Homilies on the Gospel of John — Homily 65

The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken. Psalm 9:15, Septuagint This is what happened to the Jews. They said they would kill Jesus so that the Romans would not come and take away their place and nation. But when they killed Him, these very things happened to them anyway. By doing what they thought would save them, they still did not escape. The one they killed is in Heaven, and those who killed Him have hell as their portion. Yet they did not think about these things. Instead, what did they do? Scripture says that from that day forward they wanted to kill Him John 11:53, because they said, "The Romans will come and will take away our nation." And one of them, Caiaphas, who was High Priest that year, said (being more shameless than the rest), "You know nothing." What the others expressed as a question and put forward as something to discuss, this man shouted out shamelessly, openly, and boldly. For what does he say? "You know nothing, nor do you consider that it is better that one man should die, and that the whole nation not perish."

1. The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken. Psalm 9:15, Septuagint This has been the case with the Jews. They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? They desired, It says, from that day forth to kill Him John 11:53, for they said, The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said, (being more shameless than the rest,) You know nothing. What the others made matter of doubt, and put forth in the way of deliberation, this man cried aloud, shamelessly, openly, audaciously. For what says he? You know nothing, nor consider that it is expedient that one man should die, and that the whole nation perish not.

Do you see how powerful the authority of the High Priest is? Because he had been considered worthy of the High Priesthood in some way, even though he was unworthy of it, he prophesied without knowing what he was saying. The grace simply used his mouth but did not touch his cursed heart. In fact, many others have predicted future events even though they were unworthy to do so, such as Nebuchadnezzar, Pharaoh, and Balaam. The reason for all this is clear. But what he says is this kind of thing: You still sit quietly, you pay little attention to this matter, and do not know how to disregard one man's safety for the sake of the community. See how great the power of the Spirit is—from an evil thought it was able to bring forth words full of marvelous prophecy. The Evangelist calls the Gentiles children of God based on what was going to happen, just as Christ Himself says, "I have other sheep" (John 10:16), calling them this based on what would happen later.

Do you see how great is the force of the High Priest's authority? Or, since he had in any wise been deemed worthy of the High Priesthood, although unworthy thereof, he prophesied, not knowing what he said; and the grace merely made use of his mouth, but touched not his accursed heart. Indeed many others have foretold things to come, although unworthy to do so, as Nebuchadnezzar, Pharaoh, Balaam; and the reason of all is evident. But what he says is of this kind. You still sit quiet, you give heed but carelessly to this matter, and know not how to despise one man's safety for the sake of the community. See how great is the power of the Spirit; from an evil imagination It was able to bring forth words full of marvelous prophecy. The Evangelist calls the Gentiles children of God, from what was about to be: as also Christ Himself says, Other sheep I have John 10:16, so calling them from what should afterwards come to pass.

But what does "being High Priest that year" mean? This matter, along with the rest, had become corrupt. From the time that offices became matters of purchase, they were no longer priests for their whole lives but only for a year. Nevertheless, even in this state of affairs the Spirit was still present. But when they lifted up their hands against Christ, then it left them and moved to the Apostles. The tearing of the veil declared this, as did the voice of Christ which said, "Behold, your house is left to you desolate" (Matthew 23:38). And Josephus, who lived a short time later, says that certain angels who still remained with them to see if they would change their ways left them. While the vineyard stood, everything continued, but when they had killed the Heir, it was no longer so, and they perished. And God, having taken it from the Jews like a glorious garment from an unprofitable son, gave it to right-minded servants of the Gentiles, leaving the others desolate and naked. Moreover, it was no small thing that even an enemy should prophesy this. This might draw over others as well. For with respect to his will, matters turned out the opposite way, since when He died, the faithful were on this account delivered from the punishment to come. What does "that He might gather together those near and those far off" (John 11:52) mean? He made them one Body. The person living in Rome considers the Indians a member of himself. What is equal to this gathering together? And the Head of all is Christ.

But what is, being High Priest that year? This matter as well as the rest had become corrupt; for from the time that offices became matters of purchase, they were no longer priests for the whole period of their lives, but for a year. Notwithstanding, even in this state of things the Spirit was still present. But when they lifted up their hands against Christ, then It left them, and removed to the Apostles. This the rending of the veil declared, and the voice of Christ which said, Behold, your house is left unto you desolate. Matthew 23:38 And Josephus, who lived a short time after, says, that certain Angels who yet remained with them, (to see) if they would alter their ways, left them. While the vineyard stood, all things went on; but when they had slain the Heir, no longer so, but they perished. And God having taken it from the Jews, as a glorious garment from an unprofitable son, gave it to right-minded servants of the Gentiles, leaving the others desolate and naked. It was, moreover, no small thing that even an enemy should prophesy this. This might draw over others also. For in respect of his will, matters fell out contrariwise, since, when He died, the faithful were on this account delivered from the punishment to come. What means, That He might gather together those near and those afar off John 11:52? He made them one Body. The dweller in Rome deems the Indians a member of himself. What is equal to this gathering together? And the Head of all is Christ.

In fact, they had tried to do this earlier, for the Evangelist says, "Therefore the Jews sought to kill Him" John 5:18, and "Why do you seek to kill Me?" John 7:19. But at that time they only sought to do it, whereas now they confirmed their decision and made the action their definite purpose.

And, in truth, had sought to do so before; for the Evangelist says, Therefore the Jews sought to kill Him John 5:18; and, Why do you seek to kill Me? John 7:19 But then they only sought, now they ratified their determination, and treated the action as their business.

Again He saves Himself in a human manner, and He does this continually. But I have already mentioned the reason why He often departed and withdrew. And at this time He stayed in Ephratah, near the wilderness, and there He remained with His disciples. How do you think those disciples were troubled when they saw Him saving Himself in the manner of a man? After this no one followed Him. For since the Feast was near, everyone was hurrying to Jerusalem; but they, at a time when all others were rejoicing and holding solemn assembly, hide themselves and are in danger. Yet still they remained with Him. For they hid themselves in Galilee at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they alone of all people were with their Master in flight and concealment, demonstrating their good will toward Him. Therefore Luke records that He said, I remained with you in temptations; and He said this, showing that they were strengthened by His influence.

2. Again He saves Himself in a human manner, and this He does continually. But I have mentioned the reason for which He often departed and withdrew. And at this time He dwelt in Ephratah, near the wilderness, and there He tarried with His disciples. How do you think that those disciples were confounded when they beheld Him saving Himself after the manner of a man? After this no man followed Him. For since the Feast was near, all were running to Jerusalem; but they, at a time when all others were rejoicing and holding solemn assembly, hide themselves, and are in danger. Yet still they tarried with Him. For they hid themselves in Galilee, at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they only of all were with their Master in flight and concealment, manifesting their good will to Him. Hence Luke records that He said, I abode with you in temptations; and this He said, showing that they were strengthened by His influence.

A marvelous purification, with a murderous will, with homicidal intentions, and bloodstained hands!

A marvelous purification, with a murderous will, with homicidal intentions, and bloodstained hands!

Through the Passover they plotted against Him and turned the time of celebration into a time of murder, thinking He would fall into their hands because the festival required Him to come. What wickedness! When they should have shown greater reverence and pardoned those caught in the worst crimes, they instead tried to trap someone who had done nothing wrong. Yet by doing this they had already not only gained nothing but made themselves look foolish. To this end He kept coming among them and escaping, restraining them when they planned to kill Him and keeping them confused, wanting to pierce their conscience through the display of His power, so that when they finally seized Him, they would know that what happened occurred not by their strength but by His permission. For even at that time they could not capture Him, though Bethany was nearby, and when they did seize Him, He threw them backward.

By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to ensnare One who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapes, and restrains them when they take counsel to kill Him, and makes them to be in perplexity, desiring to prick them by the display of His power; that when they took Him, they might know that what had been done was done, not by their power, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did take Him, He cast them backwards.

This was proof that his resurrection was genuine: after many days he both lived and ate. And Martha served; from this it is clear that the meal was in her house, for they welcomed Jesus as one who loved and was loved. Some people, however, say that it took place in someone else's house. Mary did not serve, for she was a disciple. Here again she acted in the more spiritual way. For she did not serve as someone who had been invited, nor did she offer her services to everyone equally. Instead, she directed the honor to him alone, and approached him not as a man, but as a God. For this reason she poured out the ointment and wiped his feet with the hair of her head, which was the action of someone who did not hold the same opinion about him as others did; yet Judas rebuked her, under the pretense of being careful. What then does Christ say? She has done a good work for my burying. But why did he not expose the disciple in the presence of the woman, nor say to him what the Evangelist has declared, that he rebuked her because of his own thieving? In his abundant patience he wished to bring him to a better state of mind. For because he knew that he was a traitor, he often rebuked him from the beginning, saying, Not all believe, and, One of you is a devil. He showed them that he knew him to be a traitor, yet he did not openly rebuke him, but bore with him, desiring to bring him back. How then does another Evangelist say that all the disciples used these words? All used them, and so did he, but the others not with the same purpose. And if anyone asks why he put the money bag for the poor in the hands of a thief, and made him steward who was a lover of money, we would reply that God knows the secret reason; but that, if we may say something by conjecture, it was so that he might cut off from him all excuse. For he could not say that he did this thing from love of money, (for he had in the bag sufficient to satisfy his desire,) but from excessive wickedness which Christ wished to restrain, using much patience toward him. Therefore he did not even rebuke him for stealing, although aware of it, blocking the way to his wicked desire, and taking from him all excuse. Let her alone, he says, for she has done this for the day of my burying. Again, he makes mention of the traitor in speaking of his burial. But the reproof does not reach him, nor does the statement soften him, though it was sufficient to inspire him with pity: as if he had said, I am burdensome and troublesome, but wait a little while, and I shall depart. This too he intended in saying,

This was a proof of the genuineness of his resurrection, that after many days he both lived and ate. And Martha ministered; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, however, say, that it took place in the house of another. Mary did not minister, for she was a disciple. Here again she acted in the more spiritual manner. For she did not minister as being invited, nor did she afford her services to all alike. But she directs the honor to Him alone, and approaches Him not as a man, but as a God. On this account she poured out the ointment, and wiped (His feet) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretense forsooth of carefulness. What then says Christ? She has done a good work for My burying. But why did He not expose the disciple in the case of the woman, nor say to him what the Evangelist has declared, that on account of his own thieving he rebuked her? In His abundant longsuffering He wished to bring him to a better mind. For because He knew that he was a traitor, He from the beginning often rebuked him, saying, Not all believe, and, One of you is a devil. John 6:64 He showed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recall him. How then says another Evangelist, that all the disciples used these words? Matthew 26:70 All used them, and so did he, but the others not with like purpose. And if any one ask why He put the bag of the poor in the hands of a thief, and made him steward who was a lover of money, we would reply, that God knows the secret reason; but that, if we may say something by conjecture, it was that He might cut off from him all excuse. For he could not say that he did this thing from love of money, (for he had in the bag sufficient to allay his desire,) but from excessive wickedness which Christ wished to restrain, using much condescension towards him. Wherefore He did not even rebuke him as stealing, although aware of it, stopping the way to his wicked desire, and taking from him all excuse. Let her alone, He says, for against the day of My burying has she done this. Again, He makes mention of the traitor in speaking of His burial. But him the reproof reaches not, nor does the expression soften him, though sufficient to inspire him with pity: as if He had said, I am burdensome and troublesome, but wait a little while, and I shall depart. This too he intended in saying,

But none of these things turned back that savage madman. Yet in truth Jesus said and did far more than this. He washed his feet that night, made him a sharer in the table and the salt—a thing that is able to restrain even the souls of robbers—and spoke other words sufficient to melt a stone. And this happened not long before, but on the very day itself, so that not even time might cause it to be forgotten. But he resisted all of it.

But none of these things turned back that savage madman; yet in truth Jesus said and did far more than this, He washed his feet that night, made him a sharer in the table and the salt, a thing which is wont to restrain even the souls of robbers, and spoke other words, enough to melt a stone, and this, not long before, but on the very day, in order that not even time might cause it to be forgotten. But he stood out against all.

The love of money is a terrible, terrible thing. It disables both eyes and ears and makes people harder to deal with than wild beasts. It allows someone to disregard conscience, friendship, fellowship, and even the salvation of their own soul. Like a harsh mistress, it withdraws people from all these things at once and makes those it captures into slaves. The terrible part of such bitter slavery is that it convinces them to be grateful for it. The more enslaved they become, the more their pleasure increases. This is exactly what makes the disease incurable and the monster hard to defeat. This is what made Gehazi a leper instead of a disciple and prophet. This destroyed Ananias and his wife with him. This made Judas a traitor. This corrupted the rulers of the Jews, who accepted bribes and became partners with thieves. This has brought countless wars, filling the roads with blood and the cities with wailing and grief. This has made meals impure and tables cursed, and has filled food with sin. This is why Paul called it idolatry, and yet even that has not turned people away from it. Why does he call it idolatry? Many people possess wealth and dare not use it, but set it apart, passing it down untouched, not daring to touch it as though it were something sacred. And if they are ever forced to use it, they feel as if they had done something wrong. Besides, just as the pagan carefully tends his carved image, so you entrust your gold to doors and bars, providing a chest instead of a shrine and storing it in silver vessels. But don't you bow down to it as he does to the image? Yet you show it every kind of devotion.

3. For a dreadful, a dreadful thing is the love of money, it disables both eyes and ears, and makes men worse to deal with than a wild beast, allowing a man to consider neither conscience, nor friendship, nor fellowship, nor the salvation of his own soul, but having withdrawn them at once from all these things, like some harsh mistress, it makes those captured by it its slaves. And the dreadful part of so bitter a slavery is, that it persuades them even to be grateful for it; and the more they become enslaved, the more does their pleasure increase; and in this way especially the malady becomes incurable, in this way the monster becomes hard to conquer. This made Gehazi a leper instead of a disciple and a prophet; this destroyed Ananias and her with him; this made Judas a traitor; this corrupted the rulers of the Jews, who received gifts, and became the partners of thieves. This has brought in ten thousand wars, filling the ways with blood, the cities with wailings and lamentations. This has made meals to become impure, and tables accursed, and has filled food with transgression; therefore has Paul called it idolatry: Colossians 3:5, and not even so has he deterred men from it. And why calls he it idolatry? Many possess wealth, and dare not use it, but consecrate it, handing it down untouched, not daring to touch it, as though it were some dedicated thing. And if at any time they are forced to do so, they feel as though they had done something unlawful. Besides, as the Greek carefully tends his graven image, so thou entrusts your gold to doors and bars; providing a chest instead of a shrine, and laying it up in silver vessels. But thou dost not bow down to it as he to the image? Yet you show all kind of attention to it.

Again, a person would rather lose their eyes or their life than give up their graven image. The same is true for those who love gold. But someone says, I don't worship the gold. Neither, he says, does the idol worshiper worship the image itself, but the devil that dwells in it; and in the same way you, though you don't worship the gold, you worship the devil who leaps upon your soul from the sight of the gold and your desire for it. For the desire of loving money is more harmful than an evil spirit, and many obey it more than others obey idols. For idol worshipers disobey their idols in many things, but in this case people yield everything, and whatever it tells them to do, they obey. What does it say? Be at war with everyone, it says, be enemies with everyone, disregard natural bonds, despise God, sacrifice yourself to me—and in all things they obey. To graven images people sacrifice oxen and sheep, but greed says, Sacrifice your own soul to me, and the person obeys. Do you see what kind of altars it has, what kind of sacrifices it receives? The covetous shall not inherit the Kingdom of God, but not even this makes them afraid. Yet this desire is weaker than all the others; it is not inborn or natural (for then it would have been placed in us from the beginning), but there was no gold at the beginning, and no one desired gold. But if you wish, I will tell you how this evil entered. Through each person envying the one ahead of them, people have increased the disease, and the one who has gotten ahead provokes the one who had no desire. For when people see splendid houses and extensive lands and crowds of slaves and silver vessels and great piles of clothing, they use every means to outdo them; so that the first group of people become causes for the second, and these for those who come after. Now if they would be sober-minded, they would not be teachers of evil to others; yet even so, these others have no excuse. For there are also others who despise riches. And who, someone says, despises them? For the terrible thing is that because wickedness is so widespread, this seems to have become impossible, and people don't even believe that one can act rightly. Should I then mention many people both in cities and in the mountains? And what good would it do? You will not become better from their example. Besides, my discussion now does not have this purpose, that you should empty yourselves of your possessions—I wish you could do so; however, since the burden is too heavy for you, I am not forcing you; I only advise you not to desire what belongs to others, and to give away some of what is your own. We will find many such people, content with what belongs to them, taking care of their own, and living by honest labor. Why do we not rival and imitate these? Let us think of those who have gone before us. Don't their possessions still stand, preserving nothing but their name—so-and-so's bath, so-and-so's country house and lodging? Don't we, when we see them, immediately groan when we consider what toil he endured, what robbery he committed? And now he is nowhere to be seen, but others enjoy his possessions, people he never expected would do so, perhaps even his enemies, while he is suffering extreme punishment. These things await us also; for we will certainly die and will certainly meet the same end. How much anger, tell me, how much expense, how many enmities did these people incur; and what was the gain? Endless punishment, and having no consolation; and being accused by everyone not only while alive but after death? What? When we see the statues of many stored up in their houses, shouldn't we weep all the more? Truly the Prophet spoke well: Verily, every man living disquiets himself in vain, for anxiety about such things is indeed disquiet, disquiet and useless trouble. But it is not this way in the everlasting dwelling places, not this way in those tabernacles. Here one person has labored and another enjoys the fruit; but there each person shall possess their own labors and shall receive a manifold reward. Let us press forward to obtain that possession, let us prepare houses for ourselves there, that we may rest in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory, forever and ever. Amen.

Again, he would rather give up his eyes or his life than his graven image. So also would those who love gold. But, says one, I worship not the gold. Neither does he, he says, worship the image, but the devil that dwells in it; and in like manner thou, though thou worship not the gold, yet you worship that devil who springs on your soul, from the sight of the gold and your lust for it. For more grievous than an evil spirit is the lust of money-loving, and many obey it more than others do idols. For these last in many things disobey, but in this case they yield everything, and whatever it tells them to do, they obey. What says it? Be at war with all, it says, at enmity with all, know not nature, despise God, sacrifice to me yourself, and in all they obey. To the graven images they sacrifice oxen and sheep, but avarice says, Sacrifice to me your own soul, and the man obeys. Do you see what kind of altars it has, what kind of sacrifices it receives? The covetous shall not inherit the Kingdom of God, but not even so do they fear. 1 Corinthians 6:10 Yet this desire is weaker than all the others, it is not inborn, nor natural, (for then it would have been placed in us at the beginning;) but there was no gold at the beginning, and no man desired gold. But if you will, I will tell you whence the mischief entered. By each man's envying the one before him, men have increased the disease, and he who has gotten in advance provokes him who had no desire. For when men see splendid houses, and extensive lands, and troops of slaves, and silver vessels, and great heaps of apparel, they use every means to outdo them; so that the first set of men are causes of the second, and these of those who come after. Now if they would be sober-minded, they would not be teachers (of evil) to others; yet neither have these any excuse. For others there are also who despise riches. And who, says one, despises them? For the terrible thing is, that, because wickedness is so general, this seems to have become impossible, and it is not even believed that one can act aright. Shall I then mention many both in cities and in the mountains? And what would it avail? You will not from their example become better. Besides, our discourse has not now this purpose, that you should empty yourselves of your substance: I would that you could do so; however, since the burden is too heavy for you, I constrain you not; only I advise you that you desire not what belongs to others, that you impart somewhat of your own. Many such we shall find, contented with what belongs to them, taking care of their own, and living on honest labor. Why do we not rival and imitate these? Let us think of those who have gone before us. Do not their possessions stand, preserving nothing but their name; such an one's bath, such an one's suburban seat and lodging? Do we not, when we behold them, straightway groan, when we consider what toil he endured, what rapine committed? And now he is nowhere seen, but others luxuriate in his possessions, men whom he never expected would do so, perhaps even his enemies, while he is suffering extremest punishment. These things await us also; for we shall certainly die, and shall certainly have to submit to the same end. How much wrath, tell me, how much expense, how many enmities these men incurred; and what the gain? Deathless punishment, and the having no consolation; and the being not only while alive, but when gone, accused by all? What? When we see the images of the many laid up in their houses, shall we not weep the more? Of a truth well said the Prophet, Verily, every man living disquiets himself in vain Psalm 39:11, Septuagint; for anxiety about such things is indeed disquiet, disquiet and superfluous trouble. But it is not so in the everlasting mansions, not so in those tabernacles. Here one has labored, and another enjoys; but there each shall possess his own labors, and shall receive a manifold reward. Let us press forward to get that possession, there let us prepare for ourselves houses, that we may rest in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.