THEOSISJohn Chrysostom
What follows warrants careful examination. What is it that must be questioned? John inquired, “Are you the coming one, or should we look for another?” He was well acquainted with Jesus prior to the miracles, having been enlightened by the Spirit and having received knowledge from the Father. He proclaimed Christ publicly, yet now he sends word to ask, “Is He indeed the one?” If John himself harbors uncertainty about whether it is truly Jesus, how can he deem himself qualified to opine on the unknown? Those who offer testimony about others must themselves possess credibility. Did you not affirm, “I am not worthy to untie the strap of His sandal” (Luke 3:16)? Did you not proclaim, “I have not seen Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending and remaining, He is the one who baptizes with the Holy Spirit” (John 1:33)? Have you not witnessed the Spirit descending like a dove? Have you not heard the voice from Heaven? Did you not attempt to prevent Him from being baptized, saying, “I need to be baptized by You” (Matthew 3:14)? Did you not tell your followers, “It is necessary for Him to increase, but for me to decrease” (John 3:30)? Did you not instruct the people that He would baptize them with the Holy Spirit and fire (Luke 3:16), and declare Him to be the Lamb of God who takes away the sin of the world (John 1:29)? All of this you preached about Him prior to the miracles. Why, then, when His fame has spread and the dead have been raised, and demons cast out, do you seek clarification from Him? Was all that John spoke a ruse, a fabrication, or a myth? What reasonable person would make such assertions? John, who had already proclaimed Christ while still in his mother’s womb and led an ascetic life, surely could not doubt after all that he had witnessed. It is clear that John’s inquiry was not born from uncertainty or ignorance. Nor could it be said that he was more fearful while imprisoned; he did not expect freedom, and would have remained steadfast in his faith, even in death. He displayed remarkable boldness in publicly denouncing Herod’s wrongdoing. If he became fearful, was he not ashamed before his disciples, those to whom he had spoken so frequently about Christ, directing his questions through them rather than inquiring through others? Knowing well their jealousy toward Jesus, how could he fail to feel this shame, particularly before the people he had often preached to? His imprisonment was for denouncing unlawful marriage, not for proclaiming Christ. Did he not realize he acted foolishly in his queries? What does this action signify? It is evident that this doubt was not unique to John but is a temptation even common among the unreasonable.
So why did John send his inquiry? Because his followers were not inclined toward Jesus and expressed envy of Him, as demonstrated when they said, “Rabbi, the one you testified about, he is baptizing, and everyone is coming to him” (John 3:26). There was also a dispute concerning purification between the Jews and John's disciples. On another occasion, they questioned Jesus, “Why do we and the Pharisees fast often, but your disciples do not fast?” (Matthew 9:14). They did not yet comprehend who Christ truly was, viewing Him merely as a man, while John was perceived as greater. Discontent brewed as Jesus' prominence grew and John approached the end of his earthly ministry. This envy hindered them from approaching Jesus. Though John encouraged and taught them while he was with them, he could not fully persuade them. As his death drew near, concern for his disciples intensified. He worried that they might misinterpret their situation and become forever separated from Christ. John aimed to lead his followers to Jesus from the start, but since he was not convinced of this before his demise, he became even more passionate. If John had simply told them, “Go to Him; He is greater than I,” they would have dismissed him as merely being humble and would have clung to him more tightly. Conversely, silence would have yielded no better outcome. What did he decide to do? He awaited the moment when news of Jesus’ miracles reached his disciples, and he carefully selected just two, perhaps knowing they were more open to belief, so their inquiry would not seem suspicious and would reveal the distinction between his ministry and that of Jesus through the works they beheld. He asked them to say, “Are you the coming one, or should we look for another?”
Yet, let us broaden our perspective and consider opposing viewpoints. Some argue that John genuinely did not know. While John had knowledge, it was incomplete; he recognized Jesus as the Christ but did not understand that Christ would also suffer for humanity. Therefore, he asked, “Are you the one who is to come?” implying, “Are you destined to descend into hell?” Yet, this notion is not credible. John was aware, as he initially preached, “Behold the Lamb of God, who takes away the sin of the world” (John 1:29). By identifying Jesus as the Lamb, he signaled the impending cross; by stating that He would take away the sin of the world, he referred to the necessity of the cross. As Paul wrote, “having nailed it to the cross” (Colossians 2:14), Jesus' sacrificial death would fulfill this. John's words in saying, “He who baptizes you with the Holy Spirit” (Luke 3:16), also foretold events following the Resurrection. Some assert that John knew Christ would rise and would grant the Holy Spirit but was unaware of His crucifixion. However, how could resurrection come without suffering and the cross? What distinction would John have held beyond that of a prophet had he been ignorant of prophetic insights? Christ Himself declared John to be greater than the prophets (Luke 7:28), and what the prophets foretold about Christ’s suffering remains widely acknowledged. For instance, Isaiah declared, “He was oppressed and afflicted, yet he did not open his mouth” (Isaiah 53:7), foretelling not only Christ’s crucifixion but alongside whom: “He was numbered with the transgressors” (Isaiah 53:12). He also proclaimed that Christ would be treated unjustly, as stated, “He was taken away because of oppression and judgment” (Isaiah 53:8). Before Isaiah, David echoed similar sentiments, articulating the confusion and outrage that would accompany Christ’s trials: “The kings of the earth take their stand, and the rulers gather together against the Lord and against His anointed” (Psalm 2:1, 2). In another Psalm, David described the actual experience of crucifixion: “They pierced my hands and my feet” (Psalm 22:16), foreshadowing the soldiers’ actions as they divided His garments and cast lots for them (Psalm 22:18). Even the prophecy regarding the offering of vinegar to Him has been fulfilled, as recorded, “They gave Me gall for my food, and for my thirst they gave me vinegar to drink” (Psalm 69:21). The prophets, over centuries, depicted the trial, condemnation, and execution of Christ, along with details of those crucified with Him, as well as the divvying up of His clothing, censuring of His character, and numerous other events. How could it be asserted that John, the preeminent prophet, lacked knowledge of these truths? Might he have left out saying, “You are the one destined to enter hell,” but only proclaimed, “You are the coming one”? Any suggestion that John questioned Jesus to prepare for His descent into hell is misguided. Those putting forth such theories must be admonished, “Brethren, do not be children in understanding; instead, be infants in evil” (1 Corinthians 14:20). This life provides the opportunity for valor; thereafter comes judgment and accountability.
In hell, who will give You praise? (Psalm 6:6). By what means are the gates of brass shattered, and the bars of iron broken? By the body of Christ. Here was the first glimpse of an immortal body that overcame death's dominion. However, this signifies only that through Him, death's power was vanquished, not that the infractions of those who passed before His arrival were absolved. If Christ liberated those who had died prior to His coming, why did He say, “It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment” (Matthew 11:24)? Such declarations imply that although they will encounter lesser sufferings, they are still subject to punishment. Even those who have endured hardships on earth will not escape the consequences of their actions. If they struggle under punishment, how much more would it be for those who have not endured the slightest? Is it, therefore, unjust for those who lived prior to Christ’s advent? Not at all. It was possible to attain salvation without direct knowledge of Christ, but this was predicated upon their acknowledgment of the true God rather than the worship of idols: “The Lord our God, the Lord is one” (Deuteronomy 6:4). The Maccabees are commendable for their fidelity to the law, and those righteous Jews, including the three young men, who led virtuous lives and adhered to their understanding would not be held to further obligations. It sufficed to know God for salvation in that time; now, however, knowing Christ is essential. Consequently, Christ stated, “If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin” (John 15:22).
The same principle applies to actions. Previously, the perpetrator of murder faced loss of life, but now, harboring anger alone can lead to destruction. Formerly, the adulterer faced punishment, yet now, even lustful gazes have severe repercussions. Knowledge and virtue have been elevated to greater accountability. In hell, the forerunner holds no necessity. If those in disbelief might attain salvation through post-mortem faith, none would perish; all would surely turn back to Christ. This truth is underscored by Paul’s declaration that at the name of Jesus every knee shall bow, and every tongue shall confess (Philippians 2:11, 10), and that the last enemy to be defeated will be death (1 Corinthians 15:26). But such compliance offers no true rebirth, as it arises not from desire but from necessity, so to speak. We must avoid inferior doctrines and Jewish myths. Paul described the fate of those who existed before Christ succinctly: “For as many as have sinned without the law will also perish without the law, and as many as have sinned in the law will be judged by the law” (Romans 2:12). Similarly, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Romans 1:18); “tribulation and anguish upon every soul of man who does evil, of the Jew first and of the Greek” (Romans 2:8, 9). Indeed, the Gentiles suffered immensely, as recorded in both pagan accounts and our own Christian Scriptures. Who could recount the calamities that befell the Babylonians or Egyptians? Those who, despite their ignorance of Christ, lived virtuously and ceased from idolatry to worship the one true God will receive glorious rewards, as per Paul’s affirmation: “Glory, honor, and peace to everyone who does good, to the Jew first and also to the Greek” (Romans 2:10). You see, there are immense rewards for righteousness and grave repercussions for wrongdoing. Where, then, are the nonbelievers in Gehenna? If those who lived prior to Christ, ignorant of the name of Gehenna or the resurrection, suffered here and will continue to suffer, how much more will we, having been nourished with the fullness of wisdom?