Homilies on the Gospel of John — Homily 76

Ignorance makes the soul timid and unmanly, just as instruction in heavenly doctrines makes it great and sublime. When the soul has received no care, it becomes timid in a way—not by nature but by will. When I see someone who was once brave become a coward, I say this later condition no longer belongs to nature, because what is natural cannot change. Again, when I see people who were just now cowards suddenly become bold, I make the same judgment and attribute everything to the will. Even the disciples were very fearful before they had learned what they should and had been given the gift of the Spirit, yet afterward they became bolder than lions. Peter, who could not endure the threat of a servant girl, was later hung upside down and whipped. Though he faced countless dangers, he would not be silent. He endured what he suffered as though it were a dream and spoke boldly in such a situation, but he did not do this before the Crucifixion. This is why Christ said, "Arise, let us go from here." But why, I ask? Did He not know the hour when Judas would come upon Him? Or perhaps He feared that Judas would come and seize them, and that the plotters would attack Him before He had given His most excellent teaching. Absolutely not! Such things are far beneath His dignity. If He did not fear, then why did He move them, and then after finishing His discourse lead them into a garden that Judas knew? Even if Judas had come, could He not have blinded their eyes, as He did when the traitor was not present? Why did He move them? He gave the disciples a little breathing time. Since they were in a visible place, they would likely tremble and be afraid because of both the time and the place—for it was the middle of the night—and would not pay attention to His words. Instead, they would keep turning around, imagining they heard those who were coming to attack them, especially since their Master's words made them expect trouble. He had said, "Yet a little while, and I am not with you," and "the ruler of this world comes." Since they were troubled when they heard these and similar words, thinking they would certainly be captured immediately, He led them to another place so that, feeling safe, they might listen to Him without fear. They were about to hear lofty doctrines. Therefore He says, "Arise, let us go from here." Then He adds, "I am the Vine, you are the branches." What does He want to show by this comparison? That anyone who pays no attention to His words can have no life, and that the miracles about to happen would be accomplished by the power of Christ. "My Father is the Husbandman." What then? Does the Son need a power working within Him? Absolutely not! This example does not mean this. Notice how precisely He works through the comparison. He does not say that the root receives the care of the Husbandman, but the branches. The root is mentioned here for no other purpose than for them to learn that they can do nothing without His power, and that they must be united with Him by faith as the branch is with the vine.

1. ' Ignorance' makes the soul timid and unmanly, just as instruction in heavenly doctrines makes it great and sublime. For when it has enjoyed no care, it is in a manner timid, not by nature but by will. For when I see the man who once was brave, now become a coward, I say that this latter feeling no longer belongs to nature, for what is natural is immutable. Again, when I see those who but now were cowards all at once become daring, I pass the same judgment, and refer all to will. Since even the disciples were very fearful, before they had learned what they ought, and had been deemed worthy of the gift of the Spirit; yet afterwards they became bolder than lions. So Peter, who could not bear the threat of a damsel, was hung with his head downwards, and was scourged, and though he endured ten thousand dangers, would not be silent, but enduring what he endured as though it were a dream, in such a situation spoke boldly; but not so before the Crucifixion. Wherefore Christ said, Arise, let us go hence. But why, tell me? Did he not know the hour at which Judas would come upon Him? Or perhaps He feared lest he should come and seize them, and lest the plotters should be upon him before he had furnished his most excellent teaching. Away with the thought! These things are far from His dignity. If then He did not fear, why did He remove them, and then after finish ing His discourse lead them into a garden known to Judas? And even had Judas come, could He not have blinded their eyes, as He also did when the traitor was not present? Why did He remove them? He allows the disciples a little breathing time. For it was likely that they, as being in a conspicuous place, would tremble and fear, both on the account of the time and the place, (for it was the depth of night,) and would not give heed to His words, but would be continually turning about, and imagining that they heard those who were to set upon them; and that more especially when their Master's speech made them expect evil. For, yet a little while, He says, and I am not with you, and, the ruler of this world comes. Since now when they heard these and the like words they were troubled, as though they should certainly be taken immediately, He leads them to another place, in order that thinking themselves in safety, they might listen to Him without fear. For they were about to hear lofty doctrines. Therefore He says, Arise, let us go hence. Then He adds, and says, I am the Vine, you are the branches. What wills He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. My Father is the Husbandman. How then? Does the Son need a power working within? Away with the thought! This example does not signify this. Observe with what exactness He goes through the comparison. He says not that the root enjoys the care of the Husbandman, but, the branches. And the foot is brought in in this place for no other purpose, but that they may learn that they can work nothing without His power, and that they ought to be united with Him by faith as the branch with the vine.

Here He refers to the manner of life, showing that without works it is not possible to be in Him.

Here He alludes to the manner of life, showing that without works it is not possible to be in Him.

And every branch that bears fruit, He prunes it.

And every branch that bears fruit, He purges it.

That is, He causes it to receive great care. Yet the root requires care more than the branches—being dug around and cleared—yet He says nothing here about this, but everything about the branches. This shows that He is sufficient for Himself, and that the disciples need much help from the Husbandman, even though they may be very excellent. Therefore He says that the branch which bears fruit, He purges it. The one branch, because it is fruitless, cannot even remain in the Vine, but as for the other, because it bears fruit, He makes it more fruitful. Someone might claim that this was said in relation also to the persecutions that were then coming upon them. For the "purges it" means prunes, which makes the branch bear better. From this it is shown that persecutions actually make men stronger. Then, so they would not ask about whom He was saying these things, and so He would not throw them back into anxiety, He says,

That is, causes it to enjoy great care. Yet the root requires care rather than the branches, in being dug about, and cleared, yet about this He says nothing here, but all about the branches. Showing that He is sufficient to Himself, and that the disciples need much help from the Husbandman, although they be very excellent. Wherefore He says, that which bears fruit, He purges it. The one branch, because it is fruitless, cannot even remain in the Vine, but for the other, because it bears fruit, He renders it more fruitful. This, some one might assert, was said with relation also to the persecutions then coming upon them. For the purges it, is prunes, which makes the branch bear better. Whence it is shown, that persecutions rather make men stronger. Then, lest they should ask concerning whom He said these things, and lest He should throw them back into anxiety, He says,

Do you see how He presents Himself as caring for the branches? "I have cleansed you," He says, yet earlier He stated that the Father does this. But there is no separation between the Father and the Son. And now your part must also be done. Then to show that He did not do this because He needed their service, but for their advancement, He adds,

Do you see how He introduces Himself as tending the branches? I have cleansed you, He says; yet above He declares that the Father does this. But there is no separation between the Father and the Son. And now your part also must be performed. Then to show that He did not this as needing their ministry, but for their advancement, He adds,

Since they might not be separated from him by fear, he fastens and glues to himself their souls that had grown slack through fear, and he holds out to them good hopes for the future. For the root remains, but being taken away or being left belongs to the branches. Then, having urged them on in both ways—by pleasant things and painful things—he requires first what must be done on our part.

For that they might not be separated from Him by timidity, He fastens and glues to Himself their souls slackened through fear, and holds out to them good hopes for the future. For the root remains, but to be taken away, or to be left, belongs to the branches. Then having urged them on in both ways, by things pleasant and things painful, He requires first what is to be done on our side.

Do you see that the Son contributes no less than the Father to caring for the disciples? The Father purges, but the Son keeps them in Himself. Remaining in the root is what makes the branches bear fruit. For a branch that is not purged, if it remains on the root, bears fruit, though perhaps not as much as it should; but a branch that does not remain bears no fruit at all. Yet the purging has also been shown to belong to the Son, and remaining in the root belongs to the Father, who also begot the Root. Do you see how everything is common to both—the purging and the enjoyment of the power that comes from the root?

Do you see that the Son contributes not less than the Father towards the care of the disciples? The Father purges, but He keeps them in Himself. The abiding in the root is that which makes the branches to be fruit-bearing. For that which is not purged, if it remain on the root, bears fruit, though perhaps not so much as it ought; but that which remains not, bears none at all. But still the purging also has been shown to belong to the Son, and the abiding in the root, to the Father, who also begot the Root. Do you see how all is common, both the purging, and the enjoying the virtue which is from the root?

Now it would be a great penalty to be unable to do anything, but He does not stop the punishment at this point. Instead, He takes His teaching further.

2. Now it were a great penalty, the being able to do nothing, but He stays not the punishment at this point, but carries on His discourse farther.

No longer enjoying the benefit of the husbandman's hand. And is withered. That is, if he had anything of the root, he loses it; if any grace, he is stripped of this and is deprived of the help and life which come from it. And what is the end? He is cast into the fire. This is not the fate of the one who abides with Him. Then He shows what it means to abide, and says,

No longer enjoying the benefit of the husbandman's hand. And is withered. That is, if he had anything of the root, he loses it; if any grace, he is stripped of this, and is bereft of the help and life which proceed from it. And what the end? He is cast into the fire. Not such he who abides with Him. Then He shows what it is to abide, and says,

Do you see that I was right to say earlier that He seeks proof through works? For when He said, "Whatever you ask I will do" (14:14-15), He added, "If you love Me, you will keep My commandments." And here He says, "If you abide in Me, and My words abide in you."

Do you see that with reason I said above, that He seeks the proof by works? For when He had said, Whatsoever you shall ask I will do it c. xiv. 14, 15, He added, If you love Me, you will keep My commandments. And here, If you abide in Me, and My words abide in you.

You shall ask what you will, and it shall be done unto you.

You shall ask what you will, and it shall be done unto you.

This He said to show that those who plotted against Him would be burned up, but that they themselves would bear fruit. Then transferring the fear from them to the others, and showing that they would be invincible, He says,

This He said to show that they who plotted against Him should be burnt up, but that they should bear fruit. Then transferring the fear from them to the others, and showing that they should be invincible, He says,

Therefore He makes His teaching credible, for if bearing fruit pertains to the glory of the Father, He will not neglect His own glory. And you shall be My disciples. Do you see how the one who bears fruit is the disciple? But what does "In this is the Father glorified" mean? He rejoices when you abide in Me, when you bear fruit.

Hence He makes His discourse credible, for if the bearing fruit pertains to the glory of the Father, He will not neglect His own glory. And you shall be My disciples. Do you see how he that bears fruit, he is the disciple? But what is, In this is the Father glorified? He rejoices when you abide in Me, when you bear fruit.

Here at length He speaks in a more human way, for this, as spoken to men, has its own special power. For what a measure of love did He show, who chose to die, who considered worthy of such honor those who were His slaves, His haters, His open enemies, and led them up to the heavens! If then I love you, be confident; if it is the glory of My Father that you bear fruit, expect nothing bad. Then so that He may not make them idle, observe how He rouses them again,

Here at length He speaks in a more human manner, for this, as spoken to men, has its peculiar force. Since what a measure of love did He manifest, who chose to die, who counted worthy of such honor those who were His slaves, His haters, His open enemies, and led them up to the heavens! If then I love you, be bold; if it be the glory of My Father that you bear fruit, imagine nothing ill. Then that He may not make them supine, observe how He braces them again,

Continue in My love.

Continue ye in My love.

For you have the power to do this. And how shall this be?

For this you have the power to do. And how shall this be?

Again, His words proceed in a human way; for certainly the Lawgiver would not be subject to commandments. Do you see that here also, as I keep saying, this is stated because of the weakness of the hearers? For He primarily addresses their doubts, and by every means shows them that they are secure, that their enemies are being destroyed, that everything they have comes from the Son, and that if they live a pure life, no one will ever overpower them. Notice that He speaks to them in a very authoritative manner, for He did not say, abide in the love of My Father, but in Mine. Then, in case they should say, when You have set us at war with all people, You leave us and depart, He shows that He does not leave them, but is joined to them if they will it, as the branch in the vine. Then, in case confidence should make them careless, He indicates that the blessing can be removed if they are negligent. And in order not to attribute the action to Himself, which would make them more likely to fall, He says, Herein is My Father glorified. For everywhere He reveals His own and His Father's love toward them. The things of the Jews, then, were not glory, but rather what they were about to receive. And in case they might say, we have been driven from our fathers' possessions, we have been abandoned, we have become naked and destitute of all things, Look, He says, at Me. I am loved by the Father, yet still I suffer these appointed things. And so I am not now leaving you because I do not love you. For if I am killed, and do not take this as proof of not being loved by the Father, neither should you be troubled. For if you continue in My love, these dangers will not be able to harm you in regard to love.

Again, His discourse proceeds in a human way; for certainly the Lawgiver would not be subject to commandments. Do you see that here also, as I am always saying, this is declared because of the infirmity of the hearers? For He chiefly speaks to their suspicions, and by every means shows them that they are in safety, and that their enemies are being lost, and that all, whatever they have, they have from the Son, and that, if they show forth a pure life, none shall ever have the mastery over them. And observe that He discourses with them in a very authoritative manner, for He said not, abide in the love of My Father, but, in Mine; then, lest they should say, when You have set us at war with all men, Thou leavest us, and departest, He shows that He does not leave them, but is so joined to them if they will, as the branch in the vine. Then, lest from confidence they should become supine, He says not that the blessing cannot be removed if they are slack-minded. And in order not to refer the action to Himself, and so make them more apt to fall, He says, Herein is My Father glorified. For everywhere He manifests His own and His Father's love towards them. Not the things of the Jews, then, were glory, but those which they were about to receive. And that they might not say, we have been driven from the possessions of our fathers, we have been deserted, we have become naked, and destitute of all things, Look, He says, on Me. I am loved by the Father, yet still I suffer these things appointed. And so I am not now leaving you because I love you not. For if I am slain, and take not this for a proof of not being loved by the Father, neither ought ye to be troubled. For, if you continue in My love, these dangers shall not be able to do you any mischief on the score of love.

Since love is a powerful and irresistible thing, not just an empty word, let us demonstrate it through our actions. He reconciled us when we were His enemies, so let us, now that we have become His friends, remain so. He led the way, so let us at least follow. He loves us not for His own benefit—for He needs nothing—so let us at least love Him for our own profit. He loved us when we were His enemies, so let us at least love Him now that we are His friends. But at present we do the opposite, for every day God is blasphemed because of us—through our robberies and through our greed. Perhaps one of you will say, "Every day your sermon is about greed." I wish I could speak about it every night too! I wish I could follow you around in the marketplace and at your dinner table doing so. I wish that wives, friends, children, servants, farmers, neighbors, and even the pavement and walls could constantly shout out this message, so that perhaps we might relax our grip a little. For this disease has seized the entire world and occupies everyone's souls, and the tyranny of Mammon is great. We have been ransomed by Christ, yet we are slaves to gold. We proclaim the sovereignty of the one, yet obey the other. Whatever gold commands, we readily obey, and for its sake we have refused to acknowledge family, friendship, nature, laws, or anything else. No one looks up to Heaven; no one thinks about the things to come. But there will be a time when even these words will bring no profit. In the grave, it says, who shall confess to You? Gold is desirable and procures much luxury for us and makes us honored, but not in the same way as Heaven does. For many people even turn away from and hate the wealthy man, but they respect and honor the one who lives virtuously. But someone says the poor man is mocked, even if he is virtuous. Not among men, but among brutes. Therefore he should not even pay attention to them. For if donkeys were to bray and jackdaws chatter at us, while all wise men praised us, we would not ignore this latter audience to pay attention to the clamor of brutes—and those who admire present things are like jackdaws, and worse than donkeys. Moreover, if an earthly king approves of you, you pay no attention to the crowds even if they all mock you; but if the Lord of the universe praises you, do you seek the approval of beetles and gnats? For this is what these people are compared to God—or rather not even this, but something more worthless, if there is anything such. How long will we wallow in the mire? How long will we appoint lazy gluttons as our judges? They can accurately judge gamblers, drunkards, and those who live for the belly, but as for virtue and vice, they cannot imagine even a dream of them. If someone taunts you because you lack skill in directing the channels of watercourses, you will not consider it anything terrible, but will even laugh at the one who criticizes you for ignorance of this kind; yet when you desire to practice virtue, do you appoint as judges those who know nothing about it? This is why we never attain that art. We entrust our case not to the experienced, but to the ignorant, and they judge not according to the rules of art, but according to their own ignorance. Therefore I urge you, let us despise the crowds—or rather, let us desire neither praises, nor possessions, nor wealth, nor consider poverty any evil. For poverty is a teacher of prudence, endurance, and all true wisdom. Lazarus lived in poverty and received a crown. Jacob desired only to obtain bread. Joseph was in extreme poverty, being not merely a slave but also a prisoner, and for this reason we admire him all the more. We do not praise him as much when he distributed the grain as when he lived in the dungeon—not when he wore the crown, but when he wore the chain; not when he sat on the throne, but when he was plotted against and sold. Considering all these things and the crowns woven for us after the struggles, let us admire not wealth, honor, luxury, and power, but poverty, the chain, bonds, and endurance for the sake of virtue. For the end of those former things is full of troubles and confusion, and their destiny is bound up with this present life; but the fruit of these latter things is heaven and the good things in the heavens, which neither eye has seen nor ear heard. May we all obtain these through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever. Amen.

3. Since then love is a thing mighty and irresistible, not a bare word, let us manifest it by our actions. He reconciled us when we were His enemies, let us, now that we have become His friends, remain so. He led the way, let us at least follow; He loves us not for His own advantage, (for He needs nothing,) let us at least love Him for our profit; He loved us being His enemies, let us at least love Him being our friend. At present we do the contrary; for every day God is blasphemed through us, through our plunderings, through our covetousness. And perhaps one of you will say, Every day your discourse is about covetousness. Would that I could speak about it every night too; would that I could do so, following you about in the market-place, and at your table; would that both wives, and friends, and children, and domestics, and tillers of the soil, and neighbors, and the very pavement and walls, could ever shout forth this word, that so we might perchance have relaxed a little. For this malady has seized upon all the world, and occupies the souls of all, and great is the tyranny of Mammon. We have been ransomed by Christ, and are the slaves of gold. We proclaim the sovereignty of the one, and obey the other. Whatever he commands we readily obey, and we have refused to know family, or friendship, or nature, or laws, or anything, for him. No one looks up to Heaven, no one thinks about things to come. But there will be a time, when there will be no profit even in these words. In the grave, it says, who shall confess to You? Gold is a desirable thing, and procures us much luxury, and makes us to be honored, but not in like manner as does Heaven. For from the wealthy man many even turn aside, and hate him, but him who lives virtuously they respect and honor. But says some one the poor man is derided, even though he be virtuous. Not among men, but brutes. Wherefore he ought not so much as to notice them. For if asses were to bray and daws chatter at us, while all wise men commended us, we should not, losing sight of this latter audience, have regard to clamors of the brutes; for like to daws, and worse than asses, are they who admire present things. Moreover, if an earthly king approve you, you make no account of the many, though they all deride you; but if the Lord of the universe praise you, do you seek the good words of beetles and gnats? For this is what these men are, compared with God, or rather not even this, but something viler, if there be anything such. How long do we wallow in the mire? How long do we set sluggards and belly-gods for our judges? They can prove dicers well, drunkards, those who live for the belly, but as for virtue and vice, they cannot imagine so much as a dream. If any one taunt you because you have not skill to draw the channels of the watercourses, you will not think it any terrible thing, but will even laugh at him who objects to you ignorance of this kind; and do you, when you desire to practice virtue, appoint as judges those who know nothing of it? On this account we never reach that art. We commit our case not to the practiced, but to the unlearned, and they judge not according to the rules of art, but according to their own ignorance. Wherefore, I exhort you, let us despise the many; or rather let us desire neither praises, nor possessions, nor wealth, nor deem poverty any evil. For poverty is to us a teacher of prudence, and endurance, and all true wisdom. Thus Lazarus lived in poverty, and received a crown; Jacob desired to get bread only; and Joseph was in the extreme of poverty, being not merely a slave, but also a prisoner; and on this account we admire him the more, and we do not so much praise him when he distributed the grain, as when he dwelt in the dungeon: not when he wore the diadem, but when the chain; not when he sat upon the throne, but when he was plotted against and sold. Considering then all these things, and the crowns twined for us after the conflicts, let us admire not wealth, and honor, and luxury, and power, but poverty, and the chain, and bonds, and endurance in the cause of virtue. For the end of those things is full of troubles and confusion, and their lot is bound up with this present life; but the fruit of these, heaven, and the good things in the heavens, which neither eye has seen, nor ear heard; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever. Amen.