Homilies on the Gospel of John — Homily 81

'Messenger' of great counsel (Isaiah 9:6, Septuagint), the Son of God is called, both because of the other things He taught and especially because He announced the Father to people, just as He now says, "I have manifested Your Name unto the men." For after saying, "I have finished Your work," He next explains it in detail, telling what kind of work. Now the Name was indeed well known. For Isaiah said, "You shall swear by the true God" (Isaiah 65:16). But what I have often told you I tell you now: though it was known, it was known only to Jews, and not even to all of them. But now He speaks concerning the Gentiles. Nor does He simply declare this, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator and to learn that He has a Son. But He manifested His Name both through words and through actions.

1. 'Messenger' of great counsel Isaiah 9:6, Septuagint, the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He says, I have manifested Your Name unto the men. For after having said, I have finished Your work, He next explains it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, You shall swear by the true God. Isaiah 65:16. But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaks concerning the Gentiles. Nor does He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He has a Son. But He manifested His Name both by words and actions.

Whom You gave Me out of the world. Just as He says earlier, "No man comes unto Me except it be given him" (John 6:65), and "Except My Father draw him" (John 6:64), so here too He says "Whom you gave Me." In John 14:6 He calls Himself the Way. From this it is clear that He establishes two things through what is said here: that He is not opposed to the Father, and that it is the Father's will to entrust them to the Son.

Whom You gave Me out of the world. As He says above, No man comes unto Me except it be given him John 6:65; and, Except My Father draw him John 6:64; so here too, Whom you gave Me. John 14:6 Now He calls Himself the Way; whence it is clear that He establishes two things by what is said here, that He is not opposed to the Father, and that it is the Father's will to entrust them to the Son.

Yours they were, and You gave them Me. Here He wants to teach that He is greatly loved by the Father. For it is clear that He did not need to receive them, since He made them and continually cares for them. How then did He receive them? As I said before, this shows His unanimity with the Father. Now if someone chooses to examine this matter in a human way and according to how the words are spoken, they will no longer belong to the Father. For if when the Father had them, the Son did not have them, then it is clear that when He gave them to the Son, He withdrew from His dominion over them. And again, there is an even more unseemly conclusion: they will be found to have been imperfect while they were still with the Father, but to have become perfect when they came to the Son. But it is absurd even to speak this way. What then does He declare by this? That it has seemed good to the Father also that they should believe in the Son.

Yours they were, and You gave them Me. Here He desires to teach that He is greatly loved by the Father. For that He needed not to receive them, is clear from this, He made them, He cares for them continually. How then did He receive them? This, as I said before, shows His unanimity with the Father. Now if a man choose to enquire into the matter in a human manner, and as the words are spoken, they will no longer belong to the Father. For if when the Father had them, the Son had them not, it is evident that when He gave them to the Son, He withdrew from His dominion over them. And again, there is a yet more unseemly conclusion; for they will be found to have been imperfect while they yet were with the Father, but to have become perfect when they came to the Son. But it is mockery even to speak thus. What then does He declare by this? That it has seemed good to the Father also that they should believe in the Son.

And they have kept Your word.

And they have kept Your word.

How did they keep Your word? By believing in Me and paying no attention to the Jews. For the one who believes in Him, it says, has set to his seal that God is true. John 3:33 Some read, Now I know that all things whatsoever You have given Me are of You. But this would make no sense, for how could the Son be ignorant of the things of the Father? No, the words are spoken about the disciples. From the time, He says, that I told them these things, they have learned that all that You have given Me is from You; nothing is alien, nothing peculiar to Me apart from You. (For whatever is peculiar makes most things alien. They therefore have known that all things, whatever I teach, are Your doctrines and teachings.) And how have they learned it? From My words, for that is how I have taught them. And I have taught them not only this, but also that I came out from You. For this He was eager to prove throughout all the Gospel.

How did they keep Your word? By believing in Me, and giving no heed to the Jews. For he that believes in Him, it says, 'has set to his seal that God is true.' John 3:33 Some read, Now I know that all things whatsoever You have given Me are of You. But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. From the time, He says, that I told them these things, they have learned that all that You have given Me is from You; nothing is alien, nothing peculiar to Me, with You. (For whatever is peculiar, puts most things in the condition of being alien. They therefore have known that all things, whatsoever I teach, are Your doctrines and teachings. And whence have they learned it? From My words; for so have I taught them. And not only this have I taught them, but also that I came out from You. For this He was anxious to prove through all the Gospel.

What are You saying? Do You teach the Father, as if He were ignorant? Do You speak to Him as if He were someone who does not know? What does this distinction mean? Do you see that the prayer exists for nothing else except that they may understand the love which He has toward them? For He who not only gives what He has of His own, but also calls on Another to do the same, shows greater love. What then does "I pray for them" mean? Not for all the world, He says, but for those whom You have given Me. He repeatedly uses "have given" so that they might learn that this is pleasing to the Father. Then, because He had repeatedly said "they are Yours" and "You gave them to Me," in order to remove any wrong suspicion and prevent anyone from thinking that His authority was recent and that He had only now received them, what does He say?

What sayest Thou? Do You teach the Father, as though He were ignorant? Do You speak to Him as to a man who knows not? What then means this distinction? Do you see that the prayer is for nothing else than that they may understand the love which He has towards them? For He who not only gives what He has of His own, but also calls on Another to do the same, shows greater love. What then is, I pray for them? Not for all the world, He says, but for them whom You have given Me. He continually puts the hast given, that they might learn that this seems good to the Father. Then, because He had said continually, they are Yours, and, You gave them unto Me, to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what says He?

Do you see the equality of honor? In case you might think, after hearing "You have given them to Me," that they were separated from the Father's authority, or previously from the Son's authority, He removed both problems by speaking as He did. It was as if He said: Do not think, when you hear "You have given them to Me," that they are separated from the Father, because what is Mine is His; nor when you hear "Yours they were," think that they were strangers to Me, because what is His is Mine. So the phrase "You have given" is said only as a condescension, because what the Father has is the Son's, and what the Son has is the Father's. But this cannot even be said of a human son; rather, it is because They exist in a greater equality of honor. For it is clear to everyone that what belongs to the lesser also belongs to the greater, but not the reverse; yet here He reverses these terms, and this reversal demonstrates equality. And in another place, making this clear, He said, "All things that the Father has are Mine," speaking of knowledge. And the expressions "have given Me" and similar ones are meant to show that He did not come as a stranger and draw them to Himself, but received them as His own. Then He gives the reason and the proof, saying, "And I am glorified in them"—meaning either that I have authority over them, or that they will glorify Me by believing in You and Me, and will glorify Us equally. But if He is not glorified equally in them, then what is the Father's is no longer His, because no one is glorified in those over whom he has no authority. Yet how is He glorified equally? All die for Him just as they do for the Father; they preach Him as they preach the Father; and just as they say all things are done in His Name, so also in the Name of the Son.

Do you see the equality of honor? For lest on hearing, You have given them Me, you should deem that they were alienated from the authority of the Father, or before this from that of the Son, He removed both difficulties by speaking as He did. It was as though He said, Do not when you hear that 'You have given them to Me,' deem that they are alienated from the Father, for what is Mine is His; nor when you hear, 'Yours they were,' think that they were aliens from Me, for what is His is Mine. So that the, You have given, is said only for condescension; for what the Father has is the Son's, and what the Son has is the Father's. But this cannot even be said of a son after the manner of man, but because They are upon a greater Equality of honor. For that what belongs to the less, belongs to the greater also, is clear to every one, but the reverse not so; but here He converts these terms, and the conversion declares Equality. And in another place, declaring this, He said, All things that the Father has are Mine, speaking of knowledge. And the hast given Me, and the like expressions, are to show that He did not come as an alien and draw them to Him, but received them as His own. Then He puts the cause and the proof, saying, And I am glorified in them, that is, either that I have power over them, or, that they shall glorify Me, believing in You and Me, and shall glorify Us alike. But if He is not glorified equally in them, what is the Father's is no longer His. For no one is glorified in those over whom he has no authority. Yet how is He glorified equally? All die for Him equally as for the Father; they preach Him as they do the Father; and as they say that all things are done in His Name, so also in the Name of the Son.

That is, although I no longer appear in the flesh, yet through these I am glorified. But why does He keep saying that I am not in the world, and that because I am leaving them I entrust them to You, and that when I was in the world I kept them? If someone takes these words at face value, many absurdities will result. How could it make sense to say that He is no longer in the world and that when He leaves He entrusts them to another? These are the words of a mere man leaving them forever. Do you see how He mostly speaks like a man, in a way suited to their mental state, because they thought they had greater security from His physical presence? This is why He says, "While I was with them, I kept them." Yet He tells them, "I come to you," and "I am with you till the end." How then does He say these words as if He is about to be separated from them? He addresses Himself, as I said before, to their thoughts, so that they may find some relief when they hear Him speaking this way and handing them over to the Father's care. Since after hearing many exhortations from Him they were not convinced, He then speaks with the Father, showing His love for them. It is as though He had said, "Since You call Me to Yourself, place these in safety, for I come to You." What are You saying? Are You not able to keep them? Yes, I am able. Why then do You speak this way? So that they may have My joy fulfilled—that is, so they may not be put to shame as being imperfect. By these words He showed that He had spoken all these things this way to give them rest and joy. The statement appears contradictory: "Now I am no longer in the world, and these are in the world." This was what they were suspecting. So for a time He accommodates Himself to them, because if He had said "I keep them," they would not have believed as readily. Therefore He says, "Holy Father, keep them through Your own Name"—that is, by Your help.

That is, Although I appear no longer in the flesh, yet by these am I glorified. But why does He say continuously, that, I am not in the world; and that, because I leave them I commit them to You; and that, when I was in the world I kept them? For if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departs He commits them to another? Since these are the words of a mere man parting from them forever. Do you see how He speaks for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He says, While I was with them, I kept them. John 14:28 Yet He tells them, I come to you; and, I am with you till the end. Matthew 28:20 How then says He these words, as if about to be parted from them? He addresses Himself, as I said before, to their thoughts, that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holds converse with the Father, manifesting His affection for them. As though He had said, Since You call Me to Yourself, place these in safety; for I come to You. What sayest Thou? Are You not able to keep them? Yea, I am able. Wherefore then do You speak thus? That they may have My joy fulfilled John 17:13; that is, may not be confounded, as being imperfect. And by these words He showed that He had spoken all these things so, to give them rest and joy. For the saying appears to be contradictory. Now I am no longer in the world, and these are in the world. This was what they were suspecting. For a while therefore He condescends to them, because had He said, I keep them, they would not have so well believed; wherefore He says, Holy Father, keep them through Your own Name; that is, by your help.

Again He speaks as a human being and as a Prophet, since nowhere does He appear to have done anything by the Name of God.

Again He speaks as a man and as a Prophet, since nowhere does He appear to have done anything by the Name of God.

Those whom You gave Me I have kept, and none of them has been lost, except the son of perdition, so that the Scripture might be fulfilled.

Those that You gave Me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled.

And in another place He says, "Of all that You gave Me, I will surely lose nothing." Yet not only was Judas lost, but also many afterward. How then does He say, "I will in no way lose"? For My part, I will not lose anyone. So in another place, declaring the matter more clearly, He said, "I will in no way cast out." Not through any fault of Mine, not because I either instigate their departure or abandon them; but if they withdraw on their own, I do not compel them by force.

And in another place He says, Of all that You gave Me, I will surely lose nothing. John 6:39 Yet not only was he lost, but also many afterwards; how then says He, I will in nowise lose? For My part, I will not lose. So in another place, declaring the matter was more clearly, He said, I will in nowise cast out. John 6:37 Not through fault of Mine, not because I either instigate or abandon them; but if they start away of themselves, I draw them not by necessity.

Do you see that the discourse is structured in a more human way? So if anyone wants to use these words to diminish the Son, he will diminish the Father as well. Notice, as proof of this, how from the beginning He speaks partly as if informing and explaining to Him, and partly as if commanding. Informing, as when He says, I pray not for the world; commanding, as, I have kept them until now, and none of them is lost; and, do You therefore now keep them, He says. And again, Yours they were, and You have given them unto Me and While I was in the world I kept them. But the explanation for all of this is that the words were addressed to their weakness.

Do you see that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaks partly as though informing and explaining to Him, partly as enjoining. Informing, as when He says, I pray not for the world; enjoining, as, I have kept them until now, and none of them is lost; and, do Thou therefore now keep them, He says. And again, Yours they were, and You have given them unto Me and While I was in the world I kept them. But the solution of all is, that the words were addressed to their infirmity.

But after saying that none of them was lost except the son of perdition, He added, "that the Scripture might be fulfilled." Of what Scripture does He speak? That which foretells many things concerning Him. Not that He perished for the purpose of fulfilling Scripture. But we have already spoken at length on this point: this is the distinctive manner of Scripture, which presents things that happen in accordance with it as though they were caused by it. And it is necessary to examine carefully all aspects—both the manner of the speaker, his argument, and the laws of Scripture—if indeed we intend not to draw wrong conclusions. For "Brethren, be not children in your minds."

But after having said that none of them was lost but the son of perdition, He added, that the Scripture might be fulfilled. Of what Scripture does He speak? That which foretells many things concerning Him. Not that He perished on that account, in order that the Scripture might be fulfilled. But we have before spoken at length on this point, that this is the peculiar manner of Scripture, which puts things which fall out in accordance with it, as though they were caused by it. And it is needful to enquire exactly into all, both the manner of the speaker, his argument, and the laws of Scripture, if at least we are minded not to draw wrong conclusions. For, Brethren, be not children in your minds. 1 Corinthians 14:20

It is necessary to think carefully about this, not only for understanding the Scriptures, but also for being earnest in one's way of life. Young children do not desire great things, but usually admire things that are worthless. They are pleased when they see chariots, horses, a muleteer, and wheels all made of clay. But if they see a king sitting on a chariot with a pair of white mules and great splendor, they do not even turn their heads. They dress up dolls made of the same material as brides, but actual brides who are real and beautiful they do not even notice. This is their experience in many other matters as well. Many people today suffer from this same condition. When they hear about heavenly things, they do not even pay attention to them, but they are as eager for all things made of clay as children are, and they foolishly admire wealth that is earthly and honor the glory and luxury of the present life. Yet these things are just as much toys as those children's playthings, while the other things are the causes of life, glory, and rest. Just as children who are deprived of their toys cry and do not even know how to desire real things, so also are many of those who seem to be adults. That is why it says, "Be not children in your minds" (1 Corinthians 14:20). Do you desire riches? Tell me, do you not desire the wealth that lasts, but only childish toys? If you saw someone admiring a lead coin and stooping to pick it up, you would consider his poverty to be extreme. So do you, who collect things more worthless than this, count yourself among the rich? How can this make sense? We should call that person rich who despises all present things. For no one will choose to laugh at these trivial things—silver, gold, and other showy objects—unless he has a desire for greater things. Just as a person would not despise a lead coin unless he possessed gold coins, so you, when you see someone running past all worldly things, should understand that he does so for no other reason than because he looks to a greater world. A farmer despises a few grains of wheat when he expects a larger harvest. If we despise things we have when our hope is uncertain, how much more should we do so when our expectation is sure? Therefore I pray and beg you not to bring loss on yourselves, nor to hold onto mud and rob yourselves of the treasures that are above, bringing your vessel to port loaded with straw and chaff. Let each person say what he will about us, let him be angry at our constant warnings, let him call us silly, tedious, or tiresome—still we will not stop exhorting you on these matters continually and repeatedly reminding you of what the Prophet said: "Break off your sins by almsgiving, and your iniquities by showing mercy to the poor" (Daniel 4:27), and bind them on your neck. Do not act this way today and stop tomorrow. Even the body needs daily food, and so does the soul—in fact, the soul needs it even more. If it does not receive food, it becomes weaker and more worthless. Let us not neglect it when it is perishing and choking. Each day it receives many wounds by being lustful, angry, lazy, insulting, vengeful, and envious. It is therefore necessary to prepare remedies for it, and no small remedy is that of almsgiving, which can be applied to every wound. For it says, "Give alms of such things as you have, and behold all things are clean unto you" (Luke 11:41). Give alms, not what comes from greed, for what comes from greed does not last, even if you give to those in need. True almsgiving is that which is free from all injustice; this makes all things clean. This is something better even than fasting or lying on the ground. Those practices may be more painful and difficult, but almsgiving is more profitable. It enlightens the soul and makes it sleek, beautiful, and vigorous. Just as olive oil strengthens athletes, this oil restores the combatants of piety. Let us anoint our hands so that we may lift them up well against our adversary. The person who practices showing mercy to those in need will soon stop being greedy. The one who continues giving to the poor will soon stop being angry and will never be proud. Just as a physician who continually treats wounded people is easily sobered by seeing human nature in the calamities of others, so we, if we take up the work of helping the poor, will easily become truly wise. We will not admire riches or consider present things to be of great importance, but will despise them all. Rising up to heaven, we will easily obtain the eternal blessings through the grace and loving-kindness of our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, be glory forever and ever. Amen.

3. This it is necessary to consider well, not only for the understanding the Scriptures, but also for earnestness in one's way of life. For so little children do not desire great things, but are wont to admire those which are worth nothing; they are pleased at seeing chariots, and horses, and the muleteer, and wheels, all made out of earthenware; but if they see a king sitting upon a chariot, and a pair of white mules, and great magnificence, they do not even turn their heads. And they deck out as brides dolls made of the same material, but the actual brides, real and beautiful, they do not even notice; and this is their case in many other matters. Now this many men also undergo at this time; for when they hear of heavenly things, they do not even give heed to them, but toward all the things of clay they are as eager as children, and stupidly admire the wealth which is of earth, and honor the glory and luxury of the present life. Yet these are just as much toys as those; but the other are the causes of life, and glory, and repose. But as children deprived of their playthings cry, and do not know how even to desire the realities, so also are many of those who seem to be men. Wherefore it says, Be not children in your minds. 1 Corinthians 14:20 Desirest thou riches, tell me, and do you not desire the wealth that lasts, but childish toys? If you should see a man admiring a leaden coin, and stooping to pick it up, you would pronounce his penury to be extreme; and do you, who collectest more worthless things than this, number yourself among the rich? How can this consist with reason? We will call him rich who despises all present things. For no one, no one will choose to laugh at these little things, silver and gold, and other things of show, unless he have the desire of greater things; just as the man would not despise the leaden coin, unless he possessed coins of gold. Do thou, therefore, when you see a man running by all worldly things, deem that he does so from no other motive than because he looks to a greater world. So the husbandman despises a few grains of wheat, when he expects a larger harvest. But if, when the hope is uncertain, we despise things which are, much more ought we to do so in a case where the expectation is sure. Wherefore I pray and beseech you not to bring loss on yourselves, nor, keeping hold of mire, rob yourselves of the treasures which are above, bringing your vessel to port laden with straw and chaff. Let each say what he will concerning us, let him be angry at our continual admonitions, let him call us silly, tedious, tiresome, still we will not desist from exhorting you on these matters continually, and from continually repeating to you that of the Prophet, 'Break off your sins by almsgiving, and your iniquities by showing mercy to the poor' Daniel 4:27, and bind them upon your neck. Do not act in this way today, and desist tomorrow. For even this body has need of daily food; and so too has the soul, or rather that much more; and if it give not, it becomes weaker and more vile. Let us then not neglect it when it is perishing, choking. Many wounds it receives each day, by being lustful, angry, slothful, reviling, revengeful, envious. It is therefore necessary to prepare also remedies for it, and no small remedy is that of almsgiving, which can be placed on every wound. For, Give alms, it says, of such things as you have, and behold all things are clean unto you. Luke 11:41 Alms, not covetousness, for that which proceeds from covetousness endures not, though thou give to those who need. For almsgiving is that which is free from all injustice, this makes all things clean. This is a thing better even than fasting, or lying on the ground; they may be more painful and laborious, but this more profitable. It enlightens the soul, makes it sleek, beautiful, and vigorous. Not so does the fruit of the olive hold up the athletes, as this oil recovers the combatants of piety. Let us then anoint our hands, that we may lift them up well against our adversary. He that practices showing mercy to him that needs, will soon cease from covetousness, he who continues in giving to the poor, will soon cease from anger, and will never even be high-minded. For as the physician continually tending wounded persons is easily sobered, beholding human nature in the calamities of others; so we, if we enter upon the work of aiding the poor, shall easily become truly wise, and shall not admire riches, nor deem present things any great matter, but despise them all, and soaring aloft to heaven, shall easily obtain the eternal blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.