely. He does not simply say “appeared,” but by adding the word “man” he refutes the senseless supposition of certain people.

Already a rumor had spread among many, babbling that the holy Baptist was not in reality a man by nature, but one of the holy Angels in heaven, who had made use of a human body and had been sent by God to preach.

As a pretext for this opinion about him, they also contrive the saying of God: “Behold, I send My Angel before Thy face, who shall prepare Thy way before Thee” (Mal 3:1; Mt 11:10; Mk 1:2; Lk 7:27).

But those who think this are cast away from the truth. They do not understand that the name “Angel” denotes service rather than essence. In the narrative about blessed Job, “angels,” or messengers, run one after another, reporting various misfortunes and serving as ministers of those most terrible calamities (Job 1:14 and following).

The all-wise Paul himself defines something similar for us concerning the holy Angels, saying in the Epistle: “Are they not all ministering spirits, sent forth to serve for the sake of those who are to inherit salvation?” (Heb 1:14).

Therefore the blessed John the Baptist was called an Angel by the voice of the Master, not because he is an Angel by nature, but because he was sent “to announce,” εἰς τὸ ἀγγέλλειν, and to cry out: “Prepare the way of the Lord” (Isa 40:3; Mt 3:3; Jn 1:23 and parallels).

It was also very profitable to affirm that this messenger was sent by God, showing his testimony to be most trustworthy. Indeed, one sent by God to preach would surely not declare in his teaching anything other than what agreed with the will of Him who laid this embassy upon him.

Therefore the God-taught witness is true, which I think is what the expression “sent from God” means. In the same way, when the all-wise Paul tells us that he was sent through Jesus Christ (Gal 1:1), he affirms that he learned the meaning of the mystery from no one else, but through the revelation of Him who sent him (Gal 1:12).

In the expression “sent through Jesus Christ,” he at the same time and indivisibly indicates the revelation as well. Thus, being sent from God must necessarily be joined to being taught by God. And there is no doubt that it most of all belongs to the servants of the truth to be strangers to falsehood.

The man’s name, he says, was John. The one sent had to be indicated also by the designation of his name, which, I think, gives great credibility to the word. For the Angel Gabriel, who stood before God, as he himself says, when he announced to Zacharias the birth of a son from Elizabeth, added to what he said that “his name shall be John” (Lk 1:11, 19, 13, 63).

It is surely evident and acknowledged by all that he was so named by the Angel according to divine will and command. But one crowned with such honor from God must surely be recognized as beyond every praise, and at the same time most worthy of reverence. Therefore the Evangelist considers it most profitable and necessary to mention the Baptist’s name.

Since to the testimony that the holy Baptist was sent from God the Evangelist added, “that all might believe through him,” we must again answer a question that our opponents may raise against us. Why, then, did not all believe the one sent by God? Was he found powerless to persuade some, though he had been appointed to this through a decree from above?

We shall answer you, beloved, that it is not proper to attribute the blame for this to John’s negligence, but to accuse the stubbornness of those who did not believe. As regards the preacher’s intention and the purpose of the embassy from above, no one should have remained without teaching or without faith.

But since the disposition of the hearers differs, and each has power over his own choice, some withdrew from what was beneficial and did not receive faith. Therefore one must say to them according to what is written in the Prophet: “He who hears, let him hear; and he who disobeys, let him disobey” (Ezek 3:27).

On the previous Lord’s Day, as far as I recall, we examined the first section, namely: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made. What was made, in Him is life, and the life was the light of men; and the light shines in the darkness, and the darkness did not overcome it” (cf. Jn 1:1-5).

I understand that we examined up to this point. Let all who were present then remember it, and let those who were not present believe us and those who wished to be present.

Now, since we cannot always repeat everything, there are those who wish to hear what follows. It would be burdensome for them if the earlier things were repeated while the later were left in silence. Therefore let those who were not at the sermon not ask about what has already been said, but be worthy to hear today’s words together with those who were present.

Next in the Gospel follows: “There was a man sent from God, whose name was John” (Jn 1:6). Truly, beloved brethren, what was said above was spoken concerning the ineffable divinity of Christ, and was almost ineffably spoken. For who can understand, “In the beginning was the Word, and the Word was with God” (Jn 1:1)?

And lest the name “word” become cheap for you through the daily habit of using words, the Evangelist added: “And the Word was God.” This Word is the very One about whom we spoke much on the previous Lord’s Day. May the Lord help us to have brought at least something in our speech to your hearts.

“In the beginning was the Word.” He is the Same, of the same measure. As He is, so He always remains. He cannot change. That is, He is He Who Is. He revealed His name to His servant Moses: “I am He Who Is, and He Who Is has sent me” (cf. Ex 3:14).

Who then can understand this? You know that everything mortal is subject to change. You know that bodies have different states: they are born, grow, decline, and die. You know that even souls themselves are tormented and torn by various passions.

You see that men can receive Wisdom if they draw nearer to Her light and warmth. They can also deprive themselves of Wisdom if, with evil intent, they withdraw from them. Therefore, when you see that all things pass away, what is He Who Is, if not the One who surpasses all things that exist so as to cease existing in their time?

Who then can understand this? Or who, however much he strains the powers of his mind to reach, as far as he can, Him Who Is, can arrive at what he has only touched with his mind?

It is as if someone far away wished to reach his homeland, but a sea lay spread before him. He knows where to sail, but has nothing on which to sail. So we wish to come to that our stability, where He Who Is abides. Only He always remains as He is.

But before us lies the sea of this age, along which we go, although we already know where to go. Many do not even know where to go. Therefore, so that we might know where we must sail, John came from that very place to which we wish to go.

And what did he do? He established the Wood, so that through it we might be able to cross the sea. For no one can cross the sea of this age unless he carries the Cross of Christ. Sometimes even one weak in sight clings to this Cross. Let him who does not see how far he must go not detach himself from it, and it will bring him to the desired harbor.

Therefore, my brethren, this is what I would like to instill in your hearts. If you wish to live piously and as Christians, cling to Christ, recognizing what He became for us, so that you may come to Him, recognizing what He is, and recognizing what He was.

He came in order to become this saving remedy for us. He became for us that by which the weak can sail, cross the sea of this age, and return to the homeland. There a ship will no longer be needed, because no sea will still have to be crossed.

Therefore it is better not to grasp with the mind what He is, and yet not to detach oneself from the Cross of Christ, than to grasp with the mind what He is and reject the Cross of Christ. It is good, indeed excellent, if it can happen that one sees where to go and also sees what directs the traveler.

This was possible for the great souls of the mountains, which are called mountains and are especially illumined by the light of righteousness. This was possible for them, and they contemplate Him Who Is. For in contemplating Him, John said: “In the beginning was the Word, and the Word was with God” (Jn 1:1).

And to come to what they saw from afar, they did not separate themselves from the Cross of Christ and did not despise the humility of Christ. Therefore the little ones who are unable to understand this, yet do not detach themselves from the Cross, from the suffering and resurrection of Christ, sail toward what they do not see on the same ship on which those who see also sail.

Yet certain philosophers of this world appeared and sought the Creator through creation. For the Creator can be discovered through creation, as the Apostle very clearly said: “For His invisible things, His eternal power and Godhead, have been seen from the creation of the world, being understood through the things that are made, so that they are without excuse” (Rom 1:20).

And further: “For although they knew God” (Rom 1:21). He did not say, “For although they did not know,” but “For although they knew God, they did not glorify Him as God or give thanks. They became futile in their thoughts, and their foolish heart was darkened” (Rom 1:21).

Why was it darkened? He continues and clarifies: “Claiming to be wise, they became fools” (Rom 1:22). They saw where one should go. But because they did not give thanks to Him who had given them what they saw, they decided to attribute to themselves what they saw. Having become proud, they lost what they saw. They turned away from it to idols, images, and the worship of demons. They began to worship the creature and despise the Creator.

Yet they did this after they had already stumbled. Their stumbling happened because of pride. When they became proud, they called themselves wise. Those of whom the Apostle said, “For although they knew God,” saw what John says: that all things were made through the Word of God.

For this can also be found in the books of the philosophers: that God has an Only-begotten Son, through whom all things were made. They were able to see Him Who Is, but they saw Him from afar. They did not wish to hold fast to the humility of Christ, though on that ship they would have safely reached what they could see from afar. The Cross of Christ was contemptible to them.

You need to cross the sea, but you have despised the Wood. O proud wisdom! You laugh at Christ crucified, but He is the One whom you saw from afar: “In the beginning was the Word, and the Word was with God” (Jn 1:1).

But why was He crucified? Because you needed the Wood of His humility. You are filled with pride and wander far from that true homeland. The waves of this age obstruct your path, and you have nothing by which to reach the homeland unless you hold fast to the Wood.

Ungrateful one, you laugh at Him who came to you so that you might return to your fatherland. He became the way, and precisely through the sea. Therefore He walked upon the sea (cf. Mt 14:25), to show that the way lies across the sea. But you, who cannot in any way walk upon the sea, sail on the ship and hold fast to the Wood.

Believe in the Crucified One, and you will be able to reach the homeland. For your sake He was crucified, so that He might teach humility. If He had come as God, He would not have been recognized. For if He had come as God, He would not have reached those who could not behold God.

According to His Godhead He neither comes nor departs, since He is everywhere and is confined by nothing. But as what did He come? He showed Himself as man.

Since He was man in such a way that God was hidden in Him, a great man was sent before Him. Through that man’s testimony it would become known that He is more than man. And who is he? “There was a man” (Jn 1:6).

How could he speak truly about God? “He was a man sent from God” (Jn 1:6). What was he called? “His name was John” (Jn 1:6). Why did he come? “He came for testimony, to bear witness to the Light, that all might believe through him” (Jn 1:7).

For all the heretics have decided that the Demiurge does not know the power above him, of which John appears as witness and herald.

Therefore the Lord said that he had “more than a prophet” (Mt 11:6; Lk 7:26).

All the other prophets announced the coming of the Father’s Light and desired to be counted worthy to see Him Whom they preached.

But John both foretold, as the others did, and saw Him when He had come. He pointed Him out and persuaded many to believe in Him.

Thus he was both prophet and apostle.

This is what “more than a prophet” means, because “first apostles, second prophets” (1 Cor 12:28). Yet all are from one and the same God.

Therefore, by what God was John the Forerunner sent, he who bears witness to the Light?

Certainly by that God whose angel Gabriel is, who announced the good news of His nativity.

Through the prophets He promised that He would send His angel before the face of His Son, to prepare His way.

That is, He would bear witness to the Light in the Spirit and power of Elijah (Lk 1:17).

And Elijah was the servant and prophet of what God? Of the One Who created heaven and earth, as he himself bears witness.

Therefore John was sent by the Creator and Maker of the world. For this reason the Lord said that he was more than a prophet.

All the other prophets foretold the coming of the Father’s Light and strove to be counted worthy to see Him Whom they foretold.

John, however, both foretold as the others did and saw the One Who had come. He showed Him forth and persuaded many to believe in Him.

Thus he himself occupied the place both of prophet and of apostle.

The darkness of paganism, despite all its density, could not overcome or overpower the shining of this Light, nor extinguish it.

It always shone in the Hebrew people, though at times it was somewhat darkened by the assault of pagan darkness.

And behold, when the time came to bear witness to it, the last and greatest of the Old Testament prophets appeared.

Among those born of women, none greater than he had arisen (Mt 11:11).

“There was a man.” This extraordinary witness to the Light was a man, not some higher being incarnate or appearing in human form.

“Sent from God.” This is in the sense of an extraordinary mission for special divine purposes, just as all the Old Testament prophets were sent.

This extraordinary mission of John took place when, while in the wilderness, he heard the word of God commanding him to enter upon public prophetic service as the Forerunner of the Messiah (Lk 3:1 and following).

It had also been prepared by the extraordinary circumstances of John’s birth and his upbringing in the wilderness (Lk 1), and by his strict ascetic life there.

In everything it was evident that he was not an ordinary man, but a special and extraordinary messenger of God.

This is also how the Hebrew people understood him when, at his word, they went out to him to confess their sins and be baptized.

“His name was John.” This means “gracious.” The name was given to him by the angel even before his birth (Lk 1:13).

This already indicated his special election and calling.

His very birth was a true miracle.

“Do not fear, Zachariah,” said the heavenly messenger who appeared, “for your prayer has been heard, and your wife Elizabeth, until now barren, will bear a son... He will go before Him in the spirit and power of Elijah” (Lk 1:13, 17).

At the appointed time this man himself heard the word of God sending him to the work appointed for him (Lk 3:2).

“His name was John.” The name John was given to him by his father, who had become mute and began to speak as soon as he appointed this name (Lk 1:63-64).

This name was so renowned that people did not know what to consider John: Elijah, one of the great prophets, or even the Messiah Himself.