Homilies on the Gospel of John 83

'I have given them Thy word, and the world hated them, because they are not of the world, even as I am not of the world.'

When, having become virtuous, we are persecuted by the wicked, and, aspiring after virtue, are mocked by them, let us neither be distressed nor take it ill.

For the matter is by its very nature such, and everywhere virtue is wont to breed hatred among the wicked.

For envying those who wish to live uprightly, and thinking to provide for themselves an excuse if they can bring down the reputation of others, they hate them as those who pursue the opposite course, and do everything to put their manner of life to shame.

Therefore Christ also says:

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

and again elsewhere: 'Woe unto you, when all men shall speak well of you.'

For this reason He says here too:

'I have given them Thy word, and the world hated them.'

Again He states the reason why they are worthy to obtain much care from the Father.

'For on Thy account they were hated,' He says, 'and on account of Thy word;'

so that they would be worthy to enjoy all providence.

'I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil one.'

Again He makes the saying plain, again He works it out more clearly;

which is nothing else than the sign of One showing that He exercises great care for them, by making His intercession on their behalf with exactness.

And indeed He Himself said that the Father would do all things whatsoever they should ask.

How then does He here Himself intercede on their behalf? For no other reason, as I said, than to show forth His love.

'even as I am not of the world.'

How then does He say elsewhere, 'Those whom Thou gavest Me out of the world, were Thine'? There He speaks of nature, but here concerning wicked deeds.

And He composes a long panegyric of them:

first, that they are not of the world;

next, that He Himself gave them, and that they kept His word, and that on this account they are hated.

But if He says, 'even as I am not of the world,' be not troubled.

For the word 'even as' here does not denote an unvarying exactness.

For just as, when 'even as' is spoken of Him and the Father, there is great equality on account of the kinship of nature;

so, when it is spoken of us and Him, the interval is great, because of the great and infinite distance between the two natures.

For if He 'did no sin, neither was guile found in His mouth,' how could the apostles be put on an equal footing with Him? What then is the meaning of His saying, 'They are not of the world'? They look toward something else; they have nothing in common with the earth, but have become citizens of the heavens.

And from these things too He shows His love, when He extols them before the Father, and commends them to the One who begat Him.

And having said, 'Keep them,' He speaks not only of deliverance from dangers, but also of continuance in the faith;

'Sanctify them in Thy truth;'

make them holy through the giving of the Spirit and through right doctrines.

Just as when He says, 'Ye are clean through the word which I have spoken unto you,' so now He says the same thing:

Instruct them, teach them the truth.

And yet He says that the Spirit does this.

How then does He now ask it of the Father? That thou mayest again learn their equality of honor.

For the right doctrines spoken concerning God sanctify the soul.

And if He says that men are sanctified by the word, marvel not.

And to show that He speaks of doctrines, He added:

'Thy word is truth;'

that is, There is no falsehood in it, and all that has been said must by all means come to pass;

and again, that it signifies nothing typical, nor anything bodily;

even as Paul also says concerning the Church:

that 'He sanctified it by the word.'

For He knows also that the word of God cleanses.

And it seems to me that 'Sanctify them' signifies yet another thing, as it were, 'Set them apart by the word and by the preaching.'

And this again is plain from what follows.

'For as Thou,' He says, 'hast sent Me into the world, I also have sent them;'

which is what Paul also says: 'Having placed in us the word of reconciliation.'

For on whose behalf Christ came, on that same behalf these also took hold of the whole inhabited world.

But the word 'As,' here again, is not set down to signify equality between Him and the apostles;

for how else were it possible for men to be sent? And it is His custom to speak of the future as though it had already come to pass.

'And for their sakes I sanctify Myself, that they also may be sanctified in the truth.'

What does 'I sanctify Myself' mean? I offer to Thee a sacrifice.

Now all sacrifices are called holy;

and properly those things are holy which are laid up unto God.

For since of old the sanctification was in a figure, being in the sheep;

but now it is no longer in a figure, but in the very truth.

'That they may be sanctified in Thy truth.'

For indeed I both dedicate them to Thee, and make of them an offering.

He says this either because this comes to pass through the Head, or because they too are offered up in sacrifice.

For, 'Present,' he says, 'your members a living sacrifice, holy';

and, 'We were accounted as sheep for the slaughter';

and without death He makes them a sacrifice and an offering.

That He hinted at His own sacrifice when He said 'I sanctify,' is plain from what follows.

'Neither pray I for these alone, but for them also which shall believe on Me through their word.'

For since He was dying for them (and He had said, 'For their sakes I sanctify Myself'),

in order that no one should think that He did this for the apostles only, He added:

'Neither pray I for these alone, but for them also which shall believe on Me through their word.'

By this He again raised up their souls, showing that they would have many disciples.

For since He had made common what was their special prerogative, He again comforts them, declaring that they themselves become the cause of the salvation of others.

Having spoken then concerning their salvation and their being sanctified by faith and by the sacrifice, He speaks henceforth concerning concord, and into this at last He gathers up His discourse;

beginning from this, and ending in this same thing.

For indeed at the outset He says, 'A new commandment I give unto you';

and here, 'That they may be one, as Thou, Father, art in Me, and I in Thee.'

Again the word 'As' is not of exact equality in their case;

for it was not possible for them to attain to so great a thing, but only as far as is possible for men;

just as when He says, 'Be ye merciful, as your Father.'

And what is, 'In Us'? In the faith that is toward Us.

For since nothing so offends all men as being torn asunder, He so orders things that they may become one.

What then? Did He effect this? one may say. Yea, and effected it exceedingly.

For all who have believed through the apostles are one, even though some of them have been torn away.

For neither did this escape Him, but He foretold even this, and showed it to be a result of men's slothfulness.

'That the world may believe that Thou hast sent Me.'

Which very thing He also said at the beginning: 'By this shall all men know that ye are My disciples, if ye love one another.'

And how were they to believe from this? 'Because,' He says, 'Thou art a God of peace.'

If therefore they observe those things which they have learned, those who hear will know the teacher from the disciples;

but if they quarrel, men will not say that they are the disciples of a God of peace;

and if I am not a God of peace, they will not confess that I have been sent from Thee.

Seest thou how unto the end He establishes this, namely, oneness of mind with the Father? 'And I have given them the glory which Thou gavest Me';

the glory that is through the signs, that is through the doctrines, and to the end that they might be of one soul.

For this is glory, that they should be one, and it is greater than the signs.

For just as men marvel at God, because there is no strife nor contention in that Nature, and this is the greatest glory;

so also let these, He says, from this become illustrious.

And how, one asks, does He ask the Father to give this to them, while He Himself says that He gives it? For whether His discourse be concerning signs, or concerning concord, or concerning peace, He appears Himself to have bestowed these things upon them.

Whence it was plain that the request is made for the sake of their comfort.

'I in them, and Thou in Me.'

How did He give the glory? By being in them, and having the Father with Himself, so as to knit them together.

But elsewhere He does not speak thus;

for He says not that the Father comes through Him, but that both He and the Father come and make Their abode with him;

there refuting the supposition of Sabellius, but here that of Arius.

'That they may be made perfect in one, that the world may know that Thou hast sent Me.'

Continually He says this, showing that peace has more power to draw men than a sign.

For as strife is a thing that dissolves, so agreement is a thing that knits together.

'And I have loved them, as Thou hast loved Me.'

Again here the word 'As' means as far as it is possible for a man to be loved;

and the proof of His love is His giving Himself up for them.

Having said therefore that they should be in safety, that they should not be overthrown, that they should be holy, that many should believe through them, that they should enjoy great glory, that not He alone loved them, but also the Father, He speaks henceforth also concerning the things after their departure hence, concerning the prizes and the crowns laid up for them.

For 'Father,' He says, 'those whom Thou hast given Me, I will that where I am, they may be also.'

That which then they were ever seeking when they said, 'Whither goest Thou? what sayest Thou?'—this Thou receivest in the form of a request, and hast it not yet? How then didst Thou say to them, 'Ye shall sit upon twelve thrones'? How didst Thou promise other things more and greater? Seest thou that He says all these things for the sake of condescension? Since how said He, 'Thou shalt follow afterwards'? But it is for the sake of fuller assurance and a proof of love that He says this.

'That they may behold My glory, which Thou hast given Me.'

Again this is a sign of His being of one mind with the Father—higher indeed than the former (for 'before the foundation of the world,' He says), yet itself also having a certain condescension;

and if this is not so, I would gladly ask those who gainsay us:

he that gives, gives to one already subsisting;

did He then first beget Him, and afterward give Him the glory, having previously suffered Him to be without glory? And how could that stand to reason? Seest thou that the 'He gave' means 'He begat'? But why said He not, 'That they may partake of the glory,' but, 'That they may behold the glory'?

Here He hints that

this is all our rest, to behold the Son of God.

This at least also causes us to be glorified;

'beholding as in a glass, with unveiled face, the glory of the Lord.'

For just as those who gaze toward the sunbeams and enjoy the purest air have their enjoyment from the sight;

So it was then also; and this will work in us a far greater pleasure.

At the same time He also shows that this is not merely what is seen, but a certain awful and dread substance.

'Righteous Father, the world also hath not known Thee.'

What does this mean? What is its connection? Here He shows that no one knows God except only those who have recognized the Son.

What He says is of this sort:

I wished all men to be this; but they knew Thee not, though having nothing wherewith to bring a charge.

For this is the meaning of, 'Righteous Father.'

Here it seems to me that He speaks these things even with a kind of vexation, that men were unwilling to recognize One so good and righteous.

For since the Jews said that they knew God but that they knew not Him, He directs His words against this, saying, 'Thou hast loved Me before the foundation of the world,' framing a defense against the Jewish accusations.

For He who received glory, He who was loved before the foundation of the world, He who desired to have them as witnesses of that glory, how could He be opposed to the Father? It is not therefore as the Jews assert, that they indeed know Thee, while I am ignorant of Thee;

but on the contrary, I indeed know Thee, while others have not known Thee.

'And these have known that Thou hast sent Me.'

Seest thou that He hints at those very men who said that He was not from God, and that unto this argument He sums up all things? 'And I have made known unto them Thy name, and will make it known.'

And yet Thou sayest that the perfect knowledge is of the Spirit;

but the things of the Spirit are Mine.

'That the love wherewith Thou hast loved Me may be in them, and I in them.'

For if they learn who Thou art, then they shall know that I am not severed from Thee, but am of those exceedingly beloved, and a genuine Son and united with Thee.

And being persuaded of this as they ought, they will also keep exact both their faith in Me and their love.

And when they love as they ought, I will abide in them.

Seest thou how He arrived at a good conclusion, ending His discourse in love, the mother of all good things? Let us therefore believe and love God, that it be not said also of us:

'They profess that they know God, but in works they deny Him;'

and again, 'He hath denied the faith, and is worse than an unbeliever.'

For when that one succors even servants and kinsfolk and strangers,

but thou dost not tend even those belonging to thine own family, what defense will remain for thee, when God is blasphemed and outraged because of thee? For consider how many occasions for well-doing God hath given us.

One He bids thee pity as a kinsman, another as a friend, another as a neighbor, another as a fellow-citizen, another as a man, it says.

But if none of these things holds thee back, but thou burstest all these bonds, thou shalt hear Paul saying that thou art worse than an unbeliever;

because that one, having heard nothing concerning almsgiving, nor of the things in heaven, hath outstripped thee in loving-kindness;

while thou, though commanded to love even thine enemies, dost look upon thine own as enemies, and sparest money rather than bodies.

And yet the things spent will suffer no harm;

but this man, if neglected, will perish.

What madness then is it to spare money and to be unsparing of kinsfolk? Whence hath this lust made its inroad? Whence this inhumanity and cruelty? For if one, as though seated on the summit of a theater, were to survey the whole world, or rather, if you please, let us for the present take in hand a single city.

If then one, seated on high, could behold all human affairs, consider how much irrationality he would condemn, how many tears he would shed, how great a laughter he would laugh, how great a hatred he would hate.

For such are the things we do, as to be worthy of laughter, and of folly, and of tears, and of hatred.

This man feeds dogs, that he may hunt down wild beasts with nets, himself falling into brutishness;

another feeds asses and bulls, that he may carry stones;

but men he overlooks, as they waste away with hunger.

And he spends untold gold that he may make men of stone;

but the men who have really become stone through ill-usage, he despises.

Gathering with much toil, he clothes his walls;

but seeing the bellies of the poor bare, he is not moved to compassion.

And some devise garments again upon their garments;

while another hath not wherewith to clothe even his bare body.

In the courts of law again, one hath devoured another;

another hath squandered his substance on harlots and parasites;

another on mimes and dancers;

another on splendid buildings, on the purchase of fields and houses.

Again, one reckons up interest, another interest upon interest, another draws up bonds laden with many murders, and reaps not even the rest that comes from the night, lying awake over the miseries of others.

And when day is come, one runs to unjust gain, another to wanton expense, others to publicly notorious theft.

And for things superfluous and forbidden there is much zeal;

but of things necessary there is no account.

And those who judge have the name of judges, but the work of robbers and murderers.

And should one examine the lawsuits, or the wills, one will find here again ten thousand evils, frauds, thefts, plots.

And about these things is all men's leisure, but of spiritual things there is no account;

but they all throng the church merely to see.

But this is not what is required; rather, we have need of works and of a pure mind.

But if thou spend the whole day in covetousness, and then, coming in, utter a few words, thou hast not only not made God propitious, but hast even provoked Him the more.

For if thou wilt reconcile thy Master, show forth works, learn the heap of calamities, look upon the naked, the hungry, the wronged;

He hath cut out for thee ten thousand roads of loving-kindness.

Let us not then deceive ourselves, living idly and in vain, nor, because we are now in health, despise it;

but considering that oftentimes, having fallen into sickness and come to the last extremity of infirmity, we died by our fear and by the expectation of things to come, let us again expect to fall into the same, and let us acquire the same fear, and let us become better;

since our present doings are worthy of ten thousand accusations.

For some in the courts of law resemble lions and dogs, others in the market-places, foxes;

while those who live a life free from public affairs, not even these use their freedom from business as they ought, spending all their leisure on theaters and the evils that come from thence.

And of one who rebukes what is done, there is none;

but of those who are envious and stung because they do not the same as they, there are many;

so that these again are punished, even though they do not the wicked deeds.

For not only do they do these things, but they also consent with them that do them.

For their disposition of eager desire has been alike corrupted;

whence it is plain that it is possible to suffer punishment even for one's intention.

These things I say each day, and in saying them I will not cease.

For if some do hearken, it is a gain;

but if there be none who gives heed, then you will hear these things at a time when there is no profit to you, and you will blame yourselves, and we shall be clear of the guilt.

But God forbid that we should have only this defense to make; rather, may you also become our boast before the judgment-seat of Christ, that we may in common enjoy the good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages.