Homilies on the Gospel of John — Homily 67

The present life is sweet and full of much pleasure, but not for everyone—only for those who are chained to it. If someone looks toward heaven and sees the beautiful things there, he will quickly despise this life and think nothing of it. Just as the beauty of something is admired only while nothing more beautiful is seen, but when something better appears, the former is despised. If we were willing to look at that beauty and observe the splendor of the kingdom there, we would soon free ourselves from our present chains, for our attachment to present things is a kind of chain. And hear what Christ says to bring us to this: "He who loves his life shall lose it, and he who hates his life in this world shall keep it unto life eternal; if anyone serves Me, let him follow Me; and where I am, there is My servant also." The words seem like a riddle, yet they are not, but are full of much wisdom. But how shall he who loves his life lose it? When he does its shameful desires, when he gratifies it where he ought not. Therefore one exhorts us, saying, "Walk not in the desires of your soul" (Sirach 18:30), for so you will destroy it since it leads away from the path leading to virtue. Just as, on the contrary, he who hates it in this world shall save it. But what does "he who hates it" mean? He who does not yield to it when it commands what is destructive. And He did not say "he who does not yield to it," but "he who hates it." For just as we cannot bear even to hear the voice of those we hate, nor to look at them with pleasure, so also we must turn away from the soul with intensity when it commands things contrary to what is pleasing to God. Since He was now about to say much to them concerning death, His own death, and saw that they were dejected and despairing, He spoke very strongly, saying, "What am I saying? If you do not bear My death courageously? No, if you yourselves do not die, you will gain nothing." Observe also how He softens the discourse. It was a very grievous and sad thing to be told that the man who loves life should die. And why should I speak of old times, when even now we shall find many gladly enduring to suffer anything in order to enjoy the present life, and this even when they are persuaded concerning things to come? When they behold buildings and works of art and inventions, they weep, making the reflection, "How many things man invents, and yet becomes dust!" So great is the longing after this present life. To undo these bonds, then, Christ says, "He who hates his soul in this world shall keep it unto life eternal." For that you may know that He spoke to exhort them and to dispel their fear, hear what comes next.

1. Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ says to bring us in to this, He that loves his life shall lose it, and he that hates his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me; and, Where I am, there is My servant also. The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall he that loves his life, lose it? When he does its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorts us, saying, Walk not in the desires of your soul Sirach 18:30; for so will you destroy it since it leads away from the path leading to virtue; just as, on the contrary, he that hates it in this world, shall save it. But what means, He that hates it? He who yields not to it when it commands what is pernicious. And He said not, he that yields not to it, but, He that hates it; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were dejected and desponding, He spoke very strongly, saying, What say I? If you bear not valiantly My death? Nay, if you die not yourselves, you will gain nothing. Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer anything. in order to enjoy the present life, and this too when they are persuaded concerning things to come; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, How many things man invents, and yet becomes dust! So great is the longing after this present life. To undo these bonds then, Christ says, He that hates his soul in this world, shall keep it unto life eternal. For that you may know that He spoke as exhorting them, and dissipating their fear, hear what comes next.

If anyone serves Me, let him follow Me.

If any man serve Me, let him follow Me.

Speaking of death, and requiring the kind of following that consists in works. For certainly the one who serves must follow the one who is served. And notice at what time He said these things to them—not when they were being persecuted, but when they were confident, when they thought they were safe because of the honor and attention they received from many people, when they were able to rouse themselves and hear, "Let him take up his cross, and follow Me" (Matthew 16:24). That is, He says, always be prepared for dangers, for death, for your departure from this life. Then after He had spoken what was hard to bear, He also sets forth the prize. And what kind of prize was this? Following Him and being where He is—showing that resurrection will follow death. For, He says,

Speaking of death, and requiring the following which is by works. For certainly he that serves must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, Let him take up his cross, and follow Me Matthew 16:24; that is, Be ever, He says, prepared against dangers, against death, against your departure hence. Then after He had spoken what was hard to bear, He puts also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, says He,

Where I am, there also will My servant be.

Where I am, there is My servant also.

But where is Christ? In heaven. Let us therefore, even before the Resurrection, move there in soul and mind.

But where is Christ? In heaven. Let us therefore even before the Resurrection remove there in soul and mind.

If anyone serves Me, the Father will love him.

If any man serve Me, the Father shall love him.

Why did He not say "I"? Because they did not yet hold a correct opinion about Him, but held a higher opinion of the Father. For how could they think anything great about Him when they did not even know that He was going to rise again? This is why He said to the sons of Zebedee, "It is not mine to give, but it shall be given to them for whom it is prepared by my Father" (Mark 10:40), yet He is the one who judges. But in this passage He also establishes His genuine sonship. For the Father will receive them as the servants of His own Son.

Why said He not, I? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, It is not mine to give, but it shall be given to them for whom it is prepared by my Father Mark 10:40, yet He it is that judges. But in this passage He also establishes His genuine sonship. For as the servants of His own Son, so will the Father receive them.

But surely this is not the expression of someone urging them to go even to death. No, it is exactly that of someone strongly urging them in this way. For they might say that He, being exempt from mortal pains, easily philosophizes about death and exhorts us while He Himself is in no danger. He shows that even though He feels its agony, He does not decline it because of its profitableness. But these things belong to the Dispensation, not the Godhead. Therefore He says, "Now is My soul troubled," since if this is not the case, what connection does that which was spoken have with His saying, "Father, save Me from this hour"? And He was so troubled that He even sought deliverance from death, if it were at all possible to escape. These were the infirmities of His human nature.

But surely this is not the expression of one urging them to go even to death. Nay, it is that of one greatly so urging them. For lest they should say, that He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger, He shows, that although feeling its agony, on account of its profitableness He declines it not. But these things belong to the Dispensation, not the Godhead. Wherefore He says, Now is My soul troubled; since if this be not the case, What connection has that which was spoken, and His saying, Father, save Me from this hour? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.

But He says, I do not have anything to say when asking for deliverance.

2. But, He says, I have not what to say, when asking for deliverance.

For I came for this very purpose, to reach this hour.

For for this cause came I unto this hour.

As if He had said, "Even if we are confused, even if we are troubled, let us not flee from death, since even now I, though troubled, do not speak of fleeing; for we must bear what is coming upon us. I do not say, 'Deliver Me from this hour,' but rather what?"

As though He had said, Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooves to bear what is coming on. I say not, Deliver Me from this hour, but what?

Although My trouble urges Me to say this, yet I say the opposite, 'Glorify Your Name,' that is, Lead Me from now on to the Cross. This greatly shows His humanity and a nature unwilling to die but clinging to the present life, proving that He was not exempt from human feelings. For just as it is no fault to be hungry or to sleep, so it is no fault to desire the present life. And Christ indeed had a body pure from sin, yet not free from natural needs, for then it would not have been a body. By these words also He taught something else. What is that? That if we are ever in agony and dread, we should still not draw back from what is set before us. And by saying, Glorify Your Name, He shows that He dies for the truth, calling the action glory to God. And this came about after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him—not the Name of the Father only, but also that of the Son. Yet still regarding this He is silent.

Although My trouble urges Me to say this, yet I say the opposite, 'Glorify Your Name,' that is, Lead Me henceforth to the Cross; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying, Glorify Your Name He shows that He dies for the truth calling the action, glory to God. And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent.

A Voice came from Heaven saying, "I have both glorified it, and will glorify it again."

There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again.

When had He glorified it? Through what had been done before; and I will glorify it again after the Cross. What then did Christ say?

When had He glorified it? By what had been done before; and I will glorify it again after the Cross. What then said Christ?

They thought that it thundered, or that an angel spoke to Him. And how did they think this? Was the voice not clear and distinct? It was, but it quickly passed them by because they were of the coarser sort, carnal and sluggish. Some of them heard only the sound, while others recognized that the voice was articulate but did not understand what it meant. What does Christ say? This voice came not because of Me, but for your sakes. Why did He say this? He said it, countering what they continually claimed: that He was not of God. For He who was glorified by God, how could He not be from that God whose name was glorified by Him? Indeed, this was the very purpose for which the voice came. Therefore He Himself says, This voice came not because of Me, but for your sakes—not so that I might learn from it something I do not know (for I know all that belongs to the Father), but for your sakes. For when they said, An angel has spoken to Him, or It has thundered, and did not pay attention to Him, He says it was for your sakes, so that even in this way you might be prompted to inquire what the words meant. But they, being agitated, did not inquire even then, though they heard that the matter concerned them. For to someone who did not know why it was uttered, the voice naturally seemed unclear. The voice came for your sakes. Do you see that these humble circumstances take place on their account, not because the Son needs help?

They thought that it thundered, or that an Angel spoke to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only, others knew that the voice was articulate, but what it meant, knew not. What says Christ? This Voice came not because of Me, but for your sakes. Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? Indeed for this purpose the Voice came. Wherefore He says Himself, This Voice came not because of Me, but for your sakes, not that I may learn by it anything of which I am ignorant, (for I know all that belongs to the Father,) but for your sakes. For when they said, An Angel has spoken unto Him, or It has thundered, and gave not heed to Him, He says, it was for your sakes, that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. The Voice came for your sakes. Do you see that these lowly circumstances take place on their account, not as though the Son needs help?

What connection does this have with "I have glorified, and will glorify"? Much, and it fits closely together. For when God says "I will glorify," He shows the manner of the glorifying. What is it? That one should be cast down. But what does "the judgment of this world" mean? It is as though He said, there will be a tribunal and a retribution. How and in what way? The devil slew the first man, having found him guilty of sin (for "by sin death entered" Romans 5:12), but in Me he found no sin. Why then did he attack Me and hand Me over to death? Why did he put it into Judas's mind to destroy Me? (Don't tell me it was God's plan, for this does not belong to the devil but to God's wisdom; for now let us examine the disposition of that evil one.) How then is the world judged in Me? It will be said, as if a court of justice were in session, to Satan: "Well, you have slain all men because you found them guilty of sin. But why did you slay Christ? Is it not clear that you did it wrongfully?" Therefore in Him the whole world will be avenged. But to make this even clearer, I will explain it with an example. Suppose there is some cruel tyrant who brings ten thousand evils on all those who fall into his hands. If such a one, engaging with a king or a king's son, slays him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment from his debtors, who beats them and throws them into prison; then from the same recklessness he leads to the same dungeon one who owes him nothing: such a man will suffer punishment for what he has done to the others. For that one will destroy him.

What connection has this with, I have glorified, and will glorify? Much, and closely harmonizing. For when God says, I will glorify, He shows the manner of the glorifying. What is it? That one should be cast down. But what is, the judgment of this world? It is as though He said, there shall be a tribunal and a retribution. How and in what way? He slew the first man, having found him guilty of sin, (for 'by sin death entered' Romans 5:12) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me? (Tell me not that it was God's dispensation, for this belongs not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) How then is the world judged in Me? It shall be said, as if a court of justice were sitting, to Satan, Well, you have slain all men, because you found them guilty of sin. But why did you slay Christ? Is it not clear that you did it wrongfully? Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king's son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he has done to the others. For that one shall destroy him.

So it is also in the case of the Son: the penalty for the things the devil has done against us will be demanded through what he has dared to do against Christ. And to show that He means this, hear what He says: "Now shall the prince of this world be cast down, by My Death."

3. So also it is in the case of the Son; for of those things which the devil has done against us, of these shall the penalty be required by means of what he has dared against Christ. And to show that He implies this, hear what He says; Now shall the prince of this world be cast down, by My Death.

That is, even those of the Gentiles. And so that no one may ask, "How will he be cast down if he is stronger even than You are?" He says, "He is not stronger; how can he be stronger than One who draws others to Himself?" And He is not speaking of the Resurrection, but of something greater than the Resurrection: "I will draw all men to Myself." For if He had said, "I shall rise again," it would not yet be clear that they would believe; but by saying they will believe, both things are proved at once—both this and also that He must rise again. For if He had remained dead and been a mere man, no one would have believed. "I will draw all men to Myself." How then did He say that the Father draws? Because when the Son draws, the Father draws also. He says, "I will draw them," as though they were held captive by a tyrant and unable by themselves alone to approach Him and to escape the hands of the one who holds them. In another place He calls this "spoiling": "No man can spoil a strong man's goods unless he first binds the strong man, and then spoils his goods." He said this to prove His strength, and what He calls "spoiling" there, He has called "drawing" here.

That is, even those of the Gentiles. And that no one may ask, How shall he be cast down, if he is stronger even than You are? He says, He is not stronger; how can he be stronger than One who draws others to Him? And He speaks not of the Resurrection, but of what is more than the Resurrection, I will draw all men to Myself. For had He said, I shall rise again, it was not yet clear that they would believe; but by His saying, they shall believe, both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. I will draw all men to Myself. John 6:44 How then said He that the Father draws? Because when the Son draws, the Father draws also. He says, I will draw them, as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keeps hold of them. In another place He calls this spoiling; no man can spoil a strong man's goods, except he first bind the strong man, and then spoil his goods. Matthew 12:29 This He said to prove His strength, and what there He calls spoiling, He has here called drawing.

Knowing these things, let us rouse ourselves and glorify God, not only by our faith but also by our life, since otherwise it would not be glory but blasphemy. For God is not blasphemed as much by an impure heathen as by a corrupt Christian. Therefore I urge you to do everything so that God may be glorified. For it says, Woe to that servant by whom the Name of God is blasphemed (and wherever there is a woe, every punishment and vengeance immediately follows), but blessed is he by whom that Name is glorified. Let us then not be as in darkness, but avoid all sins, and especially those that hurt others, since God is most blasphemed by these. What pardon shall we have when, though we are commanded to give to others, we plunder the property of others? What will be our hope of salvation? You are punished if you have not fed the hungry, but if you have even stripped someone who was clothed, what kind of pardon will you obtain? I will never stop saying these things, for those who have not heard today may hear tomorrow, and those who pay no attention tomorrow may be persuaded the next day. Even if anyone is so disposed as not to be persuaded, still we will have no account to give of them at the Judgment. We have fulfilled our part. May we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you and have some compensation for our own faults in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory forever. Amen.

Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified; for, Woe, it says, to that servant by whom the Name of God is blasphemed, (and wherever there is a woe, every punishment and vengeance straightway follows,) but blessed is he by whom that Name is glorified. Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others? What shall be our hope of salvation? You are punished if you have not fed the hungry; but if you have even stripped one who was clothed, what sort of pardon shall you obtain? These things I will never desist from saying, for they who have not heard today perhaps will hear tomorrow, and they who take no heed tomorrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory forever. Amen.