Homilies on the Gospel of John — Homily 41

Search the Scriptures, for you think that in them you have eternal life, and these are the very Scriptures that testify about Me. Yet you are not willing to come to Me so that you may have eternal life.

Search the Scriptures; for in them ye think you have eternal life; and they are they which testify of Me. And ye will not come to Me that you might have [ eternal] life.

Beloved, let us place great value on spiritual matters, and not think it is enough for our salvation to pursue them casually. If in the affairs of this life a person cannot gain much profit by handling them carelessly and haphazardly, this will be even more true in spiritual matters, since these require still greater attention. This is why Christ, when He directed the Jews to the Scriptures, did not send them to a mere reading, but to a careful and thoughtful search. He did not say "Read the Scriptures," but "Search the Scriptures." Since the sayings concerning Him required great attention—for they had been concealed from the beginning for the benefit of the people of that time—He now commands them to dig down carefully so they might be able to discover what lay deep below. These sayings were not on the surface, nor were they laid out in plain view, but lay like some treasure hidden very deep. Now whoever searches for hidden things, unless he seeks them with care and effort, will never find what he is looking for. For this reason He said, "Search the Scriptures, because in them you think you have eternal life." He did not say "You have," but "you think," showing that they gained from them nothing great or elevated, expecting as they did to be saved by the mere reading, without the addition of faith. What He says is therefore something like this: Do you not admire the Scriptures? Do you not think they are the sources of all life? By these I confirm My claims now, for they are the ones which testify of Me, yet you will not come to Me that you may have eternal life. It was with good reason that He said "you think," because they would not obey, but merely took pride in the bare reading. Then, lest because of His very earnest care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be thought to be seeking His own glory—for He reminded them of the words of John, and of the witness of God, and of His own works, and said everything He could to draw them to Him, and promised them life—since, I say, it was likely that many would suspect He spoke these things from a desire for glory, hear what He says:

1. Beloved, let us make great account of spiritual things, and not think that it is sufficient for us to salvation to pursue them anyhow. For if in things of this life a man can gain no great profit if he conduct them in an indifferent and chance way, much more will this be the case in spiritual things, since these require yet greater attention. Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, Read the Scriptures, but, Search the Scriptures. Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He bids them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searches for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, Search the Scriptures, because in them ye think you have eternal life. He said not, You have, but ye think, showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He says therefore is of this kind: Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that you may have eternal life. It was thus with good reason that He said, ye think, because they would not obey, but merely prided themselves on the bare reading. Then lest owing to His very tender care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be deemed to be seeking His own; (for He reminded them of the words of John, and of the witness of God, and of His own works, and said all He could to draw them to Him, and promised them life;) since, I say, it was likely that many would suspect that He spoke these things from a desire of glory, hear what He says:

That is, I do not need it. My nature, He says, is not of such a kind as to need the honor that comes from men, for if the sun can receive no addition from the light of a candle, I am much further from needing the honor that comes from men. Why then, someone asks, do you say these things if you do not need it? So that you may be saved. He stated this clearly above, and He implied the same thing here as well, by saying, that you might have life. Moreover, He gives another reason:

That is, I need it not: My nature, He says, is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men. Why then, asks some one, do you say these things, if you need it not? That ye may be saved. This He positively asserted above, and the same He implied here also, by saying, that you might have life. Moreover, He puts another reason:

When they persecuted Him under the pretense of loving God because He made Himself equal with God, and He knew they would not believe Him, He anticipated someone might ask: Why do you say these things? He answers: I say them to convict you of this—that you do not persecute Me for love of God, since He testifies to Me both through works and through the Scriptures. Just as before, when you considered Me an enemy of God, you drove Me away, so now, since I have declared these things, you should have rushed to Me if you truly loved God. But you do not love Him. This is why I have spoken these words—to show that you are possessed with excessive pride, that you are boasting emptily and covering over your own envy. And He proves this not only by these things, but also by what would come to pass.

For when under pretense of loving God they persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, why do you speak these words? I speak them, He says, to convict you of this, that it is not for the love of God that you persecute Me, if it be so that He testifies to Me both by works and by the Scriptures. For as before this when you deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, you ought to have hastened to Me, if you had really loved. God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading over your own enviousness. And the same He proves not by these things only, but by those that should come to pass.

Do you see that He everywhere declares that He has been sent, that judgment has been committed to Him by the Father, that He can do nothing of Himself, in order to cut off every excuse for their unfairness? But who is it that He says here will come in his own name? He is referring here to Antichrist, and He provides an irrefutable proof of their unfairness. For if, as people who love God, you persecute Me, this should happen even more in the case of Antichrist. For he will not say that he is sent by the Father, nor that he comes according to His will, but in everything the opposite, seizing like a tyrant what does not belong to him, and claiming that he himself is the very God over all, as Paul says, "Exalting himself above all that is called God, or that is worshipped, showing himself that he is God" (2 Thessalonians 2:4). This is what it means to "come in his own name." I do not do this, but have come in the Name of My Father. That they did not receive One who said that He was sent by God was sufficient proof that they did not love God; but now from the opposite of this fact, from their being about to receive Antichrist, He shows their shamelessness. For when they did not receive One who claims that He was sent by God, and are about to worship one who does not know Him, and who says that he is God over all, it is clear that their persecution came from malice and from hating God. For this reason He gives two reasons for His words; first the kinder one, that you may be saved, and that you may have life; and when they would have mocked at Him, He gives the other which was more striking, showing that even if His hearers should not believe, still God was always accustomed to do His own works. Now Paul, speaking about Antichrist, said prophetically that God will send them strong delusion—so that they all might be judged who did not believe the truth, but had pleasure in unrighteousness (2 Thessalonians 2:11-12). Christ did not say, "He shall come," but "if he come," out of tenderness for His hearers, and because all their obstinacy was not yet complete. He was silent about the reason for his coming; but Paul, for those who can understand, has specifically alluded to it. For it is he who takes away all excuse from them.

2. Do you see that He everywhere declares that He has been sent, that judgment has been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here says shall come in his own name? He alludes here to Antichrist, and puts an incontrovertible proof of their unfairness. For if as loving God ye persecute Me, much more ought this to have taken place in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he comes according to his will, but in everything contrariwise, seizing like a tyrant what belongs not to him, and asserting that he is the very God over all, as Paul says, 'Exalting himself above all that is called God, or that is worshipped, showing himself that he is God.' 2 Thessalonians 2:4 This is to 'come in his own name.' I do not so, but have come in the Name of My Father. That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He shows their shamelessness. For when they received not One who asserts that He was sent by God, and are about to worship one who knows Him not, and who says that he is God over all, it is clear that their persecution proceeded from malice and from hating God. On this account He puts two reasons for His words; and first the kinder one, That ye may be saved; and, That ye may have life: and when they would have mocked at Him, He puts the other which was more striking, showing that even although His hearers should not believe, yet that God was wont always to do His own works. Now Paul speaking concerning Antichrist said prophetically, that God shall send them strong delusion — that they all might be judged who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11-12 Christ said not, He shall come; but, if He come, from tenderness for His hearers; and because all their obstinacy was not yet complete. He was silent as to the reason of His coming; but Paul, for those who can understand, has particularly alluded to it. For it is he who takes away all excuse from them.

Christ then also identifies the cause of their unbelief, saying…

Christ then puts also the cause of their unbelief, saying…

Therefore again He shows that they did not look to the things of God, but that under this pretense they wanted to satisfy their own personal desires, and were so far from doing this for His glory that they preferred honor from human beings to that which comes from Him. How then were they likely to have such hostility toward Him for a kind of honor which they so despised that they preferred to it the honor which comes from human beings?

Hence again He shows that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which comes from Him. How then were they likely to entertain such hostility towards Him for a kind of honor which they so despised, as to prefer to it the honor which comes from men?

After telling them that they did not have the love of God, and proving it both by what was happening in His own case and by what would happen in the case of Antichrist, and demonstrating that they had no excuse left, He next brings Moses forward as their accuser, going on to say,

Having told them that they had not the love of God, and having proved it by what was doing in His case, and by what should be in the case of Antichrist, and having demonstrated that they were deprived of all excuse, He next brings Moses to be their accuser, going on to say,

What He says is of this kind: It is Moses who has been insulted more than I by your conduct towards Me, for you have disbelieved him rather than Me. See how in every way He has removed from them all excuse. You said that you loved God when you persecuted Me; I have shown that you did so from hatred of Him. You say that I break the Sabbath and abolish the Law; I have freed Myself from this accusation as well. You claim that you believe in Moses by what you dare to do against Me; I on the contrary show that this is actually to disbelieve in Moses, for I am so far from opposing the Law that the one who will accuse you is none other than the man who gave you the Law. Just as He said of the Scriptures, in which you think you have eternal life, so also He says of Moses, in whom you trust—everywhere defeating them by their own weapons.

What He says is of this kind: It is Moses who has been insulted more than I by your conduct towards Me, for you have disbelieved him rather than Me. See how in every way He has cast them out from all excuse. You said that you loved God when you persecuted Me; I have shown that you did so from hatred of Him: ye say that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintain that you believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law. As then He said of the Scriptures, in which ye think you have eternal life, so of Moses also He says, in whom you trust; everywhere conquering them by their own weapons.

And where, someone asks, is it clear that Moses will accuse us, and that you are not a boaster? What do you have to do with Moses? You have broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how does it appear that we shall believe in another who comes in his own name? You make all these assertions without evidence. Now in truth all these points are proved above. For (Christ would reply) since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews. For what does he say? If a man comes doing miracles and leading you to God, and truly foretelling things to come, you must listen to him with complete readiness. Now Christ had done all this. He worked miracles in very truth, He drew all men to God, and He caused fulfillment to follow His predictions.

And whence, says some one, is it clear that Moses will accuse us, and that you are not a boaster? What have you to do with Moses? You have broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how does it appear that we shall believe in another who comes in his own name? All these assertions you make without evidence. Now in truth all these points are proved above. For (Christ would reply) since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews. For what says he? If a man come doing miracles and leading you to God, and truly foretelling things future, you must hearken unto him with all readiness. Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He) caused accomplishment to follow His predictions.

But how does it appear that they will believe another? From their hatred of Christ, since those who turn away from Him who comes according to God's will will, it is quite clear, receive the enemy of God. And do not be surprised if He now puts forward Moses, although He said, I receive not witness from man, for He refers them not to Moses but to the Scriptures of God. However, since the Scriptures frightened them less, He brings His discourse around to the very person of Moses, setting their Lawgiver against them as their accuser, thus making the terror more powerful. And He refutes each of their claims. Notice: they said that they persecuted Him through love for God, but He shows that they did so through hating God. They said that they held fast to Moses, but He shows that they acted this way because they did not believe Moses. For if they had been zealous for the law, they ought to have received Him who fulfilled it. If they loved God they ought to have believed the One who drew them to Him. If they believed Moses they ought to have honored the One of whom Moses prophesied. But, Christ says, if Moses is disbelieved before My coming, it is not at all unlikely that I, who am announced by him, should be driven away by you. So just as He had shown from their conduct toward Himself that those who admired John actually despised him, so now He shows that those who thought they believed Moses did not believe him, and He turns back on their own heads everything that they thought to put forward in their own defense. Far from drawing you away from the Law, He says, I call your Lawgiver himself to be your accuser.

But whence does it appear that they will believe another? From their hating Christ, since they who turn aside from Him who comes according to the will of God will, it is quite plain, receive the enemy of God. And marvel not if He now puts forward Moses, although He said, I receive not witness from man, for He referrs them not to Moses, but to the Scriptures of God. However, since the Scriptures terrified them less, He brings round His discourse to the very person (of Moses), setting over against them their Lawgiver as their accuser, thus rendering the terror more impressive; and each of their assertions He refutes. Observe: they said that they persecuted Him through love for God, He shows that they did so through hating God; they said that they held fast to Moses, He shows that they acted thus because they believed not Moses. For had they been zealous for the law, they ought to have received Him who fulfilled it; if they loved God they ought to have believed One who drew them to Him, if they believed Moses they ought to have done homage to One of whom Moses prophesied. But (says Christ) if Moses is disbelieved before My coming, it is nothing unlikely that I, who am heralded by him, should be driven away by you. As then He had shown from their conduct towards Himself that they who admired John (really) despised him, so now He shows that they who thought that they believed Moses, believed him not, and turns back on their own head all that they thought to put forward in their own behalf. So far, He says, am I from drawing you away from the Law, that I call your Lawgiver himself to be your accuser.

That the Scriptures testified of Him He declared, but He did not specify where they testify. He wanted to inspire greater awe in them, to prompt them to search, and to force them into the position of having to ask questions. For if He had told them readily without their asking, they would have rejected the testimony. But now, if they paid any attention to His words, they would first need to ask and learn from Him what that testimony was. For this reason He relies more heavily on assertions and warnings, not only on proofs, so that He might win them over through fear of what He says. But even so they remained silent. That is what wickedness is like: whatever a person says or does to it, it is not stirred to action, but remains holding onto its own venom.

That the Scriptures testified of Him He declared, but where they testify He added not; desiring to inspire them with greater awe, and to prompt them to search, and to reduce them to the necessity of questioning. For had He told them readily and without their questioning, they would have rejected the testimony; but now, if they gave any heed to His words, they needed first of all to ask, and learn from Him what that testimony was. On this account He deals the more largely in assertions and threats, not in proofs only, that even so He may bring them over by fear of what He says; but they even so were silent. Such a thing is wickedness; whatsoever a man say or do it is not stirred to move, but remains keeping its peculiar venom.

We must drive out all wickedness from our souls and never again devise any deceit. For as one says, "To the perverse God sends crooked paths" (Proverbs 21:8, Septuagint), and "The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding" (Wisdom 1:5). Nothing makes people as foolish as wickedness does. When a person is treacherous, unfair, or ungrateful—these are different forms of wickedness—when without having been wronged he grieves another, when he weaves deceits, how can he not display an example of extreme foolishness? Again, nothing makes people as wise as virtue does. It makes them thankful and fair-minded, merciful, mild, gentle, and candid. It is usually the mother of all other blessings. And what is more understanding than someone so disposed? For virtue is the very spring and root of prudence, just as all wickedness has its beginning in foolishness. The insolent person and the angry person become prey to their respective passions from lack of wisdom. On this account the prophet said, "There is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness" (Psalm 38:3-4), showing that all sin has its beginning in foolishness. And so the virtuous person who has the fear of God is more understanding than anyone. This is why a wise man has said, "The fear of the Lord is the beginning of wisdom" (Proverbs 1:7). If then to fear God is to have wisdom, and the wicked person does not have that fear, he is deprived of what is truly wisdom—and deprived of what is truly wisdom, he is more foolish than anyone. Yet many admire the wicked as being able to do injustice and harm, not knowing that they ought to consider them the most wretched of all people, who, thinking to injure others, thrust the sword against themselves—an act of extreme foolishness, that a person should strike himself and not even know that he does so, but should think that he is injuring another while he is killing himself. Therefore Paul, knowing that we slay ourselves when we strike others, says, "Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1 Corinthians 6:7). For not suffering wrong consists in doing none, just as not being ill-used consists in not using others ill—though this assertion may seem a riddle to the many, and to those who will not learn true wisdom. Knowing this, let us not call wretched or lament for those who suffer injury or insult, but for those who inflict these things. These are the ones who have been most injured, who have made God to be at war with them, and have opened the mouths of ten thousand accusers, who are getting an evil reputation in the present life and drawing down on themselves severe punishment in the life to come. While those who have been wronged by them and have nobly borne it all have God favorable to them, and everyone to sympathize with, praise, and welcome them. People such as these in the present life shall enjoy an exceeding good report, as affording the strongest example of true wisdom, and in the life to come shall share the good things everlasting. May we all attain to these through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, says one, To the perverse God sends crooked paths Proverbs 21:8, Septuagint; and, The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5 For nothing makes men so foolish as wickedness; since when a man is treacherous, unfair, ungrateful, (these are different forms of wickedness,) when without having been wronged he grieves another, when he weaves deceits, how shall he not exhibit an example of excessive folly? Again, nothing makes men so wise as virtue; it renders them thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be the mother of all other blessings. And what is more understanding than one so disposed? For virtue is the very spring and root of prudence, just as all wickedness has its beginning in folly. For, the insolent man and the angry become the prey of their respective passions from lack of wisdom; on which account the prophet said, There is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness Psalm 38:3-4: showing that all sin has its beginning in folly: and so the virtuous man who has the fear of God is more understanding than any; wherefore a wise man has said, The fear of the Lord is the beginning of wisdom. Proverbs 1:7 If then to fear God is to have wisdom, and the wicked man has not that fear, he is deprived of that which is wisdom indeed — and deprived of that which is wisdom indeed, he is more foolish than any. And yet many admire the wicked as being able to do injustice and harm, not knowing that they ought to deem them wretched above all men, who thinking to injure others thrust the sword against themselves — an act of extremest folly, that a man should strike himself and not even know that he does so, but should think that he is injuring another while he is killing himself. Wherefore Paul, knowing that we slay ourselves when we smite others, says, Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? 1 Corinthians 6:7 For the not suffering wrong consists in doing none, as also the not being ill-used in not using others ill; though this assertion may seem a riddle to the many, and to those who will not learn true wisdom. Knowing this, let us not call wretched or lament for those who suffer injury or insult, but for such who inflict these things; these are they who have been most injured, who have made God to be at war with them, and have opened the mouths of ten thousand accusers, who are getting an evil reputation in the present life, and drawing down on themselves severe punishment in the life to come. While those who have been wronged by them, and have nobly borne it all, have God favorable to them, and all to condone with, and praise, and entertain them. Such as these in the present life, shall enjoy an exceeding good report, as affording the strongest example of true wisdom, and in the life to come shall share the good things everlasting; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.