Author: Mourad Takla

'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.

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.

Nothing is as effective at crushing the soul when it is troubled and gripped by deep despondency as continually dwelling on words that cause pain. Why then did Christ, after saying "I am going" and "From now on I will not speak with you," keep returning to the same subject, saying "A little while, and you will not see Me, because I am going to Him who sent Me"? When He had restored them through His words about the Spirit, He again undermines their courage. Why does He do this? He is testing their feelings and making them more tested and approved, and He is training them through hearing painful things to bear separation from Him with courage. For those who had practiced this when it was spoken in words were likely to bear it easily in actual events later on. And if one looks closely, this very thing is a consolation—the statement that "I am going to the Father." For it is the expression of One who declares that He will not perish, but that His end is a kind of relocation. He also adds another consolation. For He does not merely say "A little while, and you will not see Me," but also "A little while, and you will see Me," showing that He will both come to them again, and that their separation would be only for a short time, while His presence with them would be continuous. However, they did not understand this. From this one may reasonably wonder how, after having often heard these things, they are confused, as though they had heard nothing. How then is it that they did not understand? It was either because of grief, as I suppose, for that drove what was said from their understanding, or because of the obscurity of the words. For He seemed to them to be setting forth two contraries, which were not contrary. "If," one of them says, "we will see You, where are You going? And if You are going, how will we see You?" Therefore they say, "We cannot tell what He is saying." That He was about to depart, they knew; but they did not know that He would soon come to them. For this reason He rebukes them, because they did not understand His statement. For, desiring to instill in them the teaching concerning His death, what does He say?

1. Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, I go, and, Hereafter I will not speak with you, continually dwell on the same subject, saying, A little while, and you shall not see Me, because I go to Him that sent Me? When He had recovered them by His words concerning the Spirit, He again casts down their courage. Wherefore does He this? He tests their feelings, and renders them more proved, and well accustoms them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, I go to the Father. For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He adds too another consolation; for He says not merely, A little while, and you shall not see Me, but also, A little while, and you shall see Me; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. If, says one of them, we shall see You, where are You going? And if You go, how shall we see You? Therefore they say, We cannot tell what He says. That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebukes them, because they did not understand His saying. For, desiring to instill in them the doctrine concerning His death, what says He?

Because they did not want His death, they quickly came to believe that He would not die, and then when they heard that He would die, they were confused and did not know what "a little while" meant. So He says, "You will mourn and lament."

Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that little meant, He says, You shall mourn and lament.

But your sorrow will be turned into joy. Then, having shown that joy comes after grief, that grief gives birth to joy, and that grief is short while the pleasure is endless, He moves to a common example. And what does He say?

But your sorrow shall be turned into joy. Then having shown that after grief comes joy, and that grief genders joy, and that grief is short, but the pleasure endless, He passes to a common example; and what says He?

And He has used a comparison that the Prophets also use continually, likening distress to the severe pains of childbirth. But what He says is like this: Labor pains will seize you, but the pain of childbirth is the cause of joy. He is both confirming His words about the Resurrection and showing that departing from this life is like passing from the womb into the light of day. It is as if He had said, Do not be surprised that I bring you to your benefit through such sorrow, since even a mother, to become a mother, passes through pain in the same way. Here He also implies something mystical: that He has broken the labor pains of death and caused a new man to be born from them. And He did not say only that the pain will pass away, but that she does not even remember it, so great is the joy that follows. So it will also be with the Saints. And yet the woman does not rejoice because a human being has come into the world, but because a son has been born to her. If it were otherwise, nothing would prevent a barren woman from rejoicing over another woman who gives birth. Why then did He speak this way? Because He introduced this example only for this purpose: to show that sorrow is for a time, but joy is lasting; to show that death is a passage into life; and to show the great benefit of their sufferings. He did not say a child has been born, but a man. For in my view He here alludes to His own Resurrection, and that He would be born not into that death which brought the labor pain, but into the Kingdom. Therefore He did not say a child has been born to her, but a man has been born into the world.

And He has used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He says is of this kind: Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passes in like manner through pain. Here also He implies something mystical, that He has loosened the travail pangs of death, and caused a new man to be born of them. And He said not, that the pain shall pass away only, but, she does not even remember it, so great is the joy which succeeds; so also shall it be with the Saints. And yet the woman does not rejoice because a man has come into the world, but because a son has been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who bears. Why then spoke He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, a child has been born, but, A man. For to my mind He here alludes to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, a child has been born unto her, but, A man has been born into the world.

Again, He proves nothing else by these words except that He is from God. For then, from that time forward, you will know all things. But what does "You shall not ask Me" mean? You will need no intercessor, but it will be sufficient for you to call on My Name, and in this way obtain all things.

Again He proves nothing else by these words, but that He is from God. For then you shall for the time to come know all things. But what is, You shall not ask Me? You shall need no intercessor, but it is sufficient that you call on My Name, and so gain all things.

Truly, truly, I say to you, whatever you ask My Father in My Name.

Verily, verily, I say unto you, Whatsoever you shall ask My Father in My Name.

He demonstrates the power of His Name, since even without being seen or called upon, but only named, He makes us approved by the Father. But where has this taken place? Where they say, "Lord, look at their threats, and grant to Your servants that they may speak Your word with boldness" (Acts 4:29-31), and work miracles in Your Name. And the place where they were was shaken.

He shows the power of His Name, if at least being neither seen nor called upon, but only named, He even makes us approved by the Father. But where has this taken place? Where they say, Lord, behold their threatenings, and grant unto Your servants that with boldness they may speak Your word Acts 4:29-31, and work miracles in Your Name. And the place was shaken where they were.

Therefore He shows it is good that He should leave, since up to this point they had asked for nothing, but afterward they would receive everything they asked for. For do not think that because I will no longer be with you, you are abandoned; My Name will give you greater boldness. Since the words He had spoken had been obscure, He says,

2. Hence He shows it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. For do not suppose, because I shall no longer be with you, that you are deserted; My Name shall give you greater boldness. Since then the words which He had used had been veiled, He says,

There will be a time when you will know all things clearly. He is speaking of the time of the Resurrection. Then,

There shall be a time when you shall know all things clearly. He speaks of the time of the Resurrection. Then,

I will tell you plainly about the Father.

I shall tell you plainly of the Father.

For He was with them and talked with them forty days, being assembled with them and speaking of the things concerning the kingdom of God (Acts 1:3-4)—because now you are afraid and not paying attention to my words; but then when you see me risen again and talk with me, you will be able to learn everything plainly, for the Father himself will love you when your faith in me has been made firm.

(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God Acts 1:3-4)– because now being in fear, you give no heed to My words; but then when you see Me risen again, and converse with Me, you will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me has been made firm.

Your love for Me is sufficient to serve as your advocate.

Your love for Me suffices to be your advocate.

For since His teaching about the Resurrection, and along with this, the hearing that I came out from God and I am going there, gave them no small comfort, He continually addresses these things. He gave a pledge, first, that they were right in believing in Him; second, that they would be safe. When He said, "A little while, and you shall not see Me; and again a little while, and you shall see Me" (John 16:17), they reasonably did not understand Him. But now it is no longer so. What then does "You shall not ask Me" mean? You shall not say, "Show us the Father," and, "Where are You going?" for you shall know all knowledge, and the Father shall be favorably disposed toward you just as I am. It was this especially which made them breathe again, the learning that they would be the Father's friends, which is why they say,

For since His discourse concerning the Resurrection, and together with this, the hearing that I came out from God, and there I go, gave them no common comfort, He continually handles these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, A little while, and you shall not see Me; and again a little while, and you shall see Me John 16:17, they with reason did not understand Him. But now it is no longer so. What then is, You shall not ask Me? You shall not say, 'Show us the Father,' and, 'Where are You going?' for you shall know all knowledge, and the Father shall be disposed towards you even as I am. It was this especially which made them breathe again, the learning that they should be the Father's friends wherefore they say,

Do you see that He responded to what was secretly dwelling in their minds?

Do you see that He made answer to what was secretly harboring in their minds?

And you do not need anyone to ask you questions.

And needest not that any man should ask You.

That is, before hearing, You know the things that made us stumble, and You have given us rest, since You have said, 'The Father loves you, because you have loved Me.' After so many and so great matters, they say, "Now we know." Do you see how imperfect their state still was? Then, when they say "Now we know" as though conferring a favor upon Him, He replies: You still require many other things to come to perfection; nothing has yet been achieved by you. You will soon betray Me to My enemies, and such fear will seize you that you will not even be able to stay together with one another, yet I will suffer nothing dreadful from this. Do you see again how condescending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, "Look, now You speak plainly, and speak no parable" (John 16:29), and therefore we believe You, He shows them that now, when they believe, they do not yet truly believe, and He does not accept their words. He says this, referring them to another time. But the,

That is, Before hearing, You know the things which made us stumble, and You have given us rest, since You have said, 'The Father loves you, because you have loved Me.' After so many and so great matters, they say, Now we know. Do you see in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, Now we know, He replies, You still require many other things to come to perfection; nothing is as yet achieved by you. You shall presently betray Me to My enemies, and such fear shall seize you, that you shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful. Do you see again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, Lo, now You speak plainly, and speakest no parable John 16:29, and therefore we believe You, He shows them that now, when they believe, they do not yet believe, neither does He accept their words. This He says, referring them to another season. But the,

He has again attributed this to them, for they wanted to learn this everywhere. Then, to show that He did not give them perfect knowledge by saying this, but so that their reason might not rebel (for it was likely that they might form some human ideas and think that they would not receive any assistance from Him), He says,

He has again put on their account; for this they everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He says,

That is, you should not push Me out of your thoughts, but receive Me. So let no one twist these words into a doctrine; they are spoken for our comfort and love. For even when you suffer the things I have mentioned, your troubles will not end there. As long as you are in the world you will have sorrow, not only now when I am betrayed, but also afterward. But lift up your minds, for you will suffer nothing terrible. When the master has conquered his enemies, the disciples must not lose heart. And how, tell me, have You 'conquered the world'? I have already told you that I have cast down its ruler, but you will know this later, when all things yield and give way to you.

That is, that you should not cast Me from your thoughts, but receive Me. Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. For not even when we suffer such things as I have mentioned shall your troubles stop there, but as long as you are in the world you shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for you shall suffer nothing terrible. When the master has gotten the better of his enemies, the disciples must not despond. And how, tell me, have You 'conquered the world'? I have told you already, that I have cast down its ruler, but you shall know hereafter, when all things yield and give place to you.

But we are also allowed to conquer by looking to the Author of our faith and walking on the road He opened for us. So death will not gain mastery over us either. "What then, shall we not die?" someone asks. Well, this very fact makes it clear that death will not master us. A champion is truly glorious not when he has avoided fighting his opponent, but when he has fought and is not held down by him. We are therefore not mortal because of our struggle with death, but immortal because of our victory. We would have been mortal if we had remained with death forever. Just as I would not call the longest-living animals immortal simply because they avoid death for a long time, I would not call someone who rises after death mortal just because death dissolved him. For tell me, if a man blushes briefly, would we say he was always red? Of course not, because the action is not a permanent state. If someone turns pale, would we call him jaundiced? No, because the condition is only temporary. And so you would not call someone mortal who has been in death's hands for only a short time. In this way we might even speak of those who sleep, for they are in a sense dead and inactive. But does death corrupt our bodies? What of it? It does not leave them in corruption, but makes them better. Let us then conquer the world, let us run toward immortality, let us follow our King, let us also set up a trophy, let us despise the world's pleasures. We need no effort to do this—let us transfer our souls to heaven, and the whole world is conquered. If you do not desire it, it is conquered; if you mock it, it is defeated. We are strangers and sojourners, so let us not grieve over any of its painful things. For if you had come from a famous country and from distinguished ancestors and gone to some distant land where you were unknown to anyone, having with you neither servants nor wealth, and someone insulted you, you would not grieve as if you had suffered these things at home. For knowing clearly that you were in a strange and foreign land would convince you to bear everything easily and to despise hunger, thirst, and any suffering whatever. Consider this now as well, that you are a stranger and sojourner, and let nothing disturb you in this foreign land. For you have a City whose Artificer and Creator is God, and the sojourn itself is only for a short time. Let whoever wishes strike, insult, revile—we are in a strange land and live as temporary residents. The dreadful thing would be to suffer this way in our own country, before our fellow citizens—that is the greatest disgrace and loss. For if a man is where no one knows him, he endures everything easily, because insult becomes more bitter when those who offer it know what they are doing. For instance, if a man insults the governor, knowing he is governor, then the insult is bitter; but if he insults him thinking he is a private citizen, he cannot even touch the one who receives the insult. Let us reason the same way. For our revilers do not know what we are—that we are citizens of heaven, registered in the country above, fellow-choristers of the Cherubim. So let us not grieve or consider their insult to be an insult. If they had known, they would not have insulted us. Do they think we are poor and insignificant? Let us not count this as an insult either. For tell me, if a traveler had arrived ahead of his servants and was sitting for a short time in the inn waiting for them, and then the innkeeper or some other travelers behaved rudely toward him and reviled him, would he not laugh at their ignorance? Would their mistake not actually give him pleasure? Would he not feel satisfaction as if someone else, not he himself, were being insulted? Let us behave the same way. We too sit in an inn, waiting for our friends who travel the same road. When we are all gathered together, then they will know whom they insulted. Then these men will hang their heads; then they will say, "This is he whom we fools had in derision" (Wisdom 5:3).

3. But it is permitted to us also to conquer, looking to the Author of our faith, and walking on that road which He cut for us. So neither shall death get the mastery of us. What then, shall we not die? says some one. Why, from this very thing it is clear that he shall not gain the mastery over us. The champion truly will then be glorious, not when he has not closed with his opponent, but when having closed he is not holden by him. We therefore are not mortal, because of our struggle with death, but immortal, because of our victory; then should we have been mortal, had we remained with him always. As then I should not call the longest-lived animals immortal, although they long remain free from death, so neither him who shall rise after death mortal, because he is dissolved by death. For, tell me, if a man blush a little, should we say that he was continually ruddy? Not so, for the action is not a habit. If one become pale, should we call him jaundiced? No, for the affection is but temporary. And so you would not call him mortal, who has been for but a short time in the hands of death. Since in this way we may speak of those who sleep, for they are dead, so to say, and without action. But does death corrupt our bodies? What of that? It is not that they may remain in corruption, but that they be made better. Let us then conquer the world, let us run to immortality, let us follow our King, let us too set up a trophy, let us despise the world's pleasures. We need no toil to do so; let us transfer our souls to heaven, and all the world is conquered. If you desire it not, it is conquered; if you deride it, it is worsted. Strangers are we and sojourners, let us then not grieve at any of its painful things. For if, being sprung from a renowned country, and from illustrious ancestors, you had gone into some distant land, being known to no one, having with you neither servants nor wealth, and then some one had insulted you, you would not grieve as though you had suffered these things at home. For the knowing clearly that you were in a strange and foreign land, would persuade you to bear all easily, and to despise hunger, and thirst, and any suffering whatever. Consider this also now, that you are a stranger and a sojourner, and let nothing disturb you in this foreign land; for you have a City whose Artificer and Creator is God, and the sojourning itself is but for a short and little time. Let whoever will strike, insult, revile; we are in a strange land, and live but meanly; the dreadful thing would be, to suffer so in our own country, before our fellow citizens, then is the greatest unseemliness and loss. For if a man be where he had none that knows him, he endures all easily, because insult becomes more grievous from the intention of those who offer it. For instance, if a man insult the governor, knowing that he is governor, then the insult is bitter; but if he insult, supposing him to be a private man, he cannot even touch him who undergoes the insult. So let us reason also. For neither do our revilers know what we are, as, that we are citizens of heaven, registered for the country which is above, fellow-choristers of the Cherubim. Let us not then grieve nor deem their insult to be insult; had they known, they would not have insulted us. Do they deem us poor and mean? Neither let us count this an insult. For tell me, if a traveler having got before his servants, were sitting a little space in the inn waiting for them, and then the innkeeper, or some travelers, should behave rudely to him, and revile him, would he not laugh at the other's ignorance? Would not their mistake rather give him pleasure? Would he not feel a satisfaction as though not he but some one else were insulted? Let us too behave thus. We too sit in an inn, waiting for our friends who travel the same road; when we are all collected, then they shall know whom they insult. These men then shall hang their heads; then they shall say, This is he whom we fools had in derision. Wisdom 5:3

Let us comfort ourselves with these two truths: first, that we are not truly insulted, since they do not know who we are, and second, that if we want satisfaction, they will later give us a most bitter one. But God forbid that anyone should have such a cruel and inhuman soul. What if we are insulted by our own relatives? This is what seems burdensome. No, this is actually the lighter thing. Why? Because we do not bear insults from those we love in the same way as we bear them from strangers. For instance, when consoling those who have been wronged, we often say, "It is a brother who has wronged you, bear it nobly; it is a father; it is an uncle." But if the name of father and brother moves you to patience, how much more if I name a relationship more intimate than these? For we are not only brothers to one another, but also members, and one body. Now if the name of brother moves you, how much more that of member. Have you not heard that pagan proverb which says that we should keep friends despite their faults? Have you not heard Paul say, "Bear one another's burdens"? Do you not see lovers? For I am forced, since I cannot draw an example from you, to bring my argument to that illustration. Paul also does this, saying, "Furthermore we have had fathers in our flesh who corrected us, and we gave them reverence." Or rather, what he says to the Romans is more fitting: "As you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness." For this reason let us confidently use this illustration. Now do you not observe lovers, what miseries they suffer when inflamed with desire for prostitutes—cuffed, beaten, and laughed at, enduring a prostitute who turns away from and insults them in countless ways? Yet if they see just once anything sweet or gentle, all is well with them, all former things are forgotten, everything proceeds smoothly, whether it be poverty, sickness, or anything else. For they consider their own life miserable or blessed according to how the woman they love treats them. They know nothing of worldly honor or disgrace, but even if someone insults them, they bear everything easily because of the great pleasure and delight they receive from her. And though she reviles them, though she spits in their face, they think, when enduring this, that they are being showered with roses. And what wonder if such are their feelings toward her person? For they think her very house more splendid than any, though it be made of mud, though it be falling down. But why speak of walls? When they even see the places she frequents in the evening, they are excited. Allow me now to speak the following using the Apostle's words. As he says, "As you have yielded your members servants to uncleanness, so yield your members servants unto righteousness," so in the same manner now I say: as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible. And why do I say, one another? Let us love God in this way. Do you recoil when you hear that I require as much love in the case of God as we have shown toward a prostitute? But I recoil that we do not show even this much. And, if you will, let us continue the argument, though what is said is very painful. The woman who is loved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what devotion to a prostitute makes a man: ridiculous, shameful, dishonored. But God promises us heaven and the good things that are in heaven. He has made us sons and brothers of the Only-begotten, and has given you countless things while living, and when you die, resurrection, and promises that He will give us such good things as it is not even possible to imagine, and makes us honored and revered. Again, that woman compels her lovers to spend all their wealth for the pit and for destruction; but God commands us to sow in heaven, and gives us a hundredfold and eternal life. Again, she uses her lover like a slave, giving commands more harshly than any tyrant; but God says, "I no longer call you servants, but friends."

4. With these two things then let us comfort ourselves, that we are not insulted, for they know not who we are, and that, if we wish to obtain satisfaction, they shall hereafter give us a most bitter one. But God forbid that any should have a soul so cruel and inhuman. What then if we be insulted by our kinsmen? For this is the burdensome thing. Nay, this is the light thing. Why, pray? Because we do not bear those whom we love when they insult us, in the same way as we bear those whom we do not know. For instance, in consoling those who have been injured, we often say, It is a brother who has injured you, bear it nobly; it is a father; it is an uncle. But if the name of father and brother puts you to shame, much more if I name to you a relationship more intimate than these; for we are not only brethren one to another, but also members, and one body. Now if the name of brother shame you, much more that of member. Have you not heard that Gentile proverb, which says, that it behooves to keep friends with their defects? Have you not heard Paul say, Bear ye one another's burdens? Do you see not lovers? For I am compelled, since I cannot draw an instance from you, to bring my discourse to that ground of argument. This also Paul does, thus saying, Furthermore we have had fathers in our flesh, which corrected us, and we gave them reverence. Hebrews 12:9 Or rather, that is more apt which he says to the Romans, As you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness. For this reason let us confidently keep hold of the illustration. Now do you not observe lovers, what miseries these suffer when inflamed with desire for harlots, cuffed, beaten, and laughed at, enduring a harlot, who turns away from and insults them in ten thousand ways; yet if they see but once anything sweet or gentle, all is well to do with them, all former things are gone, all goes on with a fair wind, be it poverty, be it sickness, be it anything else besides these. For they count their own life as miserable or blessed, according as they may have her whom they love disposed towards them. They know nothing of mortal honor or disgrace, but even if one insult, they bear all easily through the great pleasure and delight which they receive from her; and though she revile, though she spit in their face, they think, when they are enduring this, that they are being pelted with roses. And what wonder, if such are their feelings as to her person? For her very house they think to be more splendid than any, though it be but of mud, though it be falling down. But why speak I of walls? When they even see the places which they frequent in the evening, they are excited. Allow me now for what follows to speak the word of the Apostle. As he says, As you have yielded your members servants to uncleanness, so yield your members servants unto righteousness; so in like manner now I say, as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible. And why say I, one another? Let us so love God. Do ye shudder, when you hear that I require as much love in the case of God, as we have shown towards a harlot? But I shudder that we do not show even thus much. And, if you will, let us go on with the argument, though what is said be very painful. The woman beloved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what the waiting upon a harlot makes a man, ridiculous, shameful, dishonored. But God promises us heaven, and the good things which are in heaven; He has made us sons, and brethren of the Only-begotten, and has given you ten thousand things while living, and when you die, resurrection, and promises that He will give us such good things as it is not possible even to imagine, and makes us honored and revered. Again, that woman compels her lovers to spend all their substance for the pit and for destruction; but God bids us sow the heaven, and gives us an hundred-fold, and eternal life. Again, she uses her lover like a slave, giving commands more hardly than any tyrant; but God says, I no longer call you servants, but friends. John 15:15

Have you seen how extreme both the evils here and the blessings there are? What follows from this? For the sake of this woman, many men stay awake and readily obey whatever she commands. They give up house, father, mother, friends, money, and patronage, leaving everything that belongs to them in want and desolation. But for the sake of God—or rather for our own sake—we often refuse to spend even a third of our possessions. Instead, we look at the hungry and overlook them, we run past the naked and do not even speak a word to them. Yet lovers, if they see even a little servant girl belonging to their mistress, even if she is a barbarian, will stand in the middle of the marketplace and talk with her as if they were proud and glad to do so, pouring out an endless stream of words. For her sake they count their entire life as nothing and consider rulers and power as nothing—all who have experienced this disease know this—and they thank her more when she commands them than others do when they serve. Is there not good reason for hell to exist? Are there not good reasons for countless punishments? Let us then become sober and devote to the service of God as much, or half, or even a third of what others give to the prostitute. Perhaps you shudder again at this—I do too. But I want you to shudder not just at the words but at the actions themselves. As it is, our hearts are set in order here, but we go out and throw it all away. What then do we gain? For there, if spending money is required, no one complains of poverty but even borrows money to give, even when beaten. But here, if we merely mention almsgiving, people bring up children, wife, house, patronage, and ten thousand excuses. But someone says the pleasure is great there. This is exactly what I lament and mourn. What if I show that the pleasure here is greater? For there, shame, insult, and expense cut away no small part of the pleasure, and after these come quarreling and enmity. But here there is nothing of that kind. What is there, tell me, equal to this pleasure: to sit expecting heaven and the kingdom there, the glory of the saints, and the endless life? But someone says these things are only expected, while the others are experienced. What kind of experience? Do you want me to tell you about pleasures that are also experienced here? Consider what freedom you enjoy and how you fear and tremble before no one when you live with virtue—neither enemy, plotter, informer, rival in reputation or love, envious person, poverty, sickness, nor any other human thing. But there, even if ten thousand things go according to your wishes and riches flow in like a fountain, the war with rivals, the plots, and the ambushes will make the life of someone who wallows with those women more miserable than anyone else's. For when that abominable woman is haughty and insolent, you must even kindle a quarrel to flatter her. This is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For it says the fruit of the Spirit is love, joy, and peace. Here there is no quarreling, no inappropriate financial expense, no disgrace combined with expense. And if you give just a penny, a loaf of bread, or a cup of cold water, He will be greatly obliged to you, and He does nothing to cause you pain or grief, but does everything to make you glorious and free you from all shame. What defense then will we have? What pardon will we gain if we abandon these things and give ourselves over to the opposite, voluntarily casting ourselves into the furnace burning with fire? Therefore I urge those who are sick with this disease to recover themselves and return to health, and not allow themselves to fall into despair. Since that son was also in a far more grievous state than this, yet when he returned to his father's house, he came back to his former honor and appeared more glorious than the one who had always been pleasing. Let us also imitate him, and by returning to our Father, even if it is late, let us depart from that captivity and transfer ourselves to freedom, so that we may enjoy the kingdom of heaven, 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.

5. Have ye seen the excess both of the evils here and the blessings there? What then comes next? For this woman's sake, many lie awake, and whatever she commands, readily obey; give up house, and father, and mother, and friends, and money, and patronage, and leave all that belongs to them in want and desolation; but for the sake of God, or rather for the sake of ourselves, we often do not choose to expend even the third portion of our substance, but we look on the hungry, we overlook him, and run past the naked, and do not even bestow a word upon him. But the lovers, if they see but a little servant girl of their mistress, and her a barbarian, they stand in the middle of the market-place, and talk with her, as if they were proud and glad to do so, unrolling an interminable round of words; and for her sake they count all their living as nothing, deem rulers and rule nothing, (they know it, all who have had experience of the malady,) and thank her more when she commands, than others when they serve. Is there not with good reason a hell? Are there not with good reason ten thousand punishments? Let us then become sober, let us apply to the service of God as much, or half, or even the third part of what others supply to the harlot. Perhaps again ye shudder; for so do I myself. But I would not that you should shudder at words only, but at the actions; as it is, here indeed our hearts are made orderly, but we go forth and cast all away. What then is the gain? For there, if it be required to spend money, no one laments his poverty, but even borrows it to give, perchance, when smitten. But here, if we do but mention almsgiving, they pretend to us children, and wife, and house, and patronage, and ten thousand excuses. But, says some one, the pleasure is great there. This it is that I lament and mourn. What if I show that the pleasure here is greater? For there shame, and insult, and expense, cut away no little of the pleasure, and after these the quarreling and enmity; but here there is nothing of the kind. What is there, tell me, equal to this pleasure, to sit expecting heaven and the kingdom there, and the glory of the saints, and the life that is endless? But these things, says some one, are in expectation, the others in experience. What kind of experience? Will you that I tell you the pleasures which are here also by experience? Consider what freedom you enjoy, and how you fear and tremble at no man when you live in company with virtue, neither enemy, nor plotter, nor informer, nor rival in credit or in love, nor envious person, nor poverty, nor sickness, nor any other human thing. But there, although ten thousand things be according to your mind, though riches flow in as from a fountain, yet the war with rivals, and the plots, and ambuscades, will make more miserable than any the life of him who wallows with those women. For when that abominable one is haughty, and insolent, you needs must kindle quarrel to flatter her. This therefore is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For the fruit, it says, of the Spirit is love, joy, peace. Galatians 5:22 Here is no quarreling, nor unseasonable pecuniary expense, nor disgrace and expense too; and if you give but a farthing, or a loaf, or a cup of cold water, He will be much beholden to you, and He does nothing to pain or grieve you, but all so as to make you glorious, and free you from all shame. What defense therefore shall we have, what pardon shall we gain, if, leaving these things, we give ourselves up to the contrary, and voluntarily cast ourselves into the furnace that burns with fire? Wherefore I exhort those who are sick of this malady, to recover themselves, and return to health, and not allow themselves to fall into despair. Since that son also was in a far more grievous state than this, yet when he returned to his father's house, he came to his former honor, and appeared more glorious than him who had ever been well-pleasing. Let us also imitate him, and returning to our Father, even though it be late, let us depart from that captivity, and transfer ourselves to freedom, that we may enjoy the Kingdom of heaven, 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.

These things I did not tell you at the beginning because I was with you. But now I am going to the One who sent Me, and none of you asks Me, "Where are You going?" But because I have told you these things, sorrow has filled your heart.

These things I said not unto you at the beginning, because I was with you. But now I go My way to Him that sent Me; and none of you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your heart.

Despondency exercises great tyranny, and we need much courage to stand up bravely against this emotion. We should take from it what is useful and let go of what is excessive. It has some usefulness: when we ourselves or others sin, then it is good to grieve. But when we face ordinary human troubles, despondency is useless. Now when it has overwhelmed the disciples, who were not yet spiritually mature, see how Christ lifts them up again through His rebuke. These same disciples who had previously asked Him countless questions—Peter said, "Where are You going?"; Thomas said, "We don't know where You are going, and how can we know the way?"; and Philip said, "Show us Your Father"—these men, I say, now hearing that they will be put out of the synagogues, hated, and that whoever kills them will think he is serving God, were so discouraged that they were struck silent and said nothing to Him. Christ therefore makes this a matter of reproach to them, saying, "These things I did not tell you at the beginning, because I was with you; but now I go to Him who sent Me, and none of you asks Me, Where are You going? But because I have said these things to you, sorrow has filled your heart." For excessive sorrow is a dreadful thing, dreadful and capable of causing death. This is why Paul said, "Lest perhaps such a one should be swallowed up by overmuch sorrow."

1. Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It has somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raises them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, Where are You going? [ c. xiii. 36]; and Thomas, We know not whither You go, and how can we know the way? [100:xiv. 5 and 8]; and Philip, Show us Your Father;) these men, I say, now hearing, they will put you out of the synagogues, and will hate you, and whosoever kills you will think that he does God service, were so cast down as to be struck dumb, so that they spoke nothing to Him. This then He makes a reproach to them, and says, These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your heart. For a dreadful thing is immoderate sorrow, dreadful and effective of death. Wherefore Paul said, Lest perhaps such a one should be swallowed up by overmuch sorrow. 2 Corinthians 2:7

And these things, He says, I told you not at the beginning. Why did He not tell them at the beginning? So that no one might say He spoke by guessing from the ordinary course of events. And why did He bring up such an unpleasant matter? I knew these things, He says, from the beginning, and did not speak of them—not because I did not know them, but because I was with you. And this again was spoken in a human manner, as though He had said, Because you were safe, and you had the power to question Me whenever you wanted, and all the storm blew upon Me, it was unnecessary to tell you these things at the beginning. But did He not tell them this? Did He not call the twelve and say to them, You shall be brought before governors and kings for My sake, and they shall scourge you in the synagogues? How then does He say, I told you not at the beginning? Because even though He had proclaimed beforehand the scourgings and being brought before princes, He had still not mentioned that their death should appear so desirable that the action should even be considered a service to God. For this more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that earlier place He spoke of what they should suffer from the Gentiles, but here He has added in a stronger way the acts of the Jews also, and told them that it was at their doors.

And these things, says He, I told you not at the beginning. Why did He not tell them at the beginning? That none might say that He spoke guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? I knew these things, He says, from the beginning, and spoke not of them; not because I did not know them, but 'because I was with you.' And this again was spoken after a human manner, as though He had said, Because you were in safety, and it was in your power to question Me when you would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning. But did He not tell them this? Did He not call the twelve, and say unto them, 'You shall be brought before governors and kings for My sake,' and, 'they shall scourge you in the synagogues '? Matthew 10:18. How then says He, 'I told you not at the beginning'? Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spoke of what they should suffer from the Gentiles, but here He has added in a stronger way the acts of the Jews also, and told them that it was at their doors.

But now I go to Him that sent Me, and no man of you says, Where are You going? But because I have said these things unto you, sorrow has filled your heart. It was no small comfort to them to learn that He knew how deeply despondent they were. For they were beside themselves from the anguish caused by His leaving them, and from their anticipation of the terrible things to come, since they did not know whether they would be able to bear them courageously. Why then did He not tell them after this that they had been granted the Spirit? So that you might learn that they were exceedingly virtuous. For if, when they had not yet been granted the Spirit, they did not draw back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having received the grace. If they had heard this at that time, and so had endured, we would have attributed everything to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear demonstration of their love for Christ, who tests their mind while it is still unprotected.

But now I go to Him that sent Me, and no man of you says, Where are You going? But because I have said these things unto you, sorrow has filled your heart. It was no slight comfort to them to learn that He knew the excess of their despondency. For they were beside themselves from the anguish caused by their being left by Him, and from their awaiting the terrible things which were to come, since they knew not whether they should be able to bear them manfully. Why then after this did He not tell them that they had been vouchsafed the Spirit? That you might learn that they were exceedingly virtuous. For if, when they had not yet been vouchsafed the Spirit, they started not back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having enjoyed the grace. If they had heard this at that time, and so had endured, we should have attributed the whole to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear manifestation of their love for Christ, who applies a touchstone to their mind as yet defenseless.

Notice how He comforts them again. I am not speaking, He says, to please you, and even if you are grieved a thousand times over, you must still hear what is for your benefit. It is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the mark of one who cares for others not to be overly gentle with his friends in matters that concern their interests, or to lead them away from what is good for them.

Observe how He consoles them again. I speak not, He says, to please you, and although you be grieved ten thousand fold, yet must ye hear what is for your good; it is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the part of one caring for others, not to be over gentle with his friends in matters which concern their interests, or to lead them away from what is good for them.

For if I do not go away, the Comforter will not come.

For if I go not away, the Comforter will not come.

What do those who do not hold the proper view about the Spirit say to this? Is it beneficial for the master to leave so that the servant can come? Do you see how great the honor of the Spirit is?

What here say those who hold not the fitting opinion concerning the Spirit? Is it expedient that the master depart, and the servant come? Do you see how great is the honor of the Spirit?

But if I depart, I will send Him unto you. And what is the gain?

But if I depart, I will send Him unto you. And what the gain?

That is, they will not do these things without punishment if He comes. For the things that have already been done are sufficient to silence them, but when these things are also done by Him—when doctrines are more perfect and miracles greater—they will be condemned all the more when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they can say, "This is the carpenter's son, whose father and mother we know," but when they see the bonds of death broken, wickedness cast out, natural lameness made straight, devils expelled, abundant supply of the Spirit, and all this accomplished by My being called upon, what will they say? The Father has testified about Me, and the Spirit will testify also. Yet He testified at the beginning. Yes, and He will do so now as well. But the Spirit will convince,

That is, they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, 'this is the carpenter's son, whose father and mother we know '; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father has borne witness of Me, and the Spirit will bear witness also. Yet He bore witness at the beginning. Yea, and shall also do it now. But the, will convince,

This means He will remove all their excuses and show that they have sinned unforgivably.

This means, will cut off all their excuses, and show that they have transgressed unpardonably.

That is, I have shown a blameless life, and the proof of this is that I go to the Father. For since they continually brought this charge against Him, that He was not from God, and therefore called Him a sinner and transgressor, He says that the Spirit will take away this excuse from them as well. For if My being considered not to be from God shows Me to be a transgressor, when the Spirit has shown that I have gone there, not merely for a time, but to remain there—for the phrase "You see Me no more" is the statement of one declaring this—what will they say then? Notice how by these two things, their evil suspicion is removed, since neither does working miracles belong to a sinner—for a sinner cannot work them—nor does being with God continually belong to a sinner. So you can no longer say that "this man is a sinner," that "this man is not from God."

That is, I have exhibited a blameless life, and this is the proof, that, 'I go to the Father.' For since they continually urged this against Him, that He was not from God, and therefore called Him a sinner and transgressor, He says, that the Spirit shall take from them this excuse also. For if My being deemed not to be from God, shows Me to be a transgressor, when the Spirit shall have shown that I have gone there, not merely for a season, but to abide there, (for the, 'You see Me no more,' is the expression of one declaring this,) what will they say then? Observe how by these two things, their evil suspicion is removed; since neither does working miracles belong to a sinner, (for a sinner cannot work them,) nor does the being with God continually belong to a sinner. So that you can no longer say, that 'this man is a sinner,' that 'this man is not from God.'

Here again He raises the argument concerning righteousness, that He had overthrown His opponent. Now if He had been a sinner, He could not have overthrown him—something that not even any just man had been strong enough to do. But that he has been condemned through Me, those who trample on him hereafter shall know, and those who clearly know My Resurrection, which is the mark of Him who condemns him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out.

Here again He moots the argument concerning righteousness, that He had overthrown His opponent. Now had He been a sinner, He could not have overthrown him; a thing which not even any just man had been strong enough to do. But that he has been condemned through Me, they shall know who trample on him hereafter, and who clearly know My Resurrection, which is the mark of Him who condemns him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out.

Therefore it is beneficial for you that I depart, if you will then bear them when I have departed. And what has happened? Is the Spirit greater than You, that now we cannot bear these things, but the Spirit will make us fit to bear them? Is the Spirit's working more powerful and more perfect? Not so; for the Spirit too shall speak My words. Therefore He says,

Therefore it is expedient for you that I depart, if you then will bear them when I departed. And what has come to pass? Is the Spirit greater than You, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect? Not so; for He too shall speak My words. Wherefore He says,

Since He had told them "He will teach you and bring to your remembrance" and will comfort you in your afflictions (which He Himself did not do), and "it is expedient for you that I should depart" and that He should come, and "now you are not able to bear" but then you will be able, and that He will lead you into all truth, lest hearing these things they should suppose the Spirit to be the greater and so fall into an extreme opinion of impiety, therefore He says, "He will receive of Mine"—that is, whatever things I have told you, He will also tell you. When He says "He will speak nothing of Himself," He means nothing contrary, nothing of His own opposed to My words. Just as when saying about Himself "I speak not of Myself," He means that He speaks nothing besides what the Father says, nothing of His own against Him or differing from Him, so also with respect to the Spirit. But "of Mine" means of what I know, of My own knowledge, for the knowledge of Me and of the Spirit is one.

For since He had told them, that 'He shall teach you, and bring to your remembrance' John 14:26, and shall comfort you in your afflictions, (which He Himself did not,) and that it is expedient for you that I should depart John 16:7, and that He should come, and, 'now you are not able to bear' John 16:12, but then ye shall be able, and, that He shall lead you into all truth John 16:13; lest hearing these things they should suppose the Spirit to be the greater, and so fall into an extreme opinion of impiety, therefore He says, He shall receive of Mine, that is, whatsoever things I have told you, He shall also tell you. When He says, He shall speak nothing of Himself, He means, nothing contrary, nothing of His own opposed to My words. As then in saying respecting Himself, I speak not of Myself John 14:10, He means that He speaks nothing beside what the Father says, nothing of His own against Him, or differing from Him, so also with respect to the Spirit. But the, of Mine, means, of what I know, of My own knowledge; for the knowledge of Me and of the Spirit is one.

He will tell you things to come. He aroused their interest, for human beings are greedy for nothing so much as for learning about the future. For example, they constantly asked Him questions like "Where are you going?" and "Which is the way?" Therefore, to free them from this anxiety, He says that He shall foretell all things to them, so that they will not encounter these things without warning.

And He will tell you things to come. He excited their minds, for the race of man is for nothing so greedy, as for learning the future. This, for instance, they continually asked Him, Where are you going? Which is the way? To free them therefore from this anxiety, He says, He shall foretell you all things, so that you shall not meet with them without warning.

He shall glorify Me. How? He shall grant His inward workings in My name. For since they were about to do greater miracles at the coming of the Spirit, therefore, again introducing the Equality of Honor, He says, He shall glorify Me.

He shall glorify Me. How? In My name He shall grant His inward workings. For since at the coming of the Spirit they were about to do greater miracles, therefore, again introducing the Equality of Honor, He says, He shall glorify Me.

What does He mean by "all truth"? He also testifies about the Spirit, that He will guide us into all truth. Because Christ was clothed with the flesh, and because He did not want to seem to speak about Himself, and because they did not yet clearly understand about the Resurrection and were too spiritually immature, and also because of the Jews—so they might not think they were punishing Him as a transgressor—therefore He did not continually speak great things, nor did He plainly draw them away from the Law. But when the disciples were separated from the Jews and were henceforth outside that community, and when many were about to believe and be released from their sins, and when there were others who spoke about Him, He reasonably did not speak great things about Himself. So He says that it was not from ignorance on His part that He did not tell them what He should have told them, but rather from the weakness of the hearers. For this reason, having said "He will lead you into all truth," He added "He shall not speak of Himself." To show that the Spirit does not need teaching, listen to Paul saying, "So also the things of God no one knows except the Spirit of God." Just as the spirit of man knows without learning from another, so also the Holy Spirit "shall receive of Mine"—that is, shall speak in agreement with what is Mine.

What means He by, all truth? For this also He testifies of Him, that He shall guide us into all truth. John 16:13 Because He was clothed with the flesh, and because He would not seem to speak concerning Himself, and because they did not yet know clearly concerning the Resurrection, and were too imperfect, and also because of the Jews, that they might not think they were punishing Him as a transgressor; therefore He spoke no great thing continually, nor plainly drew them away from the Law. But when the disciples were cut off from them, and were for the future without; and when many were about to believe, and to be released from their sins; and when there were others who spoke of Him, He with good reason spoke not great things concerning Himself. So that it proceeded not from ignorance of Mine, He says, that I told you not what I should have told you, but from the infirmity of the hearers. On this account having said, He shall lead you into all truth, He added, He shall not speak of Himself. For to show that the Spirit needs not teaching, hear Paul saying, So also the things of God knows no man, but the Spirit of God. 1 Corinthians 2:11 As then the spirit of man, not learning from another, knows; so also the Holy Spirit 'shall receive of Mine,' that is, shall speak in unison with what is Mine.

All things that the Father has are Mine. Therefore, since those things are Mine, and He will speak from the things of the Father, He will speak from Mine.

All things that the Father has are Mine. Since then those things are Mine, and He shall speak from the things of the Father, He shall speak from Mine.

But why did the Spirit not come before Christ departed? Because the curse had not yet been taken away, sin had not yet been loosed, and everything was still subject to vengeance, so the Spirit could not come. Therefore, He says, it is necessary that the enmity be removed, that we be reconciled to God, and then receive that Gift. But why does He say, "I will send Him"? It means, I will prepare you beforehand to receive Him. For how can One who is everywhere be sent? Besides, He also shows the distinction of the Persons. He speaks this way for these two reasons, and also because they were reluctant to be drawn away from Himself, so He exhorts them to hold fast to the Spirit and to cherish It. For He Himself was able to have accomplished these things, but He grants to the Spirit the working of miracles so that they might understand His dignity. For just as the Father could have brought into being the things that exist, yet the Son did so in order that we might understand His power, so it is in this case as well. For this reason He Himself was made flesh, reserving the inward working for the Spirit, shutting the mouths of those who take the argument of His ineffable love as an occasion for impiety. For when they say that the Son was made flesh because He was inferior to the Father, we will reply to them, what then will you say of the Spirit? He did not take the flesh, and yet certainly on this account you will not call Him greater than the Son, nor the Son inferior to Him. Therefore, in the case of baptism also the Trinity is included. The Father is able to accomplish the whole, as is the Son, and the Holy Ghost; yet, since no one doubts concerning the Father, but the doubt was concerning the Son and the Holy Ghost, They are included in the rite, so that by Their community in supplying those unspeakable blessings, we may also fully learn Their community in dignity. For that both the Son is able by Himself to do what in the case of baptism He is able to do with the Father, and the Holy Ghost the same, hear these things said plainly. For to the Jews He said, "That you may know that the Son of Man has power on earth to forgive sins"; and again, "That you may become children of light"; and, "I give to them eternal life." Then after this, "That they might have life, and might have it more abundantly." Now let us see the Spirit also performing the same thing. Where can we see it? "But the manifestation of the Spirit is given to every man to profit withal"; He then who gives these things much more remits sins. And again, "It is the Spirit that quickens"; and, "Shall quicken you by His Spirit which dwells in you"; and, "The Spirit is Life because of righteousness"; and, "If you are led by the Spirit, you are not under the Law." "For you have not received the Spirit of bondage again to fear, but you have received the Spirit of adoption." All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul, writing to the Corinthians, said, "But you have been washed, but you have been sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God." Since then they had heard many things of the Father and had seen the Son work many things, but as yet knew nothing clearly of the Spirit, the Spirit does miracles and brings in the perfect knowledge. But, as I said before, so that He may not be supposed to be greater for this reason, Christ says on this account, "Whatsoever He shall hear, that shall He speak; and He will show you things to come." For if this is not so, how could it be otherwise than absurd if He was about to hear then, and on account of those who were being made disciples? For according to you, He would not even then know, except on account of those who were about to hear. What could be more unlawful than this saying? Besides, what would He have to hear? Did He not speak all these things by the Prophets? For if He was about to teach concerning the dissolution of the Law, it had been spoken of; if concerning Christ, His Divinity and the Dispensation, these had been spoken of also. What could He say more clearly after this?

3. But why did not the Spirit come before He departed? Because the curse not having yet been taken away, sin not yet loosed, but all being yet subject to vengeance, He could not come. It is necessary then, says He, that the enmity be put away, that we be reconciled to God, and then receive that Gift. But why says He, I will send Him? John 16:7 It means, I will prepare you beforehand to receive Him. For, how can that which Is everywhere, be sent? Besides, He also shows the distinction of the Persons. On these two accounts He thus speaks; and also, since they were hardly to be drawn away from Himself, exhorting them to hold fast to the Spirit, and in order that they might cherish It. For He Himself was able to have wrought these things, but He concedes to the Spirit the working of miracles, on this account, that they might understand His dignity. For as the Father could have brought into being things which are, yet the Son did so, that we might understand His power, so also is it in this case. On this account He Himself was made Flesh, reserving the inward working for the Spirit, shutting up the mouths of those who take the argument of His ineffable love for an occasion of impiety. For when they say that the Son was made flesh because He was inferior to the Father, we will reply to them, what then will you say of the Spirit? He took not the flesh, and yet certainly on this account ye will not call Him greater than the Son, nor the Son inferior to Him. Therefore, in the case of baptism also the Trinity is included. The Father is able to effect the whole, as is the Son, and the Holy Ghost; yet, since concerning the Father no man doubts, but the doubt was concerning the Son, and the Holy Ghost, They are included in the rite, that by Their community in supplying those unspeakable blessings, we may also fully learn Their community in dignity. For that both the Son is able by Himself to do that which in the case of baptism He is able to do with the Father, and the Holy Ghost the same, hear these things said plainly. For to the Jews He said, That ye may know that the Son of Man has power on earth to forgive sins Mark 2:10; and again, That ye may become children of light John 12:36: and, I give to them eternal life. John 10:28 Then after this, That they might have life, and might have it more abundantly. John 10:10 Now let us see the Spirit also performing the same thing. Where can we see it? But the manifestation of the Spirit, it says, is given to every man to profit withal 1 Corinthians 12:7; c. vi. 63; He then that gives these things, much more remits sins. And again, It is the Spirit that quickens; and, Shall quicken you by His Spirit which dwells in you Romans 8:11; and, The Spirit is Life because of righteousness Romans 8:10; and, If you are led by the Spirit, you are not under the Law. Galatians 5:18 For you have not received the Spirit of bondage again to fear, but you have received the Spirit of adoption. Romans 8:15 All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul writing to the Corinthians, said, But you have been washed, but you have been sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. 1 Corinthians 6:11 Since then they had heard many things of the Father, and had seen the Son work many things, but as yet knew nothing clearly of the Spirit, that Spirit does miracles, and brings in the perfect knowledge. But (as I said before) that He may not thence be supposed to be greater, on this account Christ says, Whatsoever He shall hear, that shall He speak; and He will show you things to come. Since, if this be not so, how could it be otherwise than absurd, if He was about to hear then, and on account of those who were being made disciples? For according to you, He would not even then know, except on account of those who were about to hear. What could be more unlawful than this saying? Besides, what would He have to hear? Did He not speak all these things by the Prophets? For if He was about to teach concerning the dissolution of the Law, it had been spoken of: if concerning Christ, His Divinity and the Dispensation, these had been spoken of also. What could He say more clearly after this?

And shall show you things to come. Here most of all Christ shows His Dignity, because foretelling things to come is especially the property of God. Now if He also learns this from others, He will have nothing more than the Prophets. But here Christ declares a knowledge brought into exact agreement with God, so that it is impossible that He should speak anything else. But the phrase "shall receive of Mine" means: shall receive either from the grace which came into My Flesh, or from the knowledge which I also have—not as needing it, nor as learning it from another, but because it is One and the same. And why did He speak this way, and not otherwise? Because they do not yet understand the word concerning the Spirit, and so He provides for one thing only: that the Spirit should be believed and received by them, and that they should not be offended. For since He had said, "One is your Teacher, even Christ" (Matthew 23:10), so that they might not think they should disobey Him in obeying the Spirit, He says: His teaching and Mine are One; of what I would have taught, of those things shall He also speak. Do not suppose His words are other than Mine, for those words are Mine, and confirm My opinion. For One is the will of the Father, and of the Son, and of the Holy Ghost. Thus also He wills us to be, when He says, "That they may be one, as You and I are One" (John 17:11).

And shall show you things to come. Here most of all Christ shows His Dignity, for to foretell things to come is especially the property of God. Now if He also learn this from others, He will have nothing more than the Prophets, but here Christ declares a knowledge brought into exact accordance with God, that it is impossible that He should speak anything else. But the, shall receive of Mine, means, shall receive, either of the grace which came into My Flesh, or of the knowledge which I also have, not as needing it, nor as learning it from another, but because it is One and the same. And wherefore spoke He thus, and not otherwise? Because they understand not yet the word concerning the Spirit, wherefore He provides for one thing only, that the Spirit should be believed and received by them, and that they should not be offended. For since He had said, One is your Teacher, even Christ Matthew 23:10, that they might not deem that they should disobey Him in obeying the Spirit, He says, His teaching and Mine are One; of what I should have taught, of those things shall He also speak. Do not suppose His words are other than Mine, for those words are Mine, and confirm My opinion. For One is the will of the Father, and of the Son, and of the Holy Ghost. Thus also He wills us to be, when He says, That they may be one, as You and I are One. John 17:11

There is nothing equal to unity and harmony, for in this way one person becomes many. If two or ten people are of one mind, the individual is no longer just one but is multiplied tenfold, and you will find the one in the ten and the ten in the one. If they have an enemy, whoever attacks one person has attacked ten and is defeated, because he faces not one opponent but ten. Is one person in need? No, he is not in need, for he is wealthy in his greater part—that is, in the nine—and the needy part, the lesser, is hidden by the wealthy part, the greater. Each of these people has twenty hands, twenty eyes, and as many feet. He does not see with his own eyes alone but with the eyes of others; he does not walk with his own feet alone but with the feet of others; he does not work with his own hands alone but with theirs. He has ten souls, for not only does he care for himself, but those souls also care for him. And if they become a hundred, it will be the same, and their power will be extended. Do you see how excessive love makes one person both irresistible and manifold, and how one person can be in many places at once—the same person both in Persia and in Rome—and that what nature cannot do, love can? For one part of him will be here and one part there, or rather he will be wholly here and wholly there. If he has a thousand or two thousand friends, consider how far his power will extend. Do you see what a multiplying force love is? For the wonderful thing is this: it makes one into a thousand. Why then do we not acquire this power and secure ourselves? This is better than any power or riches; this is more than health, more than light itself; it is the foundation of good courage. How long will we limit our love to one or two people? Consider also the opposite situation. Imagine a man without a friend—a sign of the greatest foolishness, for a fool will say, "I have no friend"—what kind of life will such a person lead? Even if he is infinitely rich, living in abundance and luxury, possessing ten thousand good things, he is still desolate and stripped of everything. But in the case of friends it is not so. Even if they are poor, they are better provided for than the wealthy. The things a person hesitates to say for himself, a friend will say for him, and whatever pleasures he cannot obtain for himself, he will be able to obtain through another, and much more. This will be for us the foundation of all enjoyment and safety, since one who is guarded by so many protectors cannot be harmed. The king's bodyguards are not as reliable as these. The former keep watch through compulsion and fear, the latter through kindness and love, and love is far stronger than fear. The king fears his own guards, but the friend is more confident in them than in himself and because of them fears none who plot against him. Let us then engage in this business: the poor person, so he may have comfort in his poverty; the rich person, so he may possess his wealth safely; the ruler, so he may rule safely; the ruled, so he may have benevolent rulers. This is the source of kindness, this is the foundation of gentleness, since even among animals, those that are most fierce and untamable are those that do not live in groups. For this reason we live in cities and have public spaces, so we may interact with one another. Paul also commanded this, saying, "Not forsaking the assembling of ourselves together" (Hebrews 10:25), for no evil is as great as isolation and the condition of being without community and fellowship. What then, someone says, about the hermits and those who have occupied the mountaintops? They too are not without friends. They have fled from the turmoil of ordinary life, but they have many who are of one soul with them and closely bound together with one another, and they have withdrawn so they might rightly accomplish this very thing. Since the competition of business causes many disputes, they have removed themselves from among people to cultivate love with great precision. But how, someone says, can a person who is alone have ten thousand friends? For my part, I desire, if possible, that people should know how to live together with one another, but for now let the characteristics of friendship remain firm. For it is not place that makes friends. Those hermits, for instance, have many who admire them, and these would not have admired them if they had not loved them. Again, they pray for the whole world, which is the greatest proof of friendship. For this reason we greet one another at the Mysteries, so that being many we may become one, and in the case of the unbaptized, we make our prayers common, pleading for the sick and for the earth's produce, for land and sea. Do you see all the power of love? In the prayers, in the Mysteries, in the exhortations? This is what causes all good things. If we hold fast to this, we will both rightly manage present things and also obtain the Kingdom, which may we all obtain through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

4. There is nothing equal to unanimity and concord; for so one is manifold. If two or ten are of one mind, the one is one no longer, but each one is multiplied tenfold, and you will find the one in the ten, and the ten in the one; and if they have an enemy, he who attacks the one, as having attacked the ten, is vanquished; for he is the mark not for one, but for ten opponents. Is one in want? No, he is not in want, for he is wealthy in his greater part, that is, in the nine; and the needy part, the lesser, is concealed by the wealthy part, the greater. Each of these has twenty hands, twenty eyes, and as many feet. For he sees not with his own eyes alone, but with those of others; he walks not with his own feet alone, but with those of others; he works not with his own hands alone, but with theirs. He has ten souls, for not only does he take thought for himself, but those souls also for him. And if they be made a hundred, it will still be the same, and their power will be extended. Do you see the excess of love, how it makes the one both irresistible and manifold, how one can even be in many places, the same both in Persia and in Rome, and that what nature cannot do, love can? For one part of him will be here, and one there, or rather he will be wholly here and wholly there. If then he have a thousand or two thousand friends, consider again whither his power will extend. Do you see what an increase-giving thing is love? For the wonderful thing is this, its making one a thousand. Why then do we not acquire this power and place ourselves in safety? This is better than all power or riches, this is more than health, than light itself, it is the groundwork of good courage. How long do we set our love on one or two? Consider also the action in the contrary way. Suppose a man without a friend, a mark of the utmost folly, (for a fool will say, I have no friend,) what sort of life will such a one lead? For though he be infinitely rich, in plenty and luxury, possessed of ten thousand good things, yet is he desolate and bare of all. But in the case of friends not so; though they be poor men, yet are they better provided than the wealthy; and the things which a man undertakes not to say for himself, a friend will say for him, and whatever gratifications he is not able to procure for himself, he will be enabled to obtain by means of another, and much more; and it will be to us the groundwork of all enjoyment and safety, since one who is guarded by so many spearmen cannot suffer harm. For the king's body guards are not equal in their strictness to these. The one perform their watch through compulsion and fear, the others through kindness and love; and love is far mightier than fear. The king fears his own guards; the friend is more confident in them than in himself, and by reason of them fears none of those that plot against him. Let us then engage in this traffic; the poor man, that he may have consolation in his poverty; the rich, that he may possess his wealth in safety; the ruler, that he may rule with safety; the ruled, that he may have benevolent rulers. This is the source of kindness, this the groundwork of gentleness; since even among beasts, those are the most fierce and untamable which are not gregarious. For this cause we dwell in cities, and have public places, that we may converse with one another. This also Paul commanded, saying, Not forsaking the assembling of ourselves together Hebrews 10:25; for no evil is so great as solitariness, and the state which is without compact and intercourse. What then, says some one, of the solitaries, and of those who have occupied the summits of the mountains? That neither are they without friends; they have indeed fled from the turmoil of common life, but they have many of one soul with them, and closely bound together one to another; and they have retired that they might rightly accomplish this thing. For since the rivalry of business causes many disputes, therefore, removing from among men, they cultivate love with much exactness. But how, says some one, if a man be alone can he have ten thousand friends? I, for my part, desire, if it be possible, that men should know how to dwell one with another; but for the present let the properties of friendship remain unshaken. For it is not place which makes friends. They, for instance, have many who admire them; now these would not have admired had they not loved them. Again, they pray for all the world, which is the greatest proof of friendship. For this cause we salute one another at the Mysteries, that being many we may become one; and in the case of the uninitiated, we make our prayers common, supplicating for the sick, and for the produce of the world, for land and sea. Do you see all the power of love? In the prayers, in the Mysteries, in the exhortations? This is that which causes all good things. If we hold carefully to this, we shall both rightly dispense things present, and also obtain the Kingdom; which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, for ever and ever. Amen.

All good things have their reward when they reach their proper end, but if they are cut off midway, disaster follows. Just as a heavily laden ship, if it does not reach the harbor in time but sinks in the middle of the sea, gains nothing from the length of its voyage but actually makes the disaster worse in proportion to how much labor it has endured, so too are those souls who fall back when near the end of their labors and give up in the middle of the struggle. This is why Paul said that glory, honor, and peace would meet those who ran their course with patient continuance in doing good. This is what Christ now accomplishes with the disciples. For since He had accepted them, and they rejoiced in Him, and then the sudden coming of the Passion and His sorrowful words were likely to cut short their pleasure, after having talked with them enough to comfort them, He adds, "These things have I spoken unto you, that My joy might remain in you, and that your joy might be fulfilled"—that is, so that you might not be separated from Me, so that you might not cut short your course. You were rejoicing in Me, and you were rejoicing greatly, but despair has fallen upon you. This I remove, so that joy may come at the last, showing that your present circumstances are proper cause not for pain but for pleasure. I saw you offended; I did not despise you; I did not say, "Why do you not remain noble?" But I spoke words to you that brought comfort with them. And so I wish to keep you always in the same love. You have heard about a kingdom, and you rejoiced. Therefore, in order that your joy might be fulfilled, I have spoken these things to you. But this is the commandment: that you love one another as I have loved you. Do you see that the love of God is intertwined with our own and connected like a kind of chain? This is why it sometimes says there are two commandments, sometimes only one. For it is not possible that the person who has taken hold of the first should not also possess the second. For at one time He said, "On this the Law and the Prophets hang," and at another, "Whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets." And, "Love is the fulfilling of the Law." He says the same thing here, for if abiding comes from love, and love comes from keeping the commandments, and the commandment is that we love one another, then abiding in God comes from love toward each other. And He does not simply speak of love, but also declares the manner: "As I have loved you." Again He shows that His very departure was not from hatred but from love. So that I ought rather to be admired on this account, for I lay down My life for you. Yet nowhere does He say this in these words, but earlier, by describing the best shepherd, and here by exhorting them, and by showing the greatness of His love and who He Himself is. But why does He exalt love everywhere? Because this is the mark of the disciples, this is the bond of virtue. For this reason Paul says such great things about it, being a genuine disciple of Christ and having had experience of it.

1. All things good then have their reward, when they arrive at their proper end, but if they be cut off midway, shipwreck ensues. And as a vessel of immense burden, if it reach not the harbor in time, but founder in the midst of the sea, gains nothing from the length of the voyage, but even makes the calamity greater, in proportion as it has endured more toils; so are those souls which fall back when near the end of their labors, and faint in the midst of the struggle. Wherefore Paul said, that glory, and honor, and peace, should meet those who ran their course with patient continuance in well-doing. A thing which Christ now effects in the case of the disciples. Romans 2:7 For since He had accepted them, and they rejoiced in Him, and then the sudden coming of the Passion and His sad words were likely to cut short their pleasure; after having conversed with them sufficiently to soothe them, He adds, These things have I spoken unto you, that My joy might remain in you, and that your joy might be fulfilled; that is, that you might not be separated from Me, that you might not cut short your course. You were rejoicing in Me, and you were rejoicing exceedingly, but despondency has fallen upon you. This then I remove, that joy may come at the last, showing that your present circumstances are fit cause, not for pain, but for pleasure. I saw you offended; I despised you not; I said not, 'Why do ye not continue noble?' But I spoke to you words which brought comfort with them. And so I wish ever to keep you in the same love. You have heard concerning a kingdom, you rejoiced. In order therefore that your joy might be fulfilled, I have spoken these things unto you. But this is the commandment, that you love one another as I have loved you. Do you see that the love of God is intertwined with our own, and connected like a sort of chain? Wherefore it sometimes says that there are two commandments, sometimes only one. For it is not possible that the man who has taken hold on the first should not possess the second also. For at one time He said, On this the Law and the Prophets hang Matthew 22:40; and at another, Whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets. Matthew 7:12 And, Love is the fulfilling of the Law. Romans 13:10 Which He says also here; for if to abide proceeds from love, and love from the keeping of the commandments, and the commandment is that we love one another, then the abiding in God proceeds from love towards each other. And He does not simply speak of love, but declares also the manner, As I have loved you. Again He shows, that His very departure was not of hatred but of love. So that I ought rather to be admired on this account, for I lay down My life for you. Yet nowhere does He say this in these words, but in a former place, by sketching the best shepherd, and here by exhorting them, and by showing the greatness of His love, and Himself, who He is. But wherefore does He everywhere exalt love? Because this is the mark of the disciples, this the bond of virtue. On this account Paul says such great things of it, as being a genuine disciple of Christ, and having had experience of it.

How then does He say, "I have many things to tell you, but you cannot bear them now" (John 16:12)? By "the all" and "the hearing" He shows nothing else but that He uttered nothing alien, but only what was of the Father. And since speaking of secrets appears to be the strongest proof of friendship, you have been deemed worthy, He says, even of this communion. However, when He says "all," He means whatever things it was appropriate that they should hear. Then He also presents another sure proof of friendship, no common one. What sort was that?

How then says He, I have many things to tell you, but you cannot bear them now? John 16:12 By the all and the hearing He shows nothing else, but that He uttered nothing alien, but only what was of the Father. And since to speak of secrets appears to be the strongest proof of friendship, you have, He says, been deemed worthy even of this communion. When however He says all, He means, whatever things it was fit that they should hear. Then He puts also another sure proof of friendship, no common one. Of what sort was that?

That is, I ran upon your friendship. And He did not stop here, but,

That is, I ran upon your friendship. And He stayed not here, but,

I set you, He says (that is, I planted you), so that you should go (He is still using the metaphor of the vine), that is, so that you should spread out, and bear fruit, and so that your fruit should last.

I set you, He says, (that is, I planted you,) that you should go, (He still uses the metaphor of the vine,) that is, that you should extend yourselves; and bring forth fruit, and that your fruit should remain.

Now if your fruit remains, you will remain all the more. For I have not only loved you, He says, but I have done you the greatest benefits by extending your branches throughout the entire world. Do you see in how many ways He shows His love? By telling them secret things, by initially running to meet their friendship, by granting them the greatest blessings, by suffering for them what He then suffered. After this, He shows that He also remains continually with those who will bring forth fruit, for it is necessary to enjoy His aid in order to bear fruit.

Now if your fruit remain, much more shall you. For I have not only loved you, He says, but have done you the greatest benefits, by extending your branches through all the world. Do you see in how many ways He shows His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this, He shows that He also remains continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear fruit.

That whatever you ask of the Father in My Name, He may give it to you.

That whatsoever you shall ask of the Father in My Name, He may give it you.

Yet it is the role of the person who is asked to do what is requested; but if the Father is asked, how is it that the Son does it? It is so that you may learn that the Son is not inferior to the Father.

Yet it is the part of the person asked to do the thing asked; but if the Father is asked, how is it that the Son does it? It is that you may learn that the Son is not inferior to the Father.

That is, Christ is not saying these things to reproach them—that He lays down His life for them or that He ran to meet them—but to lead them into friendship. Then, since being persecuted and insulted by the majority was a grievous and unbearable thing, enough to humble even a lofty soul, Christ entered upon this matter only after having said ten thousand things first. Having first smoothed their minds, He proceeds to these points, showing that these things too were for their exceeding advantage, just as He had shown that the others were. For just as He had told them that they ought not to grieve but rather to rejoice because He goes to the Father (since He did this not as one deserting them but as one greatly loving them), so here also He shows that they ought to rejoice, not grieve. And observe how He accomplishes this. He did not say, "I know that this action is grievous, but bear it for My sake, since you also suffer for My sake," for this reason was not yet sufficient to console them. Therefore, leaving this aside, He puts forward another reason. And what is that? It is that this thing would be a sure proof of their former virtue. And, on the contrary, you ought to grieve not because you are hated now but if you were likely to be loved; for this He implies by saying,

That is, It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship. Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered upon this matter. Having first smoothed their minds, He thus proceeds to these points, showing that these things too were for their exceeding advantage, as He had also shown that the others were. For as He had told them that they ought not to grieve, but rather to rejoice, because I go to the Father, (since He did this not as deserting but as greatly loving them,) so here also He shows that they ought to rejoice, not grieve. And observe how He effects this. He said not, I know that the action is grievous, but bear for My sake, since for My sake also ye suffer, for this reason was not yet sufficient to console them; wherefore letting this pass, He puts forward another. And what is that? It is that this thing would be a sure proof of their former virtue. And, on the contrary, you ought to grieve, not because you are hated now but if you were likely to be loved; for this He implies by saying,

So if you had been loved, it would be very clear that you had displayed signs of wickedness. Then, when by saying this first, He did not accomplish His purpose, He continues again with the discourse.

So that had ye been loved it would be very clear that you had shown forth signs of wickedness. Then, when by saying this first, He did not effect his purpose, He goes on again with the discourse.

He showed that in this way they would be most like Him as imitators. For while Christ was in the flesh, people warred against Him, but when He was taken up, the battle passed to them next. Then, because they were terrified at the prospect of facing the attack of such a great multitude, given their small number, He lifted up their souls by telling them that it was a special reason for joy that they were hated by them. For in this way you will share in My sufferings. You should not be troubled, therefore, because you are not better than I, as I told you before: The servant is not greater than his lord. Then there is also a third source of consolation, that the Father is also insulted along with them.

He showed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battle came in the next place upon them. Then because owing to their fewness they were terrified at being about to encounter the attack of so great a multitude, He raises their souls by telling them that it was a special subject of joy that they were hated by them; For so you shall share My sufferings. You should not therefore be troubled, for you are not better than I, as I before told you, The servant is not greater than his lord. Then there is also a third source of consolation, that the Father also is insulted together with them.

That is, they insult Him also. Beyond this, by removing any excuse from those others and also providing another source of comfort, He says,

That is, they insult Him also. Besides this, depriving those others of excuse, and putting also another source of comfort, He says,

Showing that whatever they do against Him and against them, they will be acting unjustly. Why then did You bring us into such troubles? Did You not know beforehand about the wars and the hatred? Therefore He says again,

Showing that they shall do unjustly both what they do against Him and against them. Why then did You bring us into such calamities? Did You not foreknow the wars, the hatred? Therefore again He says,

From this also proclaiming beforehand no small punishment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spoke these words. They have no excuse. I gave them the teaching which is by words, and I added to that the teaching by works, according to the Law of Moses, which commanded all people to obey one who speaks and does such things, when he should both lead to piety and display the greatest miracles. And He did not speak simply of signs, but

From this also proclaiming beforehand no small punishment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spoke these words. They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should both lead to piety, and exhibit the greatest miracles. And He spoke not simply of signs, but,

And the people themselves are witnesses to this, saying things like, "It was never so seen in Israel" (Matthew 9:33), and "Since the world began was it not heard that any man opened the eyes of one that was born blind" (John 9:32). The case of Lazarus was similar, and all the other acts were the same—the way of working miracles was new and completely beyond comprehension. Why then, someone asks, do they persecute both You and us? Because you are not of the world. "If you were of the world, the world would love its own" (John 15:19). He first reminds them of the words He also spoke to His own brothers (John 7:7), but there He spoke more indirectly, so as not to offend them, while here, in contrast, He revealed everything openly. And how is it clear that this is the reason we are hated? From what was done to Me. For tell Me, which of My words or actions could they find fault with that would justify their not receiving Me? Then, since this would be astonishing to us, He explains the cause: namely, their wickedness. And He doesn't stop there either, but brings in the Prophet (Psalm 35:19; 69:4), showing him proclaiming this long ago and saying that,

And of this they themselves are witnesses, speaking in this way; It was never so seen in Israel Matthew 9:33; and, Since the world began was it not heard that any man opened the eyes of one that was born blind John 9:32; and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond thought. Why then, says one, do they persecute both You and us? Because you are not of the world. If you were of the world, the world would love its own. John 15:19 He first reminds them of the words which He spoke also to His own brethren John 7:7; but there he spoke more by way of a reflection, lest He should offend them, while here, on the contrary, He revealed all. And how is it clear that it is on this account that we are hated? From what was done to Me. For, tell Me, which of My words or deeds could they lay hold on, that they would not receive Me? Then since the thing would be astounding to us, He tells the cause; that is, their wickedness. And He stays not here either, but introduces the Prophet Psalm 35:19; 69:4, showing him proclaiming before of old time, and saying, that,

Paul does the same thing. When many people were puzzled about why the Jews did not believe, Paul brought in the Prophets who foretold this long ago and explained the reason: their wickedness and pride were the cause of their unbelief. So then, if they did not keep Your word, neither will they keep ours; if they persecuted You, they will therefore persecute us too; if they saw signs that no one else performed; if they heard words that no one else spoke, and gained nothing from it; if they hate Your Father and You along with Him—then why, someone asks, have You sent us in among them? How after this will we be considered credible? Which of our relatives will pay attention to us? So that they may not be disturbed by such thoughts, notice what kind of comfort he provides.

3. Which Paul does also. For when many wondered how that the Jews believed not, he brings in Prophets foretelling it of old, and declaring the cause; that their wickedness and pride were the cause of their unbelief. Well then; if they kept not Your saying, neither will they keep ours; if they persecuted You, therefore they will persecute us also; if they saw signs, such as none other man wrought; if they heard words such as none other spoke, and profited nothing; if they hate Your Father and You with Him, wherefore, says one, have You sent us in among them? How after this shall we be worthy of belief? Which of our kindred will give-heed to us? That they may not therefore be troubled by such thoughts, see what sort of comfort he adds.

He will be worthy of belief because He is the Spirit of Truth. For this reason Christ did not call Him Holy Spirit, but Spirit of Truth. The phrase "proceeds from the Father" shows that He knows all things exactly, just as Christ says of Himself, "I know where I come from and where I am going" (John 8:14), speaking in that passage also about truth. "Whom I will send." Notice that it is no longer the Father alone, but also the Son who sends. "And you too," He says, "have a right to be believed, since you have been with Me and have not heard these things from others." Indeed, the Apostles confidently rely on this fact, saying, "We who ate and drank with Him" (Acts 10:41). And to show that this was not merely said to please people, the Spirit bears witness to the words spoken (Acts 10:44).

He shall be worthy of belief, for He is the Spirit of Truth. On this account He called It not Holy Spirit, but Spirit of Truth. But the, proceeds from the Father, shows that He knows all things exactly, as Christ also says of Himself, that I know whence come and whither I go John 8:14, speaking in that place also concerning truth. Whom will send. Behold, it is no longer the Father alone, but the Son also who sends. And ye too, He says, have a right to be believed, who have been with Me, who have not heard from others. Indeed, the Apostles confidently rely on this circumstance, saying, We who ate and drank with Him. Acts 10:41 And to show that this was not merely said to please, the Spirit bears witness to the words spoken. Acts 10:44

That is, when you see many people disbelieving, and yourselves being ill-treated.

That is, when you see many disbelieve, and yourselves ill-treated.

For the Jews had already agreed that if anyone should confess Christ, he should be put out of the synagogues (John 9:22).

(For the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues John 9:22)

Yes, the time is coming when whoever kills you will think that he is offering service to God.

Yea, the time comes, that whosoever kills you will think that he does God service.

They will pursue your murder as if it were a pious act pleasing to God. Then He adds the consolation again,

They shall so seek after your murder, as of an action pious and pleasing to God. Then again He adds the consolation,

It is enough for your comfort that you endure these things for My sake and the Father's. Here He reminds them of the blessing He spoke of at the beginning: Blessed are you when men revile you and persecute you and say all kinds of evil against you falsely for My sake. Rejoice and be extremely glad, for your reward in heaven is great. Matthew 5:11-12

It is sufficient for your comfort that you endure these things for My sake, and the Father's. Here He reminds them of the blessedness of which He spoke at the beginning, Blessed are you, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven. Matthew 5:11-12

So, judging from these words, consider the rest also trustworthy. For you will not be able to say that I flatteringly told you only those things that would please you, or that the words were words of deceit. For one who intended to deceive would not have told you beforehand about matters likely to turn you away. I have therefore told you before, so that these things might not fall upon you unexpectedly and trouble you, and for another reason besides—so that you might not say that I did not foreknow that these things would be. Remember then that I have told you. And indeed the heathen always disguised their persecutions of them with a pretense of their wickedness, driving them out as corrupters. But this did not trouble the disciples who had heard beforehand and knew why they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He handles this everywhere, saying they have not known Me, and for My sake they shall do it, and for My Name's sake and for the Father's sake, and I suffered first, and from no just cause they dare these things.

So, judging from these words, deem the rest also trustworthy. For you will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that you might not say, that I did not foreknow that these things would be. Remember then that I have told you. And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handles this, saying, they have not known Me; and, for My sake they shall do it; and, for My Name's sake, and for the Father's sake; and, I suffered first; and, from no just cause they dare these things.

Let us also think about these things when we face trials and suffer anything at the hands of wicked people. We should look to the Beginner and Finisher of our faith, and remember that we suffer at the hands of the wicked, that it is for the sake of virtue, and for His sake. If we reflect on these things, everything will be very easy and bearable. If someone who suffers for those he loves is even proud of it, what sense of dread will someone have who suffers for God's sake? For if He, for our sake, calls that shameful thing, the Cross, glory, we should be much more ready to think the same way. And if we can despise sufferings like this, we will be much more able to despise riches and greed. Therefore, when we are about to endure anything unpleasant, we should think not of the hardships but of the crowns. Just as merchants consider not only the seas but also the profits, so we should focus on heaven and confidence toward God. And if acquiring more seems pleasant, remember that Christ does not want it, and immediately it will seem unpleasant. And if it grieves you to give to the poor, do not stop your calculation at the cost, but immediately shift your thoughts to the harvest that results from the sowing. When it is hard to resist the temptation of an adulterous woman, think of the crown that comes after the struggle, and you will easily endure the struggle. For if fear turns a person away from shameful things, how much more should the love of Christ do so. Virtue is difficult, but let us clothe her form with the greatness of the promise of things to come. Indeed, those who are virtuous see her as beautiful in herself, even apart from these promises, and pursue her for this reason alone. They do their work because it pleases God, not for reward. They consider it a great thing to be self-controlled not in order to avoid punishment, but because God has commanded it. But if anyone is too weak for this, let him think of the prizes. Let us do the same with giving alms. Let us have pity on our fellow human beings. I beg you, let us not neglect them when they are dying of hunger. How can it be anything but shameful that we should sit at the table laughing and enjoying ourselves, and when we hear others crying out as they pass through the street, we do not even turn at their cries, but are angry with them and call them frauds? What are you thinking? Does anyone plan a fraud for a single loaf of bread? Yes, someone says. Then in this case especially let him be pitied; in this case especially let him be delivered from his need. Or if you are not willing to give, do not insult him either. If you will not save the shipwreck, do not push it into the abyss. For consider: when you push away the poor person who comes to you, who will you be when you call upon God? With what measure you measure, it shall be measured to you again. Consider how he leaves—crushed, bowed down, grieving, having received on top of his poverty the blow of your contempt. For if you consider begging a curse, think what a storm it creates to beg and get nothing, but to go away insulted. How long shall we be like wild animals and not even recognize our own nature because of greed? Many groan at these words, but I want them to have this feeling of compassion not just now, but always. Think, I beg you, of that day when we will stand before the judgment seat of Christ, when we will beg for mercy, and Christ, bringing them forward, will say, "For the sake of a single loaf, of a single coin, you raised up such a great disturbance in these souls!" What will we answer? What defense will we make? To show that He will bring them forward, hear what He says: "Inasmuch as you did it not to one of these, you did it not to Me." They will say nothing more to us, but God on their behalf will rebuke us. Since the rich man also saw Lazarus, and Lazarus said nothing to him, but Abraham spoke for him—and it will be the same with the poor who are now despised by us. We will not see them stretching out their hands in a pitiful state, but being at rest, and we will take the state that was theirs (and would that it were only that state, and not one much worse) as a punishment. For the rich man did not even desire to be filled with crumbs there, but was scorched and severely tormented, and was told, "You in your lifetime received your good things, and likewise Lazarus evil things." Let us not consider wealth to be anything great. It will help us on our way to punishment if we do not pay attention, just as, if we do pay attention, poverty also becomes for us an increase of enjoyment and rest. For we both put off our sins if we bear it with thankfulness, and gain great boldness before God.

4. Let us too consider these things in our temptations, when we suffer anything from wicked men, looking to the Beginner and Finisher of our faith Hebrews 12:2, and considering that it is by wicked men, and that it is for virtue's sake, and for His sake. For if we reflect on these things, all will be most easy and tolerable. Since if one suffering for those he loves is even proud of it, what feeling of things dreadful will he have who suffers for the sake of God? For if He, for our sake, calls that shameful thing, the Cross, glory John 13:31, much more ought we to be thus disposed. And if we can so despise sufferings, much more shall we be able to despise riches, and covetousness. We ought then, when about to endure anything unpleasant, to think not of the toils but of the crowns; for as merchants take into account not the seas only, but also the profits, so ought we to reckon on heaven and confidence towards God. And if the getting more seem a pleasant thing, think that Christ wills it not, and straightway it will appear displeasing. And if it be grievous to you to give to the poor, stay not your reckoning at the expense, but straightway transport your thoughts to the harvest which results from the sowing; and when it is hard to despise the love of a strange woman, think of the crown which comes after the struggle, and you shall easily bear the struggle. For if fear diverts a man from unseemly things, much more should the love of Christ. Difficult is virtue; but let us cast around her form the greatness of the promise of things to come. Indeed those who are virtuous, even apart from these promises, see her beautiful in herself, and on this account go after her, and work because it seems good to God, not for hire; and they think it a great thing to be sober-minded, not in order that they may not be punished, but because God has commanded it. But if any one is too weak for this, let him think of the prizes. So let us do in respect of alms-doing, let us pity our fellow-men, let us not, I entreat, neglect them when perishing with hunger. How can it be otherwise than an unseemly thing, that we should sit at the table laughing and enjoying ourselves, and when we hear others wailing as they pass through the street, should not even turn at their cries, but be angry with them, and call them cheat? What do you mean, man? Does any one plan a cheat for a single loaf of bread? Yes, says some one. Then in this case above all let him be pitied; in this case above all let him be delivered from his need. Or if you are not minded to give, do not insult either; if you will not save the wreck, do not thrust it into the gulf. For consider, when you push away the poor man who comes to you, who you will be when you call upon God. With what measure you measure, it shall be measured to you again. Matthew 7:2 Consider how he departs, crushed, bowed down, lamenting; besides his poverty having received also the blow from your insolence. For if you count the begging a curse, think what a tempest it makes, begging to get nothing, but to go away insulted. How long shall we be like wild beasts, and know not nature itself through greediness? Many groan at these words; but I desire them not now, but always, to have this feeling of compassion. Think, I pray you, of that day when we shall stand before the judgment-seat of Christ, when we shall beg for mercy, and Christ, bringing them forward, shall say, For the sake of a single loaf, of a single obol, so great a surge did ye raise in these souls! What shall we reply? What defense shall we make? To show that He will bring them forward, hear what He says; Inasmuch as you did it not to one of these, you did it not to Me. Matthew 25:45 They will no more say anything to us, but God on their behalf will upbraid us. Since the rich man saw Lazarus too, and Lazarus said nothing to him, but Abraham spoke for him; and thus it will be in the case of the poor who are now despised by us. We shall not see them stretching out their hands in pitiful state, but being in rest; and we shall take the state which was theirs (and would that it were that state only, and not one much more grievous) as a punishment. For neither did the rich man desire to be filled with crumbs there, but was scorched and tormented sharply, and was told, You in your lifetime received your good things, and likewise Lazarus evil things. Luke 16:25 Let us not then deem wealth any great thing; it will help us on our way to punishment, if we take not heed, just as, if we take heed, poverty also becomes to us an addition of enjoyment and rest. For we both put off our sins if we bear it with thankfulness, and gain great boldness before God.

Let us not constantly seek security here, so that we may enjoy security there. Instead, let us accept the labors that come with pursuing virtue, cut away excessive things, seek nothing more than what we need, and spend all our resources on those who are in need. After all, what excuse can we have when God promises us heaven, yet we will not even give Him bread? He makes the sun rise for you and provides all the service of Creation, but you do not even give Him a garment or let Him share your roof? But why do I speak of sun and moon? He has placed His Body before you, He has given you His Precious Blood—and you do not even share your cup with Him? But have you done this even once? This is not mercy. As long as you have the means and do not help, you have not yet fulfilled the whole duty. The virgins who had the lamps also had oil, but not in abundance. Listen, even if you were giving from your own resources, you should not be so stingy. But now when you give what belongs to your Lord, why do you count every little bit? Do you want me to tell you the cause of this inhumanity? When people accumulate wealth through greed, these same people are slow to give alms. For someone who has learned to gain wealth this way does not know how to spend it. How can a person prepared for stealing adapt himself to the opposite? Someone who takes from others—how can he be able to give up his own to another? A dog accustomed to feeding on flesh cannot guard the flock, which is why shepherds kill such dogs. So that this does not become our fate, let us refrain from such feeding. These people also feed on flesh when they bring about death through starvation. Do you not see how God has allowed all things to us in common? If He has permitted poor people to exist amid riches, it is for the consolation of the rich, so they may be able to put off their sins by showing mercy toward them. But you have been cruel and inhuman even in this. From this it is evident that if you had received this same power over greater things, you would have committed countless murders and would have deprived people of light and of life altogether. To prevent this from happening, necessity has cut short insatiable greed in such matters.

5. Let us then not be ever seeking security here, in order that we may enjoy security there; but let us accept the labors which are in behalf of virtue, and cut off superfluities, and seek nothing more than we need, and spend all our substance on those who want. Since what excuse can we have, when God promises heaven to us, and we will not even give Him bread? When He indeed for you makes the sun to rise, and supplies all the ministry of the Creation, but thou dost not even give Him a garment, nor allow Him to share your roof? But why speak I of sun and moon? He has set His Body before you, He has given you His Precious Blood; and do you not even impart to Him of your cup? But have you done so for once? This is not mercy; as long as, having the means, you help not, you have not yet fulfilled the whole duty. Thus the virgins who had the lamps, had oil, but not in abundance. Why, you ought, even did you give from your own, not to be so miserly, but now when you give what is your Lord's, why do you count every little? Will ye that I tell you the cause of this inhumanity? When men get together their wealth through greediness, these same are slow to give alms; for one who has learned so to gain, knows not how to spend. For how can a man prepared for rapine adapt himself to its contrary? He who takes from others, how shall he be able to give up his own to another? A dog accustomed to feed on flesh cannot guard the flock; therefore the shepherds kill such. That this be not our fate, let us refrain from such feasting. For these men too feed on flesh, when they bring on death by hunger. Do you see not how God has allowed to us all things in common? If amid riches He has suffered men to be poor, it is for the consolation of the rich, that they may be able by showing mercy towards them to put off their sins. But thou even in this hast been cruel and inhuman; whence it is evident, that if you had received this same power in greater things, you would have committed ten thousand murders, and would have debarred men from light, and from life altogether. That this might not take place, necessity has cut short insatiableness in such matters.

If you feel pain when you hear these things, I feel it much more when I see them actually happening. How long will you be rich while that man is poor? Only until evening, and no longer, for life is so short and all things so near their end, and everything now stands so close at hand, that the whole span must be considered just a brief hour. What need do you have for overflowing storehouses, for a multitude of servants and household managers? Why don't you have ten thousand who proclaim your almsgiving? The storehouse speaks no word, yet it will bring many robbers upon you; but the storehouses of the poor will ascend to God Himself, and will make your present life pleasant, and take away all your sins, and you will gain glory from God and honor from people. Why then do you begrudge yourself such good things? For you will not do as much good to the poor as you do to yourself when you help them. You will set right their present circumstances, but for yourself you will store up in advance the glory and confidence that will be yours in the future. And may we all obtain this, through the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be the glory and the power forever. Amen.

If you are pained when you hear these things, much more I when I see them taking place. How long shall you be rich, and that man poor? Till evening, but no farther; for so short is life, and all things so near their end, and all things henceforth so stand at the door, that the whole must be deemed but a little hour. What need have you of bursting storehouses, of a multitude of domestics and house-keepers? Why have you not ten thousand proclaimers of your almsdoing? The storehouse utters no voice, yet will it bring upon you many robbers; but the storehouses of the poor will go up to God Himself, and will make your present life sweet, and put away all your sins, and you shall gain glory from God, and honor from men. Why then grudgest you yourself such good things? For you will not do so much good to the poor, as to yourself, when you benefit them. You will right their present state; but for yourself you will lay up beforehand the glory and confidence which shall be hereafter. And this may we all obtain, by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be the glory and the might forever. Amen.

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.

We need works and actions everywhere, not just a show of words. Anyone can easily say and promise things, but acting on them is not equally easy. Why am I saying this? Because many people today claim they fear and love God, but their actions show the opposite. However, God requires the kind of love that is demonstrated through works. This is why He said to the disciples, "If you love Me, keep My commandments." After He told them, "Whatever you ask, I will do it," He wanted to make clear that simply asking is not enough. So He added, "If you love Me," meaning "then I will do it." Since they would likely be troubled when they heard "I go to the Father," He tells them that being troubled now does not show love. To love is to obey My words. "I have given you a commandment that you love one another, that you do to each other as I have done to you." This is love: to obey these words of Mine and to submit to the One you claim to love.

1. We need everywhere works and actions, not a mere show of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks? Because there are many at this time who say that they fear and love God, but in their works show the contrary; but God requires that love which is shown by works. Wherefore He said to the disciples, If you love Me, keep My commandments. For after He had told them, Whatsoever you shall ask, I will do it, that they might not deem the mere asking to be availing, He added, If you love Me, then, He says, I will do it. And since it was likely that they would be troubled when they heard that, I go to the Father, He tells them to be troubled now is not to love, to love is to obey My words. I have given you a commandment that you love one another, that you do so to each other as I have done to you; this is love, to obey these My words, and to yield to Him who is the object of your love.

Again, His words are spoken condescendingly. Since it was likely that they did not yet fully know Him and would eagerly seek His company, His teaching, and His physical presence, and would accept no consolation when He was absent, what does He say? "I will ask the Father, and He shall give you another Comforter"—that is, another like Me. Let those who have the disease of Sabellius be ashamed, those who do not hold the proper view concerning the Spirit. For the remarkable thing about this statement is that it strikes down contradictory heresies with the same blow. By saying "another," He shows the difference of Person, and by "Paraclete," the connection of ousia. But why did He say, "I will ask the Father"? Because if He had said, "I will send Him," they would not have believed as much, and at this point the goal is that He should be believed. Later He declares that He Himself sends the Spirit, saying, "Receive the Holy Ghost" (John 20:22). But here He tells them that He asks the Father, so as to make His words believable to them. Since John says of Him, "Of His fullness have all we received" (John 1:16)—but what He had, how does He receive from another? And again, "He shall baptize you with the Holy Ghost and with fire" (Luke 3:16). But what did He have more than the Apostles, if He was about to ask the Spirit from His Father in order to give the Spirit to others, when they often appear to have done this even without prayer? And how, if the Spirit is sent according to a request from the Father, does the Spirit descend of Its own accord? And how is that which is present everywhere sent by Another, that which divides to every man individually as It wills (1 Corinthians 12:11), and which says with authority, "Separate Me Paul and Barnabas" (Acts 13:2)? Those ministers were serving God, yet still the Spirit called them authoritatively to Its own work—not that It called them to any different work, but in order to show Its power. What then, someone says, does "I will ask the Father" mean? He says it to show the time of the Spirit's coming. For when He had cleansed them by the sacrifice, then the Holy Ghost came upon them. And why, while He was with them, did the Spirit not come? Because the sacrifice was not yet offered. But when afterward sin had been removed, and they were being sent out to dangers and were preparing themselves for the contest, then there was need for the Anointer to come. But why did the Spirit not come immediately after the Resurrection? So that by greatly desiring It, they might receive It with great joy. For as long as Christ was with them, they were not in distress; but when He departed, being left defenseless and thrown into much fear, they would receive It with much eagerness.

And I will ask the Father, and He shall give you another Comforter. Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what says He? I will ask the Father, and He shall give you another Comforter, that is, Another like Me. Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it has stricken down contradictory heresies with the same blow. For by saying another, He shows the difference of Person, and by Paraclete, the connection of Substance. But why said He, I will ask the Father? Because had He said, I will send Him, they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sends Him, saying, Receive the Holy Ghost John 20:22; but in this place He tells them that He asks the Father, so as to render His discourse credible to them. Since John says of Him, Of His fullness have all we received John 1:16; but what He had, how receives He from another? And again, He shall baptize you with the Holy Ghost and with fire. Luke 3:16 But what had He more than the Apostles, if He was about to ask It of His Father in order to give It to others, when they often even without prayer appear to have done thus? And how, if It is sent according to request from the Father, does It descend of Itself? And how is that which is everywhere present sent by Another, that which divides to every man severally as He will 1 Corinthians 12:11, and which says with authority, Separate Me Paul and Barnabas? Acts 13:2 Those ministers were ministering unto God, yet still It called them authoritatively to Its own work; not that It called them to any different work, but in order to show Its power. What then, says some one, is, 'I will ask the Father?'? (He says it) to show the time of Its coming. For when He had cleansed them by the sacrifice, then the Holy Ghost lighted upon them. And why, while He was with them, came it not? Because the sacrifice was not yet offered. But when afterwards sin had been loosed, and they were being sent forth to dangers, and were stripping themselves for the contest, then need was that the Anointer should come. But why did not the Spirit come immediately after the Resurrection? In order that being greatly desirous of It, they might receive It with great joy. For as long as Christ was with them, they were not in tribulation; but when He departed, being made defenseless and thrown into much fear, they would receive It with much readiness.

He remains with you. This shows that even after death it does not depart. But in case they heard about the Paraclete and imagined a second Incarnation, expecting to see it with their eyes, He corrects them by saying, "Whom the world cannot receive, because it does not see Him." He will not be with you as I have been, but will dwell in your very souls. This is what "shall be in you" means. He calls it the Spirit of truth, thus explaining the types in the Old Testament. "That He may be with you"—what does this mean? It means what He Himself says: "I am with you" (Matthew 28:20). Besides, He also implies something else: that the situation with the Spirit will not be the same as Mine—He will never leave you. "Whom the world cannot receive, because it does not see Him." But what is there about the other Persons that is visible? Nothing. He is speaking here about knowledge. He adds, "neither knows Him." For when He speaks of exact knowledge, He calls it sight, because sight is clearer than the other senses. By this He always represents exact knowledge. By "world" He means the wicked, thus comforting the disciples by giving them a special gift. See in how many ways He elevated His teaching about it. He said it is another like Me. He said it will not leave you. He said it comes to you alone, as I also did. He said it remains in you. But even so He did not drive out their despondency, for they still longed for Him and His company. To cure this feeling, then, He says,

He remains with you. This shows that even after death It departs not. But lest when they heard of the Paraclete, they should imagine a second Incarnation, and expect to see It with their eyes, He sets them right by saying, Whom the world cannot receive, because it sees Him not. He will not be with you as I have been, but will dwell in your very souls; for this is the, shall be in you. He calls it the Spirit of truth; thus explaining the types in the Old Testament. That He may be with you. What is, may be with you? That which He says Himself, that I am with you. Matthew 28:20 Besides, He also implies something else, that the case of the Spirit shall not be the same as Mine, He shall never leave you. Whom the world cannot receive, because it sees Him not. Why, what is there belonging to the other Persons that is visible? Nothing; but He speaks here of knowledge; at least He adds, neither knows Him. For He is wont, in the case of exact knowledge, to call it sight; because sight is clearer than the other senses, by this He always represents exact knowledge. By world, He here speaks of the wicked, thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, He is Another like Me; He said, He will not leave you; He said, Unto you alone He comes, as also did I; He said, that He remains in you; but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He says,

Fear not, He says. I did not say that I would send you another Comforter as if I were withdrawing from you forever. I did not say that He remains with you as if I would never see you again. For I Myself will also come to you; I will not leave you orphans. Because at the beginning He said, "Little children," He also says here, "I will not leave you orphans." At first, then, He told them, "You shall come where I go," and "In My Father's house there are many mansions." But here, since that time was long, He gives them the Spirit. And when they were not sufficiently comforted, not knowing what He was speaking about, He says, "I will not leave you orphans," for this was what they chiefly needed. But since "I will come to you" was the statement of one declaring a presence, notice how He did not clearly tell them this thing, so that they would not again seek the same kind of presence as before, but hinted at it. For having said,

2. Fear not, He says, I said not that I would send you another Comforter, as though I were Myself withdrawing from you for ever; I said not that He remains with you, as though I should see you no more. For I also Myself will come to you, I will not leave you orphans. Because when commencing He said, Little children, therefore He says also here, I will not leave you orphans. At first then He told them, You shall come whither I go; and, In My Father's house there are many mansions; but here, since that time was long, He gives them the Spirit; and when, not knowing what it could be of which He spoke, they were not sufficiently comforted, I will not leave you orphans, He says; for this they chiefly required. But since the, I will come to you, was the saying of one declaring a presence, observe how in order that they might not again seek for the same kind of presence as before, He did not clearly tell them this thing, but hinted at it; for having said,

As if He were saying, I am indeed coming to you, but not in the same way as before, when I was with you day by day. And in case they should ask, How then did You say to the Jews, From now on you will not see Me? He resolves the contradiction by saying, to you alone; for such is also the physis of the Spirit.

As though He had said, I come indeed to you, but not in the same way as before, ever being with you day by day. And lest they should say, How then did You say to the Jews, Henceforth you shall not see Me? He solves the contradiction by saying, to you alone; for such also is the nature of the Spirit.

Because I live, you shall live also.

Because I live, you shall live also.

For the Cross does not permanently separate us, but only conceals us for a brief moment; and by life He seems to me to mean not only the present life, but the future life as well.

For the Cross does not finally separate us, but only hides for a little moment; and by life He seems to me to mean not the present only, but the future also.

With regard to the Father, these words refer to Essence; with regard to the disciples, to agreement of mind and help from God. Someone asks, "How is this reasonable?" But I ask in return, "How is the opposite reasonable?" The gap between Christ and the disciples is vast and utterly immeasurable. If the same words are used for both, don't be surprised. Scripture often uses the same words in different senses when speaking of God and of human beings. We are called gods and sons of God, yet the word doesn't have the same meaning when applied to us as when applied to God. The Son is called Image and Glory, and so are we, but there is a great gap between us. Again, "You are Christ's, and Christ is God's" (1 Corinthians 3:23), but we are not Christ's in the same way that Christ is God's. What is He saying? He says, "When I am risen, you will know that I am not separated from the Father, but have the same power with Him, and that I am with you continually, when the facts demonstrate the help that comes to you from Me, when your enemies are held back, and you speak boldly, when dangers are removed from your path, when the preaching of the Gospel flourishes day by day, when all yield and give way to the word of true religion." "As the Father has sent Me, so send I you" (John 20:21). Do you see that here also the word doesn't have the same meaning? If we take it as having the same meaning, the Apostles would differ in nothing from Christ. But why does He say, "Then you shall know"? Because when they saw Him risen and conversing with them, they learned the exact faith; for the power of the Spirit was great, teaching them all things.

With regard to the Father, these words refer to Essence; with regard to the disciples, to agreement of mind and help from God. And how, tell me, is this reasonable? says some one. And how, pray, is the contrary reasonable? For great and altogether boundless is the interval between Christ and the disciples. And if the same words are employed, marvel not; for the Scripture is often wont to use in different senses the same words, when applied to God and to men. Thus we are called gods, and sons of God, yet the word has not the same force when applied to us and to God. And the Son is called Image, and Glory; so are we, but great is the interval between us. Again, You are Christ's, and Christ is God's 1 Corinthians 3:23, but not in like manner as Christ is God's are we Christ's. But what is it that He says? When I am arisen, He says, you shall know that I am not separated from the Father, but have the same power with Him, and that I am with you continually, when facts proclaim the aid which comes to you from Me, when your enemies are kept down, and you speak boldly, when dangers are removed from your path, when the preaching of the Gospel flourishes day by day, when all yield and give ground to the word of true religion. As the Father has sent Me, so send I you. John 20:21 Do you see that here also the word has not the same force? For if we take it as though it had, the Apostles will differ in nothing from Christ. But why says He, Then you shall know? Because then they saw Him risen and conversing with them, then they learned the exact faith; for great was the power of the Spirit, which taught them all things.

It is not enough merely to have them; we also need to keep them exactly. But why does He frequently say the same thing to them? For instance, If you love Me, you will keep My commandments John 14:15; and, He that has My commandments and keeps them; and, If any one hears My word and keeps it, he it is that loves Me — he that hears not My words, loves Me not John 14:24. I think that He was referring to their despondency. Since He had spoken many wise sayings to them concerning death, saying, He that hates his life in this world shall save it unto life eternal John 12:25; and, Unless a man take his cross and follow Me, he is not worthy of Me Matthew 10:38; and is about to say other things besides, rebuking them, He says, Do you think that you suffer sorrow from love? Not sorrowing would be a sign of love. And because He wanted all along to establish this, as He went on He summed up His discourse at this same point: If you loved Me, He says, ye would have rejoiced, because — I go to My Father John 14:28, but now you are in this state through cowardice. To be disposed this way towards death is not for those who remember My commandments, for you ought to be crucified if you truly loved Me, since My word exhorts you not to be afraid of those that kill the body. Those that are such both the Father loves and I. And I will manifest Myself unto him. Then says Judas,

It is not enough merely to have them, we need also an exact keeping of them. But why does He frequently say the same thing to them? As, If you love Me, you will keep My commandments John 14:15; and, He that has My commandments and keeps them; and, If any one hears My word and keeps it, he it is that loves Me — he that hears not My words, loves Me not. John 14:24 I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, He that hates his life in this world shall save it unto life eternal John 12:25; and, Unless a man take his cross and follow Me, he is not worthy of Me Matthew 10:38; and is about to say other things besides, rebuking them, He says, Think ye that you suffer sorrow from love? The not sorrowing would be a sign of love. And because He wished all along to establish this, as He went on He summed up His discourse in this same point; If you loved Me, He says, ye would have rejoiced, because — I go to My Father John 14:28, but now you are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorts you not to be afraid of those that kill the body. Those that are such both the Father loves and I. And I will manifest Myself unto him. Then says Judas,

Do you see that their souls were gripped tightly by fear? For he was confused and troubled, and thought that just as we see dead people in a dream, so Christ would also appear in the same way. Therefore, so that they might not think this, listen to what He says.

Do you see that their soul was close pressed with fear? For he was confounded and troubled, and thought that as we see dead men in a dream, so He also would be seen. In order therefore that they might not imagine this, hear what He says.

All but saying, As the Father reveals Himself, so also do I. And He removed the suspicion not only in this way, but also by saying, We will make Our abode with him—something that does not belong to dreams. But notice, I ask you, the disciple is confused and does not dare to say plainly what he wants to say. For he did not say, Woe to us, that You are dying and will come to us as the dead come; he did not speak like that. Instead he said, How is it that You will show Yourself to us, and not to the world? Jesus then says that I accept you because you keep My commandments. So that they would not think Him to be an apparition when they saw Him afterwards, He says these things beforehand. And so they would not think that He would appear to them in the way I have described, He also tells them the reason: Because you keep My commandments. He says that the Spirit will also appear in the same manner. Now if after being with Him for so long a time, they cannot yet endure that ousia, or rather cannot even imagine it, what would their situation have been if He had appeared to them like that at the beginning? For this reason also He ate with them, so that the action might not seem to be an illusion. For if they thought this when they saw Him walking on the waters, although His familiar form was seen by them and He was not far away, what would they have imagined if they had suddenly seen Him risen, whom they had seen taken and wrapped in burial cloths? Therefore He continually tells them that He will appear, and why He will appear, and how, so that they may not suppose Him to be an apparition.

All but saying, As the Father reveals Himself, so also do I. And not in this way only He removed the suspicion, but also by saying, We will make Our abode with him, a thing which does not belong to dreams. But observe, I pray you, the disciple confounded, and not daring to say plainly what he desired to say. For he said not, Woe to us, that Thou diest, and will come to us as the dead come; he spoke not thus; but, How is it that You will show Yourself to us, and not unto the world? Jesus then says, that I accept you, because ye keep My commandments. In order that they might not, when they should see Him afterwards, deem Him to be an apparition, therefore He says these things beforehand. And that they might not deem that He would appear to them so as I have said, He tells them also the reason, Because ye keep My commandments; He says that the Spirit also will appear in like manner. Now if after having companied with Him so long time, they cannot yet endure that Essence, or rather cannot even imagine It, what would have been their case had He appeared thus to them at the first? On this account also He ate with them, that the action might not seem to be an illusion. For if they thought this when they saw Him walking on the waters, although His wonted form was seen by them, and He was not far distant, what would they have imagined had they suddenly seen Him arisen whom they had seen taken and swathed? Wherefore He continually tells them that He will appear, and why He will appear, and how, that they may not suppose Him to be an apparition.

So that whoever does not hear these sayings not only does not love Me, but does not love the Father either. For if this is the certain proof of love—hearing the commandments—and these commandments are from the Father, then whoever hears them loves not only the Son but also the Father. And how is the word both 'yours' and 'not yours'? This means I do not speak without the Father, nor do I say anything of Myself that is contrary to what seems good to Him.

So that he that hears not these sayings not only does not love Me, but neither does he love the Father. For if this is the sure proof of love, the hearing the commandments, and these are of the Father, he that hears them loves not the Son only, but the Father also. And how is the word 'yours' and 'not yours'? This means, I speak not without the Father, nor say anything of Myself contrary to what seems good to Him.

Since these sayings were not clear, and since they did not understand some of them and had doubts about most of them, He freed them from all their confusion by saying this, so that they would not be confused again and ask, "What commands?"

Since these sayings were not clear, and since some they did not understand, and doubted about the greater number, in order that they might not be again confused, and say, What commands? He released them from all their perplexity, saying,

Perhaps these things are not clear to you now, but 'He' is a clear teacher of them. And the phrase "remains with you" (John 14:17) is the expression of One who implies that He Himself will depart. Then, so that they may not be grieved, He says that as long as He should remain with them and the Spirit should not come, they would be unable to comprehend anything great or sublime. And He said this to prepare them to bear His departure nobly, since it was going to be the cause of great blessings for them. He continually calls Him Comforter because of the afflictions which then possessed them. And since even after hearing these things they were troubled when they thought of the sorrows, the wars, and His departure, see how He calms them again by saying,

Perhaps these things are not clear to you now, but 'He' is a clear teacher of them. And the, remains with you John 14:17, is the expression of One implying that Himself will depart. Then that they may not be grieved, He says, that as long as He should remain with them and the Spirit should not come, they would be unable to comprehend anything great or sublime. And this He said to prepare them to bear nobly His departure, as that which was to be the cause of great blessings to them. He continually calls Him Comforter, because of the afflictions which then possessed them. And since even after hearing these things they were troubled, when they thought of the sorrows, the wars, His departure, see how He calms them again by saying,

He's essentially saying, What harm do the world's troubles do you, as long as you have peace with Me? For this peace is not the same kind as that other peace. The worldly peace is external, is often harmful and unprofitable, and provides no advantage to those who have it; but I give you peace of such a kind that you may be at peace with one another, which makes you stronger. And because He said again, I leave, which was the expression of someone departing, and enough to trouble them, He says again,

All but saying, What are you harmed by the trouble of the world, provided ye be at peace with Me? For this peace is not of the same kind as that. The one is external, is often mischievous and unprofitable, and is no advantage to those who possess it; but I give you peace of such a kind that you be at peace with one another, which thing renders you stronger. And because He said again, I leave, which was the expression of One departing, and enough to confound them, therefore He again says,

Let your heart not be troubled, and do not let it be afraid.

Let not your heart be troubled, neither let it be afraid.

Do you see that they were influenced partly by loving affection and partly by fear?

Do you see that they were affected partly by loving affection, partly by fear?

And what joy would this bring to them? What consolation? What then do the words mean? They did not yet know about the Resurrection, nor did they have the right opinion about Him; for how could they, when they did not even know that He would rise again? Instead, they thought that the Father was mighty. He says then, that if you are fearful for Me, thinking I am not able to defend Myself, and if you are not confident that I shall see you again after the Crucifixion, yet when you heard that I go to the Father, you ought then to have rejoiced because I go away to One that is greater and able to undo all dangers. You have heard how I said to you. Why has He included this? Because, He says, I am so firmly confident about the things which are going to happen that I even foretell them, so far am I from fearing. This also is the meaning of what follows.

4. And what joy would this bring to them? What consolation? What then mean the words? They did not yet know concerning the Resurrection, nor had they right opinion concerning Him; (for how could they, who did not even know that He would rise again?) but they thought that the Father was mighty. He says then, that If you are fearful for Me, as not able to defend Myself, and if you are not confident that I shall see you again after the Crucifixion, yet when you heard that I go to the Father, you ought then to have rejoiced because I go away to One that is greater, and able to undo all dangers. You have heard how I said to you. Why has He put this? Because, He says, I am so firmly confident about the things which come to pass, that I even foretell them, so far am I from fearing. This also is the meaning of what follows.

As if He had said, You would not have known, had I not told you. And I would not have told you, had I not been confident. Do you see that this speech is one of condescension? For when He says, Do you think that I cannot pray to the Father, and He shall presently give Me more than twelve legions of Angels Matthew 26:53, He is speaking to the secret thoughts of the hearers; since no one, even in complete madness, would say that He was not able to help Himself but needed Angels; but because they thought of Him as a man, therefore He spoke of twelve legions of Angels. Yet in truth He only asked those who came to take Him a question, and cast them backwards. John 18:6 (If anyone says that the Father is greater, inasmuch as He is the cause of the Son, we will not contradict this. But this does not by any means make the Son to be of a different ousia.) But what He says is of this kind: As long as I am here, it is natural that you should think that I am in danger; but when I have gone there, be confident that I am in safety; for Him none will be able to overcome. All these words were addressed to the weakness of the disciples, for I Myself am confident, and care not for death. On this account, He said, I have told you these things before they come to pass; but since, He says, you are not yet able to receive the saying concerning them, I bring you comfort even from the Father, whom you call great. Having thus consoled them, He again tells them sorrowful things,

As though He had said, You would not have known, had I not told you. And I should not have told you, had I not been confident. Do you see that the speech is one of condescension? For when He says, Think ye that I cannot pray to the Father, and He shall presently give Me more than twelve legions of Angels Matthew 26:53, He speaks to the secret thoughts of the hearers; since no one, even in the height of madness, would say that He was not able to help Himself, but needed Angels; but because they thought of Him as a man, therefore He spoke of twelve legions of Angels. Yet in truth He did but ask those who came to take Him a question, and cast them backwards. John 18:6 (If any one say that the Father is greater, inasmuch as He is the cause of the Son, we will not contradict this. But this does not by any means make the Son to be of a different Essence.) But what He says, is of this kind: As long as I am here, it is natural that you should deem that I am in danger; but when I have gone 'there,' be confident that I am in safety; for Him none will be able to overcome. All these words were addressed to the weakness of the disciples, for, I Myself am confident, and care not for death. On this account, He said, I have told you these things before they come to pass; but since, He says, you are not yet able to receive the saying concerning them, I bring you comfort even from the Father, whom you entitle great. Having thus consoled them, He again tells them sorrowful things,

By ruler of this world, He means the devil, calling wicked men also by the same name. For he does not rule heaven and earth, since he would have destroyed everything and cast down all things, but he rules over those who give themselves up to him. Therefore He calls him the ruler of the darkness of this world, in this place again calling evil deeds darkness. What then, does the devil slay You? By no means; he has nothing in Me. How then do they kill You? Because I will it, and,

By ruler of this world, He means the devil, calling wicked men also by the same name. For he rules not heaven and earth, since he would have been subverted, and cast down all things, but he rules over those who give themselves up to him. Wherefore He calls him, the ruler of the darkness of this world, in this place again calling evil deeds, darkness. What then, does the devil slay You? By no means; he has nothing in Me. How then do they kill You? Because I will it, and,

For being not subject to death, nor owing it any debt, I endure it through my love for the Father. He says this to rouse their souls again, so they may learn that he goes to this thing not unwillingly but willingly, and that he does it while despising the devil. It was not enough for him to have said, "Yet a little while I am with you" (John 7:33), but he continually addresses this painful subject (with good reason) until he should make it acceptable to them by weaving pleasant things along with it. Therefore at one time he says, "I go, and I come again"; and, "That where I am, there you may be also"; and, "You cannot follow me now, but afterwards you shall follow me"; and, "I go to the Father"; and, "The Father is greater than I"; and, "Before it comes to pass, I have told you"; and, "I do not suffer these things from constraint, but from love for the Father." So they might consider that the action could not be destructive or harmful, if at least he who greatly loved him and was greatly loved by him willed it so. For this reason, while intermingling these pleasant words, he continually uttered the painful ones also, training their minds. For both "remains with you" (John 16:7) and "My departure is expedient for you" were expressions of one giving comfort. For this reason he spoke in advance ten thousand sayings concerning the Spirit: "is in you," and "the world cannot receive," and "He shall bring all things to your remembrance," and "Spirit of truth," and "Holy Spirit," and "Comforter," and that "it is expedient for you," so that they might not despair, as though there would be no one to stand before them and help them. "It is expedient," he says, showing that it would make them spiritual.

For being not subject, He says, to death, nor a debtor to it, I endure it through My love to the Father. This He says, that He may again rouse their souls, and that they may learn that not unwillingly but willingly He goes to this thing, and that He does it despising the devil. It was not enough for Him to have said, Yet a little while I am with you John 7:33, but He continually handles this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things. Wherefore at one time He says, I go, and I come again; and, That where I there ye may be also; and, You cannot follow Me now, but afterwards you shall follow Me; and, I go to the Father; and, The Father is greater than I; and, Before it come to pass, I have told you; and, I do not suffer these things from constraint, but from love for the Father. So that they might consider, that the action could not be destructive nor hurtful, if at least He who greatly loved Him, and was greatly loved by Him, so willed. On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, remains with you John 16:7, and, My departure is expedient for you, were expressions of One giving comfort. For this reason He spoke by anticipation ten thousand sayings concerning the Spirit, the, Is in you, and, The world cannot receive, and, He shall bring all things to your remembrance, and, Spirit of truth, and, Holy Spirit, and, Comforter, and that It is expedient for you, in order that they might not despond, as though there would be none to stand before and help them. It is expedient, He says, showing that It would make them spiritual.

This, we can see, is exactly what happened. For those who were trembling and afraid, after they received the Spirit, rushed into the midst of dangers and prepared themselves for the struggle against steel, fire, wild beasts, seas, and every kind of punishment. These uneducated and ignorant men spoke so boldly that they amazed their listeners. The Spirit made them men of iron instead of men of clay, gave them wings, and allowed them to be brought down by nothing human. For such is that grace: if it finds despondency, it scatters it; if evil desires, it consumes them; if cowardice, it drives it out, and does not allow one who has received it to remain merely a man afterward, but as if transporting him to heaven itself, causes him to imagine everything that is there. For this reason no one said that any of the things he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit especially requires, for the fruit of the Spirit is joy, peace, faith, meekness. Yet spiritual people often grieve, someone says. But that sorrow is sweeter than joy. Cain was sorrowful, but with the sorrow of the world; Paul was sorrowful, but with godly sorrow. Everything spiritual brings the greatest gain, just as everything worldly brings the utmost loss. Let us then draw to ourselves the invincible help of the Spirit by keeping the commandments, and then we shall be in no way inferior to the angels. For they are not of this character because they are incorporeal, for if that were the case, no incorporeal being would have become wicked, but the will is in every case the cause of everything. Therefore among incorporeal beings some have been found worse than men or irrational creatures, and among those having bodies some better than the incorporeal. All righteous men, for instance, whatever righteous deeds they performed, did them while living on earth and having bodies. For they lived on earth as pilgrims and strangers, but in heaven as citizens. So do not say, I am clothed with flesh, I cannot gain mastery, nor undertake the labors that are for the sake of virtue. Do not accuse the Creator. For if wearing flesh made virtue impossible, then the fault would not be ours. But that it does not make it impossible, the company of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated and not found. So also Elijah was caught up with the flesh. Abraham along with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that shameless woman. But why do I speak of the flesh? For even if you place a chain upon the flesh, no harm is done. Though I am bound, Paul says, yet the word of God is not bound. And why do I speak of bonds and chains? Add to these the prison and bars, yet neither are these any hindrance to virtue; at least Paul has taught us this. For the bond of the soul is not iron but cowardice, the desire for wealth, and the countless passions. These bind us, even though our body is free. But, someone says, these originate from the body. This is an excuse and a false pretense. For if they were produced from the body, all would experience them. For just as we cannot escape weariness, sleep, hunger, and thirst, since they belong to our nature, so too these, if they were of the same kind, would not allow anyone to be exempt from their tyranny. But since many escape them, it is clear that such things are the faults of a careless soul. Let us then put a stop to this and not accuse the body, but subdue it to the soul, so that having it under command, we may enjoy the everlasting good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

5. This at least, we see, was what took place. For they who now trembled and feared, after they had received the Spirit sprang into the midst of dangers, and stripped themselves for the contest against steel, and fire, and wild beasts, and seas, and every kind of punishment; and they, the unlettered and ignorant, discoursed so boldly as to astonish their hearers. For the Spirit made them men of iron instead of men of clay, gave them wings, and allowed them to be cast down by nothing human. For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and does not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. Acts 4:32, and 2:46 On this account no one said that any of the things that he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit most requires, for the fruit of the Spirit is joy, peace — faith, meek ness. Galatians 5:22-23 And yet spiritual persons often grieve, says some one. But that sorrow is sweeter than joy. Cain was sorrowful, but with the sorrow of the world; Paul was sorrowful, but with godly sorrow. Everything that is spiritual brings the greatest gain, just as everything that is worldly the utmost loss. Let us then draw to us the invincible aid of the Spirit, by keeping the commandments, and then we shall be nothing inferior to the Angels. For neither are they therefore of this character, because they are incorporeal, for were this the case, no incorporeal being would have become wicked, but the will is in every case the cause of all. Wherefore among incorporeal beings some have been found worse than men or things irrational, and among those having bodies some better than the incorporeal. All just men, for instance, whatever were their righteous deeds, did them while dwelling on earth, and having bodies. For they dwelt on earth as those who were pilgrims and strangers; but in heaven, as citizens. Then say not thou either, I am clothed with flesh, I cannot get the mastery, nor undertake the toils which are for the sake of virtue. Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh. Abraham also with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that abandoned woman. But why speak I of the flesh? For though thou place a chain upon the flesh, no harm is done. Though I am bound, says Paul, yet the word of God is not bound. 2 Timothy 2:9 And why speak I of bonds and chains? Add to these the prison, and bars, yet neither are these any hindrance to virtue; at least so Paul has instructed us. For the bond of the soul is not iron but cowardice, and the desire of wealth, and the ten thousand passions. These bind us, though our body be free. But, says some one, these have their origin from the body. An excuse this, and a false pretense. For had they been produced from the body, all would have undergone them. For as we cannot escape weariness, and sleep, and hunger, and thirst, since they belong to our nature; so too these, if they were of the same kind, would not allow any one to be exempt from their tyranny; but since many escape them, it is clear that such things are the faults of a careless soul. Let us then put a stop to this, and not accuse the body, but subdue it to the soul, that having it under command, we may enjoy the everlasting good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

The Prophet said to the Jews, "You had the countenance of a harlot, you were shameless towards all men" (Jeremiah 3:3, Septuagint). Now it seems appropriate to use this expression not only against that city, but against all who shamelessly set their faces against the truth. When Philip said to Christ, "Show us the Father," He replied, "Have I been so long time with you, and have you not known Me, Philip?" Yet there are some who even after these words separate the Father from the Son. What closer connection do you need than this? In fact, from this very saying some have fallen into the error of Sabellius. But let us leave both these groups and those aside as trapped in directly opposite errors, and consider the exact meaning of the words. "Have I been so long time with you, and have you not known Me, Philip?" He says. What then? Philip replies, "Are you the Father I'm asking about?" No, He says. This is why He did not say "have you not known Him," but "have you not known Me," declaring nothing other than this: that the Son is no different from what the Father is, yet remains a Son. But why did Philip ask this question? Christ had said, "If you had known Me, you would have known My Father also" (John 14:7), and He had often said the same to the Jews. Since Peter and the Jews had often asked Him, "Who is the Father?" and since Thomas had asked Him, and no one had learned anything clear, but His words were still not understood, Philip, so that he might not seem pushy or troublesome by asking after the Jews, said "Show us the Father" and added "and it suffices us, we seek no more." Yet Christ had said, "If you had known Me, you would have known My Father also," and He declared the Father through Himself. But Philip reversed the order and said, "Show us the Father," as though he knew Christ perfectly. But Christ does not tolerate this; He corrects him, persuading him to gain knowledge of the Father through Himself, while Philip wanted to see Him with these physical eyes, having perhaps heard about the Prophets who saw God. But those cases, Philip, were acts of condescension. That's why Christ said, "No man has seen God at any time" (John 1:18), and again, "Everyone who has heard and learned from God comes to Me" (John 6:45). "You have neither heard His voice at any time, nor seen His shape" (John 5:37). And in the Old Testament, "No man shall see My face and live" (Exodus 33:20). What does Christ say? Very reproachfully He says, "Have I been so long time with you, and have you not known Me, Philip?" He did not say "have you not seen," but "have you not known Me." Philip might say, "Why do I want to learn about You? Right now I'm trying to see Your Father, and You say to me, 'Have you not known Me?' What does this have to do with my question?" Actually, it has everything to do with it, for if He is what the Father is, yet remains a Son, He rightly shows in Himself the One who begot Him. Then to distinguish the Persons He says, "He that has seen Me has seen the Father," so that no one would claim that the Father and Son are the same. For had He been the Father, He would not have said, "He that has seen Me has seen Him." Why then did He not reply, "You ask for what is impossible and not permitted to man; this is possible only for Me"? Because Philip had said "it suffices us," as though he knew Christ, He shows that he had not even seen Him. For surely he would have known the Father if he had been able to know the Son. That's why He says, "He that has seen Me has seen the Father." If anyone has seen Me, he will also see Him. What He is saying is something like this: It is not possible to see either Me or Him. Philip was seeking the knowledge that comes through sight, and since he thought he had seen Christ in this way, he wanted to see the Father in the same manner; but Jesus shows him that he had not even seen Christ Himself. And if anyone here calls knowledge "sight," I don't disagree, for "he that has known Me," Christ says, "has known the Father." Yet He did not say this, but wanting to establish the Consubstantiality, declared, "He that knows My ousia knows that of the Father also." And what does this mean? someone says. For he who knows creation also knows God. Yet all are acquainted with creation and have seen it, but not all know God. Besides, let us consider what Philip seeks to see. Is it the wisdom of the Father? Is it His goodness? No, but the very being of God, the very ousia. To this therefore Christ answers, "He that has seen Me." Now he that has seen creation has not also seen the ousia of God. "If anyone has seen Me, he has seen the Father," He says. Now had He been of a different ousia, He would not have spoken this way. But to use a simpler argument, no one who doesn't know what gold is can recognize the substance of gold in silver. For one physis is not shown by another. That's why He rightly rebuked him, saying, "Have I been so long with you?" Have you received such teaching, have you seen miracles performed with authority and everything belonging to the Godhead that the Father alone works—sins forgiven, secrets revealed, death retreating, a creation made from earth—and have you not known Me? Because He was clothed with flesh, this is why He said, "Have you not known Me?"

1. The Prophet said to the Jews, You had the countenance of a harlot, thou were shameless towards all men. Jeremiah 3:3, Septuagint Now it seems fitting to use this expression not only against that city, but against all who shamelessly set their faces against the truth. For when Philip said to Christ, Show us the Father, He replied, Have I been so long time with you, and have you not known Me, Philip? And yet there are some Who even after these words separate the Father from the Son. What proximity do you require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. Have I been so long time with you, and have you not known Me, Philip? He says. What then? Replies Philip, Are you the Father after whom I enquire? No, He says. On this account He said not, have you not known Him, but, have you not known Me, declaring nothing else but this, that the Son is no other than what the Father is, yet continuing to be a Son. But how came Philip to ask this question? Christ had said, If you had known Me, you should have known My Father also John 14:7, and He had often said the same to the Jews. Since then Peter and the Jews had often asked Him, Who is the Father? since Thomas had asked Him, and no one had learned anything clear, but His words were still not understood; Philip, in order that He might not seem to be importunate and to trouble Him by asking in his turn after the Jews, Show us the Father, added, and it suffices us, we seek no more. Yet Christ had said, If you had known Me, you should have known My Father also, and by Himself He declared the Father. But Philip reversed the order, and said, Show us the Father, as though knowing Christ exactly. But Christ endures him not, but puts him in the right way, persuading him to gain the knowledge of the Father through Himself, while Philip desired to see Him with these bodily eyes, having perhaps heard concerning the Prophets, that they saw God. But those cases, Philip, were acts of condescension. Wherefore Christ said, No man has seen God at any time John 1:18; and again, Every man that has heard and has learned from God comes unto Me. John 6:45 You have neither heard His voice at any time, nor seen His shape. John 5:37 And in the Old Testament, No man shall see My face, and live. Exodus 33:20 What says Christ? Very reprovingly He says, Have I been so long time with you, and have you not known Me, Philip? He said not, have you not seen, but, have you not known Me. Why, Philip might say, do I wish to learn concerning You? At present I seek to see Your Father, and You say unto me, have you not known Me? What connection then has this with the question? Surely a very close one; for if He is that which the Father is, yet continuing a Son, with reason He shows in Himself Him who begot Him. Then to distinguish the Persons He says, He that has seen Me has seen the Father, lest any one should assert that the same is Father, the same Son. For had He been the Father, He would not have said, He that has seen Me has seen Him. Why then did He not reply, you ask things impossible, and not allowed to man; to Me alone is this possible? Because Philip had said, it suffices us, as though knowing Christ, He shows that he had not even seen Him. For assuredly he would have known the Father, had he been able to know the Son. Wherefore He says, He that has seen Me, has seen the Father. If any one has seen Me, he shall also behold Him. What He says is of this kind: It is not possible to see either Me or Him. For Philip sought the knowledge which is by sight, and since he thought that he had so seen Christ, he desired in like manner to see the Father; but Jesus shows him that he had not even seen Himself. And if any one here call knowledge, sight, I do not contradict him, for, he that has known Me, says Christ, has known the Father. Yet He did not say this, but desiring to establish the Consubstantiality, declared, he that knows My Essence, knows that of the Father also. And what is this? says some one; for he who is acquainted with creation knows also God. Yet all are acquainted with creation, and have seen it, but all do not know God. Besides, let us consider what Philip seeks to see. Is it the wisdom of the Father? Is it His goodness? Not so, but the very whatever God is, the very Essence. To this therefore Christ answers, He that has seen Me. Now he that has seen the creation, has not also seen the Essence of God. If any one has seen Me, he has seen the Father, He says. Now had He been of a different Essence, He would not have spoken thus. But to make use of a grosser argument, no man that knows not what gold is, can discern the substance of gold in silver. For one nature is not shown by another. Wherefore He rightly rebuked him, saying, Am I so long with you? Have you enjoyed such teaching, have you seen miracles wrought with authority, and all belonging to the Godhead, which the Father alone works, sins forgiven, secrets published, death retreating, a creation wrought from earth, and have you not known Me? Because He was clothed with flesh, therefore He said, Have you not known Me?

You have seen the Father; do not seek to see more, because in Him you have seen Me. If you have seen Me, do not be overly curious, because you have also known Him in Me.

2. You have seen the Father; seek not to see more; for in Him you have seen Me. If you have seen Me, be not over-curious; for you have also in Me known Him.

That is, I am seen in that Essence.

That is, I am seen in that Essence.

The words that I speak, I do not speak on My own authority.

The words that I speak, I speak not of Myself,

Do you see the extraordinary closeness and the proof of the one ousia?

Do you see the exceeding nearness, and the proof of the one Essence?

The Father who dwells in Me, He does the works.

The Father that dwells in Me, He does the works.

How does He move from speaking about words to speaking about works? What would naturally follow is for Him to say, "The Father speaks the words." But He places two things here: both teaching and miracles. Or it may be that the words themselves were also works. How then does He do them? In another place He says, "If I do not the works of My Father, believe Me not" (John 10:37). How then does He say here that the Father does them? To show this same thing: that there is no separation between the Father and the Son. What He is saying is this: The Father would not act in one way, and I in another. Indeed, in another place both He and the Father work: "My Father works until now, and I work" (John 5:17). In the first passage He shows the unchanging character of the works, and in the second their identity. And if the plain meaning of the words indicates humility, do not be surprised. For after first saying, "Do you not believe?" He then spoke this way, showing that He shaped His words in order to bring him to faith, for He understood their hearts.

How, beginning with words, does He come to works? For that which naturally followed was, that He should say, the Father speaks the words. But He puts two things here, both concerning doctrine and miracles. Or it may have been because the words also were works. How then does He them? In another place He says, If I do not the works of My Father, believe Me not. John 10:37 How then says He here that the Father does them? To show this same thing, that there is no interval between the Father and the Son. What He says is this: The Father would not act in one way, and I in another. Indeed in another place both He and the Father work; My Father works hitherto, and I work John 5:17; showing in the first passage the unvaryingness of the works, in the second the identity. And if the obvious meaning of the words denotes humility, marvel not; for after having first said, Do you not believe? He then spoke thus, showing that He so modeled His words to bring him to the faith; for He walked in their hearts.

You should not, when you hear of 'Father' and 'Son,' look for anything else to establish the relationship in terms of Essence. But if this is not enough to prove to you the equal dignity and Consubstantiality, you can learn it even from the works. If the statement "he that has seen Me, has seen My Father" had been used with respect to works, He would not have said afterwards,

You ought not, when you hear of 'Father' and 'Son,' to seek anything else to the establishing of the relationship as to Essence, but if this is not sufficient to prove to you the Condignity and Consubstantiality, you may learn it even from the works. Had the, he that has seen Me, has seen My Father, been used with respect to works, He would not afterwards have said,

Or else believe Me for the very works' sake. And then to show that He is not only able to do these things, but also other things much greater than these, He states them with excess. For He does not say, I can do greater things than these, but what was much more wonderful: I can give to others also the ability to do greater things than these.

Or else believe Me for the very works' sake. And then to show that He is not only able to do these things, but also other much greater than these, He puts them with excess. For He says not, I can do greater things than these, but, what was much more wonderful, I can give to others also to do greater things than these.

That is, it now remains for you to work miracles, because I am going away. Then, after He had accomplished what His argument intended, He says,

That is, it now remains for you to work miracles, for I go away. Then when He had accomplished what His argument intended, He says,

Do you see again that it is He who does it? "I," He says, "will do it"—not "I will ask of the Father," but "that the Father may be glorified in Me." In another place He said, "God shall glorify Him in Himself" (John 13:32), but here, He shall glorify the Father; for when the Son shall appear with great power, He who begot Him shall be glorified. But what does "in My Name" mean? It means what the Apostles said: "In the Name of Jesus Christ, arise and walk" (Acts 3:6). For all the miracles which they did, He worked in them, and the hand of the Lord was with them (Acts 11:21).

Do you see again that it is He who does it? I, says He, will do it; not, I will ask of the Father, but, that the Father may be glorified in Me. In another place He said, God shall glorify Him in Himself John 13:32, but here, He shall glorify the Father; for when the Son shall appear with great power, He who begot shall be glorified. But what is, in My Name? That which the Apostles said, In the Name of Jesus Christ, arise and walk. Acts 3:6 For all the miracles which they did He wrought in them, and the hand of the Lord was with them. Acts 11:21

Do you see His authority? The things accomplished through others, He Himself does. Does He lack power for the things He does Himself, unless the Father works them in Him? Who could say such a thing? But why does He place this statement second? To confirm His own words and to show that the earlier statements were made by condescension. But the phrase "I go to the Father" means this: I shall not perish, but remain in My own proper dignity, and I am in Heaven. He said all this to comfort them. Since they did not yet understand His teachings about the Resurrection and would likely imagine something dreadful, He promises in other teachings that He will give them such things, soothing them in every way and showing that He remains continually. And not only does He remain, but He will even demonstrate greater power.

Do you see His authority? The things done by means of others Himself does; has He no power for the things done by Himself, except as being wrought in by the Father? And who could say this? But why does He put it second? To confirm His own words, and to show that the former sayings were of condescension. But the, I go to the Father, is this: I shall not perish, but remain in My own proper Dignity, and Am in Heaven. All this He said, comforting them. For since it was likely that they, not yet understanding His discourses concerning the Resurrection, would imagine something dismal, He in other discourses promises that He will give them such things, soothing them in every way, and showing that He abides continually; and not only abides, but that He will even show forth greater power.

Let us then follow Him and take up the Cross. For even though persecution is not present now, the opportunity for another kind of death is with us. "Mortify your members which are upon earth," it says. Let us then extinguish lust, kill anger, abolish envy. This is a living sacrifice. This sacrifice does not end in ashes, is not scattered in smoke, and needs neither wood, nor fire, nor knife. For it has both fire and a knife, namely the Holy Spirit. Using this knife, cut away the excessive and foreign portion of your heart; open up the blockage in your ears, for vices and evil desires tend to obstruct the entrance of the word. The desire for money, when it stands before someone, does not allow him to hear the word about giving alms; and malice when it is present builds a wall against the teaching about love; and some other disease falling upon the soul in turn makes it even more dull to everything. Let us then eliminate these wicked desires; it is enough to have willed it, and all are extinguished. For let us not, I beg you, focus on the fact that love of wealth is tyrannical, but rather that the tyranny comes from our own laziness. Many people say they do not even know what money is. For this desire is not a natural one; desires that are natural were planted in us from the very beginning, but as for gold and silver, for a long time people did not even know what it was. Where then did this desire come from? From vainglory and extreme laziness. For among desires, some are necessary, some are natural, and some are neither. For example, those which destroy the creature if not satisfied are both natural and necessary, such as the desire for food and drink and sleep; sexual desire is natural but not necessary, for many have overcome it and have not died. But the desire for wealth is neither natural nor necessary, but superfluous; and if we choose, we need not allow its beginning. In fact, Christ speaking about virginity says, "He that is able to receive it, let him receive it." But concerning riches, not so—rather what? "Except a man forsake all that he has, he is not worthy of Me." What was easy He recommended, but what goes beyond most people He leaves to choice. Why then do we deprive ourselves of all excuse? The person who is captured by some more tyrannical passion will not suffer heavy punishment, but the one who is conquered by a weak one is deprived of all defense. For what shall we say when He declares, "You saw Me hungry and fed Me not"? What excuse shall we have? We will certainly plead poverty; yet we are not poorer than that widow who by throwing in two coins surpassed all the rest. For God does not require the quantity of the offering, but the disposition of the mind; and that He does so comes from His tender care. Let us then, admiring His lovingkindness, contribute what is in our power, so that having obtained God's lovingkindness in abundance both in this life and in the life to come, we may be able to enjoy the good things promised to us, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

3. Let us then follow Him, and take up the Cross. For though persecution be not present, yet the season for another kind of death is with us. Mortify, it says, your members which are upon earth. Colossians 3:5 Let us then quench concupiscence, slay anger, abolish envy. This is a living sacrifice. Romans 12:1 This sacrifice ends not in ashes, is not dispersed in smoke, wants neither wood, nor fire, nor knife. For it has both fire and a knife, even the Holy Spirit. Using this knife, circumcise the superfluous and alien portion of your heart; open the closedness of your ears, for vices and evil desires are wont to stop the way against the entrance of the word. The desire of money, when it is set before one, permits not to hear the word concerning almsgiving; and malice when it is present raises a wall against the teaching concerning love; and some other malady falling on in its turn, makes the soul yet more dull to all things. Let us then do away these wicked desires; it is enough to have willed, and all are quenched. For let us not, I entreat, look to this, that the love of wealth is a tyrannical thing, but that the tyranny is that of our own slackmindedness. Many indeed say that they do not even know what money is. For this desire is not a natural one; such as are natural were implanted in us from the first, from the beginning, but as for gold and silver, for a long time not even what it is was known. Whence then grew this desire? From vainglory and extreme slackmindedness. For of desires some are necessary, some natural, some neither the one nor the other. For example, those which if not gratified destroy the creature are both natural and necessary, as the desire of meat and drink and sleep; carnal desire is natural indeed but not necessary, for many have got the better of it, and have not died. But the desire of wealth is neither natural nor necessary, but superfluous; and if we choose we need not admit its beginning. At any rate, Christ speaking of virginity says, He that is able to receive it, let him receive it. Matthew 19:12 But concerning riches not so, but how? Except a man forsake all that he has, he is not worthy of Me. Luke 14:33 What was easy He recommended, but what goes beyond the many He leaves to choice. Why then do we deprive ourselves of all excuse? The man who is made captive by some more tyrannical passion shall not suffer a heavy punishment, but he who is subdued by a weak one is deprived of all defense. For what shall we reply when He says, You saw Me hungry and fed Me not? Matthew 25:42; what excuse shall we have? We shall certainly plead poverty; yet we are not poorer than that widow, who by throwing in two mites overshot all the rest. For God requires not the quantity of the offering, but the measure of the mind; and that He does so, comes from His tender care. Let us then, admiring His lovingkindness, contribute what is in our power, that having both in this life and in that which is to come obtained in abundance the lovingkindness of God, we may be able to enjoy the good things promised to us, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

A great thing is love, and stronger than fire itself, and it goes up to the very heaven. There is no obstacle that can hold back its driving force. And so the most passionate Peter, when he hears "Where I go you cannot come," what does he say? "Lord, where are you going?" And he said this not so much because he wanted to know, as because he wanted to follow. He did not yet dare to say openly "I am going," but asked "Where are you going?" Christ answered not his words, but his thoughts. For that this was his desire is clear from what Christ said: "Where I go you cannot follow me now." Do you see that he longed to follow him, and therefore asked the question? And when he heard "You shall follow me afterwards," not even then did he hold back his longing, and though he had gained good hopes, he is so eager as to say,

1. A great thing is love, and stronger than fire itself, and it goes up to the very heaven; there is no hindrance which can restrain its tearing force. And so the most fervent Peter, when he hears, Whither I go ye cannot come, what says he? Lord, where are you going? and this he said, not so much from wish to learn, as from desire to follow. To say openly, I go, he dared not yet, but, Where are you going? Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, Whither I go you can not follow Me now. Do you see that he longed for the following Him, and therefore asked the question? And when he heard, you shall follow Me afterwards, not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say,

When Peter had shaken off the fear of being the traitor and was shown to be one of Christ's own, he afterwards asked boldly himself, while the others remained silent. What do you say, Peter? Christ said "you cannot," and you say "I can"? Therefore you will learn from this trial that your love is nothing without the presence of divine help from above. From this it is clear that in His care for Peter, Christ allowed even that fall. He wanted to teach Peter through His first words, but when Peter persisted in his stubbornness, Christ did not throw or force him into the denial but left him alone so that Peter might learn his own weakness. Christ had said that He must be betrayed; Peter replied, "God forbid, Lord; this shall not happen to You." He was rebuked but not instructed. On the contrary, when Christ wanted to wash his feet, Peter said, "You shall never wash my feet." Again, when he heard "You cannot follow Me now," he said, "Though all deny You, I will not deny You." Since it was likely that Peter would be lifted up to foolishness by his habit of contradicting Christ, Jesus next teaches him not to oppose Him. Luke also indicates this when he tells us that Christ said, "And I have prayed for you, that your faith fail not"—that is, that you not be finally lost. In every way Christ taught Peter humility and proved that human nature by itself is nothing. But since great love made Peter prone to contradiction, Christ now sobers him so that he might not later be subject to this when he would receive the stewardship of the world, but remembering what he had suffered, might know himself. And look at the severity of his fall: it did not happen to him once or twice, but he was so beside himself that in a short time he uttered the words of denial three times, so that he might learn that he did not love as much as he was loved. And yet, to one who had so fallen, Christ says again, "Do you love Me more than these?" So the denial was caused not by the cooling of his love but from his having been stripped of aid from above. Christ accepts Peter's love but cuts off the spirit of contradiction engendered by it. For if you love, you ought to obey the one who is beloved. I said to you and to those with you, "You cannot"; why are you argumentative? Do you know what it means to contradict God? But since you will not learn in this way that it is impossible that what I say should not come to pass, you will learn it in the denial. And yet this appeared to you to be much more incredible. For you did not even understand this, but of that you had the knowledge in your heart. Yet still that came to pass which was not even expected.

When he had shaken off the dread of being the traitor, and was shown to be one of His own, he afterwards asked boldly himself, while the others held their peace. What do you say, Peter? He said, you can not,' and you say, 'I can'? Therefore you shall know from this temptation that your love is nothing without the presence of the impulse from above. Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness. Christ had said that He must be betrayed; Peter replied, Be it far from You, Lord; this shall not happen unto You. Matthew 16:22 He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, You shall never wash my feet. John 13:8 Again, when he hears, You can not follow Me now, he says, Though all deny You, I will not deny You. Since then it was likely that he would be lifted up to folly by his practice of contradiction, Jesus next teaches him not to oppose Him. This too Luke implies, when he tells us that Christ said, And I have prayed for you, that your faith fail not Luke 22:32; that is, that thou be not finally lost. In every way teaching him humility, and proving that human nature by itself is nothing. But, since great love made him apt for contradiction, He now sobers him, that he might not in after times be subject to this, when he should have received the stewardship of the world, but remembering what he had suffered, might know himself. And look at the violence of his fall; it did not happen to him once or twice, but he was so beside himself, that in a short time thrice did he utter the words of denial, that he might learn that he did not so love as he was loved. And yet, to one who had so fallen He says again, Lovest thou Me more than these? So that the denial was caused not by the cooling of his love, but from his having been stripped of aid from above. He accepts then Peter's love, but cuts off the spirit of contradiction engendered by it. For if you love, you ought to obey Him who is beloved. I said to you and to those with you, 'You can not'; why are you contentious? Do you know what a thing it is to contradict God? But since you will not learn in this way that it is impossible that what I say should not come to pass, you shall learn it in the denial. And yet this appeared to you to be much more incredible. For this thou did not even understand, but of that you had the knowledge in your heart. Yet still that came to pass which was not even expected.

I will lay down my life for You. Since Peter had heard, "Greater love than this has no man," he immediately sprang forward, insatiably eager and desirous to reach even the highest level of virtue. But Christ, to show that it belonged to Himself alone to promise these things with authority, says,

I will lay down my life for You. For since he had heard, Greater love than this has, no man, he straightway sprang forward, insatiably eager and desirous to reach even to the highest pitch of virtue. But Christ, to show that it belonged to Himself alone to promise these things with authority, says,

That is, now; there was only a short interval remaining. He spoke when it was late at night, and the first and second watch had already passed.

That is, now; there was but a little interval. He spoke when it was late at night, and the first and second watch was past.

This is what He says, because it was likely that when they heard these things they would be troubled. For if the leader of their group, someone so completely devoted, was told that before the rooster crowed he would deny his Master three times, they would probably expect to face some great catastrophe, enough to break even the strongest spirits. Since it was likely that they would be stunned when they considered these things, see how He comforts them, saying, "Let not your heart be troubled." By this first statement He shows the power of His Godhead, because He knew what they had in their hearts and brought it to light.

This He says, because it was probable that when they heard they would be troubled. For if the leader of their band, one so entirely fervent, was told that before the cock crew he should thrice deny his Master, it was likely that they would expect to have to undergo some great reverse, sufficient to bend even souls of adamant. Since then it was probable that they considering these things would be astounded, see how He comforts them, saying, Let not your heart be troubled. By this first word showing the power of His Godhead, because, what they had in their hearts He knew and brought to light.

You believe in God, believe also in Me. That is, all dangers will pass you by, for faith in Me and in My Father is more powerful than the things that come upon you, and will not allow any evil thing to prevail against you. Then He adds,

You believe in God, believe also in Me. That is, All dangers shall pass you by, for faith in Me and in My Father is more powerful than the things which come upon you, and will permit no evil thing to prevail against you. Then He adds,

As He comforts Peter when bewildered by saying, "but you shall follow afterwards," He gives this same glimpse of hope to the others. In case they thought the promise was given to Peter alone, He says, "In My Father's house are many mansions."

As He comforts Peter when bewildered by saying, but you shall follow afterwards, so also He gives this glimpse of hope to the others. For lest they should think that the promise was given to him alone, He says, In My Father's house are many mansions.

If it were not so, I would have told you that I go to prepare a place for you.

If it were not so I would have said to you, I go to prepare a place for you.

That is, the same place that receives Peter will receive you. For there is a great abundance of dwellings there, and it cannot be said that they need preparation. When He said, "You cannot follow Me now," so that they might not think they were permanently excluded, He added,

That is, The same place which receives Peter shall receive you. For a great abundance of dwellings is there, and it may not be said that they need preparation. When He said, You cannot follow Me now, that they might not deem that they were finally cut off, He added,

I have been so serious about this matter that I would have already devoted myself to it, if preparations had not been made for you long ago. He shows them that they should be very bold and confident. Then, so that He may not appear to be speaking as if merely enticing them, but so they will believe this is truly the case, He adds,

So earnest have I been concerning this matter, that I should already have been given up to it, had not preparation been made long ago for you. Showing them that they ought to be very bold and confident. Then that He may not seem to speak as though enticing them, but that they may believe the thing to be so, He adds,

Do you see that He gives them proof that these things were not said without meaning? And He used these words because He knew in Himself that their souls now desired to learn this. For Peter said what he said not in order to learn, but so that he might follow. But when Peter had been rebuked, and Christ had declared that what seemed impossible at the time was actually possible, and when the apparent impossibility led him to desire to know the matter exactly, therefore He says to the others, And you know the way. For just as when He said, You will deny Me, before anyone spoke a word, searching into their hearts, He said, Do not be troubled, so here also by saying You know, He disclosed the desire that was in their heart, and Himself gives them an opportunity for questioning. Now the question, Where are You going? Peter used out of a very loving affection, Thomas from cowardice.

Do you see that He gives them proof that these things were not said without a meaning? And He used these words, because He knew in Himself that their souls now desired to learn this. For Peter said what he said, not in order to learn, but that he might follow. But when Peter had been rebuked, and Christ had declared that to be possible which for the time seemed impossible, and when the apparent impossibility led him to desire to know the matter exactly, therefore He says to the others, And the way ye know. For as when He has said, You shall deny Me, before any one spoke a word, searching into their hearts, He said, Be not troubled, so here also by saying You know, He disclosed the desire which was in their heart, and Himself gives them an excuse for questioning. Now the, Where are You going? Peter used from a very loving affection, Thomas from cowardice.

The place, he says, we do not know, so how can we know the way leading there? And notice how submissively he speaks. He does not say, tell us the place, but rather, we do not know where you are going, for everyone had long wanted to hear this. If the Jews questioned among themselves when they heard about his departure, even though they wanted to be rid of him, how much more would those want to learn who never wished to be separated from him. They were afraid to ask him, but still they asked him because of their great love and anxiety. What then does Christ say?

The place, he says, we know not, and how shall we know the way leading there? And observe with what submissiveness he speaks; he says not, tell us the place, but, we know not whither You go; for all had long yearned to hear this. If the Jews questioned among themselves when they heard (of His departure), although desirous to be rid of Him, much more would those desire to learn, who wished never to be separated from Him. They feared therefore to ask Him, but yet they asked Him, from their great love and anxiety. What then says Christ?

Why then, when Peter asked Him, "Where are You going," did He not say directly, "I go to the Father, but you cannot come now"? Why did He go through such a roundabout way with so many words, putting together questions and answers? He had good reason not to tell this to the Jews, but why not to these disciples? He had already told both the disciples and the Jews that He came forth from God and was going to God; now He says the same thing more clearly than before. Besides, He did not speak so clearly to the Jews, because if He had said, "You cannot come to the Father but by Me," they would immediately have considered it mere boasting. But by concealing this, He threw them into confusion. But why, someone asks, did He speak this way both to the disciples and to Peter? He knew Peter's great eagerness and that because of this he would press on and trouble Him all the more. Therefore, to lead him away from this, He hides the matter. After He succeeded in what He wished through this obscurity and by veiling His speech, He discloses the matter again. After saying, "Where I am, no man can come," He adds, "In My Father's house are many mansions," and again, "No man comes to the Father but by Me." He would not tell them this at first so as not to throw them into greater despair, but now that He has comforted them, He tells them. For by rebuking Peter He cast out much of their despair, and dreading that they might be addressed the same way, they were more restrained. "I am the Way." This is the proof of "No man comes to the Father but by Me"; and "the Truth" and "the Life" prove that these things shall surely be. There is no falsehood with Me if I am the Truth; if I am Life also, not even death shall be able to hinder you from coming to Me. Besides, if I am the Way, you will need no one to lead you by the hand; if I am also the Truth, My words are no falsehoods; if I am also Life, though you die you shall obtain what I have told you. Now they both understood and accepted His being the Way, but the rest they did not know. They did not dare to say what they did not know. Still they gained great comfort from His being the Way. If, He says, I have sole authority to bring people to the Father, you shall surely come there, for it is not possible to come by any other way. But by saying earlier, "No man can come to Me except the Father draw him," and again, "If I be lifted up from the earth, I shall draw all men unto Me," and again, "No man comes to the Father but by Me," He shows Himself equal to Him who begot Him. But how, after saying, "Whither I go ye know, and the way ye know," has He added,

Why then, when He was asked by Peter, 'Where are You going,' did He not say directly, 'I go to the Father, but you cannot come now'? Why did He put in a circuit of so many words, placing together questions and answers? With good reason He told not this to the Jews; but why not to these? He had indeed said both to these and to the Jews, that He came forth from God, and was going to God, now He says the same thing more clearly than before. Besides, to the Jews He spoke not so clearly; for had He said, You cannot come to the Father but by Me, they would straightway have deemed the matter mere boasting; but now by concealing this, He threw them into perplexity. But why, says some one, did He speak thus both to the disciples and to Peter? He knew his great forwardness, and that he would by reason of this the more press on and trouble Him; in order therefore to lead him away, He hides the matter. Having then succeeded in what He wished by the obscurity and by veiling His speech, He again discloses the matter. After saying, Where I am, no man can come, He adds, In My Father's house are many mansions; and again, No man comes to the Father but by Me. This He would not tell them at first, in order not to throw them into greater despondency, but, now that He has soothed them, He tells them. For by Peter's rebuke He cast out much of their despondency; and dreading lest they should be addressed in the same way, they were the more restrained. I am the Way. This is the proof of the, No man comes to the Father but by Me; and, the Truth, and the Life, of this, that these things shall surely be. There is then no falsehood with Me, if I am 'the Truth'; if I am 'Life' also, not even death shall be able to hinder you from coming to Me. Besides; if I am 'the Way,' you will need none to lead you by the hand; if I am also 'the Truth,' My words are no falsehoods; if I am also 'Life,' though ye die you shall obtain what I have told you. Now His being the Way, they both understood and allowed, but the rest they knew not. They did not indeed venture to say what they knew not. Still they gained great consolation from His being the Way. If, says He, I have sole authority to bring to the Father, you shall surely come there; for neither is it possible to come by any other way. But by saying before, No man can come to Me except the Father draw him; and again, If I be lifted up from the earth, I shall draw all men unto Me John 12:32; and again, No man comes to the Father but by Me John 14:6; He shows Himself equal to Him who begot Him. But how after saying, Whither I go ye know, and the way ye know, has He added,

He does not contradict Himself. They knew Him indeed, but not as they should have. They knew God, but not yet the Father. Later, after the Spirit came upon them, He worked in them all knowledge. What He says is like this: if you had known My Essence and My Dignity, you would have known the Father's as well. From now on you will know Him and have seen Him—one refers to the future, the other to the present—that is, through Me. By sight, He means knowledge through intellectual perception. We may see those who are seen and not know them, but we cannot know those who are known and not know them. This is why He says "and you have seen Him," just as it says "was seen also of Angels." Yet the very Essence was not seen. Still, it says He was seen, meaning as far as it was possible for them to see. These words are used so you may learn that the person who has seen Him knows the One who begot Him. But they did not see Him in His unveiled Essence; rather, they saw Him clothed with flesh. He customarily uses sight for knowledge elsewhere, as when He says "Blessed are the pure in heart, for they shall see God." By pure, He means not only those who are free from fornication, but from all sins, for every sin brings filth upon the soul.

He does not contradict Himself; they knew Him indeed, but not so as they ought. God they knew, but the Father not yet. For afterwards, the Spirit having come upon them wrought in them all knowledge. What He says is of this kind. Had ye known My Essence and My Dignity, you would have known that of the Father also; and henceforth you shall know Him, and have seen Him, (the one belonging to the future, the other to the present,) that is, by Me. By sight, He means knowledge by intellectual perception. For those who are seen we may see and not know; but those who are known we cannot know and not know. Wherefore He says, and you have seen Him; just as it says, was seen also of Angels. 1 Timothy 3:16 Yet the very Essence was not seen; yet it says that He was seen, that is, as far as it was possible for them to see. These words are used, that you may learn that the man who has seen Him knows Him who begot Him. But they beheld Him not in His unveiled Essence, but clothed with flesh. He is wont elsewhere to put sight for knowledge; as when He says, Blessed are the pure in heart, for they shall see God. Matthew 5:8 By pure, He means not those who are free from fornication only, but from all sins. For every sin brings filth upon the soul.

Let us then use every means to wipe away this filth. But first the baptismal font cleanses us, and afterward there are other ways as well, many and of all kinds. For God, being merciful, has given us various ways of reconciliation even after baptism, and the first of these is through almsgiving. Scripture says that through acts of charity and deeds of faith, sins are cleansed away. By almsgiving I do not mean charity maintained by injustice, for that is not almsgiving but savagery and inhumanity. What good does it do to rob one person and clothe another? We ought to begin the action with mercy, but this is inhumanity. If we give away everything we have taken from other people, it brings us no benefit. Zacchaeus shows this when he said he made God favorable by giving back four times what he had taken. But we plunder without limit and give only a little, thinking we make God favorable, when in fact we provoke Him to anger. Tell me, if you dragged a dead and rotting donkey from the roadsides and alleys and brought it to the altar, would not everyone stone you as cursed and polluted? Well then, if I can prove that a sacrifice obtained by plunder is more polluted than this, what defense will we have? Let us suppose that some item has been obtained by plunder—is it not fouler-smelling than a dead donkey? Would you learn how great the rottenness of sin is? Hear the Prophet saying, "My wounds stank and were corrupt." And do you in words beg God to forget your misdeeds, but by your actions—robbing and grasping and placing your sin upon the altar—cause Him to remember them continually? But now, this is not the only sin; there is one more serious than this, that you defile the souls of the saints. For the altar is only a stone, even though it is consecrated, but they always bear Christ Himself within them, and do you dare to send them anything of such impurity? No, someone says, not the same money, but other money. This is mockery and trifling. Do you not know that if one drop of injustice falls into a large amount of wealth, the whole is defiled? Just as a person who casts dung into a pure fountain makes it all unclean, so also with riches—anything ill-gotten that enters in makes them tainted with its own foul odor. Then we wash our hands when we enter the church, but not our hearts. Why? Do our hands send forth a voice? It is the soul that speaks the words; God looks to that. Cleanliness of the body is useless while the soul is defiled. What good is it if you wipe clean your outer hands while you have unclean inner ones? For the terrible thing that undermines all good is this: that while we are anxious about trivial matters, we do not care about important ones. To pray with unwashed hands is a matter of indifference, but to do so with an unwashed mind is the extreme of all evils. Hear what was said to the Jews who busied themselves with such outward impurities: "Wash your heart from wickedness, how long shall there be in you thoughts of your labors?" Let us also wash ourselves, not with mud but with pure water, with almsgiving, not with covetousness. First free yourself from robbery, and then practice almsgiving. Let us turn away from evil and do good. Stop your hands from covetousness, and then bring them to almsgiving. But if with the same hands we rob one group of people, even though we may not clothe the others with what has been taken from them, we will not escape punishment. For that which is the foundation of propitiation is made the foundation of all wickedness. It would be better not to show mercy than to show it in this way, since it would have been better for Cain not to have brought his offering at all. Now if someone who brought too little angered God, how will someone not anger Him when he gives what belongs to another? What do you think? That I am pleased with these things? I commanded you not to steal, and do you honor Me with what you have stolen? Then He will say to you, "You thought wickedly that I am even such a one as yourself; I will rebuke you and set before your face your sins." But may it never happen that any of us hear this voice. Instead, having performed pure almsdeeds and having our lamps burning, may we enter into the bridal chamber by 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. Let us then use every means to wipe off the filthiness. But first the font cleanses, afterwards other ways also, many and of all kinds. For God, being merciful, has even after this given to us various ways of reconciliation, of all which the first is that by alms-doing. By almsdeeds, it says, and deeds of faith sins are cleansed away. Sirach 3:30 By alms-doing I do not mean that which is maintained by injustice, for this is not alms-doing, but savageness and inhumanity. What profits it to strip one man and clothe another? For we ought to begin the action with mercy, but this is inhumanity. If we give away everything that we have got from other people, it is no gain to us. And this Zacchæus shows, who on that occasion said, that he propitiated God by giving four times as much as he had taken. Luke 19:8 But we, when we plunder unboundedly, and give but little, think that we make God propitious, whereas we do rather exasperate Him. For tell me, if you should drag a dead and rotten ass from the waysides and lanes, and bring it to the altar, would not all stone you as accursed and polluted? Well then, if I prove that a sacrifice procured by plunder is more polluted than this, what defense shall we obtain? Let us suppose that some article has been obtained by plunder, is it not of fouler scent than a dead ass? Would you learn how great is the rottenness of sin? Hear the Prophet saying, My wounds stank, and were corrupt. Psalm 38:5, Septuagint And do you in words entreat God to forget your misdeeds, and do you by what you yourself do, robbing and grasping, and placing your sin upon the altar, cause Him to remember them continually? But now, this is not the only sin, but there is one more grievous than this, that you defile the souls of the saints. For the altar is but a stone, and is consecrated, but they ever bear with them Christ Himself; and do you dare to send there any of such impurity? No, says one, not the same money, but other. Mockery this, and trifling. Do you not know, that if one drop of injustice fall on a great quantity of wealth, the whole is defiled? And just as a man by casting dung into a pure fountain makes it all unclean, so also in the case of riches, anything ill-gotten entering in makes them to be tainted with the ill savor from itself. Then we wash our hands when we enter into church, but our hearts not so. Why, do our hands send forth a voice? It is the soul that utters the words: to that God looks; cleanness of the body is of no use, while that is defiled. What profits it, if you wipe clean your outward hands, while you have those within impure? For the terrible thing and that which subverts all good is this, that while we are fearful about trifles, we care not for important matters. To pray with unwashed hands is a matter indifferent; but to do it with an unwashed mind, this is the extreme of all evils. Hear what was said to the Jews who busied themselves about such outward impurities. Wash your heart from wickedness, how long shall there be in you thoughts of your labors? Jeremiah 4:14 Let us also wash ourselves, not with mire, but with fair water, with alms-doing, not with covetousness. First get free from rapine, and then show forth almsdeeds. Let us decline from evil, and do good. Psalm 37:27 Stay your hands from covetousness, and so bring them to almsgiving. But if with the same hands we strip one set of persons, though we may not clothe the others with what has been taken from them, yet we shall not thus escape punishment. For that which is the groundwork of the propitiation is made the groundwork of all wickedness. Better not show mercy, than show it thus; since for Cain also it had been better not to have brought his offering at all. Now if he who brought too little angered God, when one gives what is another's, how shall not he anger Him? I commanded you, He will say, not to steal, and do you honor Me from that you have stolen? What do you think? That I am pleased with these things? Then shall He say to you, You thought wickedly that I am even such an one as yourself; I will rebuke you, and set before your face your sins. Psalm 50:21, Septuagint But may it not come to pass that any one of us hear this voice, but having wrought pure almsdeeds, and having our lamps burning, so may we enter into the bride-chamber by 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.

Great is the reward for caring for God's servants, and this care naturally produces its own benefits. For it says, "He who receives you receives Me, and he who receives Me receives Him who sent Me" (Matthew 10:40). Now what can equal receiving Christ and His Father? But what connection does this have with what was said before? What does it have in common with His statement, "If you do these things, happy are you," that He adds, "He who receives you"? A close connection, and very fitting. Notice how. When they were about to go out and suffer many terrible things, He comforts them in two ways: one way comes from Himself, the other from others. For if, He says, you are truly wise, always keeping Me in mind and carrying with you everything I both said and did, you will easily endure terrible things. And not only in this way, but also by receiving great attention from all people. He declared the first point when He said, "If you do these things, happy are you." He declared the second when He said, "He who receives you receives Me." For He opened the houses of all people to them, so that both from the sound wisdom of their conduct and the zeal of those who would care for them, they might have twofold comfort. Then, when He had given these instructions to them as men about to travel through the entire world, realizing that the traitor was deprived of both these things and would enjoy neither—neither patience in hardships nor the service of kind hosts—He was troubled again. And the Evangelist, to indicate this and to show that He was troubled on account of him, adds:

1. Great is the recompense of care bestowed upon the servants of God, and of itself it yields to us its fruits. For, he that receives you, it says, receives Me, and he that receives Me, receives Him that sent Me. Matthew 10:40 Now what can be equal to the receiving Christ and His Father? But what kind of connection has this with what was said before? What has it in common with that which He had said, If you do these things happy are you, to add, He that receives you? A close connection, and very harmonious. Observe how. When they were about to go forth and to suffer many dreadful things, He comforts them in two ways; one derived from Himself, the other derived from others. For if, He says, you are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, you will easily endure terrible things. And not in this way only, but also from your enjoying great attention from all men. The first point He declared when He said, If you do these things happy are you; the second when He said, He that receives you receives Me. For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold comfort. Then when He had given these directions to them as to men about to run through all the world, reflecting that the traitor was deprived of both of these things, and would enjoy neither of them, neither patience in toils, nor the service of kind entertainers, He again was troubled. And the Evangelist to signify this besides, and to show that it was on his account that He was troubled, adds,

Again He brings fear on everyone by not mentioning the traitor by name.

Again He brings fear on all by not mentioning (the traitor) by name.

By placing the blame on just one person, Jesus would have quickly ended their fear, but by adding "one of you," He troubled them all. What happened next? The others looked at one another, but the always eager Peter motioned to John. Since Peter had been rebuked before—when he tried to prevent Christ from washing him—and since he is always found moved by love yet often criticized, he was afraid on this account. So he neither stayed quiet nor spoke, but wanted to get information through John. But here is a question worth asking: why, when all were distressed and trembling, and when their leader was afraid, did John recline on Jesus' bosom as if he were at ease, and not only recline but actually lie on His chest? And this is not the only thing worth investigating, but also what follows. What is that? What he says about himself: "Whom Jesus loved." Why did no one else say this about himself? Yet the others were loved too. But he was loved more than any of them. And if no other has said this about him, but he said it about himself, it is nothing remarkable. Paul does the same thing when the situation calls for it, saying, "I knew a man fourteen years ago," yet he has actually gone through other significant praises of himself. Does it seem like a small thing to you that when he heard "Follow Me," he immediately left his nets and his father and followed? And that Christ took him alone with Peter onto the mountain, and another time again when He went into a house? What high praise he himself has given to Peter without concealment, telling us that Christ said, "Peter, do you love Me more than these?" And everywhere he shows Peter to be fervent and nobly disposed toward himself. For instance, when Peter said, "Lord, and what shall this man do?" he spoke from great love. But why did no other say this about John? Because he would not have said it himself unless he had come to this passage. For if, after telling us that Peter motioned to John to ask, he had added nothing more, he would have caused considerable confusion and compelled us to investigate the reason. Therefore, to solve this difficulty himself, he says, "He lay on the bosom of Jesus." Do you think you have learned something small when you have heard that he reclined and that their Master allowed them such boldness? If you want to know the reason for this, the action came from love, which is why he says, "Whom Jesus loved." I suppose John also does this for another reason, wanting to show that he was exempt from the accusation, and so he speaks openly and confidently. Again, why did he use these words not at any other time, but only when the chief of the Apostles motioned to him? So that you would not think that Peter motioned to him because John was greater. He says that this happened because of the great love Jesus had for him. But why does he actually lie on His bosom? They had not yet formed any exalted ideas about Him. Besides, in this way He calmed their despair, for it is likely that at this time their faces were clouded over. If they were troubled in their souls, much more would they be troubled in their expressions. Therefore, comforting them both by word and by the question, He prepares the way and allows John to lean on His chest. Notice also John's modesty: he does not mention his own name, but says "whom He loved," just as Paul said, "I knew a man about fourteen years ago." Now for the first time Jesus exposed the traitor, but not even now by name. But how?

By laying the whole upon one, Jesus would have cut short their fear, but by adding, one of you, He troubled all. What then? The rest looked upon one another; but the ever fervent Peter beckons to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease leans on Jesus' bosom, and not only leans, but even (lies) on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he says of himself, Whom Jesus loved. Why did no one else say this of himself? Yet the others were loved too. But he more than any. And if no other has said this about him, but he about himself, it is nothing wonderful. Paul too does the same, when occasion calls, saying thus, I knew a man fourteen years ago; yet in fact he has gone through other no trifling praises of himself. Seems it to you a small thing that, when he had heard, Follow Me, he straightway left his nets, and his father, and followed; and that Christ took him alone with Peter into the mountain, Matthew 17:1, and another time again when He went into a house? Luke 8:51 What high praise also has he himself passed on Peter without concealment, telling us that Christ said, Peter, do you love Me more than these? Luke 21:15, and everywhere he shows him warm, and nobly disposed towards himself; for instance, when he said, Lord, and what shall this man do? he spoke from great love. But why did no other say (this) concerning him? Because he would not himself have said it, unless he had come to this passage. For if after telling us that Peter beckoned to John to ask, he had added nothing more, he would have caused considerable doubt, and have compelled us to enquire into the reason. In order therefore himself to solve this difficulty, he says, He lay on the bosom of Jesus. Do you think that you have learned a little thing when you have heard that he lay, and that their Master allowed such boldness to them? If you desire to know the cause of this, the action was of love; wherefore he says, Whom Jesus loved. I suppose also that John does this for another reason, as wishing to show that he was exempt from the charge and so he speaks openly and is confident. Again, why did he use these words, not at any other point of time, but only when the chief of the Apostles beckoned? That you might not deem that Peter beckoned to him as being greater, he says that the thing took place because of the great love (which Jesus bore him). But why does he even lie on His bosom? They had not as yet formed any high surmises concerning Him; besides, in this way He calmed their despondency; for it is probable that at this time their faces were overclouded. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question, He makes a way beforehand, and allows him to lean on His breast. Observe too his modesty; he mentions not his own name, but, whom He loved. As also Paul, when he said, I knew a man about fourteen years ago. Now for the first time Jesus convicted the traitor, but not even now by name; but how?

Even the way the rebuke was given was meant to put him to shame. He did not respect the table, even though he shared the bread—let that be granted. But receiving the morsel from His own hand—who would that not have won over? Yet it did not win him over.

Even the manner (of the rebuke) was calculated to put him to shame. He respected not the table, though he shared the bread; be it so; but the receiving the sop from His own hand, whom would not that have won over? Yet him it won not.

Mocking him for his shamelessness. As long as he belonged to the band of disciples, he did not dare attack him directly but attacked from the outside. But when Christ exposed him and separated him from the group, then he attacked him without fear. It was not appropriate to keep within the group someone of such character who had remained incorrigible for so long. Therefore Christ cast him out from that point on, and then that other one seized him when he was cut off, and he left them and went out by night.

Laughing at him for his shamelessness. As long as he belonged to the band of disciples he dared not spring upon him, but attacked him from without; but when Christ made him manifest and separated him, then he sprang upon him without fear. It was not fitting to keep within one of such a character, and who so long had remained incorrigible. Wherefore He henceforth cast him out, and then that other seized him when cut off, and he leaving them went forth by night.

Jesus says to him, "Friend, what you are doing, do quickly."

Jesus says unto him, Friend, that you do, do quickly.

Wonderful insensibility! How could it be that he was neither softened nor shamed, but became even more shameless and went out. The "do quickly" is not the expression of one commanding or advising, but of one reproaching and showing him that He desired to correct him, but since he was incorrigible, He let him go. And the Evangelist says that no one at the table understood this. Someone might find considerable difficulty here: if the disciples had asked "Who is it?" and He had answered "He to whom I shall give a sop when I have dipped it," why did they still not understand? Unless He spoke it secretly so that no one could hear. For John, leaning by His breast on this very account, asked Him almost close to His ear so that the traitor might not be revealed. And Christ answered in the same way, so that not even then did He expose him. And though He spoke emphatically, "Friend, what you do, do quickly," even so they did not understand. But He spoke this way to show that the things He had said to the Jews concerning His death were true. For He had said to them, "I have power to lay down My life, and I have power to take it again," and "No man takes it from Me" (John 10:18). As long as He would retain it, no one was able to take it; but when He gave it up, then the action became possible. All this He implied when He said, "What you do, do quickly." Yet not even then did He expose him, for perhaps the others might have torn him to pieces, or Peter might have killed him. For this reason no one at the table knew. Not even John? Not even he, for he could not have expected that a disciple would reach such a level of wickedness. For since they were far from such evil themselves, they could not suspect such things in others. As before He had told them, "I speak not of you all" (John 13:18), yet did not reveal the person, so here they thought it was said about some other matter.

3. Wonderful insensibility! How could it be that he was neither softened nor shamed; but rendered yet more shameless, went out. The do quickly, is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him, but that since he was incorrigible, He let him go. And this, the Evangelist says, no man of those that sat at the table knew. Some one may perhaps find here a considerable difficulty, if, when the disciples had asked, Who is it? and He had answered, He to whom I shall give a sop when I have dipped it, they did not even so understand; unless indeed He spoke it secretly, so that no man should hear. For John on this very account, leaning by His breast, asked Him almost close to His ear, so that the traitor might not be made manifest; and Christ answered in like manner, so that not even then did He discover him. And though He spoke emphatically, Friend, that you do, do quickly, even so they understood not. But he spoke thus to show that the things were true which had been said by Him to the Jews concerning His death. For He had said to them, I have power to lay down My life, and I have power to take it again: and, No man takes it from Me. John 10:18 As long then as He would retain it, no man was able (to take it); but when He resigned it, then the action became easy. All this He implied when He said, That you do, do quickly. Yet not even then did He expose him, for perhaps the others might have torn him in pieces, or Peter might have killed him. On this account no man at the table knew. Not even John? Not even he: for he could not have expected that a disciple would arrive at such a pitch of wickedness. For since they were far from such iniquity themselves, they could not suspect such things concerning others. As before He had told them, I speak not of you all John 13:18, yet did not reveal the person; so here, they thought that it was said concerning some other matter.

It was night, the Evangelist says, when he went out. Why does he tell me the time? So that you may learn his eagerness, that not even the time restrained him from his purpose. Yet not even this made him completely obvious, for the others were at this time confused, occupied by fear and great distress, and they did not know the true reason for what had been said but supposed that He spoke this way so that Judas might give something to the poor. For He cared greatly for the poor, teaching us also to give much attention to this thing. But they thought this not without reason, but because he had the bag. Yet no one appears to have brought money to Him; that the female disciples supported Him from their resources, it has said, but this it has nowhere indicated. But how did He who told His disciples to carry neither bag, nor money, nor staff, Himself carry a bag to minister to the poor? So that you may learn that it is proper even for someone who is exceedingly needy and crucified to be very careful about this point. For many things He did by way of dispensation for our instruction. The disciples then thought that He said this so that Judas should give something to the poor; and not even this shamed him, His unwillingness even to the last day to make him a public example. We too ought to do the same, and not parade the sins of our companions, though they may be incurable. For even after this He gave a kiss to the man who came to betray Him, and endured such an action as that was, and then proceeded to something of far greater daring, the Cross itself, to the death of shame, and there again He manifested His lovingkindness. And here He calls it glory, showing us that there is nothing so shameful and reproachful which does not make brighter the one who goes to it, if it is done according to the will of God. At least after the going forth of Judas to the betraying, He says,

It was night, says the Evangelist, when he went out. Why tellest thou me the time? That you may learn his forwardness, that not even the time restrained him from his purpose. Yet not even did this make him quite manifest, for the others were at this time in confusion, occupied by fear and great distress, and they knew not the true reason of what had been said but supposed that He spoke thus, in order that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but because he had the bag. Yet no one appears to have brought money to Him; that the female disciples nourished Him of their substance, it has said, but this it has nowhere intimated. Luke 8:3 But how did He who bade His disciples bear neither scrip, nor money, nor staff, Himself bear a bag to minister to the poor? That you may learn, that it behooves even him who is exceedingly needy and crucified, to be very careful on this point. For many things He did in the way of dispensation for our instruction. The disciples then thought that He said this, that Judas should give something to the poor; and not even this shamed him, His not being willing even to the last day to make him a public example. We too ought to do the like, and not parade the sins of our companions, though they be incurable. For even after this He gave a kiss to the man who came to betray Him, and endured, such an action as that was, and then proceeded to a thing of far greater daring, the Cross itself, to the death of shame, and there again He manifested His lovingkindness. And here He calls it glory, showing us that there is nothing so shameful and reproachful which makes not brighter him who goes to it, if it be done according to the will of God. At least after the going forth of Judas to the betraying, He says,

In this way he stirred up the dejected thoughts of the disciples and persuaded them not only not to lose hope, but even to rejoice. For this reason he rebuked Peter at first, because for one who has been in death to overcome death is great glory. And this is what he said of himself: "When I am lifted up, then you shall know that I Am" (John 8:28); and again, "Destroy this Temple" (John 2:19); and again, "No sign shall be given to you but the sign of Jonah" (Matthew 12:39). For how can it be anything other than great glory to be able even after death to do greater things than before death? For in order that the Resurrection might be believed, the disciples did work greater things. But unless he had lived and had been God, how could these men have accomplished such things in his name?

In this way rousing the dejected thoughts of the disciples, and persuading them not only not to despond, but even to rejoice. On this account He rebuked Peter at the first, because for one who has been in death to overcome death, is great glory. And this is what He said of Himself, When I am lifted up, then you shall know that I Am John 8:28; and again, Destroy this Temple John 2:19; and again, No sign shall be given unto you but the sign of Jonas. Matthew 12:39 For how can it be otherwise than great glory, the being able even after death to do greater things than before death? For in order that the Resurrection might be believed, the disciples did work greater things. But unless He had lived, and had been God, how could these men have wrought such things in His Name?

And God shall glorify Him.

Ver. 32. And God shall glorify Him.

What does "And God shall glorify Him in Himself" mean? It means by means of Himself, not by means of another.

What is, And God shall glorify Him in Himself? It is by means of Himself, not by means of another.

And He will glorify Him immediately.

And shall straightway glorify Him.

That is, simultaneously with the Cross. For it will not be after much time, He says, nor will He wait for the distant season of the Resurrection, nor will He then show Him glorious, but immediately on the Cross itself His glories will appear. And so the sun was darkened, the rocks split, the veil of the temple was torn in two, many bodies of saints who had died rose, the tomb had its seals, the guards sat by, and while a stone lay over the Body the Body rose. Forty days passed by, and the Gift of the Spirit came, and they all immediately preached Him. This is what it means: He will glorify Him in Himself, and will immediately glorify Him—not by Angels or Archangels, not by any other power, but by Himself. But how did He also glorify Him by Himself? By doing all things for the glory of the Son. Yet the Son did all things. Do you see that He refers to the Father the things done by Himself?

4. That is, simultaneously with the Cross. For it will not be after much time, He says, nor will He wait for the distant season of the Resurrection, nor will He then show Him glorious, but straightway on the Cross itself His glories shall appear. And so the sun was darkened, the rocks rent; the veil of the temple was parted asunder, many bodies of saints that slept arose, the tomb had its seals, the guards sat by, and while a stone lay over the Body the Body rose; forty days passed by, and the Gift of the Spirit came, and they all straightway preached Him. This is, shall glorify Him in Himself, and shall straightway glorify Him; not by Angels or Archangels, not by any other power, but by Himself. But how did He also glorify Him by Himself? By doing all for the glory of the Son. Yet the Son did all. Do you see that He referrs to the Father the things done by Himself?

Little children, I am with you only a little while longer—and just as I said to the Jews, "Where I am going you cannot come," so now I am saying the same to you.

Ver. 33. Little children, yet a little while I am with you — and as I said to the Jews, Whither I go ye cannot come, so now I say to you.

He now begins speaking sorrowful words after the supper. When Judas left, it was no longer evening but night. Since those who would arrest Jesus were about to arrive shortly, it was necessary to lay everything before the disciples so they might remember it—or rather, the Spirit would recall it all to their minds. It is likely they would forget many things, since they were hearing them for the first time and were about to face such trials. These were men weighed down by sleep, as another Evangelist says (Luke 22:45), and possessed by grief, as Christ Himself says: "Because I have said these things to you, sorrow has filled your hearts" (John 16:6). How could they retain all these things exactly? Why then were they spoken? It proved no small benefit to them regarding their understanding of Christ that later, when reminded, they knew with certainty that they had long ago heard these things from Christ. But why does He first discourage them by saying, "Yet a little while I am with you"? To the Jews this was rightly said, but why does He place us in the same category as those obstinate people? He by no means did so. Why then did He say, "As I said to the Jews"? He reminded them that He was not warning them of these things now because troubles were upon them, but that He had known them from the beginning, and that they were witnesses who had heard Him say these things to the Jews. This is why He also added the word "little children," so that when they heard "As I said to the Jews," they would not think the expression was used in the same sense toward them. It was not to discourage them but to comfort them that He spoke this way, so that their dangers would not trouble them excessively by coming upon them suddenly.

He now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. But since they were about to come shortly, it was necessary to set all things before the disciples, that they might have them in remembrance; or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist says, Luke 22:45) who were possessed by despondency, as Christ says Himself, Because I have said these things unto you, sorrow has filled your hearts John 16:6, how could they retain all these things exactly? Why then were they spoken? It became no little gain to them with respect to their opinion of Christ, that in after times when reminded they certainly knew that they had long ago heard these things from Christ. But wherefore does He first cast down their souls, saying, Yet a little while I am with you? To the Jews indeed it was said with reason, but why do You place us in just the same class with those obstinate ones? He by no means did so. Why then said He, 'As I said to the Jews '? He reminded them that He did not now, because troubles were upon them, warn them of these things, but that He had foreknown them from the first, and that they were witnesses who had heard that He had said these things to the Jews. Wherefore He added also the word, little children, that when they heard, As I said to the Jews, they might not deem that the expression was used in like sense towards themselves. It was not then to depress but to comfort them that He thus spoke, that their dangers might not, by coming upon them suddenly, trouble them to excess.

Whither I go, you cannot come. He shows that His death is a removal and a change for the better to a place that does not admit corruptible bodies. He says this both to stir up their love toward Him and to make it more intense. You know that when we see any of our dearest friends leaving us, our affection is strongest, and even more so when we see them going to a place where it is not even possible for us to go. He said these things to frighten the Jews but to kindle longing in the disciples. The place is such that not only they cannot come there, but not even you, My most beloved, can come there. Here He also shows His own dignity.

Whither I go, you cannot come. He shows that His death is a removal, and a change for the better to a place which admits not corruptible bodies. This He says, both to excite their love towards Him, and to make it more fervent. You know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so, when we see them going to a place to which it is not even possible for us to go. These things then He said, terrifying the Jews, but kindling longing in the disciples. Such is the place, that not only not they, but not even you, My best beloved, can come there. Here He shows also His Own dignity.

So now I say to you. Why now? In one way to them, to you in another way—that is, not along with them. But when did the Jews seek Him, and when did the disciples? The disciples sought Him when they fled from the Jews, when they suffered unbearable miseries beyond all description at the capture of their city, when the wrath of God pressed down upon them from every side. Therefore He spoke to the Jews at that time because of their unbelief, but to you now, so that troubles might not come upon you unexpectedly.

So now I say to you. Why now? In one way to them, to you in another way; that is, not with them. But when did the Jews seek Him, when the disciples? The disciples, when they fled the Jews, when they suffered miseries unendurable and surpassing all description at the capture of their city, when the wrath of God was borne down upon them from every side. To the Jews therefore He spoke then, because of their unbelief, but to you now, that troubles might not come upon you unexpected.

A new commandment I give unto you.

Ver. 34. A new commandment I give unto you.

Since they would likely be troubled when they heard these things, as if they were about to be abandoned, He comforts them by giving them what was the root of all blessings and a safeguard—love. It is as though He had said, "Do you grieve at My departure? No, if you love one another, you will be stronger." Why then did He not say this? Because He said what was more profitable for them than this.

For since it was likely that they would be troubled when they heard these things, as though they were about to be deserted, He comforts them, investing them with that which was the root of all blessings and a safeguard, love. As though He had said, Grieve ye at My departure? Nay, if you love one another, you shall be the stronger. Why then said He not this? Because He said what profited them more than this.

By this all people will know that you are My disciples.

Ver. 35. By this shall all men know that you are My disciples.

By this He also showed that the community would never be destroyed, since He gave them a distinguishing mark. He said this after the traitor was cut off from them. But how does He call it a new commandment when it is also contained in the Old (covenant)? He made it new Himself by the manner; therefore He added, "As I have loved you." "I have not repaid you for good deeds you first did for Me, but I Myself have begun," He says. And so you ought to benefit those dearest to you, even though you owe them nothing. And leaving aside mention of the miracles they would do, He makes their distinguishing characteristic love. And why? Because this chiefly shows people to be holy; it is the foundation of all virtue; by this especially we are all saved. For this, He says, is what it means to be a disciple; in this way all people will praise you, when they see you imitating My love. What then? Do not miracles show this much more? Not at all. For many will say, "Lord, have we not cast out demons in Your Name?" (Matthew 7:22) And again, when they rejoice that the demons obey them, He says, "Do not rejoice that the demons obey you, but that your names are written in heaven" (Luke 10:20). And this indeed won over the world, because that came before it; had that not existed, neither would this have lasted. This then immediately made them perfect, their having all one heart and one soul. But had they separated from one another, everything would have been lost.

5. By this He at the same time showed that the company should never be extinguished, when He gave them a distinguishing token. This He said when the traitor was cut off from them. But how calls He that a new commandment which is contained also in the Old (covenant)? He made it new Himself by the manner; therefore He added, As I have loved you. I have not paid back to you a debt of good deeds first done by you, but Myself have begun, He says. And so ought you to benefit your dearest ones, though you owe them nothing; and omitting to speak of the miracles which they should do, He makes their characteristic, love. And why? Because it is this which chiefly shows men holy; it is the foundation of all virtue; by this mostly we are all even saved. For this, He says, is to be a disciple; so shall all men praise you, when they see you imitating My Love. What then? Do not miracles much more show this? By no means. For many will say, Lord, have we not in Your Name cast out devils? Matthew 7:22 And again, when they rejoice that the devils obey them, He says, Rejoice not that the devils obey you, but that your names are written in heaven. Luke 10:20 And this indeed brought over the world, because that was before it; had not that been, neither would this have endured. This then straightway made them perfect, the having all one heart and one soul. But had they separated one from the other, all things would have been lost.

Now He spoke this not only to them, but to all who would believe in Him. Even today, nothing causes unbelievers to stumble more than our lack of love. But someone says they also criticize us for the absence of miracles. Yet not in the same way. Where did the Apostles show their love? Do you see Peter and John inseparable from each other and going up to the Temple? Acts 3:1 Do you see Paul having the same attitude toward them, and do you still doubt? If they gained the other blessings, they much more had the mother of them all. For this springs from a virtuous soul, but where wickedness exists, there the plant withers away. For when iniquity shall abound, the love of many shall grow cold. Matthew 24:12 Miracles do not attract unbelievers as much as one's way of life does, and nothing produces a right life as much as love. Those who worked miracles were often even called deceivers, but they could have no accusation against a pure life. While the Gospel message was not yet spread abroad, miracles were reasonably marveled at, but now people must be admired by their lives. For nothing gains respect among unbelievers as much as virtue, and nothing offends them as much as vice. And with good reason. When one of them sees the greedy man, the plunderer, urging others to do the opposite, when he sees the man who was commanded to love even his enemies treating his own relatives like animals, he will say the words are foolish. When he sees someone afraid of death, how will he accept the teachings about immortality? When he sees us craving power and enslaved to other passions, he will remain more firmly in his own doctrines, forming no high opinion of us. We are the cause of their remaining in their error. They have long condemned their own doctrines and likewise admire ours, but they are prevented by our way of life. To follow wisdom in words is easy; many among themselves have done this, but they require proof through works. Then let them look to the ancients of our faith. But they do not believe about them; they inquire about those living now. For show me your faith by your works James 2:18, but this is not the case. On the contrary, seeing us tear at our neighbors worse than any wild beast, they call us the curse of the world. These things restrain unbelievers and prevent them from coming over to our side. So we shall be punished for these things also—not only for what we ourselves do wrong, but because the name of God is blasphemed. How long shall we be given over to wealth, luxury, and other passions? From now on let us leave them. Hear what the Prophet says of certain foolish ones: Let us eat and drink, for tomorrow we die. Isaiah 22:31 But in the present case we cannot even say this, since so many gather around themselves what belongs to all. Rebuking them also, the Prophet said, Will you dwell alone upon the earth? Isaiah 5:8 Therefore I fear lest some terrible thing happen and we draw down upon ourselves heavy vengeance from God. And that this may not happen, let us be careful about all virtue, so that we may obtain the future blessings through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory now and forever, and world without end. Amen.

Now He spoke this not to them only, but to all who should believe in Him; since even now, there is nothing else that causes the heathen to stumble, except that there is no love. But, says some one, they also urge against us the absence of miracles. But not in the same way. But where did the Apostles manifest their love? Do you see Peter and John inseparable from one another, and going up to the Temple? Acts 3:1 Do you see Paul disposed in a like way towards them, and do you doubt? If they had gained the other blessings, much more had they the mother of them all. For this is a thing that springs from a virtuous soul; but where wickedness is, there the plant withers away. For when, it says, iniquity shall abound, the love of many shall wax cold. Matthew 24:12 And miracles do not so much attract the heathen as the mode of life; and nothing so much causes a right life as love. For those who wrought miracles they often even called deceivers; but they could have no hold upon a pure life. While then the message of the Gospel was not yet spread abroad, miracles were with good reason marveled at, but now men must get to be admired by their lives. For nothing so raises respect in the heathen as virtue, nothing so offends them as vice. And with good reason. When one of them sees the greedy man, the plunderer, exhorting others to do the contrary, when he sees the man who was commanded to love even his enemies, treating his very kindred like brutes, he will say that the words are folly. When he sees one trembling at death, how will he receive the accounts of immortality? When he sees us fond of rule, and slaves to the other passions, he will more firmly remain in his own doctrines, forming no high opinion of us. We, we are the cause of their remaining in their error. Their own doctrines they have long condemned, and in like manner they admire ours, but they are hindered by our mode of life. To follow wisdom in talk is easy, many among themselves have done this; but they require the proof by works. Then let them look to the ancients of our profession. But about them they by no means believe; they enquire concerning those now living. For, show me, it says, your faith by your works James 2:18; but this is not the case; on the contrary, seeing us tear our neighbors worse than any wild beast, they call us the curse of the world. These things restrain the heathen, and suffer them not to come over to our side. So that we shall be punished for these also; not only for what we do amiss ourselves, but because the name of God is blasphemed. How long shall we be given up to wealth, and luxury, and the other passions? For the future let us leave them. Hear what the Prophet says of certain foolish ones, Let us eat and drink, for tomorrow we die. Isaiah 22:31 But in the present case we cannot even say this, so many gather round themselves what belongs to all. So chiding them also, the Prophet said, Will ye dwell alone upon the earth? Isaiah 5:8 Wherefore I fear lest some grievous thing come to pass, and we draw down upon us heavy vengeance from God. And that this may not come to pass, let us be careful of all virtue, that we may obtain the future blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory now and forever, and world without end. Amen.