Homilies on the Gospel of John 88

'But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.'

'The other disciples therefore said unto him,'

'We have seen the Lord.' But he said,

'Except I shall see, I will not believe,' and what follows.

Just as to believe carelessly and at random is a mark of levity,

so to pry and meddle beyond measure is the mark of a most gross understanding.

For this reason Thomas also is blamed.

For when the apostles said, 'We have seen the Lord,' he did not believe, not so much disbelieving them, as deeming the thing itself to be impossible—

that is, the resurrection from the dead.

For he did not say, 'I do not believe you,' but, 'Except I put my hand, I will not believe.'

How then was it that, when all were gathered together, this one alone was absent? It is likely that, owing to the scattering that had already taken place, he had not even then returned.

But when you see the disciple disbelieving, consider the loving-kindness of the Master, how even for the sake of a single soul He shows Himself bearing wounds, and comes that He may save even the one, though he was grosser than the rest.

Wherefore he sought the faith that comes through the grossest sense, and did not even trust his eyes;

but, 'Except I handle,' he says, 'lest what is seen be a phantom.'

And yet the disciples in reporting these things were worthy of credit, and He Himself had promised it;

yet nevertheless, since he sought for more, not even of this did Christ deprive him.

And why does He not appear to him at once, but after eight days? So that in the meantime, being catechized by the disciples and hearing the same thing, he might be kindled to a greater longing, and become more believing toward the future.

And whence did he know that the side also had been opened? From hearing it from the disciples.

How then was it that he believed the one part, but did not believe the other? Because this last was very strange and marvelous.

But observe, I pray you, the love of truth in the apostles, how they hide not their own faults, neither their own nor those of others, but record them with all truthfulness.

And Jesus comes again, and does not wait to be entreated by him, nor to hear any such thing, but though he said nothing, He Himself, anticipating him, fulfills what he desired, showing that even when he was speaking these things to the disciples, He was present.

For He used the very same words, and that in a very reproving manner, and in a manner instructive for the future.

For having said, 'Reach hither your finger, and behold my hands, and put your hand into my side,'

He added, 'And be not faithless, but believing.'

Do you see that the doubt was of unbelief? But it was before he received the Spirit;

but after this, no longer so, for henceforth they were made perfect.

And He rebuked him not by this alone, but also by what follows.

For when the other, being fully assured, breathed again and cried out, 'My Lord and my God,' He says,

'Because you have seen me, you have believed;

blessed are they that have not seen, and yet have believed.'

For this is of faith, to receive the things that are not seen.

'For faith is the substance of things hoped for, the evidence of things not seen.'

Here He pronounces blessed not only the disciples,

but also those who would come to believe after them.

'And yet,' one might say, 'the disciples saw, and believed.'

But they sought no such thing; rather, straightway from the burial cloths they received the doctrine of the resurrection, and before they beheld the body they displayed their faith in full.

Whenever, then, someone now says, 'I would have wished to live in those times, and to behold Christ working His wonders,' let him consider that 'Blessed are they that have not seen, and yet have believed.'

But it is worth inquiring how an incorruptible body could show the marks of the nails, and be touched by a mortal hand.

For what took place was a matter of condescension.

For that which was so subtle and light as to enter while the doors were shut had been released from all density;

but that the resurrection might be believed, this was shown, and that men might learn that it was He Himself who had been crucified, and that no other had risen in His stead.

For this reason He rose bearing the marks of the cross, and for this reason He eats.

The apostles at any rate made this, over and over, the sign of the resurrection, saying:

'Who did eat and drink with Him.'

Just as, then, when we beheld Him walking upon the waves before the crucifixion, we do not say that that body was of another nature, but of our own;

so also, when after the resurrection we see Him having the marks, we shall not say that He is thenceforth corruptible.

For it was for the disciple's sake that these things were shown.

'And many other signs did Jesus.'

Since this evangelist related fewer than the others, he says that neither did all the rest relate everything, but only so much as was sufficient to draw the hearers to faith.

For 'If all had been written,' he says, 'I suppose that even the world itself could not contain the books.'

Whence it is plain that it was not for ambition's sake that they related what they wrote, but only for what was profitable.

For they who omitted the greater part, how could they have written these things out of ambition? For what reason, then, did they not go through everything? Chiefly, indeed, because of the multitude;

and next, they reasoned thus also, that he who did not believe what had been told would not give heed to more either;

while he who received these would need nothing further for the account of faith.

But to me it seems that here, for the present, he is speaking of the signs after the resurrection;

'in the presence of His disciples.'

For just as before the resurrection many things had to take place, that they might believe He is the Son of God;

so also after the resurrection, that they might accept that He had risen.

For this reason too he added, 'in the presence of His disciples,' since it was with them alone that He associated after the resurrection.

'The world seeth Me no more.'

Then, that you may learn that what took place was done for the disciples' sake alone, he added:

'That believing ye might have eternal life in His name,' speaking to human nature in common, and showing that He was bestowing the greatest gifts not on Him who was believed on, but on our very selves.

After these things Jesus manifested Himself to the disciples at the sea of Tiberias.

Do you see that He does not continually dwell among them, nor as before? At any rate, He appeared in the evening, and flew away;

then after eight days once again, and again He flew away;

then after these things at the sea, and once more with much fear.

But what is the meaning of 'He manifested'? From this it is plain that He was not seen unless He condescended, because His body was thenceforth incorruptible and undefiled.

But for what reason did he mention the place? To show that He had removed the greater part of their fear, so that they now even ventured out of the house, and went about everywhere.

For they were no longer shut up in the house, but went off to Galilee, avoiding the danger from the Jews.

So then Simon comes to fish.

For since He was not continually with them, nor had the Spirit yet been given, nor had they yet been entrusted with any charge, having nothing to do, they betook themselves to their trade.

And there were together Simon, and Thomas, and Nathanael who had been called by Philip, and the sons of Zebedee, and two others.

Having nothing to do, then, they went off to their fishing, and did this very thing by night, because of their being full of fear.

This Luke also relates;

but this is not the same as that, but another.

on account of their being henceforth bound to one another, and at the same time wishing both to witness the catch and to employ their leisure well.

So then, as they toiled and were in distress, Jesus stands by them, and does not straightway reveal Himself, so as also to enter into conversation.

'Children, have ye any meat?' For the time being He converses in a more human manner, as though intending to buy something from them.

And when they signified that they had none, He bade them cast on the right side;

and having cast, they succeeded in the catch.

And when they recognized Him, again the disciples, Peter and John, display the characteristics of their proper dispositions.

For the one was more fervent, the other more elevated;

and the one was more impetuous, the other more discerning.

For this reason John was the first to recognize Jesus, but Peter was the first to come to Him;

for indeed the things that took place were no ordinary signs.

And what were the things that took place? First, that many fishes were caught;

next, that the net was not rent;

then, that before they had come up, coals were found, and the fish lying upon them, and bread.

For He no longer made these from underlying matter, as He had done, by way of some dispensation, before the crucifixion.

So then, when he recognized Him, Peter cast everything away, both the fishes and the nets, and girded himself.

Do you see both the reverence and the longing? And yet they were about two hundred cubits off;

but not even so did he endure to come to Him by the boat, but arrived by swimming.

What then does Jesus do? 'Come,' He says, 'and dine.'

And none durst ask Him.

For they no longer had the same boldness, nor were they confident in like manner, nor did they any longer come to Him by way of speech, but with silence and much fear and reverence they sat attending upon Him.

For they knew that it was the Lord.

And for this reason they did not ask, 'Who art Thou?'; but seeing His form somewhat altered, and full of much astonishment, they were greatly amazed, and wished to ask something concerning it;

but their fear, and their knowing that it was no other but Himself, restrained the question, and they only ate that which He had made for them with greater authority.

But here He no longer looks up to heaven, nor does He do those human acts, showing that even those had been done for the sake of condescension.

And that He did not continually dwell among them, nor in like manner, he says that 'This is now the third time that Jesus appeared to them, after He was risen from the dead.'

And He bids them bring of the fish, showing that what was seen was no phantom.

But here indeed he does not say that He ate with them;

But Luke elsewhere says of Him that He was eating together with them.

As to the manner, it is not for us to say;

for these things came to pass in a certain more marvellous way, not as though His nature any longer required food, but as a condescension made for the demonstration of the resurrection.

Perhaps as you hear these things you have been warmed within, and have called blessed those who were then in His company, and those who shall be with Him on the day of the common resurrection.

Let us then do all things, so that we may behold that wondrous countenance.

For if now, merely hearing of these things, we are so kindled and long to have lived in those days in which He dwelt upon the earth, to hear His voice and behold His face, to draw near and to touch and to minister to Him;

consider how great a thing it is to behold Him no longer in a mortal body, nor doing human things, but escorted by angels as by a bodyguard, while we ourselves also are in incorruption, gazing upon Him and enjoying all the rest of that felicity which surpasses all speech.

Wherefore, I beseech you, let us do all things, that we may not fall short of so great a glory.

For nothing is difficult, if we are willing; nothing burdensome, if we give heed.

For if we endure, we shall also reign together with Him.

What then is it, 'we endure'? If we bear afflictions, if persecutions, if we walk the narrow way.

For the narrow way is indeed toilsome to our nature, but by our own choice it becomes light, through the hope of things to come.

For our momentary and light affliction works for us in exceeding measure an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen.

Let us therefore transfer our eyes unto heaven, and continually picture to ourselves those things, and gaze upon them.

For if we ever dwell among those things,

we shall suffer nothing at the pleasant things here, nor shall we bear the grievous things heavily;

but we shall even laugh at these and the like, and nothing shall be able either to enslave or to lift us up, if only we stretch our longing thither, if we look toward that love.

And why do I say we shall not grieve at present hardships? Nay, we shall not even seem to see them any longer.

For such is love.

At any rate, those who are not present with us, but are absent, yet longed for, we picture to ourselves every day.

For great is the tyranny of love;

it withdraws us from all things, and binds the soul fast to the one longed for.

If we love Christ in this way, all things here will appear a shadow, all an image and a dream.

'Who shall separate us from the love of Christ? Shall affliction, or distress?' He said not, riches, or wealth, or beauty (for these are exceedingly paltry and ridiculous);

but he set down the things that seem to be grievous—famines, persecutions, deaths.

Then he, as though these were nothing, spat upon them too;

but we for the sake of riches separate ourselves from our own life, and cut ourselves off from the light.

And Paul preferred neither death, nor life, nor things present, nor things to come, nor any other creature, before the love toward Him;

but we, if we but see a little gold, are kindled and trample upon His laws.

But if these things when spoken are unbearable, much more are those things when done.

For this is the terrible thing, that hearing of them we shudder, but doing them we do not shudder; nay, we even swear readily, and forswear ourselves, and plunder, and demand usury, and neglect chastity, and stand aloof from the most diligent prayer, and transgress the greater part of the commandments, and for the sake of money make no account of our own members.

For he who loves money will work countless evils upon his neighbour, and upon himself along with him.

For he will grow angry easily, and revile, and call men fools, and swear, and forswear himself, and will not even keep the measures of the old law;

for he who loves gold will not love his neighbour.

And yet we, for the kingdom's sake, are bidden even to love our enemies.

For if, even while fulfilling the old commandments, we shall not be able to enter into the kingdom of heaven, unless our righteousness abound more than theirs;

we who transgress even those, what defence shall we obtain? He who loves money will not only not love his enemies, but will even treat his friends as enemies.

And why do I speak of friends? For those who love money have often disowned nature itself.

Such a one knows no kinship, remembers no familiar friendship, reverences no age, has no friend at all, but will be hostilely disposed toward all, and before all others toward himself;

not only by destroying his own soul, but also by racking himself with countless cares, and toils, and griefs.

For he will undergo journeys abroad, and enmities, and dangers, and plots, and anything whatsoever, only that he may have the root of evils by him, and may count much gold.

What then could be more grievous than this disease? For he is deprived even of luxury and of all pleasure, for the sake of which men commit many sins, and of glory and honour;

for he who loves money both suspects countless persons, and has many accusers, and those who envy, and those who slander, and those who plot against him.

For those who are wronged hate him, inasmuch as they have suffered ill;

and those who have not yet suffered, fearing lest they should suffer, and sympathizing in the grief of those who have suffered, display the same warfare;

and the greater and more powerful, being stung and indignant on behalf of the lowlier, and moreover also envious, are likewise enemies and hate him.

And why do I speak of men? For when a man has even God at war with him, what hope shall thenceforth remain for him? what consolation? what comfort? He who loves money will never be able to use it, but will be a slave and a keeper, not a master.

For always striving to make more, he will never be willing to spend anything;

but he will wear himself down, and will be more destitute than all the destitute, as one who nowhere sets a limit to his desire.

They were made not that we should guard them, but that we should use them;

but if we mean to bury them away for others, what could be more wretched than we, who run about eager to grasp all things, that we may shut them up within and cut off their common use? There is also another disease no less than this.

For some bury their wealth in the earth, but others in the belly, and in pleasure, and in drunkenness, adding to their injustice also the punishment of licentiousness for themselves.

And some minister their substance to parasites and flatterers, others to dice and harlots, others to still other such expenditures, cutting out for themselves countless roads that lead to hell, while forsaking the straight and appointed road that leads to heaven.

And yet [the right way] has not only gain, but also a greater pleasure than the things mentioned.

For he who gives to harlots will be ridiculous and shameful, and will have many wars, and but a brief pleasure;

for however much he give to the harlot women, they will feel no gratitude toward him.

For a stranger's house is a jar full of holes.

And besides, that race is shameless, and Solomon compared love of it to Hades;

and it comes to a stop only then, when it sees the lover stripped of all things;

or rather it does not stop even then, but decks itself out yet more, and tramples upon him as he lies fallen, and raises great laughter against him, and works upon him as many evils as it is not possible even to conceive in words.

But not such is the pleasure of those who are being saved;

for here no one has a rival lover, but all rejoice and exult, both those who are well treated and those who behold it.

No wrath, no despondency, no shame and reproach besieges the soul of such a one;

but great is the gladness of the conscience, and great the hope of things to come;

bright is the glory and great the renown, and greater than all is the good-will and security that comes from God;

and there is not one precipice, nor any suspicion, but a waveless harbour and calm.

Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, that we may also attain the good things to come, by the grace and loving-kindness of our Lord Jesus Christ, to whom be the glory and the might unto the ages of ages. Amen.