約翰福音講道集 第 76 章

'If you love Me, keep My commandments;'

And I will ask the Father, and He shall give you another Comforter, that He may abide with you forever, the Spirit of truth, whom the world cannot receive, because it beholdeth Him not, neither knoweth Him.

Everywhere we have need of works and deeds, not of a display made through words.

For to speak and to promise is easy enough for anyone, but to perform is by no means equally simple.

Why then have I said these things? Because there are many now who say that they fear God and love Him, yet by their works display the very opposite.

But God seeks the love that is shown through works.

For this reason He said also to His disciples:

If ye love Me, ye will keep My commandments.

For since He had said, 'Whatsoever ye shall ask, I will do,' lest

they should suppose that the mere asking had power, He added:

And since it was likely that they, hearing that 'I go to the Father,' would be troubled, He says:

It is not love to be troubled now, but rather to be persuaded by the things spoken.

I have given you a commandment, that ye love one another;

that ye should so do to one another, even as I also have done to you.

This is love: to obey these commands, and to yield to Him who is longed for.

And I will ask the Father, and He shall give you another Comforter.

Again the words are those of condescension.

For since it was likely that they, not yet having come to know Him, would greatly long for that companionship, His words, His presence according to the flesh, and would admit no consolation when He was absent —

what does He say? I will ask the Father, and He shall give you another Comforter;

Let them be put to shame, both those who are sick with the error of Sabellius, and those who do not hold the fitting glory concerning the Spirit.

For this indeed is the marvel of the saying, that with a single blow He struck down heresies that stand at opposite extremes.

For by saying 'Another,' He shows the distinction of His hypostasis;

and by saying 'Comforter,' the kinship of His essence.

But why does He say, 'I will ask the Father'? Because if He had said, 'I will send,' they would not have believed in like manner;

as it is, the thing earnestly aimed at is this: that He Himself should be believed.

For afterward He Himself says that He sends Him, saying:

but here He says that He asks the Father, so as to make the word worthy of their belief.

Since John says concerning Him that 'Of His fullness have we all received,'

how does He receive from another that which He possessed? And again:

He shall baptize you with the Holy Ghost and with fire.

But what more did He have than the apostles, if He was going to entreat the Father so as to give to others, seeing that they are often found doing this very thing even without prayer? And how, if He is sent by the Father in answer to a request, does He come flying of His own accord? And how is He sent by another — He who is everywhere present, who apportions to each severally as He wills, and who speaks with authority:

Separate Me now Barnabas and Saul? And yet those who ministered were ministering to God; nevertheless, with authority He called them to His own work;

not that He was calling them to some other work, but that He might show His authority.

What then, He says, does 'I will ask the Father' mean? It is showing the time of the coming.

For when He had cleansed them through the sacrifice, then the Holy Spirit flew down.

And why then, while He was with them, did He not come? Because the sacrifice had not yet been offered up.

But when at length both sin had been loosed, and they themselves were being sent to dangers and were stripping for the contests, then the Anointer had to come.

And for what reason does the Spirit not come immediately after the resurrection? That, being established in much longing for Him, they might receive Him with much grace.

For as long as Christ was with them, they were not in tribulation;

but when He had departed, being stripped bare and set in much fear, they were to receive Him with much eagerness.

This shows that not even after His death does He withdraw from them.

And lest, hearing 'Comforter,' they should again suspect some other incarnation and look to behold Him with their eyes, He corrects this and says:

Whom the world cannot receive, because it beholdeth Him not.

For He will not be with you in the same way as I;

but He will dwell within your very souls;

for this is the meaning of, 'He shall be in you.'

And He calls Him the Spirit of truth, thereby indicating the types that were in the Old Testament.

What is, 'that He may be with you'? What He Himself says, namely, 'I am with you.'

And in another way, He hints at something further: that He will not suffer these things which I suffer, nor will He depart.

Whom the world cannot receive, because it beholdeth Him not.

For what, tell me, of the other realities is visible? Nothing.

But here He means knowledge.

for He is wont to use 'beholding' also of exact knowledge.

For since among the senses the sight is clearer, through this He always represents exact knowledge.

and with this He consoles them, in that He gives them a special gift.

See by how many things He exalted the word concerning Him.

He said that 'He is Another, even as I';

He said that 'He does not leave you';

He said that 'He comes to you alone, even as I also do';

He said that 'He abides in you';

yet not even so did He cast out their despondency.

For they still sought Him and His accustomed companionship; healing this very thing, therefore, He says:

Neither will I leave you orphans;

not for this reason did I say that I would send another Comforter, as though I Myself were departing from you utterly;

not for this reason did I say, 'He abides with you,' as though I should no longer see you.

For indeed I Myself also come to you.

For since at the beginning He had said, 'Little children,' for this reason here too He says:

At the beginning, then, He said, 'Ye shall come where I go';

and, 'In My Father's house are many mansions';

but here, since that time was long, He gives the Spirit.

But since, not knowing whatever it was that was being said, they had not sufficient consolation, He says, 'I will not leave you orphans.'

For this was the very thing they were most eagerly seeking.

But since the words, 'I come to you,' signified a presence, in order that they might not again look for the same kind of presence as before, observe how He did not say it plainly, but hinted at it.

For having said, 'Yet a little while, and the world seeth me no more,' He added, 'But ye see me.'

I come indeed to you, yet not in the same way as before, associating with you continually every day.

And lest they should say, 'How then didst Thou say to the Jews,

From henceforth ye shall not see me?' He resolves the objection by saying, 'To you alone.'

For the Spirit also is of such a nature.

Because I live, ye shall live also.

For the cross does not separate us for ever, but only hides us for a brief moment.

And He seems to me to be speaking not only of the present life, but also of that which is to come.

In that day ye shall know that I am in the Father, and ye in me, and I in you.

In the case of the Father, then, it is a matter of essence;

but in their case, what is said pertains to concord and to the help that comes from God.

And how does this stand to reason, tell me? He asks. Nay, rather, how does the contrary stand to reason? For great and utterly infinite is the interval between Christ and the disciples.

But if the same words are used, marvel not.

For Scripture is wont often, when the same words are used of God and of men, not to use them in the same sense;

since we too are called gods, and sons of God, yet the word has not the same force when applied to us and when applied to God.

And the Son is called an image, and a glory;

and again, 'Ye are Christ's, and Christ is God's;'

yet Christ is not God's in the same way that we are Christ's.

But what is it that He says? When I am risen, He says, ye shall know that I am not severed from the Father, but have the same power; and that I am with you continually, since the very events will proclaim aloud the help that comes to you from me—when the enemies are put down, when you speak with boldness, when the terrors are removed from your midst, when the preaching flourishes day by day, when all things yield and give place to the word of godliness.

As He sent me, I also have sent you.

Dost thou see that not even here has the expression the same force? For if we should so understand it, the apostles will in no way be distinct from Christ.

But why does He say, 'Then shall ye know'? Because then they saw Him risen and present with them;

then they learned the exact faith.

For great was the power of the Spirit, which taught them all things.

He that hath my commandments, and keepeth them, he it is that loveth me.

For it is not enough merely to have them, but we need also careful keeping.

But why does He often say the same thing to them? For instance:

If ye love me, keep my commandments;

and, He that hath my commandments, and keepeth them;

and, If any one hear my word, and keep it, he it is that loveth me;

he that heareth not my words loveth me not.

I think that He is hinting at their despondency.

For since He had discoursed much philosophy to them concerning death, saying:

He that hateth his life in this world shall keep it unto life eternal;

Except a man take up his cross, and follow me, he is not worthy of me;

and being about to say yet many other things, He upbraids them, saying:

Do ye suppose that to be grieved comes of love? Nay, rather, not to be grieved would be the mark of love.

And that He wishes to establish this throughout, as He proceeds to the very point He recapitulated the argument.

For if ye loved me, He says, ye would rejoice, because I go to my Father.

For now it is through cowardice that ye suffer this.

But to be so disposed toward death is not the act of those who remember my commandments;

for ye ought to be crucified, if indeed ye truly loved me.

For indeed my word exhorts you not to fear them that kill the body.

Such men both the Father loveth, and I.

And I will manifest myself to them.

Then Judas says, And how is it, He asks, that Thou art about to manifest Thyself to us? (3)

Dost thou see their soul oppressed with cowardice? For it was confounded and troubled, and he supposed that, just as we behold the dead in a dream, so also He was about to be seen.

In order, then, that they might not entertain this suspicion, hear what He says:

I and the Father will come to him, and make our abode with him;

as the Father manifests Himself, so also do I.

And not by this only, but also by saying that 'We will make our abode with him,' He did away with the suspicion;

But mark for me the disciple, both troubled and not daring to say plainly the very thing he desired to say.

Woe unto us, that Thou art dying, and, like those who have deceased, art about to appear to us;

but he did not speak thus, but rather, What is it that Thou art about to manifest Thyself to us, and not to the world? He says therefore, I accept you, because ye keep my commandment.

For lest afterward, seeing Him, they should think Him a phantom, for this cause He foretells these things.

And lest, as I said, they should think that He appeared to them in such a manner, He states also the reason;

because of your keeping my commandments, He says that the Spirit also will thus appear.

But if, after being with Him so long a time, they do not yet endure that essence, or rather do not even comprehend it;

what would they have suffered, if from the very beginning He had so appeared to them? For this cause He also eats with them, that the matter might not be thought a phantom. For if, seeing this upon the waters, they thought it so, though the same appearance was shown and no long interval had passed, what would they have suspected, had they seen Him rise straightway, whom they had seen held fast and wrapped in swaddling-bands? For this cause He tells them continually that He will appear, and why He will appear, and how, that they might not think Him a phantom.

He that loveth me not keepeth not my words.

And the word which ye have heard is not mine, but the Father's who sent me.

So that he who hears not these words loves not me only, nay, nor even the Father.

For if this is a token of love, to hearken to the commandments, and these are the Father's, then he that hearkens has loved not the Son only, but also the Father.

But how is it 'thine,' and 'not thine'? That is, because I utter nothing apart from the Father, nor anything of my own other than what seems good to Him.

These things have I spoken unto you, while abiding with you.

Since these things were obscure, and some of them they did not even understand, while about most of them they were in doubt, in order that they might not again be troubled, nor say, 'What commandments?' He freed them from all their anxiety, by saying:

But the Comforter, whom the Father will send in my name, He shall teach you.

Perhaps what has now been said is obscure to you;

But of these things He Himself is the clear teacher.

And the phrase, 'He abideth with you,' hints that He Himself is about to depart.

Then, lest they should grieve, He says that so long as He remains with them and the Spirit is not yet come, they will be able to perceive nothing great nor lofty.

He says these things to prepare them to bear His departure nobly, as one that would be the cause of great blessings to them.

And He continually calls Him 'Comforter' because of the afflictions that then pressed upon them.

Since then, hearing even these things, they were troubled as they considered the hardships, the wars, and His departure, observe how He again calms them, saying:

as though He said, What harm do you suffer from the world's turmoil, so long as you are at peace with Me? For this peace is not of that kind.

For that peace which is from without is often given even for evil, and is unprofitable, and has benefited its possessors in nothing;

but I give such peace as makes you to be at peace one with another, which renders you the stronger.

But since He had again said, 'I leave,' which was the word of one departing and was enough to confound them, therefore He says once more:

Let not your heart be troubled, neither let it be afraid.

Seest thou that they suffered partly from affection, partly from fear? Ye have heard how I said unto you, I go away to the Father, and come again unto you.

If ye loved Me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I.

And what joy was this likely to bring them? what consolation? (Section 4)

What then is that which is said? As yet they knew nothing concerning the resurrection, nor had they such an opinion of Him as they ought to have had;

(for how should they, who knew not even that He would rise again?) but they deemed the Father to be great.

He says therefore: Even if ye fear on My behalf, as though I were not sufficient of Myself to protect you, nor take courage that after the cross I shall see you again;

yet having heard that I depart unto the Father, ye ought henceforth to rejoice, because I go to One that is greater, and able to loose all these terrors.

Ye have heard how I said unto you.

Why has He set down this? Because, He says, I am so exceedingly confident of what is to come to pass, that I even foretold it;

This at least He says also afterwards: I have told you before it come to pass, that, when it is come to pass, ye might believe that I am He;

as though He said, Would ye have known, had I not told you? and I would not have told you, had I not been confident.

Seest thou that the saying is one of condescension? For indeed when He says, 'Think ye that I cannot beseech the Father, and He shall presently give Me twelve legions of angels?' He speaks according to the supposition of His hearers.

For no one, however exceedingly mad he might be, would say that He was unable to help Himself, but had need of angels;

but because they held concerning Him an opinion as of a mere man, therefore He says, Twelve legions of angels.

And yet He merely questioned them, and cast them to the ground backwards.

But if any should say that the Father is greater inasmuch as He is the cause of the Son, neither shall we contradict this.

Yet this by no means makes the Son to be of another substance.

But what He says is of this kind:

So long as I am here, it is likely that ye think we are in danger;

but if I depart thither, take courage, for we are in safety;

for none shall be able to prevail against Him.

And all these things were spoken with a view to the weakness of the disciples.

For, as for Myself, I am confident, and take no thought of death.

For on this account He said, These things have I told you before they come to pass.

But since, He says, ye are not yet able to receive the discourse concerning these matters, I bring forward the consolation even from the Father, whom ye name to be great.

Having therefore comforted them, He again speaks the grievous things:

Wherefore? For the prince of this world cometh, and hath nothing in Me.

And by 'prince of the world' He means the devil, so calling also wicked men.

For he rules not over heaven and earth, since otherwise he would have overturned and cast down all things;

but he rules over those who give themselves up to him.

Wherefore He also calls him the ruler of the darkness of this world, here again calling wicked deeds 'darkness.'

What then? Does the devil slay thee? By no means;

for he hath nothing in Me.

How then do they slay thee? Because I so will it, and that the world may know that I love the Father.

For not being liable to death, He says, nor owing it to him, yet through My love toward the Father I endure it.

And this He says in order again to rouse up their soul, and that they might learn that not unwillingly but willingly He comes to this, and that as one despising the devil.

For it did not suffice to say, 'A little while am I with you,' but He continually turns over this grievous matter, and with reason, until He should make it well-received by them, weaving in with it the pleasant things.

For this reason He says at one time, I go away and come again;

and, that Where I am, there ye also may be; and, Ye cannot now follow Me, but ye shall follow Me afterwards;

and, I go to the Father;

and, The Father is greater than I;

and, Before it come to pass I have told you;

and, that Not of necessity do I suffer these things, but for love of the Father;

so that they might understand that the matter was not destructive nor harmful, if indeed —

so that He, greatly loving him, and being greatly loved, wills it thus from him.

For this very reason, mingling in these pleasant things, He continually spoke also the grievous ones, exercising their understanding.

For indeed the words, 'He abideth with you,' and, that 'My departure is expedient for you,' were the words of one consoling.

For on this very account, anticipating, He said countless things concerning the Spirit — that 'He is in you,' and, 'The world cannot receive Him,' and, 'He shall bring all things to your remembrance,' and, 'Spirit of truth,' and, 'Holy Spirit,' and, 'Comforter,' and, that 'It is expedient for you;'

that they might not be dejected as though there were none to champion and help them.

And He says 'it is expedient,' declaring that He will make them spiritual.

This at least we also see having come to pass.

For those who trembled and were afraid, after they had received the Spirit, leaped into the midst of dangers, and stripped themselves for the sword, and fire, and wild beasts, and the seas, and for every torment;

and the unlettered and simple discoursed with such boldness as to astound their hearers.

For from men of clay the Spirit made them men of iron, and rendered them winged, and suffered them to fall in nothing human.

For such is that grace;

if it find dejection, it dissolves it; if an evil desire, it consumes it; if cowardice, it casts it out; and it no longer suffers him who has partaken of it to be a man, but, as though translated into heaven itself, it prepares him to imagine all the things that are there.

For this reason no one used to say that aught of the things he possessed was his own;

but they continued steadfastly in prayers, with gladness and singleness of heart.

For of this above all things the Holy Spirit hath need;

For the fruit of the Spirit is joy, peace, faith, meekness.

'But surely,' one may say, 'spiritual men often suffer pain as well.'

Yet their sorrow is sweeter than joy itself.

For Cain too grieved, but with the sorrow of this world; and Paul grieved, but with a godly sorrow.

For everything that is spiritual carries the very greatest gain, just as everything worldly brings the uttermost loss.

For everything that is spiritual carries the very greatest gain,

just as everything worldly brings the uttermost loss.

Let us therefore draw to ourselves the invincible help of the Spirit by keeping the commandments, and we shall be in no way inferior to the angels.

For those beings are not what they are because they are incorporeal (for if this were the cause, none of the incorporeal beings would ever have become wicked);

rather, in all things and everywhere it is the free choice of the will that is the cause.

For this reason, even among the incorporeal beings some were found worse than men and than the beasts, while among those possessing bodies some were found better than the incorporeal.

Indeed, all the righteous, dwelling upon the earth and possessing bodies, accomplished whatever they accomplished.

For as sojourners and strangers they inhabited the earth,

but heaven they inhabited as its citizens.

Do not you either, then, say: 'I am clothed with flesh, I cannot prevail, nor can I take up the toils that are for the sake of virtue.'

Do not bring accusation against the Creator.

For if the wearing of flesh made virtue impossible, the charge would not be against us;

but that it does not make it impossible, the choir of the saints has shown.

For the nature of the flesh did not hinder Paul from becoming such as he became;

nor did it hinder Peter from receiving the keys of the heavens.

And Enoch too, though he wore flesh, was translated, and was not found.

So also Elijah was caught up together with his flesh; and Abraham, with Isaac and his grandson, though possessing flesh, shone forth;

and Joseph, with this same flesh, wrestled against that licentious woman.

And why do I speak of flesh? For even if you put a chain about the flesh, it is in no way harmed.

'For even though I am bound,' says Paul, 'yet the word of God is not bound.'

And why do I speak of bonds and chain? Add the prison too, and the bolts, and not even so do these become a hindrance to virtue.

For it was thus that Paul initiated men into the mysteries.

For the bond of the soul is not iron, but cowardice and the desire for money, and the countless passions.

These things bind, even though the body be unbound.

'But these things are begotten from the body,' one may say.

These are a pretext and a false excuse.

For if they were begotten from the body, all men would be subject to them.

For just as it is impossible to escape weariness and sleep and hunger and thirst, since these belong to nature,

so also these passions, were they of such a kind, would have left no one outside their tyranny.

But if many escape them, it is quite plain that such defects belong to a slothful soul.

Let us then check them, and not accuse the body, but subject it to the soul;

so that, having it obedient to the rein, we may attain the eternal good things, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory unto the ages of ages.