Homilies on the Gospel of John 79

'But these things I did not tell you from the beginning, because I was with you.'

'But now I go to Him who sent Me, and none of you asks Me, Where are You going? But because I have spoken these things to you, sorrow has filled your heart.'

Great is the tyranny of despondency, and we have need of much courage, so as to stand nobly against this passion, and, gathering from it what is useful, to let the excess go.

For when we ourselves sin, or others do, then alone is it good to grieve;

but when we fall into human circumstances, thenceforth the exercise of despondency is useless.

Since, therefore, this passion had thrown even the disciples, who were not yet perfect, observe how He sets them right by means of a rebuke.

For those who before this had asked Him countless questions — for Peter said, 「Where goest thou?」 and Thomas, 「We know not where thou goest; and how can we know the way?」 and Philip, 「Show us thy Father」 — these men now, upon hearing that they would be cast out of the synagogues, and that 「They will hate you,」 and that 「Whoever kills you will think that he offers worship to God,」 so collapsed that they were thereafter held fast by speechlessness, and said nothing further to Him.

It was this very thing, then, that He reproached them for when He said:

「These things I said not unto you from the beginning, because I was with you.」

「But now I go my way to him that sent me, and none of you asketh me, Where goest thou? But because I have said these things unto you, sorrow hath filled your heart.」

For terrible is the immoderation of this sorrow — terrible, and productive of death.

For this reason Paul said:

「Lest perhaps such a one should be swallowed up with overmuch sorrow.」

「But these things I said not unto you from the beginning,」 He says.

And for what reason did He not say them from the beginning? So that no one might say that He spoke conjecturing from things that had often happened.

And why then does He undertake a matter that has such difficulty? 「I knew these things even from the beginning,」 He says, 「and it was not because I did not know them that I did not speak of them.」

And this again is spoken in a human manner:

as though He were saying, 「You were in security, and it was possible to ask when you wished, and the whole war was being kindled against me, and it was superfluous to speak of these things from the beginning.」

Did He then not say this? Did He not, calling the twelve, say:

「Ye shall be brought before governors and kings, and they shall scourge you in the synagogues」? How then does He say, 「From the beginning I said not」? Because He had foretold scourgings and arrests, yet not that their death would thus seem so eagerly sought after that the deed would even be reckoned as an act of worship.

For this above all was enough to strike them with dismay — that they were to be judged as impious men and destroyers.

And that also may be said, that there He spoke of what they were to suffer at the hands of the Gentiles, but here He added the things from the Jews as well, with greater exaggeration, and taught that these were at the very doors.

「But now I go my way to him that sent me, and none of you saith:」

「Where goest thou? But because I have said these things unto you, sorrow hath filled your heart.」

This too was no small consolation, for them to learn that He knew the excess of their despondency.

For it was by reason of the anguish caused by His forsaking them, and by their expectation of the terrible things to come (for they did not even know whether they would be able to bear them courageously), that they were beside themselves.

For what reason, then, did He not say these things to them afterward, when they had been counted worthy of the Spirit? That you might learn that they were exceedingly virtuous.

For if, when they had not yet been counted worthy of the Spirit, they did not spring away though overwhelmed by sorrow, consider what manner of men they were destined to become once they had enjoyed the grace.

For if they had endured when they heard these things at that time, we should have attributed the whole to the Spirit;

but as it is, the fruit belongs wholly to their own mind, and it is a clear proof of their longing for Christ, since He was still testing their mind while it was bare.

「But I tell you the truth.」

Observe how He again consoles them.

「For I do not speak the things that are for pleasing,」 He says, 「but even though ye should grieve ten thousand times over, ye must hear what is profitable.」

「For to you indeed it is according to your desire that I should be present;」

「but it belongs to one who cares to not spare his familiar friends in matters of profit, and to lead them away from what is expedient for them.」

「For if I go not away,」 He says, 「the Comforter will not come.」

What do they say here who do not hold the right opinion concerning the Spirit? Is it profitable that the Master should depart and the servant come? Do you see how great is the dignity of the Spirit? 「But if I depart, I will send him unto you.」

And what is the gain? 「When he is come, he will reprove the world.」

that is, 「They shall not do these things unpunished, if he comes.」

For the things that have already come to pass are indeed enough to stop their mouths;

but when these things are wrought also through him, and more perfect teachings and greater signs, much more will they be condemned, seeing so many things done in my name;

which makes the proof of the resurrection clearer.

For now they can say, 「This is the carpenter's son, whose father and mother we know;」

but when they see death being loosed, wickedness cast out, the lameness of nature being set right, demons driven away, an unspeakable supply of the Spirit — and all these things coming to pass when I am invoked — what will they say? For the Father also bore witness concerning me;

and the Spirit also will bear witness.

And indeed at the very beginning He bore witness;

but even now He will do this.

And the words, 「He will reprove concerning sin,」 mean this: 「He will cut off every excuse of theirs, and will show that they have transgressed in things beyond pardon.」

「And concerning righteousness, because I go to the Father, and ye see me no more;」

that is, 「Because I have furnished a blameless life.」

And this is a proof of it — the going to the Father.

For since they were always charging Him with this — that He was not from God, and for this reason called Him a sinner and a transgressor of the law — He says that He will also do away with this pretext.

For if the being thought not to be from God shows me to be a transgressor of the law;

when the Spirit shows that I have gone away thither, and not for an hour, but abiding there (for the words, 「Ye see me no more,」 declare this)—

what will they say then? See how by these two things the wicked suspicion is done away.

For neither is the working of signs the mark of a sinner (for a sinner cannot work signs), nor is the being with God continually the mark of a sinner.

So that ye can no longer say that 「This man is a sinner, because he is not from God.」

「And concerning judgment, because the prince of this world hath been judged.」

Here again He stirs up the discourse concerning righteousness, that He overthrew the adversary.

And He would not, being a sinner, have overthrown him;

which not even any righteous man among men had strength to do.

For that he has been condemned on my account, those who trample him underfoot later shall know, and knowing clearly of my resurrection, which is the mark of one who condemns.

For he had not strength to hold me fast.

Since, therefore, they said that 「He has a demon,」

and that 「He is a deceiver,」 these things too will afterward be shown to be stale and worthless.

For he would not have taken me, if indeed I had been liable to sin;

but now he has been condemned and cast out.

「I have yet many things to say unto you, but ye cannot bear them now.」

Therefore it is profitable that I should go away, if indeed ye are then to bear them, when I am gone.

And what has happened? Is the Spirit greater than thou, because now we cannot bear them, but he will prepare us to bear them? Is his working greater and more perfect? Not so;

for he too will speak my things.

「He shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will declare unto you the things that are coming.」

「He shall glorify me, for he shall receive of mine, and shall declare it unto you.」

「All things that the Father hath are mine.」

For since He had said that 「He shall teach you and shall bring to your remembrance,」 and 「shall console you in your afflictions,」 which He Himself did not do, and that 「It is profitable that I should go away and that he should come,」 and, 「Now ye cannot bear them, but then ye shall be able,」 and that 「He shall guide you into all the truth」—

Lest, on hearing these things, they should suppose the Spirit to be greater, and fall into the uttermost extreme of impiety, for this reason He says, 'He shall take of Mine';

that is to say, 'Whatever things I would have spoken, these also shall He speak.'

But when He says, 'He shall not speak anything of Himself,' He means nothing contrary, nothing peculiar apart from what is Mine.

As therefore concerning Himself, when He says, 'I speak not of Myself,' He means this, that He speaks nothing outside of the things of the Father, nothing peculiar to Himself and foreign to Him,

so also is it in the case of the Spirit.

And the phrase 'of Mine' means, 'out of the things which I know, out of My own knowledge.'

For the knowledge of Me and of the Spirit is one.

'And the things that are coming He shall declare unto you.'

He raised up their understanding;

for the human race is greedy after nothing so much as after learning the things to come.

This at any rate they were continually asking Him: 'Whither goest Thou? What is the way?' Freeing them therefore from this anxiety also, He says that He shall foretell you all things, so that you fall not unguarded into any peril.

How? 'In My name He shall give the workings of power.'

For since they were about to work greater signs when the Spirit had come, on this account, again bringing in the equality of honor, He says:

What does He mean by 'all truth'? For this too He testifies of Him, that He shall guide us into all the truth.

For He Himself, both because He was clothed with flesh, and that He might not seem to be speaking concerning Himself, and because they did not yet clearly know the resurrection, and were more imperfect, and on account of the Jews, that they might not seem to be punishing Him as a transgressor of the law, uttered nothing great continually, nor did He plainly withdraw them from the law.

But when the disciples had been severed from them, and those men were henceforth outside, and many were about to believe, and to be forgiven their sins, and there were others who spoke concerning Him, then no longer, with good reason, did He Himself speak great things concerning Himself.

So that it was not, He says, from any ignorance of Mine that I did not speak the things which ought to have been spoken, but from the weakness of the hearers.

For this reason, having said, 'He shall guide you into all the truth,' He added:

For that the Spirit needs not teaching, hear Paul saying:

'Even so the things of God knoweth no man, save the Spirit of God.'

As therefore the spirit of man knows its own things without learning them from another,

so also the Holy Spirit 'shall take of Mine';

that is, 'He shall speak things in harmony with Mine.'

'All things that the Father hath are Mine.'

Since then those things are Mine, and He shall speak of the things of the Father, He shall speak of Mine.

But why did He not come before He Himself had departed? Because, while the curse was not yet taken away, and sin not yet loosed, but all were still liable to punishment, He would not have come.

It is necessary therefore, He says, that the enmity be loosed, and that you be reconciled to God, and then to receive that gift.

And why does He say, 'I will send Him'? That is, 'I will prepare you beforehand for the reception.'

For how is He that is everywhere present sent? And moreover, He shows also the distinction of the hypostases.

And for these two reasons He speaks thus:

and because these men were hard to detach, persuading them to cleave to the Spirit, and that they might reverence Him.

For He Himself was able to do these things also;

yet He permits the Spirit to work those wonders, that they might learn His dignity.

For as the Father was able to bring the things that are into being, yet the Son does it, that we might learn His power, so also is it in this case.

For this reason also He Himself was made flesh, reserving the working for the Spirit, and stopping the mouths of those who take the ground of His unspeakable love toward man as an occasion for impiety. For when they say that the Son was made flesh because He was inferior to the Father, we shall say to them: What then would you say concerning the Spirit? For He did not take flesh, and surely you will not on this account call Him greater than the Son, nor the Son inferior to Him.

For this reason also in baptism the Trinity is taken together.

For both the Father is able to accomplish the whole, and the Son, and the Holy Spirit;

but since concerning the Father no one is in doubt, while there was doubt concerning the Son and the Holy Spirit, He is taken up in the initiation, that in the fellowship of the bestowal of those unspeakable good things we might also come to learn the fellowship of dignity.

Since, that the Son is able of Himself to do these things which He does at baptism together with the Father, and the Holy Spirit likewise, hear these things plainly.

For to the Jews He said:

'That ye may know that the Son of man hath power on earth to forgive sins';

and again, 'That ye may become sons of light,' and, 'I give unto them eternal life.'

Then after these things, 'That they may have life,' He says, 'and may have it more abundantly.'

And let us see the Spirit also doing this same thing.

Where is it to be seen? 'To each one,' he says, 'is given the manifestation of the Spirit to profit withal.'

He therefore that bestows these things, much more forgives sins.

'It is the Spirit that quickeneth';

and, 'He shall quicken you through His Spirit that dwelleth in you';

and, 'The Spirit is life because of righteousness';

and again, 'But if ye are led by the Spirit, ye are not under law.'

'For ye received not a spirit of bondage again unto fear, but ye received a spirit of adoption.'

And at that time also, all the things which they did, they worked as wonders when the Spirit had come.

And writing to the Corinthians also, Paul said:

'But ye were washed, but ye were sanctified, in the name of our Lord Jesus Christ, and in the Spirit of our God.'

Since then concerning the Father they had heard many things, and had seen the Son also working many things, but concerning the Spirit they yet knew nothing clearly, He works wonders, and brings in the perfect knowledge.

But lest from this a greater thing be suspected (as I said before), for this reason He says:

'Whatsoever He shall hear, that shall He speak, and He shall declare the things that are coming.'

For if this is not the meaning, how is it not absurd, if He was then about to hear, and that for the sake of the disciples? For not even then was He about to know as you do, except for the sake of those who were to hear.

And what could be more lawless than this saying? And otherwise:

what was He also about to hear? Did He not speak all these things through the prophets? For whether He was about to teach concerning the loosing of the law, it had been said;

or whether concerning Christ and His Godhead, and the dispensation, these things too had been said.

For what more distinct thing was He about to say after these? 'And He shall declare the things that are coming.'

Here most especially He shows His dignity, since this most especially is proper to God, to tell the things that are to come.

But if He also learned this from others, He would have nothing more than the prophets;

but here He declares the exact knowledge which the Spirit has toward God, that it is impossible for Him to utter anything else.

And the phrase, 'He shall take of Mine,' means either from the grace that came into My flesh, or that it is from the knowledge which I too have — not as being in need, nor as having learned it from another, but as it being one and the same.

And why did He speak thus, and not otherwise? Because they did not yet know the doctrine concerning the Spirit.

Wherefore He establishes one thing only, that He may be believed and received by them, and that they may not be caused to stumble.

For since He had said, 'One is your teacher, even Christ,' lest, being persuaded, they should think they were disobeying Him: 'My teaching and His are one';

'out of the things which I was about to teach, out of these same things He also shall speak.'

Do not, then, suppose that the things which are His are other than Mine;

for indeed those things also are Mine, and they establish My glory.

It is the will of the Father, and of the Son, and of the Holy Spirit.

Thus also He wills that we should be, when He says:

That they may be one, even as I and Thou are one.

For nothing is equal to concord and to harmony;

for in this way the one becomes many.

For if two or ten be of one soul, the one is no longer one, but each of them becomes tenfold; and you will find the one in the ten, and the ten in the one.

And should they have an enemy, he who assails the one is not thereby able to prevail, but is as one who assails the ten, and so is he himself overcome.

For that one is not struck by a single mouth only, but by ten mouths.

Has the one fallen into difficulty? Yet he is not left in difficulty;

for through the greater part, that is, through the nine, he is well supplied, and the part that is in want, the lesser part, is overshadowed by the greater part that is in abundance.

Each of these has twenty hands, and twenty eyes, and as many feet.

For he sees not with his own eyes only, but also with those of others; he is borne up not by his own feet only, but also by those of others;

he works not with his own hands only, but also with theirs.

For he cares not for himself alone, but they also take thought for him.

And if they should even become a hundred, the same thing will again hold true, and the reach of their power will be extended.

Do you see the surpassing power of love, how it makes the one man invincible and manifold? How the one can be in many places at once, the same man both in Persia and in Rome? And how what nature cannot do, love can do? For part of him would be here, and part there;

or rather, he is wholly here, and wholly there.

If, then, he should have a thousand friends or two thousand, consider again to what point the reach of his power will pass beyond.

Do you see how love multiplies? For this is the marvel, that it makes the one into a thousand.

Why, then, do we not acquire this power, and establish ourselves in safety? This is better than all dominion and wealth;

this is more than health, this is more than the very light of day.

How long shall we confine our love to one or two? Learn the matter also from the opposite side.

Let there be someone who has no friend—which is the height of folly (for the fool, it says, will speak);—

what kind of life will such a man live? For though he be ten thousand times rich, though he be in abundance and luxury, though he possess countless good things, he is left destitute and naked of all.

But in the case of those who have friends it is not so; rather, even though they be poor, they turn out to be better supplied than the rich;

and the things which a man himself does not venture to say on his own behalf, these his friend will say;

and whatever things he cannot bestow upon himself, he will be able to obtain through another, and far more besides, and it will become for us an occasion of every enjoyment and security.

For it is not possible for one guarded by so many bodyguards to suffer harm.

For the king's bodyguards are not so vigilant as these.

For the former display their guardianship out of necessity and fear, but the latter out of goodwill and love;

and this is far more mighty in its sway than fear.

And the king fears his own guards, but this man trusts in these more than in himself, and because of them he fears none of those who plot against him.

Let us, then, engage in this commerce: the poor man, that he may have the consolation of his poverty;

the rich man, that he may possess his riches in safety;

the ruler, that he may rule in safety;

the subject, that he may have his rulers well disposed toward him.

This is an occasion of gentleness, this is a ground of meekness.

Since even among the beasts, those especially are savage and untameable which do not herd together.

For this reason we dwell in cities, and have marketplaces, that we may associate with one another.

This is what Paul also commanded, saying:

Not forsaking the assembling of ourselves together.

For nothing is so evil as isolation, and being irreconcilable and unapproachable.

'What, then,' one says, 'of the monks, and of those who have taken to the mountain peaks?' Neither are they without friends; rather, they have fled the tumults of the marketplace, but they have many who are of one soul with them and closely bound to one another;

and it was in order to accomplish this very thing that they withdrew.

For since the rivalry over worldly affairs breeds many quarrels, therefore, having removed themselves out of the midst of it, they cultivate love with great exactness.

'What, then,' one says, 'if a man were alone—does even he have ten thousand friends?' As for me,

I would indeed wish, if it were possible, that men should know how to dwell together with one another as well;

yet in the meantime let the bonds of friendship remain unshaken.

For it is not place that makes friends.

At any rate, they have many who admire them;

but men would not admire them, if they did not love.

And they in turn pray for the whole inhabited world, which is the greatest proof of love.

For this reason also, in the mysteries we greet one another, that being many we may become one;

and over the uninitiated we make common prayers, supplicating on behalf of the sick, and for the fruits of the inhabited world, both of land and of sea.

Do you see all the power of love—in the prayers, in the mysteries, in the exhortations? This is the cause of all good things.

If we hold fast to it with exactness, we shall both order well the things of this present life, and shall attain the kingdom;

which may it be granted us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, unto the ages of ages. Amen.