ACC ~ John 1 v19 - 28

OVERVIEW:

The Jews from Jerusalem send priests and Levites to one of their own, John the Baptist, earnestly (unlike the Pharisees) seeking to know if he is the Christ. John first seeks to remove their false ideas about the Messiah’s identity (ORIGEN). The Baptist could have used the opportunity for deception to exalt himself (AUGUSTINE). Instead, John humbly confessed he was not the Christ, correcting their false perception that he was worthier than Jesus (CHRYSOSTOM, AUGUSTINE).

They ask if he is Elijah, who was second in importance after the Messiah, with reference to the hope of Israel’s deliverance, thinking that John was the same Elijah who had been taken up into heaven and now had returned (ORIGEN). John answers no, although his role in Christ’s first advent does prefigure Elijah’s role in the second advent (AUGUSTINE). One might think that he is contradicting Jesus’ later words when Jesus says that Elijah has already come, but this is not the case because our Lord was referring to the Elijah who would precede his second coming (GREGORY THE GREAT). One wonders why there is all this questioning of John’s identity. Could they have been ignorant of the circumstances of his birth, especially since his father, Zechariah, was a high priest? They ask a third time if he is the prophet prophesied in Deuteronomy (ORIGEN). John replies that he was not, even though he was a prophet and much more (GREGORY THE GREAT). Israel’s expectation was based on the hope that a prophet would return in the flesh and would be similar to Moses in his mediation between God and humanity (ORIGEN).

The Jewish leaders insist on an answer (CHRYSOSTOM), so John, the voice in the wilderness, speaks to them of the preexistent Word that shapes and informs his voice, that is, the Christ who was among them. Christ is the Word; John is the voice (AUGUSTINE). The voice indicates to the lost (ORIGEN) that Christ is a better way than that of Moses (CYRIL OF ALEXANDRIA). John was preparing that way to come into his hearers’ hearts by preaching the true faith and the resultant good works (GREGORY THE GREAT).

Not only the priests and Levites but the Pharisees too send someone to inquire of John, although their motives are not as pure as those of the priests and Levites (ORIGEN). Instead of trying to discover who John was, they are more concerned with trying to trip him up (CHRYSOSTOM). But John sees through their schemes and focuses instead on the fact that his baptism was merely an introductory baptism of repentance that still awaited the more perfect baptism of Christ (CYRIL OF ALEXANDRIA). His baptism is inferior because it is only a baptism of repentance and not of the Spirit (GREGORY THE GREAT, ORIGEN).

In answer to their objection concerning his baptism, John announces that there is one in their midst they do not know, by whose authority he baptizes (APOLLINARIS). John speaks in humility concerning his own baptism and of his unworthiness to untie the sandals of Jesus (AUGUSTINE). The untying of the sandals recalls the imagery in the book of Ruth of the kinsman redeemer removing his sandals in preparation to receive his bride, something that John was unwilling to do because he was not the bridegroom. Or, the sandal strap is the bond of a mystery concerning the Lord’s incarnation (GREGORY THE GREAT). But when Christ does remove his sandals, he leaves his footprints on our souls (AMBROSE).

John announces Christ not in some quiet backwater but very publicly in Bethany, or rather Bethabara (CHRYSOSTOM), whose name, which means “preparation,” is indicative of John’s type of baptism (ORIGEN).

1:19 | Priests and Levites Come to See John

THE PRIESTS COME TO ONE FROM THE PRIESTLY LINE

ORIGEN: Now, therefore, let us consider John’s second testimony. Jews from Jerusalem send priests and Levites to inquire who John might be, since they are kinsmen of the Baptist who happens to be from the priestly race. [1] … Note that two embassies come to the Baptist. One consists of “priests and Levites” sent from Jerusalem by the Jews “to ask him, ‘Who are you?’” The other comes from the Pharisees, who send also because they are in doubt about the answer that had been given to the priests and Levites. Observe carefully, therefore, how in accordance with the character of priests and Levites, things are said with gentleness and curiosity…. There is nothing self-willed or rash in the inquiry of these men; everything is appropriate to scrupulous servants of God….

These elect ambassadors were sent from Jerusalem, the place chosen above all the earth… and they interrogate John with the greatest respect. Nothing like this, however, has been recorded to have been done by the Jews concerning Christ. It is John who does to Christ what the Jews do to him, when he [respectfully] inquires through his own disciples, “Are you he that is to come, or should we expect another?” [2] COMMENTARY ON THE GOSPEL OF JOHN 6.43, 50-51, 54. [3]

[1] See Lk 1:5.

[2] Mt 11:3.

[3] FC 80:180, 182-83**; SC 157:162, 166-68.

1:20 | John Confesses He Is Not the Christ

JOHN FIRST REMOVES THEIR FALSE SUSPICIONS

ORIGEN: Someone may, perhaps, reasonably raise the question why in the world, when the priests and Levites inquire of John, not if he is the Christ but “Who are you?” the Baptist does not answer, “I am the voice of one crying in the wilderness.”… It is likely that John saw from the question the reverence of the priests and Levites. Their question suggested their secret suspicion that he who baptizes might be the Christ, but they were cautious about asserting this more boldly that they might not seem rash. This is why he declares with good reason that he is not the Christ, to remove all their false suspicion about him first, then, in this way, to present the truth….

We should also add that the people were disturbed that the time of the Christ’s sojourn might already be imminent from the time slightly preceding the birth of Jesus up to the manifestation of his preaching. In all probability the scribes and lawyers were already expecting the one awaited (deriving his time from the Scriptures). This is why Theodas [1] had sprung up who had gathered no small crowd by claiming to be the Christ, I think. And after him, Judas of Galilee, in the days of the taxation, [2] had done something similar. Since therefore Christ’s sojourn is rather heatedly expected and discussed, it is with good reason that the Jews send priests and Levites from Jerusalem to John, intending with the question, “Who are you,” to see if he will admit to being the Christ. COMMENTARY ON THE GOSPEL OF JOHN 6.56-57, 60-61. [3]

[1] See Acts 5:36 (RSV Theudas.)

[2] See Acts 5:37.

[3] FC 80:183-85**; SC 157:170-72.

AN OPPORTUNITY FOR DECEPTION?

AUGUSTINE: But the Jews say, “Are you the Christ?” If he had not been a valley to be filled in but a mountain to be humbled, he would have found here an opportunity for deception. They, you see, would like to hear from him what they believed. I mean they were so impressed by his grace that they would undoubtedly believe whatever he said. There you are, he had found an opportunity of deceiving the human race; if he said “I am the Christ,” they would believe him. If he started bragging with a name that belonged to another, he would lose his own proper merit. If he started bragging as though he were the Christ, wouldn’t he have this answer to give himself? “Why are you pushing yourself forward? ‘All flesh is grass, and its glory like the flowers in the grass; the grass has withered, the flowers fallen.’ Understand what abides forever— ‘but the Word of the Lord abides forever.’” [1] SERMON 289.4. [2]

[1] Is 40:8.

[2] WSA 3 8:121-22.

SYMPATHY TOWARD JOHN AS THE MORE DESERVING

CHRYSOSTOM: [The Jews] were influenced by a kind of human sympathy for John [the Baptist], whom they were reluctant to see made subordinate to Christ because of the many marks of greatness about him. [For example], there was in the first place his illustrious descent, since he was the son of a chief priest. [1] There was also his hard training and his contempt for the world. [2] … In Christ, however, the contrary was apparent. He was of humble birth, for which they reproach him by asking, “Is not this the carpenter’s son?” [3] … And the country that he was supposed to have come from had such a bad reputation that even Nathanael said, “Can anything good come from Nazareth?” [4] He also had an ordinary way of living and clothes like everyone else wore…. When John then was constantly sending them to Christ… therefore, they send someone to him, thinking by their flattery that they will induce him to confess that he was the Christ. They do not therefore send inferior people to him… servants and Herodians, as they did to Christ, but priests and Levites. And no indiscriminate party are these, but those [priests and Levites] of Jerusalem, that is, the more honorable ones…. They send them to ask, “Who are you?”… They send them not because they want to be informed but in order to induce him to do what I have said….

John replies then to their intention, not to their interrogation…. “And he confessed, and did not deny, but confessed, ‘I am not the Christ.’” And observe the wisdom of the Evangelist. He repeats the same thing three times to show John’s virtue and [the priests’ and Levites’] wickedness and foolishness…. For it is the character of an honest servant not only to forbear taking to himself his lord’s glory but even to reject it when many offer it to him. The multitude indeed believed from ignorance that John [the Baptist] was the Christ, but in [the priests and Levites] it was malice, and in this spirit they put the question to him, expecting to draw him over to their purpose by their flattery. If they had not expected this to happen, they would not have proceeded immediately to another question. Instead, they would have been angry with him for giving them an answer outside of what they were asking…. When caught, however, and it was discovered what they had in mind, they proceed to another question: “And they asked him, ‘What then? Are you Elijah?’” HOMILIES ON THE GOSPEL OF JOHN 16.1-2. [5]

[1] Lk 1:5, 13.

[2] See Lk 1:80.

[3] Mt 13:55.

[4] Jn 1:46.

[5] NPNF 1 14:55**.

THEY WERE LOOKING FOR MESSIAH

AUGUSTINE: For they knew that Elijah would precede Christ. For the name of Christ was not unknown to any Jew. They did not think that he was the Christ, but they did not think that Christ would not come at all. When they were hoping that he would come, they were offended at him when he did come and stumbled at him as on a low stone. … They did not see the lowly stone—but what great blindness not to see the mountain! TRACTATES ON THE GOSPEL OF JOHN 4.4. [1]

[1] NPNF 1 7:26-27**.

1:21 | Elijah or the Prophet

ELIJAH RANKS SECOND IN ISRAEL’S HOPE

ORIGEN: Once the priests and Levites, who were sent from Jerusalem, have heard that he is not the awaited Christ, they inquire if he might be Elijah, the person who held the second rank in honor as an object of their hope. He says that he is not Elijah, again confessing the truth through the expression “I am not.” COMMENTARY ON THE GOSPEL OF JOHN 6.44. [1]

[1] FC 80:181*; SC 157:162.

JOHN’S REAPPEARING WAS EXPECTED

ORIGEN: [Someone] might say that John is Elijah who is to come, in one sense, but that he responded to the priests and Levites, “I am not,” because he knew what they were really asking. For the earlier question to John from the priests and Levites was not intended to ascertain if the same spirit was in both men, but if John were that very Elijah who had been taken up, now appearing without a birth according to the Jewish expectation. For those who had been sent from Jerusalem may have been ignorant of John’s birth. He appropriately answers this question, “I am not,” for Elijah who had been taken up had not come, as if he had changed his body and had been named John. [1] COMMENTARY ON THE GOSPEL OF JOHN 6.70-71. [2]

[1] Origen has an extended discussion concerning those who think that John earlier existed as Elijah through the transmigration of souls as well as what he refers to as a Jewish tradition that Phinehas, who was rumored to be immortal because of his zeal for the Lord (Num 25:7ff.) and his longevity in the book of Judges, was the same as Elijah.

[2] FC 80:188**; SC 157:180-82.

JOHN THE BAPTIST PREFIGURES ELIJAH

AUGUSTINE: The Lord Jesus Christ said, “Elijah has come already, and he is John the Baptist.” [1] John, however, when asked, proclaimed that he was not Elijah, just as [he proclaimed] that neither was he the Christ. And, indeed, just as he truly proclaimed that he was not the Christ, so he truly proclaimed that neither was he Elijah.

How then shall we compare the words of the herald with the words of the judge? Far be it from the herald to lie, for he says what he hears from the judge. Why then did he say, “I am not Elijah” and the Lord said, “He is Elijah”? Because in him the Lord Jesus Christ wished to prefigure his future coming and to say that John was in the spirit of Elijah. And what John was to the first coming, this will Elijah be to the second coming. … When John was conceived, or rather when he was born, the Holy Spirit prophesied that this was to be fulfilled with regard to that man. “And he will be,” he said, “the forerunner of the most high, in the spirit and power of Elijah.” [2] Not then Elijah but “in the spirit and power of Elijah.” What is “in the spirit and power of Elijah”? It means in the same Holy Spirit in place of Elijah. Why in place of Elijah? Because what Elijah is to the second coming, this John was to the first. TRACTATES ON THE GOSPEL OF JOHN 4.5.1-2. [3]

[1] See Mt 11:14; 17:12.

[2] See Lk 1:17.

[3] FC 78:96-97*.

JOHN IS NOT CONTRADICTING JESUS

GREGORY THE GREAT: When in another place his disciples asked our Lord about the coming of Elijah, he answered, “Elijah has already come, and they did not know him but did to him whatever they please; and if you want to know, John is Elijah.” [1] John, when he was asked, said, “I am not.”…

If we carefully examine truth himself, what sounded contradictory is found to be not contradictory. The angel said to Zechariah, of the promised birth of John, that “he will come in the spirit and power of Elijah.” [2] This is said because just as Elijah is the forerunner of the Lord’s second coming, so was John the forerunner of his first; as Elijah will come as the forerunner of the Judge, so was John the forerunner of the Redeemer. John, then, was Elijah in spirit; he was not Elijah in person. What the Lord spoke of the spirit, John denied of the person. It was right that the Lord should make a spiritual assertion about John to his disciples and that John should answer the same question to the materialistic crowds not about his spirit but about his body. What John said appears to contradict truth, yet he did not depart from the path of truth. FORTY GOSPEL HOMILIES 4. [3]

[1] Mt 17:12; 11:14.

[2] Lk 1:17.

[3] CS 123:22.

HOW COULD JEWS BE IGNORANT OF JOHN’S BIRTH?

ORIGEN: But [someone] will say that it is not consistent that the son of such a great priest as Zechariah, who had been born contrary to all human expectation when both parents were old, was unknown to so many Jews in Jerusalem and to those Levites and priests they sent who do not know that he was born in this way….

For it has been established that those who sent knew that John had been born of Zechariah and Elizabeth, and even more so that those who were sent, since they belonged to the priestly house and would not be unaware of the incredible good offspring of so renowned a fellow kinsman as Zechariah, also knew. What did they have in mind then when they asked, “Are you Elijah?” since they were men who had read that he was taken up as though into heaven and they were waiting for his coming? Perhaps, then, since they expect Elijah before Christ at the consummation, and Christ after him, they seem to ask figuratively, as it were, “Are you the one who announces in advance the word that will precede Christ at the consummation?” He wisely responds to this, “I am not.”…

It is not strange, therefore, that, just as in the case of the Savior—although many knew of his birth from Mary, others were deceived—so also in the case of John, some were aware of his birth from Zechariah, but others were in doubt whether the awaited Elijah had appeared in the person of John. COMMENTARY ON THE GOSPEL OF JOHN 6.72, 77-78, 81. [1]

THE PROPHET

ORIGEN: Inasmuch as there were many prophets in Israel—there was one in particular, who had been prophesied by Moses, who was especially expected in accordance with the saying, “The Lord our God shall raise up a prophet like me for you from your brothers; him you shall hear” [2] —they ask a third time, not if he is a prophet but if he is “the prophet.”

They do not apply this title to the Christ but suppose that he is another in addition to the Christ. Because John knows that he of whom he is the forerunner is both the Christ and this prophet who was prophesied, he says “No.” He might have answered, “Yes,” if they had asked their question without using the article, for he was not unaware that he was a prophet. COMMENTARY ON THE GOSPEL OF JOHN 6.45-46. [3]

[1] FC 80:188, 190-91**; SC 157:182, 186-88.

[2] Deut 18:15; cf. Acts 3:22-23.

[3] FC 80:181; SC 157:162-64.

MORE THAN A PROPHET

GREGORY THE GREAT: When John himself was asked, he answered, “I am not a prophet.” He who knew that he was more than a prophet said he was not a prophet. He is said to be more than a prophet because it is a prophet’s task to foretell things to come, not to point them out as well. John is more than a prophet because with his finger he pointed to the one he spoke of [right at that moment]. FORTY GOSPEL HOMILIES 1. [1]

[1] CS 123:6.

A PROPHET SIMILAR TO MOSES EXPECTED

ORIGEN: A certain prophet was specially expected who would be similar to Moses in some respect, to mediate between God and humankind, and who would receive the covenant from God and give the new covenant to those who became disciples. And the people of Israel knew so far as each of the prophets was concerned that no one of them was the one announced by Moses. As, therefore, they were in doubt about whether John was the Christ, so also they were in doubt whether he was “the prophet.” It is not strange if those who were in doubt about whether John was the Christ did not understand thoroughly that the Christ and the prophet are the same. For not knowing that Christ and the prophet are the same is the consequence of uncertainty about John. COMMENTARY ON THE GOSPEL OF JOHN 6.90-91. [1]

[1] FC 80:193-94; SC 157:196. See also Eusebius Proof of the Gospel 9.11.444-45 (POG 2:175).

1:22-23 | The Answer of the Voice Crying in the Wilderness

JEWISH LEADERS’ INSISTENCE ON AN ANSWER

CHRYSOSTOM: See how [the priests and Levites] press him more vehemently, repeatedly urging their questions on him without giving up. John for his part first removes their false assumptions about him and then sets before them what is true. HOMILIES ON THE GOSPEL OF JOHN 16.2. [1]

[1] NPNF 1 14:56**.

THE VOICE CAME BEFORE THE WORD

AUGUSTINE: The voice came before the Word. How can the voice be before the Word?… We have heard that Christ is the Word; let us hear that John is the voice. When he was asked, “You then, who are you?” he answered, “I am the voice of one crying in the desert.” So if Christ is the Word, John the voice, John was taken over as the voice in order that the Word might be spoken to us. And that the Word might come to us, the voice preceded it. That is why it is both true that Christ was before John in eternity, and that all the same, he had not to be born first, unless John came to us before the Word as the voice. So there is going to be a time when we shall see the Word as he is seen by the angels; now, however, let us make progress in the Word, so that we may remain with him forever. SERMON 293A.5. [1]

[1] WSA 3 8:161-62*.

JOHN CRIES OUT TO HELP THE LOST

ORIGEN: But he cries and shouts that both those who are far off may hear him speaking and those who are hard of hearing may understand the greatness of what is said, since it is proclaimed with a loud voice, helping both those who have departed from God and those who have lost keenness of their hearing…. Now the necessity of the voice of one crying in the wilderness is that the soul—which is devoid of God and destitute of truth (for what other wilderness is harder to deal with than a soul that is bereft of God and of all virtue?)—might be exhorted to make straight the way of the Lord, because it is still going in a crooked manner and is in need of teaching. COMMENTARY ON THE GOSPEL OF JOHN 6.100, 102. [1]

[1] FC 80:196-97; SC 157:204-6.

JOHN THE BAPTIST INDICATES THAT CHRIST IS THE WAY

CYRIL OF ALEXANDRIA: I come, [John the Baptist] says nothing else than that the one you are looking for is finally at the doors. Indeed, the Lord is within the doors. Be ready to go whatever way he asks you. You have gone the way given you through Moses, [but now] take up the way of Christ. For this is what the choir of the holy prophets told you beforehand. COMMENTARY ON THE GOSPEL OF JOHN 1.10. [1]

[1] LF 43:127*.

THE PURPOSE BEHIND JOHN’S PREACHING

GREGORY THE GREAT: I have said before that the prophet called him a voice because he preceded the Word. What he was crying is disclosed to us, “Prepare the way of the Lord, make straight his paths.” What else is anyone doing who is preaching the true faith and good works but preparing the way for the Lord to come to his hearers’ hearts so that the power of grace may enter them and the light of truth pervade them? He makes the Lord’s paths straight when he predisposes the mind for good thoughts by his good preaching. FORTY GOSPEL HOMILIES 6. [1]

[1] CS 123:37.

1:24-25 | Why Are You Baptizing If You Are Not the Christ?

THE HYPOCRISY OF THE PHARISEES

ORIGEN: After the priests and Levites were sent from Jerusalem to ask John who he was, the Pharisees send to him as well, asking, “Why then do you baptize if you are not the Christ or Elijah or the prophet?” After they have examined him, they are the next to be baptized…. The difficulty is solved as follows. The Pharisees… who heard the words “generation of vipers…,” [1] although they have not believed him, probably come for baptism because they fear the crowd and, in accordance with their hypocrisy toward them, consider it proper to let themselves be washed that they might not seem to be opposed to such people. COMMENTARY ON THE GOSPEL OF JOHN 6.146, 151. [2]

[1] Mt 3:7.

[2] FC 80:210-11*; SC 157:240, 244.

THEY TRY TO TRIP UP JOHN

CHRYSOSTOM: When John says, “I am not the Christ,” the Pharisees try to conceal what they were plotting within by asking him about Elijah and the prophet. But when he said that he was not any of these either, they leave behind any pretense and clearly show their treacherous intention, saying, “Why do you baptize then if you are not the Christ?” And then again, wishing to throw some obscurity over the whole thing, they add “Elijah” and “the prophet.” For when they were not able to trip him up by their flattery, they thought that by an accusation they could compel him to say something he was not.

What foolishness, insolence and ill-timed interference! You were sent to learn who John was and where he came from, not to involve him in an accusation. This too was the conduct of people who would compel him to confess himself to be the Christ. Still, he is not angry even now, nor does he, as might have been expected, say anything to them like, “Do you give orders and make laws for me?” But again he shows great gentleness toward them. HOMILIES ON THE GOSPEL OF JOHN 16.2. [1]

[1] NPNF 1 14:56**.

1:26 | John Baptized with Water

THE PURPOSE OF JOHN’S BAPTISM

CYRIL OF ALEXANDRIA: The Baptist teaches those who were sent from the Pharisees now even against their will that Christ was within the doors. For I, he says, am bringing an introductory baptism, washing those defiled by sin with water for a beginning of repentance and teaching them to go up from the lower to the more perfect. COMMENTARY ON THE GOSPEL OF JOHN 1.10. [1]

[1] LF 43:129*.

JOHN DOES NOT BAPTIZE WITH THE SPIRIT

GREGORY THE GREAT: John did not baptize with the Spirit but with water, since he was unable to take away the sins of those being baptized. He washed their bodies with water but not their hearts with pardon. Why did one whose baptism did not forgive sins baptize, except that he was observing his vocation as forerunner? He whose birth foreshadowed greater birth, by his baptizing foreshadowed the Lord who would truly baptize. He whose preaching made him the forerunner of Christ, by baptizing also became his forerunner, using a symbol of the future sacrament. With these other mysteries he makes known the mystery of our Redeemer, declaring that he has stood among people and not been known. The Lord appeared in a human body: he came as God in flesh, visible in his body, invisible in his majesty. FORTY GOSPEL HOMILIES 4. [1]

[1] CS 123:23-24.

JOHN’S BAPTISM INFERIOR TO JESUS’ BAPTISM

ORIGEN: We must note that John’s baptism was inferior to Jesus’ baptism, which was given through his disciples. [1] Those, therefore, in Acts who have been baptized into John’s baptism, who have not even heard that there was a Holy Spirit, are baptized a second time by the apostle. [2] For the washing of regeneration did not come about at the hands of John but at the hands of Jesus through his disciples. And the so-called bath of rebirth takes place with the renewal of the Spirit, [3] which even now is borne above the water, [4] since it is from God. But it does not appear in everyone after the water. COMMENTARY ON THE GOSPEL OF JOHN 6.168-69. [5]

[1] Jn 4:2.

[2] Acts 19:2-5.

[3] Tit 3:5.

[4] See Gen 1:2.

[5] FC 80:216*; SC 157:256-58.

UNSEEN IN DIVINITY, BUT PRESENT IN THE WORLD

APOLLINARIS OF LAODICEA: They object to John, “Why then do you baptize, if you are none of these things?” They do not know that not even the Christ—who himself was the prophet—baptized, but rather his disciples. Elijah did not baptize the wood of the altar that needed dousing in the matter of Ahab, but he ordered the priests to do this. [1] Now then, to address the words “Why then do you baptize?” John sets forth his own bodily baptism. But to address the words “if you are not the Christ,” he praises the preexisting nature of Christ, saying that he is unseen in his divinity but is present to all the world. He upbraids them for their low opinion about the Christ, and he unites the Word “in the beginning” by his incarnation, as he joins the phrase “whom you do not know” with the words “the one coming after me.” He shows the superiority of Christ to himself through the sentence “I am not worthy.” And if he is “in the midst” either of the whole world so as to reach every rational creature, or in the midst only of us who have dominion over the world, then in any case the Word is in each person. But if his earlier presence among us remained unperceived, his coming after John would not. As John speaks about the nature of the Word, he also adds some words about his sojourn after him, mentioning that Christ will come after him. FRAGMENTS ON JOHN 5. [2]

[1] 1 Kings 18:33. Priests are not specified.

[2] JKGK 6.

1:27 | John’s Unworthiness to Untie Christ’s Sandals

JOHN CAME TO TEACH THE PROUD HUMILITY

AUGUSTINE: And yet, just notice how this forerunner of his Lord, of one who is God and man, how much he humbles himself. No one has arisen greater among those born of women than this man, and here he is, questioned about whether he is himself the Christ. He was so great that people could make this mistake. They wondered whether he was himself the Christ, and they wondered about it seriously enough to question him. Now if he had been a son of pride, not a teacher of humility, he would not have taken steps to make them think that, but he would simply have accepted what they were already thinking. It would possibly have been overreaching himself to wish to persuade people that he was the Christ. If he had tried to do so and had not been believed, he would have been left high and dry, both rejected and dejected, both despised among people and condemned in God’s eyes. But there was no need for him to persuade people. He could already see they were thinking this about him. He could simply accept their mistake and boost his own prestige….

Consider how inferior to him he would have been, even if he had been worthy. Consider how much he would have been debasing himself if this is what he had said: “He is greater than I am, and I am only worthy to undo the strap of his sandal.” He would have been calling himself worthy at least to stoop down to his feet. But now, as it is, see how exalted he proclaimed him to be when he declared himself unworthy even to touch his feet, or rather his sandals! So John came to teach the proud humility, to proclaim the way of repentance. SERMON 293A.4. [1]

[1] WSA 3 11:255*.

THE SANDALS OF THE BRIDEGROOM AND THE INCARNATE FLESH

GREGORY THE GREAT: It was a custom among the ancients that if someone was unwilling to take the wife he should be taking, he who should have come to her as bridegroom by right of relationship would undo his sandal. [1] How did Christ appear among men and women if not as the bridegroom of his holy church? John said of him that “he who has the bride is the bridegroom.” [2] Since people considered John the Christ, a fact that he denied, he was right to declare his unworthiness to undo the strap of Christ’s sandal. It is as if he was saying, “I am not able to lay bare the footsteps of the Redeemer, because I am not unrightfully usurping for myself the name of bridegroom.”

We can also interpret this verse in another way. We all know that sandals are made from dead animals. Our Lord came in the flesh; he appeared as if shod in sandals because he assumed in his divinity the dead flesh of our corrupt condition….

The human eye is not able to grasp the mystery of Christ’s incarnation. In no way can we discover how the Word took on a body, how the supreme life-giving Spirit came to life in his mother’s womb, how he who has not beginning both is and is conceived. The sandal strap is the bond of a mystery. John is not able to undo the strap of his sandal because not even he who recognized the mystery of the Lord’s incarnation through the spirit of prophecy can subject it to investigation. FORTY GOSPEL HOMILIES 4. [3]

[1] Ruth 4:7.

[2] Jn 3:29.

[3] CS 123:24-25*.

CHRIST HAS LEFT HIS FOOTPRINTS ON OUR SOULS

AMBROSE: Moses was not the bridegroom, for to him comes the word, “Loose your shoe from off your foot,” [1] that he might give place to his Lord. Nor was Joshua, the son of Nun, the bridegroom, for to him also it was told, saying, “Loose your shoe from off your foot,” [2] lest, by reason of the likeness of his name, he should be thought the spouse of the church. None other is the bridegroom but Christ alone, of whom John said, “He who has the bride is the bridegroom.” [3] They, therefore, loose their shoes, but his shoe cannot be loosed, even as John said, “I am not worthy to untie the thong of his sandal.”… To whom else but the Word of God incarnate can those words apply? “His legs are pillars of marble, set upon bases of gold.” [4] For Christ alone walks in the souls and makes his path in the minds of his saints, in which, as upon bases of gold and foundations of precious stone the heavenly Word has left his footprints ineffaceably impressed. ON THE CHRISTIAN FAITH 3.10.71-74. [5]

[1] Ex 3:5.

[2] Josh 5:15 (5:16 Vg).

[3] Jn 3:29.

[4] Song 5:15.

[5] NPNF 2 10:253*.

1:28 | This Took Place in Bethany55

THE OUTSPOKENNESS OF JOHN

CHRYSOSTOM: John, who had no concern for the crowd’s opinion or anyone else’s opinion, which he would rather trample underfoot, proclaimed to all with an attractive kind of freedom the things about Christ. And therefore the Evangelist marks the very place, to show the boldness of the outspoken herald. For it was not in a house, not in a corner, not in the wilderness, but in the middle of the multitude. This was after he had made his presence known at the Jordan when all that were baptized by him were present (for the Jews came upon him as he was baptizing). It was here that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines. It was here that he said he was not worthy to unloose the latchet of his shoe. This is why the Evangelist reports that “these things were done in Bethany,” or, as all the more correct copies have it, “in Bethabara.” For Bethany was not “beyond Jordan” or bordering on the wilderness, but somewhere near Jerusalem.

He marks the places also for another reason. Since he was not about to relate matters that were out of date, but rather those that had happened just a little before, he makes those who were present and had seen everything witnesses of his words and supplies proof from the places themselves. Confident that nothing was added by himself to what was said, but that he simply and with truth described things as they were, he draws a testimony from the places which, as I said, would be no common demonstration of his veracity. HOMILIES ON THE GOSPEL OF JOHN 17.1. [1]

“BETHABARA” FOR “BETHANY” INDICATES A BAPTISM OF PREPARATION

ORIGEN: We are not unaware that “Bethany” occurs in nearly all the manuscripts…. But since we have been in these places, so far as historical account is concerned, of the footprints of Jesus and his disciples and the prophets, we have been convinced that we ought not to read “Bethany” but “Bethabara.”…

Bethabara means house of preparation, which agrees with the baptism of him who was making ready a people prepared for the Lord…. Jordan, again, means, “their descent.”… Now what is this river but our Savior, through whom coming into this earth all must be cleansed, in that he came down not for his own sake but for theirs? … This is the river that separates the lots given by Moses from those given by Jesus. “The streams” of this “river” that has descended “make glad the city of God.” [2] …

As the dragon [3] is in the Egyptian river, so God is in the river that makes glad the city of God, for the Father is in the Son. For this reason those who come to wash themselves in him put away the reproach of Egypt [4] and become more worthy to be taken up. They are cleansed from the most abominable leprosy [5] and receive a double portion of gifts and are prepared to receive the Holy Spirit since the dove of the Spirit has not flown to another river. [6] Since, therefore, we have considered the Jordan in a manner more worthy of God, and the baptism in it, and Jesus who was baptized in it,… let us draw from the river as much of this help as we need. COMMENTARY ON THE GOSPEL OF JOHN 6.204, 206, 217-19, 249-51. [7]

[1] NPNF 1 14:58**.

[2] Ps 46:4 (45:5 LXX).

[3] The crocodile, but, symbolically, the devil.

[4] See Josh 5:9.

[5] See the account about Naaman in 2 Kings 5:9-14.

[6] See Mk 1:10. In this section Origen is alluding to various conclusions he has drawn previously in his discussion of the Jordan regarding Elijah, Naaman, Elisha and Jesus.

[7] FC 80:224-25, 227-28, 235-36**; SC 157:284-86, 294-96, 318.