Homilies on the Gospel of John — Homily 55

A shameless and a forward thing is wickedness, and when it ought to hide itself, then is it the fiercer. This was the case with the Jews. For when they ought to have been convicted by what was said, admiring the boldness and conclusiveness of the words, they even insult Him, calling Him a Samaritan, and saying that He had a devil, and they ask, "Did we not speak well in saying that you are a Samaritan and have a devil?" Because when He utters anything sublime, this is thought among the very senseless to be madness. Yet nowhere before did the Evangelist say that they called Him a Samaritan, but from this expression it is likely that this had been often asserted by them.

1. A shameless and a forward thing is wickedness, and when it ought to hide itself, then is it the fiercer. As was the case with the Jews. For when they ought to have been pricked by what was said, admiring the boldness and conclusiveness of the words, they even insult Him, calling Him a Samaritan, and saying that He had a devil, and they ask, Said we not well that you are a Samaritan, and hast a devil? Because when He utters anything sublime, this is thought among the very senseless to be madness. Yet nowhere before did the Evangelist say that they called Him a Samaritan; but from this expression it is probable that this had been often asserted by them.

Someone says, "You have a devil." Who is it that has a devil? The one who honors God, or the one who insults the person honoring Him? What does Christ say, who is complete meekness and gentleness? "I have not a devil, but I honor Him that sent me." When there was a need to instruct them, to break down their excessive arrogance, to teach them not to be proud because of Abraham, He was forceful. But when it was necessary for Him to endure insults, He showed much gentleness. When they said, "We have God and Abraham for our Father," He rebuked them sharply. But when they called Him a demoniac, He spoke humbly, teaching us in this way to defend against insults offered to God, but to overlook those offered to ourselves.

You have a devil, says some one. Who is it that has a devil? He that honors God, or he that insults Him that honors Him? What then says Christ, who is very meekness and gentleness? I have not a devil, but I honor Him that sent me. Where there was need to instruct them, to pull down their excessive insolence, to teach them not to be proud because of Abraham, He was vehement; but when it was needful that He being insulted should bear it, He used much gentleness. When they said, We have God and Abraham for our Father, He touched them sharply; but when they called Him a demoniac, He spoke submissively, thus teaching us to avenge insults offered to God, but to overlook such as are offered to ourselves.

He says these things to show that it is not fitting for you, being murderers, to call God your Father. I have spoken them out of honor for Him, and for His sake I endure these insults, and for His sake you dishonor Me. But I do not care about this abuse. To Him, for whose sake I now endure these things, you owe an account of your words, for I do not seek My own glory. Therefore I refrain from punishing you and turn instead to exhortation, and I urge you to act in such a way that you will not only escape punishment but also obtain eternal life.

These things, He says, I have spoken to show that it becomes not you, being murderers, to call God your Father; so that I have spoken them through honor for Him, and for His sake do I hear these reproaches, and for His sake do ye dishonor Me. Yet I care not for this insolence; to Him, for whose sake I now hear these things, you owe an account of your words. For 'I seek not My own glory.' Wherefore I omit to punish you, and betake Myself to exhortation, and counsel you so to act, that you shall not only escape punishment, but also attain eternal life.

Here He is speaking not only about faith but also about a pure life. Earlier He said someone will have everlasting life, but here He says that person will not see death. At the same time He hints to them that they could do nothing against Him, because if the person who keeps His saying will not die, then much less will He Himself die. At least they understood it this way and said to Him,

Here He speaks not of faith only, but of a pure life. Above He said, shall have everlasting life, but here, shall not see death. John 6:40 At the same time He hints to them that they could do nothing against Him, for if the man that should keep His saying should not die, much less should He Himself. At least they understood it so, and said to Him,

Those who heard the word of God are dead, so will those who have heard your word not die as well?

That is, they who heard the word of God are dead, and shall they who have heard yours not die?

How sad is their arrogance! Once again they turn to his ancestry. Yet it would have been appropriate to say, "Are you greater than God? Or are those who have heard you greater than Abraham?" But they do not say this, because they thought that He was even less than Abraham. At first, therefore, He showed that they were murderers, and so removed them from that claim of ancestry; but when they persisted, He handled this in another way, showing that they were laboring uselessly. And concerning death, He said nothing to them, neither did He reveal or tell them what kind of death He meant, but in the meantime He wanted them to believe that He is greater than Abraham, so that even by this He might put them to shame. Certainly, He says, if I were an ordinary man I ought not to die, having done no wrong; but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are you not insane, are you not laboring in vain when you attempt to kill Me? What then is their response? "Now we know that you have a demon." The Samaritan woman did not speak this way. She did not say to Him, "You have a demon," but only, "Are you greater than our father Jacob?" (John 4:12). For these men were insolent and accursed, while she wanted to learn; therefore she doubted and answered with proper restraint, and called Him "Lord." For one who promised far greater things, and who was worthy of belief, ought not to have been insulted, but even admired; yet these men said that He had a demon. Those expressions of the Samaritan woman were those of one in doubt; these were the words of men unbelieving and perverse. "Are you greater than our father Abraham?" so that this (which He had said) makes Him to be greater than Abraham. When therefore you have seen Him lifted up, you shall confess that He is greater. For this reason He said, "When you have lifted Me up, you shall know that I Am" (John 8:28). And observe His wisdom. Having first torn them away from Abraham's kinship, He shows that He is greater than Abraham, so that He may be seen to be very exceedingly greater than the Prophets also. Indeed it was because they continually called Him a prophet that He said, "My word has no place in you" (John 8:37). In that other place He declared that He raises the dead, but here He says, "He who believes shall never see death," which was a much greater thing than not allowing believers to be held by death. Therefore the Jews were the more enraged. What then do they say?

Alas for their vainglory! Again do they betake themselves to his relationship. Yet it would have been suitable to say, Are you greater than God? Or they who have heard you than Abraham? But they say not this, because they thought that He was even less than Abraham. At first, therefore, He showed that they were murderers, and so led them away from the relationship; but when they persevered, He contrived this in another way, showing that they labored uselessly. And concerning the death, He said nothing to them, neither did He reveal or tell them what kind of death He meant, but in the meantime He would have them believe, that He is greater than Abraham, that even by this He may put them to shame. Certainly, He says, were I a common man I ought not to die, having done no wrong; but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are you not mad, do ye not labor in vain when you attempt to kill Me? What then is their reply? Now we know that you have a devil. Not so spoke the woman of Samaria. She said not to Him, You have a devil; but only, Are you greater than our father Jacob? John 4:12 For these men were insolent and accursed, while she desired to learn; wherefore she doubted and answered with proper moderation, and called Him, Lord. For one who promised far greater things, and who was worthy of credit, ought not to have been insulted, but even admired; yet these men said that He had a devil. Those expressions of the Samaritan woman were those of one in doubt; these were the words of men unbelieving and perverse. Are you greater than our father Abraham? so that this (which He had said) makes Him to be greater than Abraham. When therefore you have seen Him lifted up, you shall confess that He is greater. On this account He said, When you have lifted Me up, you shall know that I Am. John 8:28 And observe His wisdom. Having first rent them away from Abraham's kindred, He shows that He is greater than Abraham, that so He may be seen to be very exceedingly greater than the Prophets also. Indeed it was because they continually called Him a prophet that He said, My word has no place in you. John 8:37 In that other place He declared that He raises the dead, but here He says, He that believes shall never see death, which was a much greater thing than not to allow believers to be holden, by death. Wherefore the Jews were the more enraged. What then say they?

Whom do you make yourself?

Whom makest you yourself?

And this too in an insulting way. You are claiming something for yourself, says one of them. To this, then, Christ replies;

And this too in an insulting manner. You are taking somewhat upon yourself, says one of them. To this then Christ replies;

What do the heretics say here? That He heard the question, "Are you greater than our father Abraham?" and did not dare to say to them directly, "Yes, I am greater," but said so in a hidden way. What then? Is His honor nothing? With respect to them it is nothing. And just as He said, "My witness is not true" (John 5:31), with reference to the opinion they would form of it, so also does He speak here.

2. What say the heretics here? That He heard the question, Are you greater than our father Abraham? and dared not to say to them, Yea, I am greater, but did so in a covert manner. What then? Is His honor nothing? With respect to them it is nothing. And as He said, My witness is not true John 5:31, with reference to the opinion they would form of it, so also does He speak here.

There is One who honors Me.

There is One that honors Me.

And why did He not say, "The Father who sent Me," as He did before, but instead,

And wherefore said He not, The Father that sent Me, as He did before, but,

Of whom you say that He is your God.

Of whom you say that He is your God.

Because He wanted to show that they not only did not know His Father, but that they did not know God.

Because He desired to show that they not only knew not His Father, but that they knew not God.

But I know Him.

But I know Him.

So then, to say 'I know Him' is not boasting, while to say 'I do not know Him' would be a lie. But you, when you say that you know Him, are lying. Just as you lie when you say you know Him, so I too would be lying if I said I do not know Him.

So that to say, 'I know Him,' is not a boast, while to say, 'I know Him not,' would be a falsehood; but you when you say that you know Him, lie; as then ye, when you say that you know Him, lie, so also should I, were I to say that I know Him not.

If I honor Myself. Since they said, "Whom do you make yourself?" He replies, "If I make Myself anything, My honor is nothing." Just as I know Him exactly, so you do not know Him. And as in the case of Abraham, He did not completely reject their claim, but said, "I know that you are Abraham's seed," in order to make the charge against them more serious; so here He does not remove everything, but what? "Whom you say." By allowing them their verbal boast, He increases the force of the accusation against them. How then do you not know Him? Because you insult One who says and does everything so that He may be glorified, even when that One is sent from Him. This statement lacks supporting testimony, but what follows serves to establish it.

If I honor Myself. Since they said, Whom makest you yourself? He replies, If I make (Myself anything,) My honor is nothing. As then I know Him exactly, so ye know Him not. And as in the case of Abraham, He did not take away their whole assertion, but said, I know that you are Abraham's seed, so as to make the charge against them heavier; thus here He does not remove the whole, but what? Whom ye say. By granting to them their boast of words, He increases the force of the accusation against them. How then do ye not know Him? Because ye insult One who says and does everything that He may be glorified, even when that One is sent from Him. This assertion is unsupported by testimony, but what follows serves to establish it.

And I keep His saying.

And I keep His saying.

Here they could have refuted Him, if they had anything to say, since this was the strongest proof that He had been sent by God.

Here they might, if at least they had anything to say, have refuted Him, for it was the strongest proof of His having been sent by God.

Again, He shows that they were foreigners to Abraham's lineage if they were upset by what made him rejoice. "My day" seems to me to mean the day of the Crucifixion, which Abraham foreshadowed in a typological way through the offering of the ram and of Isaac. What do they reply?

Again, He shows that they were aliens from the race of Abraham, if they grieved at what he rejoiced in. My day, seems to me to mean the day of the Crucifixion, which Abraham foreshowed typically by the offering of the ram and of Isaac. What do they reply?

So we conclude that Christ was nearly forty years old.

So that we conclude that Christ was nearly forty.

Do you see how He proved Himself to be greater than Abraham? The man who rejoiced to see His day and made this an object of earnest desire clearly did so because it was a day that would bring benefit and belonged to one greater than himself. Because they had said, The carpenter's son Matthew 13:55, and imagined nothing more concerning Him, He leads them gradually to an elevated understanding of Him. Therefore when they heard the words, You know not God, they were not upset; but when they heard, before Abraham was, I Am, as though the nobility of their lineage were being degraded, they became furious and would have stoned Him.

Do you see how He proved Himself to be greater than Abraham? For the man who rejoiced to see His day, and made this an object of earnest desire, plainly did so because it was a day that should be for a benefit, and belonging to one greater than himself. Because they had said, The carpenter's son Matthew 13:55, and imagined nothing more concerning Him, He leads them by degrees to an exalted notion of Him. Therefore when they heard the words, You know not God, they were not grieved; but when they heard, before Abraham was, I Am, as though the nobility of their descent were debased, they became furious, and would have stoned Him.

He saw My day, and was glad. He shows that He did not come unwillingly to His Passion, since He praises the one who rejoiced at the Cross. For this was the salvation of the world. But they cast stones at Him, showing how ready they were for murder, and they did this on their own initiative, without any investigation.

He saw My day, and was glad. He shows, that not unwillingly He came to His Passion, since He praises him who was gladdened at the Cross. For this was the salvation of the world. But they cast stones at Him; so ready were they for murder, and they did this of their own accord, without enquiry.

But why did He not say, "Before Abraham was, I was," instead of "I Am"? Just as the Father uses this expression "I Am," so also does Christ. It signifies continuous Being, independent of all time. For this reason the expression seemed blasphemous to them. Now if they could not tolerate the comparison with Abraham, even though this was only a small matter, had He continually made Himself equal to the Father, would they ever have stopped casting stones at Him?

But wherefore said He not, Before Abraham was, I was, instead of I Am? As the Father uses this expression, I Am, so also does Christ; for it signifies continuous Being, irrespective of all time. On which account the expression seemed to them to be blasphemous. Now if they could not bear the comparison with Abraham, although this was but a trifling one, had He continually made Himself equal to the Father, would they ever have ceased casting stones at Him?

After this, Jesus again flees as a man and conceals Himself, having set before them sufficient instruction. Having accomplished His work, He went out from the Temple and departed to heal the blind man, proving by His actions that He exists before Abraham. But perhaps someone will ask, Why did He not paralyze their strength? Surely then they would have believed. He healed the paralytic, yet they did not believe. Indeed, He performed ten thousand wonders. At the very Passion He cast them to the ground and darkened their eyes, yet they did not believe. How then would they have believed if He had paralyzed their strength? There is nothing worse than a soul hardened in desperation. Though it sees signs and wonders, it still perseveres in retaining the same shamelessness. Thus Pharaoh, who received ten thousand blows, was sobered only while being punished, and continued in this character until the last day of his life, pursuing those whom he had let go. Therefore Paul continually says, Lest any of you be hardened by the deceitfulness of sin. For just as calluses on the body, when formed, become dead and possess no sensation, so the soul, when it is occupied by many passions, becomes dead to virtue. And apply what you will to it, it gets no perception of the matter, but whether you threaten punishment or anything else, it continues insensible.

After this, again He flees as a man, and conceals Himself, having laid before them sufficient instruction: and having accomplished His work, He went forth from the Temple, and departed to heal the blind, proving by His actions that He is before Abraham. But perhaps some one will say, Why did He not paralyze their strength? So they would have believed. He healed the paralytic, yet they believed not; nay, He wrought ten thousand wonders; at the very Passion He cast them to the ground, and darkened their eyes, yet they believed not; and how would they have believed if He had paralyzed their strength? There is nothing worse than a soul hardened in desperation; though it see signs and wonders, it still perseveres in retaining the same shamelessness. Thus Pharaoh, who received ten thousand strokes, was sobered only while being punished, and continued of this character until the last day of his life, pursuing those whom he had let go. Wherefore Paul continually says, Lest any of you be hardened by the deceitfulness of sin. Hebrews 3:13 For as the callosities of the body, when formed, become dead, and possess no sensation; so the soul, when it is occupied by many passions, becomes dead to virtue; and apply what you will to it, it gets no perception of the matter, but whether you threaten punishment or anything else, continues insensible.

Therefore I urge you, while we still have hope of salvation, while we can still turn back, to use every means to do so. For people who have become insensible are after that in the blind state of despairing pilots, who abandon their vessel to the wind and contribute no help themselves. In the same way the envious person looks to one thing only, that is, to satisfy his desire, and though he may be punished or even killed, still he is controlled solely by that passion; and the same is true of the intemperate and greedy person. But if the rule of the passions is so great, much greater is that of virtue; if for them we despise death, much more for this; if they (sinners) disregard their own lives, much less ought we to do so for the sake of our salvation. For what will we have to say, if when those who perish are so active about their own destruction, we for our own salvation do not show even an equal activity, but continue constantly wasting away with envy? Nothing is worse than envy; to destroy another it destroys itself also. The eye of the envious person wastes away in grief, he lives in continual death, he considers all people, even those who have never wronged him, his enemies. He grieves that God is honored, he rejoices in what the devil rejoices in. Is someone honored among men? This is not honor, do not envy him. But is he honored by God? Strive and be like him yourself. You will not? Why then do you destroy yourself too? Why do you throw away what you have? Can you not be like him, nor gain any good thing? Why then do you besides this take evil upon yourself, when you ought to rejoice with him, so that even if you are not able to share his labors, you may profit by rejoicing with him? For often even the will is able to accomplish great good. At least Ezekiel says that the Moabites were punished because they rejoiced over the Israelites, and that certain others were saved because they mourned over the misfortunes of their neighbors. Now if there is any comfort for those who mourn over the troubles of others, much more for those who rejoice at the honors of others. He charged the Moabites with having exulted over the Israelites, yet it was God who punished them; but not even when He punishes does He want us to rejoice over those who are punished. For it is not His wish to punish them. Now if we must sympathize with those who are punished, much more must we avoid envying those who are honored. Thus, for example, Korah and Dathan perished with their company, making those whom they envied brighter, and giving themselves up to punishment. For a venomous beast is envy, an unclean beast, a deliberate vice which admits of no pardon, a wickedness stripped of excuse, the cause and mother of all evils. Therefore let us tear it out by the roots, so that we may be freed from evil here, and may obtain blessings hereafter; through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory now and ever and world without end. Amen.

3. Wherefore I beseech you, while we have hopes of salvation, while we can turn, to use every means to do so. For men who have become past feeling, are after that in the blind state of despairing pilots, who give up their vessel to the wind, and themselves contribute no assistance. Thus the envious man looks to one thing only, that is, to satisfy his lust, and though he be like to be punished or even slain, still he is possessed solely by that passion; and in like manner the intemperate and avaricious. But if the sovereignty of the passions be so great, much greater is that of virtue; if for them we despise death, much more for this; if they (sinners) regard not their own lives, much less ought we to do so in the cause of our salvation. For what shall we have to say, if when they who perish are so active about their own perdition, we for our own salvation manifest not even an equal activity, but ever continue wasting with envy? Nothing is worse than envy; to destroy another it destroys itself also. The eye of the envious wastes away in grief, he lives in a continual death, he deems all men, even those who have never wronged him, his enemies. He grieves that God is honored, he rejoices in what the devil rejoices in. Is any honored among men? This is not honor, envy him not. But is he honored by God? Strive and be thou like him. You will not? Why then do you destroy yourself too? Why do you cast away what you have? Can you not be like him, nor gain any good thing? Why then do you besides this take for yourself evil, when you ought to rejoice with him, that so even if you be not able to share his toils, you may profit by rejoicing with Him? For often even the will is able to effect great good. At least Ezekiel says, that the Moabites were punished because they rejoiced over the Israelites, and that certain others were saved because they mourned over the misfortunes of their neighbors. Ezekiel 25:8 Now if there be any comfort for those who mourn over the woes of others, much more for those who rejoice at the honors of others. He charged the Moabites with having exulted over the Israelites, yet it was God that punished them; but not even when He punishes will He have us rejoice over those that are punished. For it is not His wish to punish them. Now if we must condole with those who are punished, much more must we avoid envying those who are honored. Thus, for example, Corah and Dathan perished with their company, making those whom they envied brighter, and giving themselves up to punishment. For a venomous beast is envy, an unclean beast, a deliberate vice which admits not of pardon, a wickedness stripped of excuse, the cause and mother of all evils. Wherefore let us pluck it up by the roots, that we may be freed from evil here, and may obtain blessings hereafter; 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 ever and world without end. Amen.