Homilies on the Gospel of John — Homily 73

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us then use every means to wipe away this filth. But first the baptismal font cleanses us, and afterward there are other ways as well, many and of all kinds. For God, being merciful, has given us various ways of reconciliation even after baptism, and the first of these is through almsgiving. Scripture says that through acts of charity and deeds of faith, sins are cleansed away. By almsgiving I do not mean charity maintained by injustice, for that is not almsgiving but savagery and inhumanity. What good does it do to rob one person and clothe another? We ought to begin the action with mercy, but this is inhumanity. If we give away everything we have taken from other people, it brings us no benefit. Zacchaeus shows this when he said he made God favorable by giving back four times what he had taken. But we plunder without limit and give only a little, thinking we make God favorable, when in fact we provoke Him to anger. Tell me, if you dragged a dead and rotting donkey from the roadsides and alleys and brought it to the altar, would not everyone stone you as cursed and polluted? Well then, if I can prove that a sacrifice obtained by plunder is more polluted than this, what defense will we have? Let us suppose that some item has been obtained by plunder—is it not fouler-smelling than a dead donkey? Would you learn how great the rottenness of sin is? Hear the Prophet saying, "My wounds stank and were corrupt." And do you in words beg God to forget your misdeeds, but by your actions—robbing and grasping and placing your sin upon the altar—cause Him to remember them continually? But now, this is not the only sin; there is one more serious than this, that you defile the souls of the saints. For the altar is only a stone, even though it is consecrated, but they always bear Christ Himself within them, and do you dare to send them anything of such impurity? No, someone says, not the same money, but other money. This is mockery and trifling. Do you not know that if one drop of injustice falls into a large amount of wealth, the whole is defiled? Just as a person who casts dung into a pure fountain makes it all unclean, so also with riches—anything ill-gotten that enters in makes them tainted with its own foul odor. Then we wash our hands when we enter the church, but not our hearts. Why? Do our hands send forth a voice? It is the soul that speaks the words; God looks to that. Cleanliness of the body is useless while the soul is defiled. What good is it if you wipe clean your outer hands while you have unclean inner ones? For the terrible thing that undermines all good is this: that while we are anxious about trivial matters, we do not care about important ones. To pray with unwashed hands is a matter of indifference, but to do so with an unwashed mind is the extreme of all evils. Hear what was said to the Jews who busied themselves with such outward impurities: "Wash your heart from wickedness, how long shall there be in you thoughts of your labors?" Let us also wash ourselves, not with mud but with pure water, with almsgiving, not with covetousness. First free yourself from robbery, and then practice almsgiving. Let us turn away from evil and do good. Stop your hands from covetousness, and then bring them to almsgiving. But if with the same hands we rob one group of people, even though we may not clothe the others with what has been taken from them, we will not escape punishment. For that which is the foundation of propitiation is made the foundation of all wickedness. It would be better not to show mercy than to show it in this way, since it would have been better for Cain not to have brought his offering at all. Now if someone who brought too little angered God, how will someone not anger Him when he gives what belongs to another? What do you think? That I am pleased with these things? I commanded you not to steal, and do you honor Me with what you have stolen? Then He will say to you, "You thought wickedly that I am even such a one as yourself; I will rebuke you and set before your face your sins." But may it never happen that any of us hear this voice. Instead, having performed pure almsdeeds and having our lamps burning, may we enter into the bridal chamber by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory forever and ever. Amen.

3. Let us then use every means to wipe off the filthiness. But first the font cleanses, afterwards other ways also, many and of all kinds. For God, being merciful, has even after this given to us various ways of reconciliation, of all which the first is that by alms-doing. By almsdeeds, it says, and deeds of faith sins are cleansed away. Sirach 3:30 By alms-doing I do not mean that which is maintained by injustice, for this is not alms-doing, but savageness and inhumanity. What profits it to strip one man and clothe another? For we ought to begin the action with mercy, but this is inhumanity. If we give away everything that we have got from other people, it is no gain to us. And this Zacchæus shows, who on that occasion said, that he propitiated God by giving four times as much as he had taken. Luke 19:8 But we, when we plunder unboundedly, and give but little, think that we make God propitious, whereas we do rather exasperate Him. For tell me, if you should drag a dead and rotten ass from the waysides and lanes, and bring it to the altar, would not all stone you as accursed and polluted? Well then, if I prove that a sacrifice procured by plunder is more polluted than this, what defense shall we obtain? Let us suppose that some article has been obtained by plunder, is it not of fouler scent than a dead ass? Would you learn how great is the rottenness of sin? Hear the Prophet saying, My wounds stank, and were corrupt. Psalm 38:5, Septuagint And do you in words entreat God to forget your misdeeds, and do you by what you yourself do, robbing and grasping, and placing your sin upon the altar, cause Him to remember them continually? But now, this is not the only sin, but there is one more grievous than this, that you defile the souls of the saints. For the altar is but a stone, and is consecrated, but they ever bear with them Christ Himself; and do you dare to send there any of such impurity? No, says one, not the same money, but other. Mockery this, and trifling. Do you not know, that if one drop of injustice fall on a great quantity of wealth, the whole is defiled? And just as a man by casting dung into a pure fountain makes it all unclean, so also in the case of riches, anything ill-gotten entering in makes them to be tainted with the ill savor from itself. Then we wash our hands when we enter into church, but our hearts not so. Why, do our hands send forth a voice? It is the soul that utters the words: to that God looks; cleanness of the body is of no use, while that is defiled. What profits it, if you wipe clean your outward hands, while you have those within impure? For the terrible thing and that which subverts all good is this, that while we are fearful about trifles, we care not for important matters. To pray with unwashed hands is a matter indifferent; but to do it with an unwashed mind, this is the extreme of all evils. Hear what was said to the Jews who busied themselves about such outward impurities. Wash your heart from wickedness, how long shall there be in you thoughts of your labors? Jeremiah 4:14 Let us also wash ourselves, not with mire, but with fair water, with alms-doing, not with covetousness. First get free from rapine, and then show forth almsdeeds. Let us decline from evil, and do good. Psalm 37:27 Stay your hands from covetousness, and so bring them to almsgiving. But if with the same hands we strip one set of persons, though we may not clothe the others with what has been taken from them, yet we shall not thus escape punishment. For that which is the groundwork of the propitiation is made the groundwork of all wickedness. Better not show mercy, than show it thus; since for Cain also it had been better not to have brought his offering at all. Now if he who brought too little angered God, when one gives what is another's, how shall not he anger Him? I commanded you, He will say, not to steal, and do you honor Me from that you have stolen? What do you think? That I am pleased with these things? Then shall He say to you, You thought wickedly that I am even such an one as yourself; I will rebuke you, and set before your face your sins. Psalm 50:21, Septuagint But may it not come to pass that any one of us hear this voice, but having wrought pure almsdeeds, and having our lamps burning, so may we enter into the bride-chamber by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory for ever and ever. Amen.