Homilies on the Gospel of John — Homily 68

Deceit is easily spotted and weak, even if it's covered with countless layers of color. Just as people who whitewash decayed walls cannot make them sound through plastering, those who lie are easily discovered, as happened here with the Jews. When Christ told them, "If I am lifted up I will draw all people to myself," one of them said, "We have heard from the Law that Christ remains forever, so how can you say that the Son of Man must be lifted up? Who is this Son of Man?" Even they knew that Christ was an immortal being with endless life. Therefore they also understood what he meant, because Scripture often mentions the Passion and the Resurrection together. Isaiah places them side by side, saying, "He was led as a sheep to the slaughter," and everything that follows. David also in the second Psalm and in many other places connects these two things. The Patriarch, after saying, "He lay down, he crouched as a lion," adds, "And as a lion's cub, who shall raise him up?" He shows both the Passion and the Resurrection at once. But these men, when they thought they would silence him and prove he was not the Christ, actually confessed through this very argument that the Christ remains forever. Notice their dishonesty: they did not say, "We have heard that Christ neither suffers nor is crucified," but rather that he remains forever. Yet even this statement would not have been a real objection, because the Passion was no obstacle to his immortality. From this we can see that they understood many of the unclear points but deliberately went astray. Since he had previously spoken about death, when they now heard "be lifted up" in this passage, they guessed it referred to death. Then they said, "Who is this Son of Man?" This too they did deceitfully. "Do not think," one says, "that we are saying this about you; do not claim we are opposing you out of hostility, because we don't even know whom you are talking about, and yet we still declare our opinion." What then does Christ do? To silence them and to show that the Passion is no obstacle to his enduring forever, he says,

1. Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, If I be lifted up I will draw all men unto Me; We have heard, says one of them, out of the Law, that Christ remains forever; and how do you say, that the Son of Man must be lifted up? Who is this Son of Man? Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, He was led as a sheep to the slaughter Isaiah 53:7, and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, He lay down, He couched as a lion, adds, And as a lion's cub, who shall raise Him up? Genesis 49:9 He shows at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remains forever. And observe their evil dealing; they said not, We have heard that Christ neither suffers nor is crucified, but that He remains forever. Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong. For since He had before spoken about death, when they now heard in this place the, be lifted up, they guessed that death was referred to. Then they said, Who is this Son of Man? This too they did deceitfully. Think not, I pray, says one, that we say this concerning you, assert not that we oppose you through enmity, for, lo, we know not concerning whom you speak, and still we declare our opinion. What then does Christ? To silence them, and to show that the Passion is no impediment to His enduring forever, He says,

Indicating that His death was a departure; for the light of the sun is not destroyed, but having withdrawn for a time appears again.

Signifying that His death was a removal; for the light of the sun is not destroyed, but having retired for a while appears again.

Walk while you have the light.

Walk while you have the light.

Which time period is He referring to here? The entire present life, or the time before the Crucifixion? I believe He means both, because many people believed even after the Crucifixion due to His incredible lovingkindness. He says these things to push them toward faith, just as He did earlier when He said, "Yet a little while I am with you." John 7:33

Of what season does He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaks these things to urge them on to the faith, as He also did before, saying, Yet a little while I am with you. John 7:33

He who walks in darkness does not know where he is going.

He that walks in darkness knows not whither he goes.

How many things, for instance, do the Jews even now do without knowing what they are doing, but walking as though they were in darkness? They think they are going the right way when they are taking the opposite path: keeping the Sabbath, respecting the Law and the regulations about food, yet not knowing where they are walking. This is why He said,

How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said,

That is, My children. Yet in the beginning the Evangelist says, "Were born, not of bloods, nor of the will of the flesh, but of God" (John 1:13)—that is, of the Father—while here He Himself is said to beget them. This is so you may understand that the operation of the Father and the Son is one. After Jesus had spoken these things, He departed from them and hid Himself.

That is, My children. Yet in the beginning the Evangelist says, Were born, not of bloods, nor of the will of the flesh, but of God John 1:13; that is, of the Father; while here Himself is said to beget them; that you may understand that the operation of the Father and the Son is One. Jesus having spoken these things, departed from them, and did hide Himself.

Why does He hide Himself now? They did not pick up stones against Him, nor did they blaspheme Him in the way they had before. So why did He hide Himself? Because He walks in people's hearts and knew that their anger was fierce, even though they said nothing. He knew it was boiling and murderous, and He did not wait for it to break out into action but hid Himself to calm their hostility. Notice how the Evangelist has referred to this emotion. He immediately added,

Why does He now hide Himself? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men's hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added,

What does "so many" mean? It means as many as the Evangelist has left out. This is also evident from what comes next. After He had withdrawn and yielded ground, and then came back to them again, He speaks to them in a lowly way, saying, "He that believes in Me, believes not on Me, but on Him that sent Me" (John 12:44). Notice what He does. He begins with humble and modest expressions, and directs attention to the Father; then again He elevates His language, and when He sees that they are provoked, He withdraws; then He comes to them again, and again begins with humble words. And where has He done this? Rather, where has He not done it? Look, for example, at what He says at the beginning: "As I hear, I judge" (John 5:30). Then in a more elevated tone: "As the Father raises up the dead, and quickens them, so also the Son quickens whom He will" (John 5:21). Again: "I judge you not, there is another that judges." Then again He withdraws. Then coming to Galilee, He says, "Labor not for the meat that perishes" (John 6:27); and after having said great things about Himself—that He came down from Heaven, that He gives eternal life—He again withdraws Himself. And He comes at the Feast of Tabernacles also, and does the same. And one can see Him continually varying His teaching in this way: by His presence, by His absence, by lowly words, by elevated words. This is what He also did here. Though He had done so many miracles, it says, they believed not on Him.

2. What so many? So many as the Evangelist has omitted. And this is clear also from what follows. For when He had retired, and given in, and had come to them again, He speaks with them in a lowly manner, saying, He that believes in Me, believes not on Me, but on Him that sent Me. John 12:44 Observe what He does. He begins with humble and modest expressions, and betakes Himself to the Father; then again He raises His language, and when He sees that they are exasperated, He retires; then He comes to them again, and again begins with words of humility. And where has He done this? Nay, where has He not done it? See, for instance, what He says at the beginning, As I hear, I judge. John 5:30 Then in a loftier tone, As the Father raises up the dead, and quickens them, so also the Son quickens whom He will John 5:21; again, I judge you not, there is another that judges. Then again He retires. Then coming to Galilee, Labor not, He says, for the meat that perishes John 6:27; and after having said great things of Himself, that He came down from Heaven, that He gives eternal life, He again withdraws Himself. And He comes in the Feast of Tabernacles also, and does the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. Though He had done so many miracles, it says, they believed not on Him.

Here again observe that the "because" and "spoke" refer not to the cause of their unbelief, but to the outcome. For it was not because Isaiah spoke that they did not believe; rather, because they were not going to believe, he spoke. Why then does the Evangelist not express it that way, instead of making the unbelief proceed from the prophecy, rather than the prophecy from the unbelief? And further on he states this very thing even more strongly, saying, "Therefore they could not believe, because Isaiah said." He wants to establish through many proofs the unerring truth of Scripture, and that what Isaiah foretold did not turn out differently, but just as he said. For in case anyone should ask, "Why did Christ come? Did he not know that they would pay no attention to him?" he brings in the Prophets, who also knew this. But he came so that they might have no excuse for their sin; for the things the Prophet foretold, he foretold as certainly going to happen; since if they were not certainly going to happen, he could not have foretold them; and they were certainly going to happen, because these men were incurable.

Here again observe, that the because, and spoke, refer not to the cause of their unbelief, but to the event. For it was not because Isaiah spoke, that they believed not; but because they were not about to believe, that he spoke. Why then does not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he puts this very thing more positively, saying, Therefore they could not believe, because that Esaias said. He desires hence to establish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as he said. For lest any one should say, Wherefore did Christ come? Knew he not that they would give no heed to him? he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin; for what things the Prophet foretold, he foretold as certainly to be; since if they were not certainly to be, he could not have foretold them; and they were certainly to be, because these men were incurable.

And if "they could not" is used instead of "they would not," don't be surprised, for He says in another place, "He that is able to receive it, let him receive it" (Matthew 19:12). In many places He customarily calls choice power. Again, "The world cannot hate you, but Me it hates" (John 7:7). This can even be observed in ordinary conversation, as when someone says, "I cannot love this or that person," calling the force of his will power. And again, "This or that person cannot be a good man." And what does the Prophet say? "If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil" (Jeremiah 13:23, Septuagint). He does not say that doing virtue is impossible for them, but that because they will not, therefore they cannot. And by what he says, the Evangelist means that it was impossible for the Prophet to lie; yet it was not for that reason impossible that they should believe. For it was possible, even if they had believed, that he should remain true, since he would not have prophesied these things if they had been about to believe. Why then, someone asks, did he not say so? Because Scripture has certain distinctive phrases of this kind, and it is necessary to make allowance for its characteristic ways of expression.

And if, they could not, is put, instead of, they would not, do not marvel, for He says also in another place, He that is able to receive it, let him receive it. Matthew 19:12 So in many places He is wont to term choice, power. Again, The world cannot hate you, but Me it hates. John 7:7 This one may even see observed in common conversation; as when a man says, I cannot love this or that person, calling the force of his will, power. And again, this or that person cannot be a good man. And what says the Prophet? If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil. Jeremiah 13:23, Septuagint He says not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he says the Evangelist means, that it was impossible for the Prophet to lie; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true; since he would not have prophesied these things if they had been about to believe. Why then, says some one, did he not say so? Because Scripture has certain idiomatic phrases of this kind, and it is needful to make allowance for its laws.

These things he spoke when he saw His glory. Whose? The Father's. How then does John speak of the Son? And Paul of the Spirit? Not as confusing the Persons, but as showing that the Dignity is one, they say it. For what belongs to the Father also belongs to the Son, and what belongs to the Son also belongs to the Spirit. Yet God spoke many things through Angels, and no one says, "as the Angel spoke," but rather, "as God spoke." Since what has been said by God through the ministry of Angels would be from God, yet not therefore is what is from God also from the Angels. But in this place John says that the words belong to the Spirit.

The seethings he spoke when he saw His glory. Whose? The Father's. How then does John speak of the Son? And Paul of the Spirit? Not as confounding the Persons, but as showing that the Dignity is one, they say it. For that which is the Father's is the Son's also, and that which is the Son's is the Spirit's. Yet many things God spoke by Angels, and no one says, as the Angel spoke, but how? as God spoke. Since what has been said by God through the ministry of Angels would be of God; yet not therefore is what is of God, of the Angels also. But in this place John says that the words are the Spirit's.

And spoke of Him. What did he speak? "I saw the Lord sitting upon a high throne" (Isaiah 6:1), and what follows. Therefore he there calls glory that vision, the smoke, the hearing of unutterable Mysteries, the beholding of the Seraphim, the lightning which leaped from the throne, against which those powers could not look. And spoke of Him. What did he say? That he heard a voice, saying, "Whom shall I send? Who shall go?" And I said, "Here am I, send me." And He said, "You shall hear with your ears, and shall not understand, and seeing you shall see, and not perceive" (Isaiah 6:8-10). For,

And spoke of Him. What spoke he? I saw the Lord sitting upon a high throne Isaiah 6:1, and what follows. Therefore he there calls glory, that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. And spoke of Him. What said he? That he heard a voice, saying, Whom shall I send? Who shall go? And I said, Here am I, send me. And He said, You shall hear with your ears, and shall not understand, and seeing you shall see, and not perceive. Isaiah 6:8-10 For,

Here again is another question, but it is not one if we consider it correctly. Just as the sun blinds the eyes of those who are weak, not because of its own nature, so it is with those who do not pay attention to the words of God. In the case of Pharaoh, He is said to have hardened his heart, and the same applies to those who are contentious against the words of God. This is a particular way of speaking in Scripture, as is also the statement, He gave them over to a reprobate mind, and He divided them to the nations—that is, He allowed or permitted them to go. The writer does not present God as actively doing these things Himself, but shows that they happened because of the wickedness of others. When we are abandoned by God, we are handed over to the devil, and when handed over in this way, we suffer countless terrible things. To frighten the hearer, then, the writer says, He hardened, and gave over. To show that He not only does not give us over, but does not even leave us unless we choose it, hear what He says: Do not your iniquities separate between Me and you? And again, They that go far away from You shall perish. Hosea says, You have forgotten the law of your God, and I will also forget you. He Himself also says in the Gospels, How often would I have gathered your children—and you would not. Isaiah also says again, I came, and there was no man; I called, and there was none to hearken. He says these things showing that we initiate the abandonment and become the causes of our own destruction. God not only does not desire to leave or punish us, but even when He punishes, He does it unwillingly. I will not, He says, the death of a sinner, so much as that he should turn and live. Christ also mourns over the destruction of Jerusalem, just as we also do over our friends.

Here again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, not by reason of its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, He gave them over unto a reprobate mind Romans 1:28, and the, He divided them to the nations, that is, allowed, permitted them to go. For the writer does not here introduce God as Himself working these things, but shows that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer says, He hardened, and gave over. For to show that He does not only not give us over, but does not even leave us, except we will it, hear what He says, Do not your iniquities separate between Me and you? Isaiah 59:2, Septuagint. And again, They that go far away from You shall perish. Psalm 73:27, Septuagint And Hosea says, You have forgotten the law of your God, and I will also forget you Hosea 4:6, Septuagint; and He says Himself also in the Gospels, How often would I have gathered your children — and you would not. Luke 13:34 Esaias also again, I came, and there was no man; I called, and there was none to hearken. Isaiah 50:2, Septuagint These things He says, showing that we begin the desertion, and become the causes of our perdition; for God not only desires not to leave or to punish us, but even when He punishes, does it unwillingly; I will not, He says, the death of a sinner, so much as that he should turn and live. Ezekiel 18:32, Septuagint Christ also mourns over the destruction of Jerusalem, as we also do over our friends.

Understanding this, let us act in ways that do not distance ourselves from God. Instead, let us hold firmly to caring for our souls and to loving one another. Let us not tear apart our own members—for this is what insane people do, those who have lost their minds. Rather, the more we see anyone who is badly disposed, the more we should be kind to them. We often see many people suffering in their bodies from difficult or incurable diseases, yet we do not stop applying remedies. What is worse than gout in the foot or hand? Should we therefore cut off the limbs? Absolutely not. Instead, we use every means possible so that the sufferer may have some comfort, even though we cannot eliminate the disease. Let us do the same thing with our brothers and sisters. Even if they are incurably diseased, let us continue to care for them, and let us bear one another's burdens. In this way we will fulfill the law of Christ and obtain the promised good things, through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory forever and ever. Amen.

3. Knowing this, let us do all so as not to remove from God, but let us hold fast to the care of our souls, and to the love towards each other; let us not tear our own members, (for this is the act of men insane and beside themselves,) but the more we see any ill disposed, the more let us be kind to them. Since we often see many persons suffering in their bodies from difficult or incurable maladies, and cease not to apply remedies. What is worse than gout in foot or hand? Are we therefore to cut off the limbs? Not at all, but we use every means that the sufferer may enjoy some comfort, since we cannot get rid of the disease. This also let us do in the case of our brethren, and, even though they be diseased incurably, let us continue to tend them, and let us bear one another's burdens. So shall we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.