Homilies on the Gospel of John 78

These things have I spoken unto you, that my joy might remain in you, and that your joy might be fulfilled.

This is my commandment, that you love one another, even as I have loved you.

All good things then receive their reward, when what is fitting comes to its proper end;

but if it be cut off midway, it becomes a shipwreck.

And just as a ship of ten thousand tons' burden, if it does not first succeed in reaching the harbours, but is sunk in the midst of the deep, gains nothing from its long voyage, but has rather wrought the greater calamity, in proportion as it has endured the more toils;

so also are those souls which sink back near the end of their toils and grow faint in the midst of the contests.

For this reason Paul too said that glory and honour and peace shall meet those who by patient endurance in good works run their course;

which very thing Christ now brings about in the case of the disciples.

For since he had received them, and they were rejoicing over him;

and then his passion, breaking in, and the sorrowful words were about to cut short their gladness, after having discoursed with them at sufficient length and comforted them, he says:

These things have I spoken unto you, that my joy might remain in you, and that your joy might be fulfilled;

that is to say, That you may not be sundered from me, that you may not break off the course.

You were rejoicing in me, and rejoicing exceedingly, but despondency fell upon you.

This, therefore, I take away, that your joy may come to its fulfilment;

showing that the present circumstances are not worthy of grief, but of gladness.

I saw you offended;

I did not despise it, I did not say:

Why do you not remain steadfast? But I spoke to you the things that bring comfort.

Thus I desire you to abide continually in this same love.

'That, therefore, your joy may be full, these things have I spoken unto you.'

'And this is the commandment, that ye love one another, even as I have loved you.'

Seest thou the love of God interwoven with ours, and joined together as it were into a single chain? For this cause He speaks at one time of two commandments, and at another of one; for it is not possible, having laid hold of the first, not to possess the other also.

For it is not possible for one who has taken hold of the first not to have the other.

'On these hang the Law and the Prophets.'

And at another time: 'All things whatsoever ye would that men should do unto you, even so do ye also unto them.'

'For this is the Law and the Prophets.'

And: 'Love is the fulfilling of the Law.'

For if abiding comes from love, and love from the keeping of the commandments, and the commandment is that we love one another,

then abiding in God comes from love toward one another.

And He speaks not simply of love, but also declares the measure of it.

Again He shows that this departure of His is not of hatred, but of love;

so that on this account I ought rather to be admired.

'For I lay down My life for you.'

But nowhere does He say it thus;

but higher up, describing the good shepherd;

while here, in exhorting them and showing the greatness of love, He also shows who He Himself is.

But wherefore does He everywhere exalt love? Because this is the mark of the disciples, this is what welds virtue together.

For this cause Paul too says so much concerning it, being a genuine disciple of Christ, and having gained experience of it.

'Henceforth I call you not servants;'

'for the servant knoweth not what his lord doeth.'

'for all things that I have heard of My Father I have made known unto you.'

How then does He say, 'I have yet many things to say unto you, but ye cannot bear them now'? By the word 'all' and by 'heard' He establishes nothing else than that He utters nothing foreign, but only the things of the Father.

And since this most especially is the mark of friendship, to tell one's secrets, 'ye too,' He says, 'have been counted worthy of this fellowship.'

But when He says 'all,' He means all that it behoved them to hear.

Then He sets down yet another token of friendship, and no ordinary one.

What kind is this? 'Ye have not chosen Me,' He says, 'but I have chosen you;'

that is, 'I hastened forward to your friendship.'

And moreover, 'I have appointed you,' He says—that is, 'I have planted you'—'that ye should go' (He still employs the metaphor of the vine);

that is, that ye should be spread abroad, 'and bear fruit, and that your fruit should remain.'

But if the fruit remains, much more shall ye yourselves remain.

'For I have not only loved you,' He says, 'but have also conferred on you the greatest benefits, stretching out your branches throughout the whole world.'

Seest thou by how many things He shows His love? By telling them the secrets, by being the first to hasten to friendship, by bestowing on them great good things, by suffering on their behalf what He was then suffering.

And from this He shows that He also abides with them continually as they are about to bear fruit.

For it is necessary that those who enjoy the help that comes from Him should thus also bear fruit.

'That whatsoever ye shall ask the Father in My name, He may give it you.'

And yet it belongs to Him who is asked to do it;

but if the Father is asked, how is it the Son that does it? That thou mayest learn that the Son is not inferior.

'These things I have spoken unto you, that ye may love one another'; that is, 'I say these things not as reproaching you—that I lay down My life, that I was the first to hasten to you—but to lead you into friendship.'

Then, since to be persecuted and reproached by the multitude was grievous and hard to bear, and enough even to abase a lofty soul, on this account, having first foretold countless things, Christ then descended to this subject.

For having first smoothed their souls, He then comes to these matters, and shows them too, out of abundance, to be for their benefit, just as He had shown the others also.

For just as He said that they ought not so much to grieve, but rather to rejoice, that 'I go to the Father' (for He does this not as forsaking them, but as loving them exceedingly);

so here too He shows that they ought to rejoice, not to grieve.

And behold how He establishes this.

For He said not, 'I know the matter is grievous,' but, 'Bear it for My sake, since it is also for My sake that ye suffer.'

For this reason was not yet sufficient to comfort them.

Wherefore, leaving that, He sets forth another.

What kind, then, is this? That this is a token of their former virtue.

And, on the contrary, they ought to grieve not because they are now hated, but if they were going to be loved.

For this He hints at by saying:

'If ye were of the world, the world would love its own.'

So that if ye were loved, it would be plain that ye were exhibiting a proof of wickedness.

Then, since having foretold this He had not fully worked it out, He returns again to the argument:

'If they persecuted Me, they will also persecute you.'

He showed them to become emulators of Himself most especially in this respect.

For as long as Christ was in the flesh, they had their war directed against Him;

but when He had departed, the battle came round again upon them.

Then, since being few they were troubled at being about to take up war against so great a people, He raises up their souls, saying that 'This most especially is a work of joy, to be hated by them;'

'for in this way ye shall have fellowship with Me in My sufferings.'

Ye ought not, therefore, to be troubled;

for ye are not greater than I;

as therefore I also said before, 'The servant is not greater than his lord.'

Then also a third consolation, that the Father too is insulted along with them.

'For all these things,' He says, 'will they do because of My name, because they know not Him that sent Me;'

that is, they insult Him also.

In addition to these things, depriving them of excuse, and setting down yet another consolation, He says:

'If I had not come and spoken unto them, they had not had sin,' showing that both against Him and against those men they will act unjustly.

'Why then hast Thou led us into so many evils? Didst Thou not foresee the wars and the hatred?' On this account He says again:

'He that hateth Me hateth My Father also,' from this too proclaiming to them beforehand no small punishment.

For since they kept alleging, up and down, that it was for the Father's sake that they persecuted Him, He said these things to overthrow their defense.

'I have furnished teaching by My words, and I have added the witness of My works, according to the Law of Moses,'

which commanded that all should obey him who does and says such things, whenever he leads men to godliness and also provides the greatest wonders.

And He did not simply say 'signs,' but such as no other ever wrought.

And of these things they themselves are witnesses, saying thus:

'Never was it so seen with a man in Israel;'

and, 'Since the world began it was never heard that anyone opened the eyes of a man born blind;'

and the matter concerning Lazarus was such, and all the rest were of the like kind, as was also the manner of His working of wonders—

all of them new and beyond expectation.

'Why then,' He says, 'do they persecute both you and Me? Because you are not of the world.'

'If you were of the world, the world would love its own.'

He reminds them beforehand of the words which He had also spoken to His own brethren;

but there He spoke more mildly, so as not to wound them;

here, on the contrary, He disclosed the whole.

And whence is it clear that it is on this account we are hated? From the things done against Me.

For tell me, of which of the things said or done were they able to lay hold, and yet they received Me not? Then, since the matter was astounding to us, He stated also the cause;

that is, their own wickedness.

And He does not even stop here, but also brings in the Prophet, showing that he foretold this of old and said, 'They hated Me without a cause.'

For since many marveled how it was that the Jews did not believe, He brings forward the prophets who foretold this of old, and who make clear the cause—that their wickedness and the madness of their unbelief were the reason.

'What then? If they kept not your word, on this account neither will they keep ours;'

'if they persecuted you, on this account they will persecute us also;'

'if they saw signs such as no other ever wrought;'

'if they heard words such as no one ever spoke, and gained nothing thereby;'

'if they hate your Father, they hate you also together with Him.'

'Wherefore,' one might say, 'have You cast us in? How shall we henceforth be worthy of credence? And who among our own kinsmen will give heed to us?' 3.

Therefore, that they might not be troubled by pondering these things, see what manner of comfort He brings.

'When the Comforter is come, whom I will send, the Spirit of truth, who proceeds from the Father, He shall bear witness of Me.'

'And you also shall bear witness, because you have been with Me from the beginning.'

That One shall be worthy of credence;

For this reason He called Him not 'the Holy Spirit,' but 'the Spirit of truth.'

And the phrase 'who proceeds from the Father' shows that He knows all things exactly, even as He also says concerning Himself, 'I know whence I come and whither I go;'

and there also He was discoursing concerning truth.

Behold, it is no longer the Father alone, but the Son also, who is the Sender.

'And you also have that which makes you worthy of credence, you who have been with Me, who have not heard these things from others.'

Whence they affirm strongly, saying:

'We who did eat and drink with Him.'

And that this was not spoken for favor's sake, the Spirit gives testimony to the things said.

'These things have I spoken unto you, that you should not be caused to stumble;'

that is, when you see many disobeying, and yourselves suffering dreadful things.

'They shall put you out of the synagogues.'

For already they had agreed together that if anyone should confess the Christ, he should be put out of the synagogue.

'But the hour comes, that whosoever kills you will think that he offers worship to God.'

Thus will they pursue your slaughter as though it were a pious deed and pleasing to God.

Then again He adds the consolation:

'And these things will they do, because they have not known the Father, nor Me.'

'It suffices you for comfort that you suffer these things for My sake and the Father's.'

Here again He reminds them of that blessing which He had spoken at the outset, saying:

'Blessed are you, when they revile you, and persecute you, and speak every evil word against you falsely, for My sake.'

'Rejoice and be exceeding glad, for your reward is great in the heavens.'

'These things have I spoken unto you, that when the hour is come, you may remember them;'

so that from these things you may hold the rest also to be trustworthy.

For you will not be able to say that in flattering you I spoke only the things that please, and that what was said was not born of deceit;

for one who intended to deceive would not have foretold to you these things that would turn you away.

'For this cause therefore have I foretold it, that things falling upon you unexpectedly might not throw you into confusion;'

'and for another cause also, that you might not say, I did not foreknow that these things would be.'

'Remember therefore that I told you.'

For they were always investing their persecution of them with a wicked appearance, driving them out as though they were pests.

But this did not trouble the disciples, since they had heard beforehand and knew for what things they were suffering;

for the cause of what befell them was sufficient to raise them up.

For this reason He everywhere turns it about, saying:

'They have not known Me,' and, 'They will do it for My sake, and for My name's sake, and for the Father's sake,' and, 'I suffered first,' and, 'It is not from a just cause that they dare these things.'

These things let us also turn over in our trials, whenever we suffer anything from wicked men, looking to the Author and Perfecter of our faith, and considering both that it is from base men, and that it is for virtue's sake, and that it is for His sake.

For if we consider these things, all will be most easy and bearable.

For if one who suffers for the sake of those he loves even glories in it;

if one suffers anything for God's sake, what sense will he have of the hardships? For if He Himself called a reproachful thing, the Cross, glory for our sakes;

much more ought we to be so disposed.

For if we are able thus to despise sufferings, much more may we despise riches and covetousness.

We ought therefore, whenever we are about to suffer something unpleasant, to consider not the toils, but also the crowns.

For as the merchants reckon not the seas alone, but also the gains;

so too ought we to reckon up heaven, and our boldness of access toward God.

Even if grasping for more seems pleasant, consider that Christ does not will it, and at once it will appear distasteful.

Again, if giving to the poor seems burdensome, do not let your reckoning stop at the expense, but at once transfer your thought from the sowing to the harvest.

And when it is oppressive to despise the love of another man's wife, reckon the crown that comes from the struggle, and you will easily bear the struggle.

For if the fear of men turns us away from unseemly deeds, much more will the longing for Christ.

But let us set around the face of virtue the greatness of the promise of things to come.

For the virtuous, even apart from these things, see her as beautiful in herself.

And for this reason they pursue her, and because it pleases God; they do not labour for a wage.

And they hold chastity to be a great thing, not for the sake of avoiding punishment, but because God has commanded it.

But if anyone is weaker, let him consider also the prizes.

So let us act also in the matter of almsgiving, and let us have mercy on those of our own kind, and by no means overlook them as they perish of famine.

For how is it not monstrous that they themselves should sit at table laughing and living in luxury, while, as others pass along the street and are heard lamenting, they do not even turn toward the wailing, but are even vexed and call the man a swindler? What are you saying, O man? For a single loaf a man

weaves a deception? 'Yes,' he says.

Then let him be pitied all the more for this very reason.

For this very reason let him be delivered from his necessity.

But if you are unwilling to give, at least do not insult him.

If you are unwilling to loose him from his shipwreck, do not push him into the abyss.

For consider: when you have thrust away the poor man who came to you, what sort of person will you be when you call upon God?

For 'with what measure you measure,' He says, 'it shall be measured back to you.'

Consider how crushed that man goes away, with head bowed low, lamenting, having received besides his poverty also the blow of insult.

For if you yourselves reckon begging to be a curse, consider what great tempest it works for a man to ask and not receive, and to depart having been insulted.

How long shall we be like the wild beasts, and through covetousness be ignorant of our very nature? Many groan at these things.

But I do not wish it only now, but that we should hold to this mercy continually.

Consider for me that day, when we shall stand before the judgment seat of Christ;

when we shall entreat to be shown mercy, and Christ, bringing them into the midst, shall say to us: 'For a single loaf and a single obol you wrought such a tempest in these souls.'

What shall we say? What defence shall we make? For that He will indeed bring them into the midst, hear what He says:

'Inasmuch as you did it not to one of these, neither did you do it to Me.'

For those men will no longer say anything to us, but God will lay hold of us on their behalf.

Since the rich man too saw Lazarus;

and Lazarus said nothing to him, but Abraham made the plea on his behalf.

So it will be also concerning the poor who are now despised by us.

For we shall not see them stretching out their hands in a piteous posture, but at rest;

and we ourselves shall take on their posture;

and would that it were only the posture, and not the far more grievous thing—the punishment!

For the rich man there did not even desire to be satisfied with crumbs;

but he was scorched and grievously punished, and he heard: 'You received your good things in your life, and Lazarus his evil things.'

Let us not, then, think wealth to be some great thing.

For this will be to us a provision for punishment, if we do not take heed;

just as, on the other hand, if we take heed, even poverty becomes for us an addition both of delight and of rest.

For indeed we lay aside our sins too, if we bear it with thanksgiving, and we gain much boldness before God.

Let us not, then, always seek freedom from care, that we may enjoy freedom there;

but let us take up the labours undertaken for virtue's sake, and cut off what is superfluous, and seek nothing more, but expend all our possessions upon those in need.

For what defence shall we have, when He Himself promises us heaven, yet we do not even offer Him bread? when He Himself makes the sun rise for you, and provides all the service of creation;

yet you give Him not even a garment, nor let Him share your roof? And why do I speak of the sun and of creation? He set His body before you, He gave His precious blood;

yet you do not share even a cup with Him? But you gave once? Yet this is not mercy;

for as long as, having means, you do not give sufficiently, you have not yet fulfilled the whole.

Since even the virgins who had their lamps had oil, but not in abundance.

Now it would have been fitting that, even if you were giving from your own, you should not on that account be sparing;

but as it is, since you are giving what belongs to the Master, why are you niggardly? Do you wish me to tell the cause of this inhumanity? Out of covetousness these men gather their possessions, and they are sluggish toward almsgiving;

for he who has thus learned to make gain does not know how to spend.

For how could one who is prepared for plunder order himself toward the opposite? For he who takes what belongs to others, how will he be able to give up his own to another? For a dog too, once it has acquired a taste for flesh, can no longer guard the flock;

and for this reason the shepherds even destroy such dogs.

And that we too may not suffer this, let us abstain from such a feast.

For indeed these men too taste of flesh—those who bring on death by famine.

Do you not see how God has set all things in common for us? For if He permitted some to be in want in the matter of money, this too was for the consolation of the rich, that through almsgiving toward those poor they might have the means of putting off their sins.

But you have become cruel and inhuman even in this.

Whence it is clear that, if you had received this power even in greater matters, you would have wrought countless murders, and would have shut off the light and all of life.

And that this might not come to pass, by necessity He cut short the insatiable greed in those matters.

But if you are pained to hear these things, much more am I, seeing them come to pass.

How long will you be rich, and he poor? Until evening, and no longer than that.

For life is so brief, and everything now stands at the doors, so that the whole may be reckoned as a brief hour.

What need have you of overflowing storehouses, and of a multitude of servants and stewards? Why do you not have countless heralds of your almsgiving? For the storehouse sends forth no voice, but rather will draw many robbers to itself;

but the storehouses of the poor will ascend to God Himself, and will make the present life sweet, and will loose all our sins, and will bring glory before God and honour among men.

Why, then, do you begrudge yourself so many good things? For it is not them, but yourself far more, whom you will benefit, in doing good to them.

For to them you will set right the present things, but for yourself you will lay up beforehand the coming glory and boldness;

which may it be granted us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be the glory and the might unto the ages.