Homilies on the Gospel of John — Homily 80

He that has done and taught, it says, the same shall be called great in the Kingdom of heaven. And with good reason, for showing true wisdom in words is easy, but the proof that comes through works is the part of someone noble and great. This is why Christ, when speaking about enduring evil, puts Himself forward, telling us to take Him as our example. For this reason too, after this teaching, He turns to prayer, teaching us in our trials to leave everything aside and run to God. Because He had said, "In the world you shall have tribulation," and had shaken their souls, He lifts them up again through prayer. They still paid attention to Him as to a man, and He acts this way for their sake, just as He did in the case of Lazarus, and there tells the reason: "Because of the people that stand by I said it, that they might believe that You have sent Me." Yes, someone says, this happened with good reason in the case of the Jews, but why in the case of the disciples? With good reason in the case of the disciples also. For those who, after all that had been said and done, said, "Now we know that You know," most of all needed to be strengthened. Besides, the Evangelist does not even call the action prayer, but what does he say? He lifted up His eyes to heaven—and says instead that it was a conversation with the Father. And if elsewhere he speaks of prayer, and at one time shows Him kneeling on His knees, at another time lifting His eyes to heaven, do not be troubled, for by these means we are taught the earnestness that should be in our petitions—that standing we should look up, not with the eyes of the flesh only, but of the mind, and that we should bend our knees, crushing our own hearts. For Christ came not merely to reveal Himself, but also to teach ineffable virtue. But the teacher must teach not by words only, but also by actions. Let us hear then what He says in this place.

1. He that has done and taught, it says, the same shall be called great in the Kingdom of heaven. And with much reason; for to show true wisdom in words, is easy, but the proof which is by works is the part of some noble and great one. Wherefore also Christ, speaking of the endurance of evil, puts Himself forth, bidding us take example from Him. On this account too, after this admonition, He betakes Himself to prayer, teaching us in our temptations to leave all things, and flee to God. For because He had said, In the world you shall have tribulation, and had shaken their souls, by the prayer He raises them again. As yet they gave heed unto Him as to a man; and for their sake He acts thus, just as He did in the case of Lazarus, and there tells the reason; Because of the people that stand by I said it, that they might believe that You have sent Me. John 11:42 Yea, says some one, this took place with good cause in the case of the Jews; but wherefore in that of the disciples? With good cause in the case of the disciples also. For they who, after all that had been said and done, said, Now we know that You know John 16:30, most of all needed to be established. Besides, the Evangelist does not even call the action prayer; but what says he? He lifted up His eyes to heaven, and says rather that it was a discoursing with the Father. And if elsewhere he speaks of prayer, and at one time shows Him kneeling on His knees, at another lifting His eyes to heaven, be not thou troubled; for by these means we are taught the earnestness which should be in our petitions, that standing we should look up, not with the eyes of the flesh only, but of the mind, and that we should bend our knees, bruising our own hearts. For Christ came not merely to manifest Himself, but also about to teach virtue ineffable. But it behooves the teacher to teach, not by words only, but also by actions. Let us hear then what He says in this place.

Father, the hour has come; glorify Your Son, that Your Son also may glorify You.

Father, the hour has come; glorify Your Son, that Your Son also may glorify You.

Again He shows us that He does not come to the Cross unwillingly. For how could He be unwilling when He prayed for this to happen and called it glory—not only for Himself as the Crucified One, but also for the Father? Since this was the case, both the Son and the Father were glorified. Before the Crucifixion, not even the Jews knew Him; as it says, "Israel has not known Me" (Isaiah 1:3). But after the Crucifixion, all the world ran to Him. Then He also speaks of the manner of the glory and how He will glorify Him.

Again He shows us, that not unwilling He comes to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action glory, not only for Himself the Crucified, but also for the Father? Since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; Israel, it says, has not known Me Isaiah 1:3; but after the Crucifixion, all the world ran to Him. Then He speaks also of the manner of the glory, and how He will glorify Him.

For always doing good is glory to God. But what does "As You have given Him power over all flesh" mean? He now shows that what belongs to the preaching is not limited to the Jews alone, but extends to all the world, and He establishes beforehand the first invitations to the Gentiles. And since He had said, "Go not into the way of the Gentiles" (Matthew 10:5), and after this time is about to say, "Go, and make disciples of all nations" (Matthew 28:19), He shows that the Father also wills this. For this greatly offended the Jews, and the disciples too. Indeed, even after this they did not easily accept bringing the Gentiles in, until they received the teaching of the Spirit, because this created no small stumbling block for the Jews. Therefore, when Peter came to Jerusalem after such a manifestation of the Spirit, he could scarcely escape the charges brought against him, even by relating the vision of the sheet. But what does "You have given Him power over all flesh" mean? I will ask the heretics: When did He receive this power? Was it before He formed them, or after? He Himself says that it was after He had been crucified and had risen again. At least then He said, "All power is given unto Me" (Matthew 28:18), and "Go and make disciples of all nations." What then, did He not have authority over His own works? Did He make them, and yet not have authority over them after making them? Yet He is seen doing everything in times of old, punishing some as sinners (for it says, "Surely I will not hide from My servant Abraham that which I am about to do," Genesis 18:17, Septuagint) and honoring others as righteous. Did He then have the power at that time, and now had He lost it, and did He receive it again? What devil could claim this? But if His power was the same both then and now (for He says, "As the Father raises up the dead and quickens them, even so the Son quickens whom He will," John 5:21), what is the meaning of these words? He was about to send them to the Gentiles. Therefore, so that they might not think this was an innovation, because He had said, "I am not sent, save unto the lost sheep of the house of Israel" (Matthew 15:24), He shows that this also seems good to the Father. And if He says this with great humility of language, it is not surprising. For in this way He instructed both those at that time and those who came afterwards. And as I have said before, He always, by the excess of humble language, firmly persuaded them that the words were those of condescension.

For to be always doing good, is glory to God. But what is, As You have given Him power over all flesh? He now shows, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and lays down beforehand the first invitations to the Gentiles. And since He had said, Go not into the way of the Gentiles Matthew 10:5, and after this time is about to say, Go, and make disciples of all nations Matthew 28:19, He shows that the Father also wills this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews. Therefore, when Peter after such a manifestation of the Spirit came to Jerusalem, he could scarcely, by relating the vision of the sheet, escape the charges brought against him. But what is, You have given Him power over all flesh? I will ask the heretics, When did He receive this power? Was it before He formed them, or after? He himself says, that it was after that He had been crucified, and had risen again; at least then He said, All power is given unto Me Matthew 28:18, and, Go and make disciples of all nations. What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners, (for, Surely I will not hide, it says, from My servant Abraham, that which I am about to do Genesis 18:17, Septuagint) and honoring others as righteous. Had He then the power at that time, and now had He lost it, and did He again receive it? What devil could assert this? But if His power was the same both then and now, (for, says He, as the Father raises up the dead and quickens them, even so the Son quickens whom He will John 5:21) what is the meaning of the words? He was about to send them to the Gentiles; in order therefore that they might not think that this was an innovation, because He had said, I am not sent, save unto the lost sheep of the house of Israel Matthew 15:24, He shows that this seems good to the Father also. And if He says this with great meanness of circumstance, it is not wonderful. For so He edified both those at that time, and those who came afterwards; and as I have before said, He always by the excess of meanness firmly persuaded them that the words were those of condescension.

But what does "of all flesh" mean? Certainly not all believed. Yet, as far as He was concerned, all believed; and if people paid no attention to His words, the fault was not in the teacher, but in those who did not receive them.

2. But what is, Of all flesh? For certainly not all believed. Yet, for His part, all believed; and if men gave no heed to His words, the fault was not in the teacher, but in those who received them not.

That He should give eternal life to as many as You have given Him.

That He should give eternal life to as many as You have given Him.

If He also speaks here in a more human manner, do not be surprised. He does so both for the reasons I have already given, and to avoid saying anything great about Himself, since this was a stumbling block to His hearers because they did not yet imagine anything great concerning Him. John, for instance, when he speaks in his own person, does not do this, but raises his language to greater sublimity, saying, "All things were made by Him, and without Him was not anything made," and that He was Life, and that He was Light, and that He came to His own. John does not say that He would not have had power unless He had received it, but rather that He gave to others also power to become sons of God. And Paul likewise calls Him equal with God. But He Himself speaks in a more human way, saying, "That He should give eternal life to as many as You have given Him."

If here also He speaks in a more human manner, wonder not. For He does so both on account of the reasons I have given, and to avoid the saying anything great concerning Himself; since this was a stumblingblock to the hearers because as yet they imagined nothing great concerning Him. John, for example, when He speaks in his own person, does not so, but leads up his language to greater sublimity, saying, All things were made by Him, and without Him was not anything made c. i. 3, 4, 9, 11; and that He was Life; and that He was Light; and that He came to His own: he says not, that He would not have had power, had He not received it, but that He gave to others also power to become sons of God. And Paul in like manner calls Him equal with God. But He Himself asks in a more human way, saying thus, That He should give eternal life to as many as You have given Him. Philippians 2:6

The only true God, He says, to distinguish Him from those which are not gods, because He was about to send them to the Gentiles. But if they will not accept this, and because of this word alone they reject the Son from being true God, then as they continue with this reasoning they end up rejecting Him from being God at all. For He also says, "You do not seek the glory that comes from the only God" (John 5:44). So then, is the Son not God? But if the Son is God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God. Why, when Paul says, "Or I only and Barnabas" (1 Corinthians 9:6), does he exclude Barnabas? Not at all, because the word "only" is used to distinguish from others. And if He is not true God, how is He Truth? For Truth far surpasses what is true. What should we call someone who is not a true man, tell me? Should we not say he is not a man at all? So if the Son is not true God, how is He God? And how does He make us gods and sons if He is not true? But we have spoken more fully on these matters in another place, so let us turn to what follows.

The only true God, He says, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they will not allow this, but on account of this word only reject the Son from being true God, in this way as they proceed they reject Him from being God at all. For He also says, You seek not the glory which is from the only God. John 5:44 Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God. Why, when Paul says, Or I only and Barnabas 1 Corinthians 9:6, does he exclude Barnabas? Not at all; for the only is put by way of distinction from others. And, if He be not true God, how is He Truth? For truth far surpasses what is true. What shall we call the not being a true man, tell me? Shall we not call it the not being a man at all? So if the Son is not true God, how is He God? And how makes He us gods and sons, if He is not true? But on these matters we have spoken more particularly in another place; wherefore let us apply ourselves to what follows.

I have finished the work which You gave Me to do.

I have finished the work which You gave Me that I should do it.

And yet the action was still only beginning, or rather had not yet begun. How then could He say, "I have finished"? Either He means that I have done all My part; or He is speaking of the future as if it had already happened; or, what one might say most of all, that everything was already accomplished because the root of blessings had been laid, whose fruits would certainly and necessarily follow, and because of His being present at and assisting in those things that would take place afterward. For this reason He says again in a condescending way, "which You gave Me." For if He had actually waited to hear and learn, this would have fallen far short of His glory. For that He came to this of His own will is clear from many passages. As when Paul says that He so loved us as to give Himself for us (Ephesians 5:2); and "He emptied Himself and took upon Him the form of a servant" (Philippians 2:7); and "As the Father has loved Me, so have I loved you" (John 15:9).

And yet the action was still but beginning, or rather was not yet beginning. How then said He, I have finished? Either He means, that I have done all My part; or He speaks of the future, as having already come to pass; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which fruits would certainly and necessarily follow, and from His being present at and assisting in those things which should take place after these. On this account He says again in a condescending way, Which You gave Me. For had He indeed waited to hear and learn, this would have fallen far short of His glory. For that He came to this of His own will, is clear from many passages. As when Paul says, that He so loved us, as to give Himself for us Ephesians 5:2; and, He emptied Himself, and took upon Him the form of a servant Philippians 2:7; and, As the Father has loved Me, so have I loved you. John 15:9

Where is that glory? For even if it made sense that He was not honored among men because of the flesh that covered Him, why does He seek to be glorified with the Father? What then does He say here? This statement refers to the Dispensation, since His fleshly nature had not yet been glorified, not having yet received incorruption or shared the kingly throne. Therefore He did not say on earth, but with You.

Where is that glory? For allowing that He was with reason unhonored among men, because of the covering which was put around Him; how seeks He class="greek">seekest Thou. " }}–> to be glorified with the Father? What then says He here? The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not on earth, but with You.

We will also enjoy this glory according to our measure, if we live soberly. This is why Paul says, "If so be that we suffer with Him, that we may also be glorified together" (Romans 8:17). Those who plot against themselves through laziness and sleep deserve countless tears when such glory is set before them. Even if there were no hell, they would be more miserable than anyone, because when it is in their power to reign and be glorified with the Son of God, they deprive themselves of such great blessings. Even if it were necessary to be cut in pieces, to die ten thousand deaths, to give up every day ten thousand lives and as many bodies, ought we not to submit to such things for such glory? But now we do not even despise money, which later we will leave behind whether we want to or not. We do not despise money, which brings us countless troubles, which stays here, which is not our own. For we are only stewards of what is not our own, even if we receive it from our fathers. But when there is also hell, and the worm that does not die, and the fire that is not quenched, and the gnashing of teeth, how, tell me, will we bear these things? How long will we refuse to see clearly, and spend everything on daily fights, arguments, and useless talk, feeding and cultivating the earth, fattening the body and neglecting the soul, making no account of necessary things but much fuss about things that are superfluous and unprofitable? And we build splendid tombs and buy expensive houses and drag around herds of all kinds of servants, and appoint different stewards, installing managers of lands, houses, and money, and managers of those managers—but as for our desolate soul, we care nothing about it. What will be the end of this? Don't we fill only one belly? Don't we clothe only one body? What is all this great bustle of business? Why and for what reason do we cut up and tear to pieces the one soul we have been assigned, attending to the service of such things, contriving for ourselves a grievous slavery? For whoever needs many things is the slave of many things, even if he seems to be their master. The lord is actually the slave of his own servants, and brings on himself another and heavier form of slavery. In another way too he is their slave, not daring to enter the marketplace, the bath, or the field without them. But they frequently go about in all directions without him. The one who seems to be master dares not go out from home if his slaves are not present, and if he sticks his head out of his house while unattended, he thinks he is being laughed at. Perhaps some laugh at us when we say this, yet for this very reason they deserve countless tears. To show that this is slavery, I would gladly ask you: would you want to need someone to put food to your mouth and apply the cup to your lips? Would you not consider such a situation worthy of tears? What if you continually required people to support you so you could walk—would you not think yourself pitiable and in this respect more wretched than anyone? So then you ought to feel the same way now. For it makes no difference whether one is enslaved in this way by irrational things or by men.

3. This glory we also shall enjoy according to our measure, if we be sober. Wherefore Paul says, If so be that we suffer with Him, that we may also be glorified together. Romans 8:17 Ten thousand tears then do they merit, who through sluggishness and sleep plot against themselves when such glory is set before them; and, were there no hell, they would be more wretched than any, who, when it is in their power to reign and to be glorified with the Son of God, deprive themselves of so great blessings. Since if it were necessary to be cut in pieces, if to die ten thousand deaths, if to give up every day ten thousand lives and as many bodies, ought we not to submit to such things for such glory? But now we do not even despise money, which hereafter, though unwilling, we shall leave: we do not despise money, which brings about us ten thousand mischiefs, which remains here, which is not our own. For we are but stewards of that which is not our own, although we receive it from our fathers. But when there is hell besides, and the worm that dies not, and the fire that is not quenched, and the gnashing of teeth, how, tell me, shall we bear these things? How long will we refuse to see clearly, and spend our all on daily fightings, and contentions, and unprofitable talk, feeding, cultivating earth, fattening the body and neglecting the soul, making no account of necessary things, but much care about things superfluous and unprofitable? And we build splendid tombs, and buy costly houses, and draw about with us herds of all kinds of servants, and devise different stewards, appointing managers of lands, of houses, of money, and managers of those managers; but as to our desolate soul, we care nothing for that. And what will be the limit to this? Is it not one belly that we fill, is it not one body that we clothe? What is this great bustle of business? Why and wherefore do we cut up and tear to pieces the one soul, which we have had assigned to us, in attending to the service of such things, contriving for ourselves a grievous slavery? For he who needs many things is the slave of many things, although he seem to be their master. Since the lord is the slave even of his domestics, and brings in another and a heavier mode of service; and in another way also he is their slave, not daring without them to enter the agora, nor the bath, nor the field, but they frequently go about in all directions without him. He who seems to be master, dares not, if his slaves be not present, to go forth from home, and if while unattended he do but put his head out of his house, he thinks that he is laughed at. Perhaps some laugh at us when we say this, yet on this very account they would be deserving of ten thousand tears. For to show that this is slavery, I would gladly ask you, would you wish to need some one to put the morsel to your mouth, and to apply the cup to your lips? Would you not deem such a service worthy of tears? What if you required continually supporters to enable you to walk, would you not think yourself pitiable, and in this respect more wretched than any? So then you ought to be disposed now. For it matters nothing whether one is so treated by irrational things, or by men.

Why, tell me, don't the Angels differ from us in this respect: that they don't need as many things as we do? Therefore, the less we need, the more we are advancing toward them; the more we need, the more we sink down to this perishable life. And so you may learn that these things are true, ask those who have grown old which life they consider happiest—when they were helplessly mastered by their needs, or now when they are masters of these things? We have mentioned these people because those who are intoxicated with youth don't even recognize the excess of their slavery. For what about those who have a fever—do they call themselves happy when, being very thirsty, they drink much and need even more, or when, having recovered their health, they are free from the desire? Do you see that in every case needing much is pitiable, far removed from true wisdom, and an intensification of slavery and desire? Why then do we voluntarily increase our own wretchedness? For tell me, if it were possible to live unharmed without a roof or walls, wouldn't you prefer this? Why then do you increase the signs of your weakness? Don't we call Adam happy for this very reason, that he needed nothing—no house, no clothes? Yes, someone says, but now we need them. Why then do we make our need greater? If many people cut back on many things that are actually needed (I mean servants, houses, and money), what excuse can we have if we exceed what is needed? The more you surround yourself with, the more enslaved you become; for by whatever proportion you require more, by that proportion you have encroached upon your freedom. For absolute freedom is to need nothing at all; the next level is to need little; and this the Angels and their imitators especially possess. But for people to achieve this while remaining in a mortal body—consider how great a praise this deserves. This is also what Paul said when writing to the Corinthians: "But I spare you," and "lest such should have trouble in the flesh." Riches are called usable things so that we may use them rightly, not keep and bury them; for this is not to possess them, but to be possessed by them. For if we are going to make this our aim—how to multiply them, rather than how to employ them rightly—the order is reversed, and they possess us, not we them. Let us then free ourselves from this grievous bondage and at last become free. Why do we devise ten thousand different chains for ourselves? Isn't the bond of nature enough for you, and the necessity of life, and the crowd of ten thousand affairs, without you also twisting other nets for yourself and putting them around your feet? And when will you lay hold on heaven and be able to stand on that height? For it is a great thing, a great thing, that even having cut through all these cords, you should be able to lay hold on the city which is above. There are so many other hindrances; so that we may conquer all of them, let us keep to the middle way, and having put away superfluities, let us keep to what is necessary. Thus we shall lay hold on eternal life, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Why, tell me, do not the Angels differ from us in this respect, that they do not want so many things as we do? Therefore the less we need, the more we are on our way to them; the more we need, the more we sink down to this perishable life. And that you may learn that these things are so, ask those who have grown old which life they deem happiest, that when they were helplessly mastered, or now when they are masters of these things? We have mentioned these persons, because those who are intoxicated with youth, do not even know the excess of their slavery. For what of those in fever, do they call themselves happy when, thirsting much, they drink much and need more, or when, having recovered their health, they are free from the desire? Do you see that in every instance the needing much is pitiable, and far apart from true wisdom, and an aggravation of slavery and desire? Why then do we voluntarily increase to ourselves wretchedness? For, tell me, if it were possible to live uninjured without roof or walls, would you not prefer this; wherefore then do you increase the signs of your weakness? Do we not for this call Adam happy, that he needed nothing, no house, no clothes? Yes, says some one, but now we are in need of them. Why then do we make our need greater? If many persons curtail many of the things actually needed, (servants, I mean, and houses, and money,) what excuse can we have if we overstep the need? The more you put about you, the more slavish do you become; for by whatever proportion you require more, in that proportion you have trenched upon your freedom. For absolute freedom is, to want nothing at all; the next is, to want little; and this the Angels and their imitators especially possess. But for men to succeed in this while tarrying in a mortal body, think how great praise this has. This also Paul said, when writing to the Corinthians, But I spare you, and, lest such should have trouble in the flesh. 1 Corinthians 7:28 Riches are called usables, that we may use them rightly, and not keep and bury them; for this is not to possess them, but to be possessed by them. Since if we are going to make this our aim how to multiply them, not that we may employ them rightly, the order is reversed, and they possess us, not we them. Let us then free ourselves from this grievous bondage, and at last become free. Why do we devise ten thousand different chains for ourselves? Is not the bond of nature enough for you, and the necessity of life, and the crowd of ten thousand affairs, but do you twine also other nets for yourself, and put them about your feet? And when will you lay hold on heaven, and be able to stand on that height? For a great thing, a great thing is it, that even having cut asunder all these cords, you should be able to lay hold on the city which is above. So many other hindrances are there; all which that we may conquer, let us keep to the mean estate [and having put away superfluities, let us keep to what is necessary.] Thus shall we lay hold on eternal life, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.