Because their deeds were evil. Russian synodal translation. Interpretation of the Gospel of Blessed Theophylact of Bulgaria

...we will all stand before the judgment seat of Christ (Rom. 14:10).

What do the words of Christ mean when he says that he who believes in me does not come to judgment?

John 5:24: Truly, truly, I say to you, he who hears My word and believes in Him who sent Me has eternal life, and does not come into judgment, but has passed from death to life.

Orthodoxy

To interpret this verse, it is necessary to quote it in full: Truly, truly, I say to you, he who hears My word and believes in Him who sent Me has eternal life, and does not come into judgment, but has passed from death to life (John 5:24). The Lord says that resurrection of the dead is happening now, and many people are spiritually dead (Matt. 8:22; Rev. 3:1). The Savior says that whoever believes in Him will live (John 3:14-18). Such a person passes from the realm of death to the realm of life and is therefore freed from the judgment that every unbeliever incurs upon himself through his unbelief: For God did not send His Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not condemned, but he who does not believe is already condemned, because he has not believed in the name of the only begotten Son of God (John 3:17-18). The Lord will call everyone to the universal Judgment. Hieromonk Job (Gumerov) http://www.pravoslavie.ru/answers/6951.htm

Protestants

What Christ is really saying here is that both those who have done good and those who have done evil will stand before His judgment through the resurrection of the dead. But he who believes in Him will not come to the court of condemnation, to that court where he can be condemned. Christ means the very last day of the existence of earth and heaven, when all people who have ever lived will be resurrected and will appear before the Lord for judgment. Where the righteousness of these people before Him will be clarified. There you will be able to go to the court of condemnation. Christ says that whoever believes in Him does not come to that judgment when the Lord will clarify your righteousness before Him, because through faith in Him, He has already given you His righteousness. Only faith must be sincere. At the trial before Christ, it will not be your righteousness that will be determined, but the measure of your glory in which you will abide in eternity. Those who have sincere faith in Jesus Christ receive not the resurrection of condemnation, not the judgment of condemnation, but the resurrection of life - the judgment of His mercy in which is His life. (http://segrjaduskoro.ucoz.com/)

Catholics

A Christian who connects his death with the death of Jesus sees death as a transition to Him and as an entry into eternal life. When the Church for the last time uttered the words of petition and forgiveness of Christ over a dying Christian, sealed him for the last time with strengthening anointing and gave him Christ in the Holy Gifts as food for the path ahead, she speaks to him with affectionate confidence. Death puts an end to human life as a time open to the acceptance or rejection of the grace of God revealed in Christ. New Testament speaks of judgment mainly in the perspective of the final meeting with Christ at His second coming, but many times also declares the immediate reward of everyone after death according to his deeds and faith. The parable of poor Lazarus and the words of Christ on the Cross addressed to the prudent thief, as well as other texts of the New Testament561, speak about the final fate of the soul562, which may be different for each person. different people. Each person receives in his immortal soul an eternal reward from the moment of death in a private judgment, the essence of which is to relate him to Christ, either through purification, or through immediate entry into eternal joy, or through immediate damnation forever. Those who die in grace and friendship with God and perfectly purified, always living with Christ. They are forever like God because they see Him “as He is” (1 John 3:2), face to face.

“By our apostolic authority we determine that, according to general council God, the souls of all the saints (...) and all other faithful who died after receiving Christ's Baptism, and in whom at the moment of death there was nothing to cleanse (...) or if there was or is something to cleanse, then when after their death they will complete this cleansing, (...) even before the resurrection of their bodies and the general judgment, from the time of the Ascension of the Lord and Savior Jesus Christ into heaven, they remained, are and will remain in heaven, in the Kingdom of Heaven and in heavenly paradise with Christ, accepted into the communion of holy angels. Since the passion and death of the Lord Jesus Christ, they have seen and see the Divine Being with an intuitive gaze and even face to face, without the mediation of any creature.”. Pope Benedict XII

The opinion of a simple Christian

A lawyer has already been given. This is Jesus Christ. A person, having come to Jesus Christ through repentance and acceptance of the atoning sacrifice, then comes to the judgment of Christ. At this trial: judge- God, prosecutor-prosecutor, of course, Satan, and advocate person - Jesus Christ.

The prosecutor-Satan says that according to a person’s deeds, death is due. Jesus says: he repented. - I redeemed him by dying on the cross. - I paid for it. “Justified” is the verdict of the judge God.

Thanks to repentance and the atoning sacrifice of Jesus Christ, a person is justified. The evil that was in him and in whose slavery the person was is condemned. And so the separation happens light from darkness on earth (which will eventually acquire “a new appearance and new skies”). God's plan for the earth and all people is separate light from darkness to destroy all darkness, all evil. To destroy all darkness, it is necessary to destroy the source of this darkness and all evil: “those who do evil will be destroyed” (Psalm, chapter 36:9). The source of evil is Satan and his two assistants: beast- the image of this world: “the whole world lies in evil.” (1 John 5:19) and false prophet. After Jesus died and rose again, Satan was cast out of heaven to earth, the light and darkness in heaven were completely separated from each other, and the father of evil was cast out of heaven.

“Woe to those who live on earth and on the sea! For the devil has come down to you in great wrath, knowing that he has little time left” (Rev. 12:12.) and therefore it is no longer possible to say that God kills, because if in the Old Testament God was fully responsible for everything that happened on earth, but now in the New Testament everything is clearly separated from each other and this separation e continues to happen, now on earth. A person, recognizing Jesus Christ as his Lord, thanks to the atoning sacrifice, is saved and freed from the darkness of Eden, the evil that entered man in the Garden of Eden as a result of the Fall, and the darkness that was in him is condemned.

What happened in the flesh in the Old Testament now happens in the Spirit in the New Testament, because the New Testament is a covenant of the Spirit: “He has given us the ability to be ministers of the New Testament, not of the letter, but of the Spirit, because the letter kills, but the Spirit gives life.” "(2 Cor 3:6) and the war is for... the heart of man. And if in the Old Testament David says in a psalm: “A thousand will fall at your side, and ten thousand at your right hand; but it will not come near you,” then he is talking specifically about the Philistines, but in the New Testament this must be taken in spirit: unclean spirits will fall near you , not people, because; “On earth there is peace, good will toward men”! (Luke 2:14).

The harvest is the final separation of light from darkness and the judgment of all darkness. All the evil that will happen at the end of time at the Father's Judgment. Where in the end only evil and the source of evil will be condemned, as the great Origen wrote about.

The Final Verdict of God's Court:

“And the beast was captured, and with him the false prophet, who performed miracles before him, with which he deceived those who had received the mark of the beast and those who worshiped his image: both were thrown alive into the lake of fire, burning with brimstone;” (Rev. 19:20) “The devil, who deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and they will be tormented day and night forever and ever.” (Rev. 20:10)

For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish, but have eternal life.

For God did not send His Son into the world to judge the world, but that the world might be saved through Him.

He who believes in Him is not condemned, but he who does not believe is already condemned, because he has not believed in the name of the Only Begotten Son of God.

The judgment is that light has come into the world; but people loved darkness rather than light, because their deeds were evil; For everyone who does evil hates the light and does not come to the light, lest his deeds be exposed, because they are evil, but he who does righteousness comes to the light, so that his deeds may be revealed, because they are done in God.

John 3:16-21

Interpretation of the Gospel of the Blessed
Theophylact of Bulgaria

Blessed Theophylact Bulgarian

John 3:16. For God so loved the world that he gave his only begotten Son,

God’s love for the world is great and extended to such an extent that He gave not an angel, not a prophet, but His Son, and, moreover, the only begotten (1 John 4:9). If He had given away an angel, then this matter would not have been small. Why? Because the angel is His faithful and obedient servant, and we are enemies and apostates. Now, when he gave his Son, what superiority of love did He show?! Again, if He had many sons and gave one, then this would be a very great thing. And now He gave the Only Begotten. Is it possible to praise His goodness worthily?

The Arians say that the Son is called the Only Begotten because He alone was produced and created by God, and everything else was already created by Him. The answer to them is simple. If He were called the Only Begotten without the word “Son,” then your subtle invention would have a basis. But now, when He is called the Only Begotten and the Son, the word “Only Begotten” cannot be understood as you do, but in such a way that He alone is begotten of the Father.

Please note, I ask you, that as above He said that Son of Man came down from heaven, although the flesh did not come down from heaven, but added to man what belonged to God because of the unity of the Person and the unity of the Hypostasis, so here again belonging to a person applies to God's Word. “God gave His Son to die,” he says. Although God remained impassive, since according to Hypostasis both God the Word and Man, subject to suffering, were one and the same, it is said that the Son, who actually suffered in his own flesh, is given up to death.

so that whoever believes in Him will not perish, but have eternal life.

What is the benefit of giving the Son? Great and unthinkable for man is that everyone who believes in Him will receive two benefits: one, so that he does not perish; another is to have life, and eternal life at that. Old Testament He promised long life to those who pleased God in him, and the Gospel rewards such with life not temporary, but eternal and indestructible.

John 3:17. For God did not send His Son into the world to judge the world, but that the world might be saved through Him.

Since there are two comings of Christ, one already past and the other future, then about the first coming he says that the Son was not sent to judge the world (because if He had come for this, then everyone would have been condemned, since everyone sinned, as Paul says (Rom. 3:23), but he came primarily to save the world. But in reality it turned out that he condemned those who did not believe the Mosaic law came primarily to reprove sin (Rom. 3:20) and the condemnation of criminals. For he did not forgive anyone, but as soon as he found someone who had sinned in something, at the same time he imposed punishment. So, the first coming was not intended to judge, except for those who did not believe. for they are already condemned; and the second coming will be decisive in order to judge everyone and reward everyone according to his deeds.

John 3:18. He who believes in Him is not condemned,

What does it mean that “he who believes in the Son is not condemned”? Is it really not sued if his life is unclean? Very litigious. For even Paul does not call such people sincere believers. “They show,” he says, “that they know God, but by deeds they deny Him” (Titus 1:16). However, here he says that he is not judged by the very fact that he believed: although he will give the strictest account of evil deeds, he is not punished for unbelief, because he believed at once.

but the unbeliever is already condemned, because he did not believe in the name of the Only Begotten Son of God.

“But the unbeliever is already condemned.” How? Firstly, because unbelief itself is condemnation; for to be out of the light - this alone - is the greatest punishment. Then, although here it is not yet given over to Gehenna, here it has combined everything that leads to future punishment; just as a murderer, even if he was not sentenced to punishment by a judge’s verdict, was condemned by the essence of the case. And Adam died on the same day that he ate of the forbidden tree; although he was alive, according to the verdict and the merits of the case, he was dead. So, every unbeliever is already condemned here, as undoubtedly subject to punishment and not having to come to judgment, according to what has been said: “The wicked will not rise to judgment” (Ps. 1:5). For no account will be required from the wicked, any more than from the devil: they will rise not to judgment, but to condemnation. So in the Gospel the Lord says that the prince of this world is already condemned (John 16:11), both because he himself did not believe, and because he made Judas a traitor and prepared destruction for others. If in parables (Matt. 23:14-32; Luke 19:11-27) the Lord introduces those who are subject to punishment as those who give an account, then do not be surprised, firstly, because what is said is a parable, and what is said in parables is not necessary accept everything as laws and rules. For on that day everyone, having an infallible judge in his conscience, will not require any other reproof, but will go away bound from himself; secondly, because the Lord introduces those who give account not of unbelievers, but of believers, but uncompassionate and unmerciful. We are talking about the wicked and unbelievers; and some - wicked and unbelieving, and others - unmerciful and sinful.

John 3:19. The judgment is that light has come into the world;

Here the unbelievers are shown to be deprived of all justification. “This,” he says, “is the judgment, that the light came to them, but they did not rush towards it.” They sinned not only by not seeking the light themselves, but, worst of all, by the fact that it came to them, and they, however, did not accept it. That is why they are condemned. If the light had not come, people could plead ignorance of good. And when God the Word came and delivered His teaching to enlighten them, and they did not accept it, then they were already deprived of all justification.

but people loved darkness rather than light, because their deeds were evil;

Lest anyone say that no one would prefer darkness to light, he also states the reason why people turned to darkness: “Because,” he says, “their deeds were evil.” Since Christianity requires not only a right way of thinking, but also an honest life, and they wanted to wallow in the mud of sin, therefore those who do evil deeds did not want to go to the light of Christianity and obey My laws.

John 3:20. For everyone who does evil hates the light and does not come to the light, lest his deeds be exposed, because they are evil.
John 3:21. But he who does righteousness comes to the light, so that his deeds may be revealed, because they are done in God.

“But he who acts in truth,” that is, leading an honest and godly life, strives for Christianity as for light, in order to further succeed in goodness and so that his deeds according to God may be evident. For such a one, believing correctly and leading an honest life, shines for all people, and God is glorified in him. Therefore, the reason for the unbelief of the pagans was the uncleanness of their lives.

Perhaps someone else will say: “Well, aren’t there vicious Christians and pagans who approve of life?” That there are vicious Christians, I will say this myself; But I cannot say decisively that good pagans will be found. Some may be found “by nature” to be meek and kind, but this is not a virtue, and no one is good “from deeds” and practicing goodness. If some seemed good, then they did everything because of glory; he who does it for glory, and not for the good itself, will willingly indulge in an evil desire when he finds an opportunity for it. For if with us the threat of Gehenna, and any other care, and the examples of countless saints barely keep people in virtue, then the nonsense and vileness of the pagans will keep them in goodness even less. It’s great if they don’t make them completely evil.

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For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish, but have eternal life.

For God did not send His Son into the world to judge the world, but that the world might be saved through Him.

He who believes in Him is not condemned, but he who does not believe is already condemned, because he has not believed in the name of the Only Begotten Son of God.

The judgment is that light has come into the world; but people loved darkness rather than light, because their deeds were evil;

For everyone who does evil hates the light and does not come to the light, lest his deeds be exposed, because they are evil,

but he who does righteousness comes to the light, so that his deeds may be revealed, because they are done in God.

Interpretation of Theophylact of Bulgaria

Please note, I ask you, that just as He said above that the Son of Man came down from heaven, although the flesh did not descend from heaven, but added to man what belonged to God because of the unity of the Person and the unity of the Hypostasis, so here again He adds what belongs to man to God. To the word. “God gave His Son to die,” he says. Although God remained impassive, since according to Hypostasis both God the Word and Man, subject to suffering, were one and the same, it is said that the Son, who actually suffered in his own flesh, is given up to death.

so that whoever believes in Him will not perish, but have eternal life.

What is the benefit of giving the Son? Great and unthinkable for man is that everyone who believes in Him will receive two benefits: one, so that he does not perish; another is to have life, and eternal life at that. The Old Testament promised long life to those who pleased God in it, but the Gospel rewards such with life not temporary, but eternal and indestructible.

John 3:17. For God did not send His Son into the world to judge the world, but that the world might be saved through Him.

Since there are two comings of Christ, one already past and the other future, then about the first coming he says that the Son was not sent to judge the world (because if He had come for this, then everyone would have been condemned, since everyone sinned, as Paul says (Rom. 3:23), but He came primarily to save the world. But in reality it turned out that He condemned those who did not believe the Mosaic law came primarily to reprove sin (Rom. 3:20) and the condemnation of criminals. For he did not forgive anyone, but as soon as he found someone to have sinned in something, at the same time he imposed punishment. So, the first coming was not intended to judge, except for those who actually did not believe. for they are already condemned; and the second coming will be decisive in order to judge everyone and reward everyone according to his deeds.

John 3:18. He who believes in Him is not condemned,

What does it mean that “he who believes in the Son is not condemned”? Is it really not sued if his life is unclean? Very litigious. For even Paul does not call such people sincere believers. “They show,” he says, “that they know God, but by works they deny Him” (Titus 1:16). However, here he says that he is not judged by the very fact that he believed: although he will give the strictest account of evil deeds, he is not punished for unbelief, because he believed at once.

but the unbeliever is already condemned, because he did not believe in the name of the Only Begotten Son of God.

“But the unbeliever is already condemned.” How? Firstly, because unbelief itself is condemnation; for to be out of the light - this alone - is the greatest punishment. Then, although here it is not yet given over to Gehenna, here it has combined everything that leads to future punishment; just as a murderer, even if he was not sentenced to punishment by a judge’s verdict, was condemned by the essence of the case. And Adam died on the same day that he ate of the forbidden tree; although he was alive, according to the verdict and the merits of the case, he was dead. So, every unbeliever is already condemned here, as undoubtedly subject to punishment and not having to come to judgment, according to what was said: “The wicked will not rise to judgment” (Ps. 1:5). For no account will be required from the wicked, any more than from the devil: they will rise not to judgment, but to condemnation. So in the Gospel, the Lord says that the prince of this world is already condemned (John 16:11), both because he himself did not believe, and because he made Judas a traitor and prepared destruction for others. If in parables (Matthew:23, 14-32; Luke 19:11-27) the Lord introduces those who are subject to punishment as those who give an account, then do not be surprised, firstly, because what is said is a parable, and what is said in parables is not necessary accept everything as laws and rules. For on that day everyone, having an infallible judge in his conscience, will not require any other reproof, but will go away bound from himself; secondly, because the Lord introduces those who give account not of unbelievers, but of believers, but uncompassionate and unmerciful. We are talking about the wicked and unbelievers; and some - wicked and unbelieving, and others - unmerciful and sinful.

John 3:19. The judgment is that light has come into the world;

but people loved darkness rather than light, because their deeds were evil;

Lest anyone say that no one would prefer darkness to light, he also sets forth the reason why people turned to darkness: “Because,” he says, “their deeds were evil.” Since Christianity requires not only a right way of thinking, but also an honest life, and they wanted to wallow in the mud of sin, therefore those who do evil deeds did not want to go to the light of Christianity and obey My laws.

John 3:20. For everyone who does evil hates the light and does not come to the light, lest his deeds be exposed, because they are evil.

John 3:21. But he who does righteousness comes to the light, so that his deeds may be revealed, because they are done in God.

“For God did not send His Son into the world to condemn the world, but that the world might be saved through Him” (John 3:17)

1. The greater the Lord's mercy, the more severe will be His punishments for the stiff-necked. - God opened the doors of generosity to all people. - Two comings of Jesus Christ. - 2. Unbelievers are subject to condemnation - Whoever moves away from Jesus Christ. - Great sinners are people stubborn in their stubbornness, devoted to the vices that have overwhelmed them. - To be a Christian, you need to lead a good life in compliance with the purity of doctrine. - The reason for the deviation of the pagans from accepting the faith of Christ. - Pagan philosophers made virtue out of empty vanity. The love of vanity destroys people. - Vanity is more destructive than all other vices. - In order to acquire glory before people and the glory that comes from God, one must strive to achieve only the latter.

1. Many of the careless people, abusing God’s love for mankind to multiply sins and cause greater negligence, say the following words: no Gehenna, no torment; God forgives us all our sins. Stopping the mouths of such people, one wise man says: “And do not say: “His mercy is great, He will forgive the multitude of my sins,” for His mercy and wrath, and His wrath abides on sinners” (Sirach 5:6,7). And in another place: “As His mercy is great, so great is His reproof” (Sirach 16:13). Where, someone will say, is His love for mankind if we receive what follows for our sins? But we will get what we deserve, listen to both the prophet and Paul. One says: “You reward everyone according to his deeds” (Psalm 61:13); and the other: “Who will render to every man according to his works” (Rom. 2:6). Nevertheless, God’s love for mankind is great, and this can be seen from this: God divided our destinies into two centuries of life, the present and the future, and, having designated the first for exploits, and the last for receiving crowns, thus showed great love for mankind. How? Because even if we committed many grave sins and did not change from youth to old age to defile our soul with countless vices, He does not torture us for any of these sins, but in the bath of rebirth He grants remission of them and grants justification and sanctification. But what can you say if someone who has been worthy of the sacraments from childhood falls into a multitude of sins? This one deserves even more punishment. For the same sins we are not subject to the same condemnation, but much more severe when we sin after sanctification by the sacraments. This is what Paul shows in the following words: “[If] one who rejects the law of Moses, in the presence of two or three witnesses, is without mercy [punished] with death, then how much more severe punishment do you think will be due to the one who tramples on the Son of God and does not consider the Blood holy covenant by which he was sanctified, and offends the Spirit of grace" (Heb. 10:28,29)? Such a one, therefore, deserves greater punishment.

However, God still opens the doors of repentance to such a person and gives many means to wash away his sins, if only he himself wants to. Think, then, how great the evidence of His love for mankind is - in the fact that He forgives (sins) by His grace, and does not punish the one who sinned after grace and deserved punishment, but gives time and means for justification. That is why Christ said to Nicodemus: “God did not send His Son into the world to judge the world, but that the world might be saved through Him.” Two comings of Christ: one has already happened, the other will happen. But both have more than one purpose: the first was not for torturing our deeds, but for remission; the second coming will not be for remission, but for torture. Therefore, about the first coming, He says: “I came not to judge the world, but to save the world” (John 12:47); about the second: “When the Son of Man comes in His glory and all the holy angels with Him, then He will sit on the throne of His glory, and all nations will be gathered before Him; and He will separate one from another, as a shepherd separates the sheep from the goats; and He will set the sheep on His right side, and the goats on His left" (Matthew 25:31-33). However, the first coming could also be for the court, at the request of justice. Why? Because before the coming of Christ there were already: natural law, and prophets, and written law, and teaching, and countless promises, and the manifestation of miracles, and punishments, and torments, and much more that could correct (people) - and in all this should have demanded an account. But since (God) loves mankind, he did not torture, but granted forgiveness. And if He began to judge, everyone would immediately perish. “For all,” it is said, “have sinned and fall short of the glory of God” (Rom. 3:23). Do you see what indescribable love for humanity? “He who believes in Him is not condemned, but he who does not believe is already condemned” (v. 18). But if He did not come to judge the world, then how is it that the unbeliever is “already condemned” when the time of judgment has not yet arrived? He says this either because unbelief without repentance in itself is the greatest torment, or He foretells the future. Just as a murderer, even if he has not been convicted by a judge, is already condemned by the very nature of his case, so is an unbeliever. And Adam died on the very day on which he ate from the tree: this was the definition: “on the day you eat from it, you will surely die” (Gen. 2:17). But he still lived after that: how did he die? Both by God’s definition and by the nature of one’s actions. Just as he has made himself guilty of punishment, he is under punishment, although not yet in reality, but by definition. And so that someone, having heard: “He did not come to judge the world,” does not think that he can sin with impunity, and therefore does not become even more careless, Christ prevents such negligence by saying: “Already condemned.” Since there will be judgment, but has not yet arrived, He immediately arouses the fear of torment and already shows punishment. But this also serves as proof of God’s great love for mankind, that God not only gave the Son, but also postponed the time of judgment so that those who sinned and unbelievers had the opportunity to cleanse their sins. “He who believes in Him is not condemned” - he who believes in the Son, and not one who tests; a believer, not a curious one. What if a believer also has an unclean life and bad deeds? Paul calls such people not true believers: “they say that they know God, but by works they deny” (Titus 1:16). However, Christ here expresses that they are not subject to condemnation for unbelief, but will be subjected to the most severe punishment for their deeds; they are not punished for unbelief, because they have already believed.

2. Do you see how, having begun with terrible truths, Christ ended with them again? In the beginning He said: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” And here again: “the unbeliever is already condemned.” That is: do not think that postponing (punishment) can bring any benefit to someone who has already deserved punishment, unless he repents. The state of the unbeliever is nothing better condition people who have already been convicted and sentenced to punishment. “This is the judgment, that light has come into the world, but men loved darkness rather than light” (v. 19). The meaning of these words is this: people are punished because they do not want to leave the darkness and hasten to the light. Thus Christ deprives them of all justification. If, He says, I came only to punish and demand an account from them of their deeds, then they could say: that is why we moved away from You. But I came to free them from darkness and bring them to light. Who would have mercy on a person who does not want to come out of darkness into the light? Thus, he says, they move away from us, not being able to accuse us of anything, but still receiving countless benefits from us. Condemning them for this and in another place, He says: “They hated Me without cause”; and again: “If I had not come and spoken to them, they would not have had sin” (John 15:22). He who sits in darkness for lack of light, perhaps would have received forgiveness; and he who remains in darkness after the appearance of light testifies to himself that his will is corrupted and rebellious. But since what was said seemed incredible to many (no one can prefer darkness to light), He also shows the reason why people were subjected to such misfortune. What is this reason? “For their deeds were evil; for everyone who does evil hates the light, and does not come to the light, lest his deeds be exposed” (vv. 19-20). After all, He came not to judge or torture, but to forgive and forgive their sins, to give them salvation through faith: why did they run away from Him? If He, having come, sat down at the judgment seat, then they could have some reason for this. Anyone who recognizes something bad in himself usually avoids the judge; but criminals even rush to the one who forgives. So, if He came with forgiveness, they should hasten to Him, and especially those who were aware of many sins; many did so. Publicans and sinners, coming to Jesus, reclined with Him. What do His words mean? He speaks of those who decided to remain in evil forever. He Himself came in order to leave past sins and warn against future ones. But since some have changed to such an extent and weakened to the deeds of virtue that until their last breath they want to remain in evil and never think of leaving it, then Christ, having in mind such people, denounces them. Christianity requires both Orthodox teaching and a good life, but they, says Christ, are afraid to turn to us, because they themselves do not want to show a good life. No one will denounce someone who lives in paganism, because he who has such gods and festivals, like gods who are shameful and worthy of ridicule, also shows deeds worthy of his teaching, and the worshipers of God, living carelessly, have everyone for themselves as accusers and accusers - so venerable is the truth and for her enemies! Notice with what precision Christ expresses what he speaks about. He did not say: he who does evil does not come to the light, but: he who does it, that is, always does it; whoever wants to always wallow in the mire of sin does not want to subject himself to My laws and, outside of them, fearlessly commits fornication and does everything else that is forbidden. Coming to Me, he becomes visible like a thief in the light. That is why he avoids My power. Indeed, one can even now hear from many pagans that they cannot turn to our faith because they cannot give up drunkenness, fornication and similar vices. Well, you say, aren’t there both Christians who act badly and pagans who lead their lives in wisdom? That there are Christians who live badly, I know that too; But whether there are pagans who live virtuously, I still don’t know for certain. Don’t point me to people who are humble and honest by nature: this is not virtue! Show me a person who, while experiencing strong passions, would remain wise, but you will not find such a person (in paganism). If the promise of the kingdom, the threat of hell, and the like barely keeps people in virtue, how much less can people who are not convinced of this succeed in virtue? If some of them show an appearance of virtue, they do it for glory. And whoever does this for glory will not refuse to satisfy his evil desires, whenever possible to hide. But in order not to seem to anyone like lovers of argument, we agree that among the pagans there are people who live well; This does not at all contradict our words. I'm talking about things that happen many times, not things that happen occasionally.

3. But look how Christ deprives them, on the other hand, of all justification. He says that "light has come into the world." Did they look for him, he said, did they work, did they care to find him? The light itself came to them; however, even then they did not rush to him. If, among Christians, some live poorly, then regarding this we note that Christ is not talking about those who became Christians from birth and accepted the faith from their ancestors (although they often deviated from the right teaching through a vicious life); It seems that it is not about them that we are talking here, but about those who, from Judaism or paganism, had to turn to the right faith. (Christ) shows that no one, being in error, will want to turn to faith unless he first prescribes a good life for himself, and no one will remain in unbelief unless he first decides to remain evil forever. Don’t tell me that so-and-so is chaste and don’t believe me; This is not the only thing that virtue consists of. What good is it, having these qualities, to be a slave to vain rumors, and, fearing shame from your friends, to remain in error? This does not mean living virtuously. The slave of vanity is no better than the fornicator; even commits much greater and graver sins than that one. But show me someone among the pagans who would be free from all passions and not involved in any vice: you cannot indicate. And those who became famous among them for great deeds and despised, as they say, wealth and luxury, they were the most servile to human glory; and this is the cause of all evil. The Jews remained in this state. Therefore, accusing them, Christ said: “How can you believe when you receive glory from one another” (John 5:44)? But why didn’t Christ talk and spread the word about this with Nathanael, to whom he testified to the truth? Because he did not come to Christ with the same zeal (with which Nicodemus did). Nicodemus considered this a duty for himself and used the time to listen to the conversation when others were resting. But Nathanael came according to the conviction of another. However, Christ did not ignore him either; He told him; “From now on you will see heaven open and the angels of God ascending and descending” (John 1:51). He did not say anything like this to Nicodemus, but talked with him about the arrangement of our salvation and about eternal life, using different speech in accordance with the spiritual disposition of everyone. For Nathanael, who knew the prophecies and was not so afraid, it was enough to hear this alone. And to Nicodemus, since he was still fearful, Christ did not reveal everything clearly, but shook his soul in order to destroy fear with fear, saying that the unbeliever is condemned and that unbelief comes from a vicious conscience. Nicodemus valued human glory a lot and thought about it more than about punishment. “And many of the rulers,” it is said, “believed in Him, but for the sake of the Pharisees they did not confess” (John 12:42): this is what Christ reproaches him and shows, moreover, that the one who does not believe in Him does not for some reason believes as if because he leads an unclean life. He goes on to say, “I am the light of the world” (John 8:12); and here: “light has come into the world” (v. 19). Thus, at first He spoke more secretly, and later more clearly. Meanwhile, Nicodemus was held back by the glory of the people; That’s why I couldn’t have as much courage as I should have. Let us flee from vanity; this passion is stronger than all passions. Hence covetousness and love of money; hence hatred, enmity, strife. Anyone who wants more cannot stop at anything; and he desires more because he loves vain glory.

Saint John Chrysostom

. Among the Pharisees there was a man named Nicodemus, one of the rulers of Judah.

Nicodemus was almost like that. He also believed in Jesus and, it seems, spoke to the Jews in favor of the Lord, namely: that they need to judge Him by careful study (). And after the crucifixion during burial, he also showed a lot of caring and generosity. However, he did not believe as he should have.

. He came to Jesus at night and said to Him: Rabbi! we know that You are a teacher come from God; for no one can do such miracles as You do unless God is with him.

Still adhering to the weakness of the Jews, he comes to Jesus “at night” out of fear from the Jews (); calls Him Teacher, as common man, for he had such a concept about Him, which is why he adds that no one can perform such miracles unless God is with him. You see, he comes to Jesus as a prophet and a man beloved of God.

What about the Lord? He does not denounce him in a threatening manner, does not say why at night you come to the Teacher sent from God, why do you not have courage? He doesn’t say anything like that, but mercifully talks to him about divine and lofty subjects. Note also that although Christ performed many miracles, the present evangelist does not narrate any of them, either because they were said about them by other evangelists, or because they are beyond a detailed narrative.

. Jesus answered and said to him, “Truly, truly, I say to you, unless someone is born again, he cannot see the kingdom of God.”

It seems that the Lord’s words to Nicodemus have nothing in common with Nicodemus’ words to Him. But for those who are attentive, a lot of similarities will open up. Since Nicodemus had a humiliated concept of Christ, namely, that He is a Teacher and that God is with Him, the Lord says to him: it is natural for you to have such a concept of Me. For you have not yet been born “from above,” that is, from God, by a spiritual birth, but are still carnal, and the knowledge that you have about Me is not spiritual, but spiritual and human. But I tell you that both you and everyone else will be outside the Kingdom if you are not born again and of God and do not receive the proper understanding of Me. For birth through baptism, bringing light into the soul, gives it the opportunity to see or know the Kingdom of God, that is, His only begotten Son. For the Son can be called both the wisdom of God and the kingdom of God. But this kingdom, Nicodemus, no one can see or know unless he is born of God. So you, because you have not yet been born spiritually, do not see Me - the Kingdom of God, as you should, but you have a low concept of Me.

. Nicodemus said to Him: How can a man be born when he is old? Can he really enter his mother’s womb another time and be born?

Nicodemus, hearing a teaching higher than human, is amazed and, due to the nature of human nature, asks: “How is this possible?” This is a sign of unbelief. For where there is no faith, there are questions: how is this, why is this? Nicodemus’ words also seem funny, because he did not think about spiritual birth, but remembered the bodily womb. Having heard that if someone is not born “again,” he thought that it was used instead of “first,” “again,” for the second time, and he understood the speech in this meaning: if someone is not born “first,” for the second time. Therefore, he says: “How can he, being old, enter his mother’s womb?”

. Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”

Two subjects were incomprehensible to him: one was spiritual birth, the other was the Kingdom. For the Jews had never heard the name of the Kingdom of Heaven. Now he wonders about the birth. Christ reveals to him more clearly the way of spiritual birth.

For man, consisting of two parts, soul and body, also has a two-part image of birth. Water, visibly received, acts to cleanse the body, and the Spirit, invisibly united, acts to revive the invisible soul. If you ask how water can give birth, then I will ask how a seed, which is itself water-like, can be formed into a person? Therefore, just as the grace of God accomplishes everything over the physical seed, so at baptism water is presented, but everything is accomplished by the Spirit and prayerful invocation, and especially the presence of God. For in this water the signs and image of burial and resurrection are made. Three immersions are a sign of a three-day burial; then the person resurrects (emerges) like the Lord, wearing light and clean incorruptible clothing, and having immersed corruption in water.

. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

The Lord, diverting Nicodemus’ attention from the birth of the flesh, says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” that is, a person born through baptism becomes spiritual; for you must understand the word “spirit” instead of “spiritual.” True, the one who is baptized is not made by the divine spirit, but, having received sonship, grace and honor through the Spirit, he is worthy to be spiritual.

. Do not be surprised at what I said to you: you must be born again.

Seeing that Nicodemus was still embarrassed, he said: “Don’t be surprised.”

. Then he tries to teach by sensory example.

The Spirit breathes where it wants, and you hear its voice, but you do not know where it comes from and where it goes: this is what happens to everyone born of the Spirit. “The spirit,” he says, “breathes where it wants, and you hear its voice, however, you do not know its direction, because it is uncontrollable and unhindered, and by the force of nature it has a desire in all directions.” If he says"breathes where he wants"

Let the Doukhobor Macedonius and his predecessor Eunomius be ashamed. The first makes the Spirit a slave, but here he hears that the wind breathes where it wants, and, therefore, the more the Spirit has independent movement and acts where and how it wants. And Eunomius, having previously sinned in this very thing and called the Spirit a creature, showed such insolence that he seemed to know God as well as himself. Let him hear that he does not know the movement and tendency of the wind; How, you criminal, do you dare to appropriate to yourself the knowledge of the Essence of God?

. Nicodemus answered Him: How can this be?

Nicodemus still remains with Jewish weakness, so he asks again: "how can it be?"

. Jesus answered and said to him, “You are the teacher of Israel, and do you not know this?”

Therefore, the Lord, showing him that he is asking this out of simplicity, says: “You are the teacher of Israel. If you remember the glorious miracles performed in the Old Testament, starting from the creation of man and onwards, namely: how he was created (), how a woman was created from a rib (), how signs were performed in Egypt, how in the Red Sea (), how barren gave birth ( ) and the like, if you understand this, like the teacher of Israel, then you will believe what I now say.”

. Truly, truly, I say to you: We speak of what we know and testify to what we have seen, but you do not accept Our testimony.

“Moreover, I am talking about what I know and what I have seen, that is, I know exactly.” For by the word “saw” He does not mean bodily vision, but the most accurate knowledge.

“But you do not accept the testimony of “Ours,” that is, Mine.” The Lord does not say this to Nicodemus alone, but extends it to the whole family of Jews who remained in unbelief to the end.

. If I told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?

“If I have told you earthly things and you do not believe,” that is, if I told you about the regeneration that takes place in baptism, and you did not accept, but asked “how?” (calls this birth “earthly” because it takes place on earth for the benefit of people living on earth; although it is heavenly in grace and dignity, we are baptized while on earth). So, if I spoke about this “earthly” birth and found you not to believe, then how will you believe if you hear about the ineffable heavenly birth in which the Only Begotten Son was born from the Father?

Some by “earthly” meant the example of the wind, so the speech is presented in this sense: if I presented you with an example of earthly objects, and you were not convinced by it, then how can you study more sublime objects?

. No one has ascended into heaven except the Son of Man, who is in heaven, who came down from heaven.

And this apparently has nothing to do with the previous one. But if anyone looks closely at the thought of the Lord, it turns out that this too is closely related to the previous one.

Since Nicodemus called the Lord Teacher and Prophet, He says: “Do not consider Me to be a prophet who is from the earth, sent by God to teach, but consider Me to have come down from above as a Son, and not to be from the earth. None of the prophets ascended to heaven, but I alone am about to ascend, just as I descended.” When you hear that the Son of Man came down “from heaven,” do not think that the flesh came down from heaven. Indeed, Apollinaris thought that Christ, having a body from heaven, passed through the Virgin as through a canal. But since Christ, consisting of two natures, was one Hypostasis or one Person, then the names of Man are applied to the Word, and again the names of the Word are applied to Man. So here it is said that he came down from heaven "Son of Man" because He is one Person and one Hypostasis. Then, so that when you hear “he who descended,” you don’t think that he who descended is no longer in heaven, he says "he who is in heaven." So, when you hear that I have gone down, do not think that I am not there; but I am also physically present here and there I sit with the Father in Divinity.

. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

. So that whoever believes in Him will not perish, but have eternal life.

Having spoken first about rebirth through baptism, he then speaks about the good deed accomplished for us through the cross. For the cross and death are the reason for the grace given to us through baptism, since at baptism we represent the Lord.

Doesn’t say directly that I will be crucified, but reminds me of the serpent and ancient history() and thus, at the same time, on the one hand, teaches us that the ancient is akin to the new and that the same Lawgiver of the Old and New Testaments, although Marcion, Manes and the rest of the collection of similar heretics reject, saying that he is the lawgiver of the evil demiurge (artist); on the other hand, it teaches that if the Jews avoided death by looking at the copper image of the serpent, then much more will we avoid spiritual death by looking at the Crucified One and believing in Him. Perhaps compare the image with the truth. There is the likeness of a serpent, having the appearance of a serpent, but not having poison: so here the Lord is a Man, but free from the poison of sin, coming in the likeness of the flesh of sin, that is, in the likeness of the flesh subject to sin, but He Himself is not the flesh of sin. Then those who looked on avoided physical death, and we avoid spiritual death. Then the hanged man healed the stings of snakes, and now Christ heals the wounds of the mental dragon.

When you hear "I must be exalted" understand this: to be hanged. For He was hanged on high, so that He who had sanctified the earth would also sanctify the air by walking on it. Understand “to ascend” this way: to be glorified. For the cross has truly become the height and glory of Christ. In what He seemed to be condemned, He condemned the prince of this world.

Let me explain a few. Adam died justly because he sinned. The Lord did not die out of a debt of justice, because He did not sin. Before the crucifixion of the Lord, death rightly ruled over people. And since the Lord turned out to be sinless, what could the devil find in Him worthy of death? And since He was killed unjustly, He defeated the one who killed Him and thus freed Him from the death justly inflicted on Him as a sinner.

And otherwise. Two things have dominated the human race: pleasure and sorrow. The Lord, having gone through both, turned out to be invincible. The tempter first approached Him on the mountain with an offer of pleasure (); but, having found Him invincible through this, he used great cunning and brought sorrow, so that, at least, through her to take possession of Him, and for this he raised everything against Him: the denial of the disciples, the ridicule of soldiers, the blasphemy of those passing by, death from the Jews, but even at the same time, he found Him invincible. For the sorrow on the cross could not arouse in the Lord hatred of the crucifiers, but He continued to love them and prayed for them, saying: “Father! Don’t put this sin on them” (). You see how He conquered with what He apparently conquered. Thus, the cross became both His exaltation and glory.

. For God so loved the world that he gave his only begotten Son,

God's love for the world is great and extended to such an extent that He gave not an angel, not a prophet, but His Son, and, moreover, the Only Begotten (). If He had given away an angel, then this matter would not have been small. Why? Because the angel is His faithful and obedient servant, and we are enemies and apostates. Now, when he gave his Son, what superiority of love did He show?! Again, if He had many sons and gave one, then this would be a very great thing. And now He gave the Only Begotten. Is it possible to praise His goodness worthily?

so that whoever believes in Him will not perish, but have eternal life.

What is the benefit of giving the Son? Great and unthinkable for man is that everyone who believes in Him will receive two benefits: one, so that he does not perish; another is to have life, and eternal life at that. The Old Testament promised long life to those who pleased God in it, but the Gospel rewards such with life not temporary, but eternal and indestructible.

. For God did not send His Son into the world to judge the world, but that the world might be saved through Him.

Since there are two comings of Christ, one already past and the other future, then about the first coming he says that the Son was not sent to judge the world (because if He had come for this, then everyone would have been condemned, since everyone sinned, as Paul says (), but he came primarily to save the world. But in reality it turned out that he condemned those who did not believe. he did not forgive anyone, but when he found someone sinning in something, at the same time he imposed punishment. So, the first coming was not intended to judge, except for those who did not believe in fact, for they were already condemned, and the second coming would be decisive; in order to judge everyone and reward everyone according to their deeds.

. He who believes in Him is not condemned,

What does it mean that “he who believes in the Son is not condemned”? Is it really not sued if his life is unclean? Very litigious. For even Paul does not call such people sincere believers. “They show,” he says, “that they know God, but by their deeds they deny Him” (). However, here he says that he is not judged by the very fact that he believed: although he will give the strictest account of evil deeds, he is not punished for unbelief, because he believed at once.

but the unbeliever is already condemned, because he did not believe in the name of the Only Begotten Son of God.

“But the unbeliever is already condemned.” How? Firstly, because unbelief itself is condemnation; for to be out of the light - this alone - is the greatest punishment. Then, although here it is not yet given over to Gehenna, here it has combined everything that leads to future punishment; just as a murderer, even if he was not sentenced to punishment by a judge’s verdict, was condemned by the essence of the case. And he died on the same day that he ate from the forbidden tree; although he was alive, according to the verdict and the merits of the case, he was dead. So, every unbeliever is already condemned here, as undoubtedly subject to punishment and not having to come to judgment, according to what has been said: “The wicked will not rise again for judgment”(). For no account will be required from the wicked, any more than from the devil: they will rise not to judgment, but to condemnation. So in the Gospel, the Lord says that the prince of this world has already been condemned (), both because he himself did not believe, and because he made Judas a traitor and prepared destruction for others. If in parables (;) the Lord also introduces those who are subject to punishment as those who give an account, then do not be surprised, firstly, because what is said is a parable, and what is said in parables does not need to be accepted as laws and rules. For on that day everyone, having an infallible judge in his conscience, will not require any other reproof, but will go away bound from himself; secondly, because the Lord introduces those who give account not of unbelievers, but of believers, but uncompassionate and unmerciful. We are talking about the wicked and unbelievers; and some - wicked and unbelieving, and others - unmerciful and sinful.

. The judgment is that light has come into the world;

but people loved darkness rather than light, because their deeds were evil;

Lest anyone say that no one would prefer darkness to light, he also states the reason why people turned to darkness: “Because,” he says, “ their deeds were evil.” Since it requires not only a right way of thinking, but also an honest life, and they wanted to wallow in the mud of sin, therefore those who do evil deeds did not want to go to the light of Christianity and obey My laws.

. For everyone who does evil hates the light and does not come to the light, lest his deeds be exposed, because they are evil.

. But he who does righteousness comes to the light, so that his deeds may be revealed, because they are done in God.

"But he who does what is truthful" that is, he who leads an honest and godly life strives for Christianity as a light, in order to further succeed in goodness and so that his deeds according to God may be evident. For such a one, believing correctly and leading an honest life, shines for all people, and God is glorified in him. Therefore, the reason for the unbelief of the pagans was the uncleanness of their lives.

. After this Jesus came with His disciples to the land of Judea and lived there with them and baptized.

While the Passover festival continued, Jesus was in Jerusalem. When he had passed, Jesus went out from there into the land of Judea and lived near the Jordan, where many gathered. He sought crowded places not for empty honor or glory, but because he wanted more bring benefit and benefit to people. When He went up on holidays, He went for the same reason, in order to bring benefit to a greater number of people both by teaching and by showing miracles.

When you hear that He baptized, do not think that He Himself baptized: His disciples baptized, but the evangelist attributes the work of the disciples to the Teacher. Further, this same evangelist says that “Jesus did not baptize, but His disciples”(). Will you ask “why didn’t He baptize Himself”? Find out. John said before that "He will baptize you with the Holy Spirit"(). But He did not give the Holy Spirit yet, because it was not yet time. So, if He had baptized, then either He would have baptized without the Spirit (and how then would He have differed from John?), or He would have given the Spirit ahead of time, and this is unworthy of God, who does everything on time.

When was the time to give the Spirit? Time after ascension. For our nature in Christ Jesus needed to appear to the Father sinless and, after God had thus been reconciled with us, to be sent down to the Spirit as a rich and generous gift.

. And John also baptized in Aenon, near Salem, because there was a lot of water there; and came there and were baptized

. For John was not yet imprisoned.

So, the disciples of Jesus baptized, and John continued to baptize and did not stop, doing two things at once: one, speaking to those who came to him about Christ and leading them to Him; another thing is that he did not give the students a reason for jealousy and big disputes. If he had stopped baptizing, what would his disciples not have done, given their envious disposition towards Christ? If he, very often calling out and always yielding primacy to Christ, did not convince them to turn to Him, then what kind of envy would he have aroused in them when he stopped baptizing?

Therefore, Christ especially began to preach when John was imprisoned, due to the envy of the disciples of the Baptist. I think that John’s death was allowed to happen very quickly so that the entire disposition of the people would pass to Christ, and he would not be divided in his thoughts about both, John and Christ.

The disciples of Christ baptize with a baptism that has nothing more than the baptism of John, for both are imperfect, as not participating in the Spirit, although the goal of both is the same - to bring those baptized to Christ.

. Then John's disciples had a dispute with the Jews about cleansing.

During a dispute between John's disciples and a Jew, the question of baptism came up. The Jew valued the baptism of Christ's disciples above, and John's disciples valued the baptism of their teacher.

. And they came to John and said to him: Rabbi! He who was with you at the Jordan and about whom you testified, behold He baptizes, and everyone comes to Him.

Those who argue about purification, that is, baptism, come to their teacher and begin to incite him, saying: “Teacher! He who was with you, who had the degree of a disciple, separated and baptizes”; The one about whom you testified, that is, whom you baptized, whom you made noble, dares to do the same as you; Moreover, some do not listen to you, but everyone listens to Him: “For everyone,” he says, “comes to Him, but leaves you.”

. John answered and said, “A man cannot accept anything.” to myself, unless it is given to him from heaven.

John, wanting to frighten them and show that they, by hindering Christ and removing Him from glory, are at enmity against God, says: “A man cannot accept anything from himself”; and further: “If,” he says, “it had not been given from heaven, then He whom you envy would not have increased. Therefore, you sin twice at once: once by opposing God’s decree, and the other by undertaking the impossible.”

At the same time, he reassures them somewhat by the fact that the one who conquers them is not a man, but God. “Yes, and we,” he says, “what we had, we had not from ourselves, but from heaven. If the works of Christ are more glorious, then there is no need to be surprised, for this is what pleases God.”

. You yourselves are my witnesses that I said: I am not the Christ, but I was sent before Him.

“You yourself,” he says, “know that I testified about Him, that He is greater than me.” So, if you fully accept my testimony, then know that He is more venerable than me, and my joy is that everyone should come to Him.

. He who has a bride is a groom,

If the bride, that is, the people, did not come to this Bridegroom, then I, the bridegroom, would grieve; Now that this has happened, I rejoice greatly, for I see that the Bridegroom - Christ is calling to the bride - the people and teaching them.

and the groom’s friend, standing and listening to him, rejoices with joy, hearing the groom’s voice.

It was not without a purpose that he said “standing,” but this shows that his work is over and he is standing without action, and that he finally needs to stand and only listen to the teaching of Christ and His conversation with the bride.

This is my joy fulfilled.

“My joy,” he says, “was fulfilled in the presence of the Bridegroom.” The business that was entrusted to me, as a bridegroom, I see, was a success.

So, the Lord is the bridegroom of every soul; the marriage room, in which the union takes place, is the place of baptism, that is, the church; He gives the bride a pledge - forgiveness of sins, communication of the Holy Spirit, and the rest in the next century, when He will introduce the worthy into the best and highest sacraments. Note that the bridegroom is no other than Christ alone; nevertheless, teachers are bridegrooms, like the Forerunner. For the giver of blessings is none other than the Lord; all others are intermediaries and servants of goods given from the Lord.

. He must increase, but I must decrease.

“My work,” he says, “is finished, and I have handed the people over to Him. Therefore my glory must decrease, but His must increase.” How is the glory of the Forerunner diminished? How morning dawn is covered by the sun and it seems to many that its light has faded, although in fact it has not faded, but is covered by more; so, without a doubt, the Lucifer the Forerunner is covered by the mental Sun, and therefore it is said that he is diminished. Christ grows because in a short time makes Himself known through miracles. He does not grow with success in virtue. Away with such a thought! She is the idle talk of Nestorius. But it grows as the Divinity manifests and reveals itself; for little by little, and not suddenly, He declares that He is God.

. He who comes from above is above all; but he who is of the earth is and speaks as one who is of the earth; He who comes from heaven is above all,

The Forerunner compares himself with Christ and says that He comes “from above,” from the Father, and is “above all,” surpasses everyone and preserves the superiority of the Father, and I, who am from the earth, speak earthly, imperfect and humiliated in comparison with the teachings of Christ . Although the teaching of the Forerunner himself was divine, in comparison with the teaching of Christ it has much earthly.

. And what He saw and heard, He testifies to; and no one accepts His testimony.

He says that he saw and heard, that is, he speaks and testifies to what he heard from the Father and what he saw, that is, what he knows exactly. But none of those who do not listen to the truth accepts His testimony.

When you hear that Christ says what he heard from the Father, do not think that He has the need to learn knowledge from the Father, but since everything that the Son knows by nature, He has from the Father, as one in essence with Him, then it is said, that He heard from the Father what He knows. This is similar to how you, seeing a son who is like his father in everything, say that he has everything from his father, that is, he did not look like anyone else except his father.

. He who received His testimony has thus sealed that God is true,

And whoever accepted the testimony, that is, His teaching, sealed, that is, showed, confirmed that God is true. For whoever believes what is sent from God believes God, and by this he seals and proves that he believed Him because He is true. And vice versa, whoever does not believe what was sent from God shows that He is deceitful, and that is why he did not believe Him, because He is deceitful (;). Therefore, whoever believes in Christ, by the very fact that he believed what was sent from God, shows that God is true. For obviously he believed Him because He is true.

. For He whom God has sent speaks the words of God; For God does not give the Spirit by measure.

And fair enough. “For all the others,” he says, “received the power of the Spirit by measure, but to Christ Himself He did not give one or two powers by measure, but He essentially has the whole Spirit.” So, God gives the prophets the Spirit, that is, the power of the Spirit, and gives it in measure; but He does not give to Christ either in measure or without measure, for Christ has Him essentially.

When you hear that He is “sent,” understand that He is sent from the Father, like a ray from the sun. Don’t we say this: “the sun sent rays” and “the sun sent out light,” that is, sent it to the earth? However, we do not say that the ray is of a different essence or later than the sun. So the Son was sent into the world from the mental Sun and the Father, like a reflection, like a ray, like light, and whatever you want to call Him, as appropriate.

It is not untimely to say here when it comes to how the Son has the Spirit and in what sense the Spirit is called filial. The Apostle says: “God has sent into your hearts the Spirit of His Son, crying: “Abba, Father!” (), and in another place: “If anyone does not have the Spirit of Christ, he is not His” (). The Latins, poorly accepting and understanding these words, say that the Spirit proceeds from the Son. We will tell them, firstly, that it is different to be from someone and different to be someone else. That the Spirit is the Spirit of the Son is beyond doubt and is confirmed by all Scripture; but no Scripture testifies that He is from the Son, lest we introduce two authors of the Spirit, namely, the Father and the Son.

So, they say: “But He breathed on the disciples and said: "receive the Holy Spirit"" (). What a false understanding! If He gave the Spirit to the disciples when He breathed on them, then how did He tell them that a few days after this you will receive power when the Holy Spirit comes on you ()? Or why do we believe that at Pentecost there was a descent of the Spirit, if He gave Him on the evening of the day of His resurrection? For then He still blew. But it's very funny. Obviously, He did not give them the Holy Spirit then, but one of the gifts of the Spirit, namely, forgiveness of sins. For he immediately adds: "Whose sins will you forgive"(). But the Son has the Spirit essentially, as being consubstantial with Him, and not as being brought into action by Him. For the prophets are brought into action. It is called the Spirit of the Son because the Son is truth and power and wisdom, and the Holy Spirit is described by Isaiah as the Spirit of truth and power and wisdom (). It is also called filial in another sense, namely that it is given to people through the Son. You believe that the Spirit comes from the Father, and is given to creation through the Son, and this will be the rule of Orthodoxy for you.

. The Father loves the Son and has given everything into His hand.

Having spoken high things about Christ, now he again proclaims humble things in order to make the word acceptable to the listeners. Therefore he says "The Father loves the Son" as if talking about some extraordinary person, and gave everything into the hands of the Son - according to humanity. If by God, then what? The Father gave everything to the Son by nature, not by grace. Since He has being from the Father, it is naturally said that He has everything from the Father. So the Son has everything that is in heaven and that is on earth. For he rules over all, although not all are willing.

Subsequently, when at the second coming every knee bows before Him, He will receive complete dominion over everyone, when malice will no longer have power, but, remaining inactive, will show that the nature is good from the beginning, is inherent in everyone and contains everything.

. He who believes in the Son has eternal life,

"Whoever believes in the Son has eternal life" in itself, that is, Christ Himself, who is truly life (); for by Him we live and move ().

but he who does not believe in the Son will not see life,

For whoever has voluntarily abandoned life, how will he have it when life is Christ? For the Apostle Paul also says: when Christ, your life, appears, then you, having become dead to evil and motionless, will appear in glory ().

but the wrath of God remains on him.

He did not say “will leave him,” but “will remain on him,” showing that he will never leave him. So that when you hear about death, you do not take it as temporary, he says that it will remain on him, on the one who did not believe, and the punishment will be eternal. With all these words, the Baptist leads and encourages all listeners to faith in Christ. For he says this not without purpose, but also admonishes his disciples and all others not to envy Christ, but to listen as to God.

Interpretation of the Gospel of the Blessed Theophylact of Bulgaria

Interpretation of the Gospel of the Blessed
Theophylact of Bulgaria