Homilies on John 72.1–72.4

“Truly, truly, I say to you, whoever receives anyone I send receives me; and whoever receives me receives the one who sent me.” Great is the recompense for serving the servants of God, and it yields us its fruits from this. “For whoever receives you,” he says, “receives me; and whoever receives me receives the one who sent me.” What could equal receiving Christ and his Father? And what connection does this have with what was said before? What does adding “Whoever receives you” have in common with what he said, “If you do these things, blessed are you”? A great one, and very much in harmony; consider how. Since they were about to go out and suffer many terrible things, he comforts them in two ways: one from himself, the other from others. If you live wisely, he says, always keeping me in memory and carrying about everything I suffered and everything I did, you will easily bear the terrible things. And not in this way only, but also by enjoying much service from all. He showed the first by saying, “If you do these things, blessed are you,” and the second by saying, “Whoever receives you receives me.” For he opened everyone's houses to them, so that they might have a double comfort, from the wisdom of their own way of life and from the eagerness of those who served them. Then, since he had given them these instructions as men about to traverse the whole world, reflecting that the traitor had been deprived of both these things and would enjoy neither of them, neither endurance in labors nor the service of those who would receive them, he was troubled again. And the evangelist, marking this and showing that he was troubled on his account, adds: “Having said these things, Jesus was troubled in spirit, and testified, and said, ‘One of you will betray me.’” Again he spreads the fear over all by not naming him; and they are at a loss, although conscious of no evil in themselves; for they held Christ's declaration more trustworthy than their own thoughts. Therefore they also looked at one another. By narrowing the whole thing to one, he cut short their fear; but by adding “one of you,” he troubled them all. What then? The others look at one another, but Peter, fervent everywhere, beckons to John. For since he had been rebuked before, and had prevented him when he wished to wash him, and is found everywhere moved by love yet reproved, he was afraid on that account, and neither kept silent nor spoke out, but wishes to learn through John. But this is worth asking: why, when all were in anguish, John reclines as if at his ease on the bosom of Jesus; and not only reclines, but also [leans] on his breast. And not only is this worth inquiry, but also what follows. And what is this? What he says about himself: “whom Jesus loved.” Why did no one else say this of him, although the others too were loved? But this one was loved more than the others. And if no one else said this about him, but he said it about himself, there is nothing surprising. Paul too does it, when the occasion calls for it, saying, “I know a man fourteen years ago”; and yet he has recounted no small other praises of himself. Or does it seem small to you that on hearing “Follow me” he at once left his nets and his [father], and that he alone with Peter was taken up the mountain, and again elsewhere went into the house? And how great a praise of Peter he himself recounted without concealment, saying that Christ had said, “Peter, do you love me more than these?” And everywhere he shows him fervent and genuinely disposed toward himself. At any rate, when Peter said, “But what of this man?” he said it from great love. This, then, is why no one else spoke of him; but he himself would not have spoken either, had he not come upon this place. For if, having said that Peter beckoned to John to ask, he had added nothing else, he would have caused great perplexity and compelled us to seek the reason; therefore, resolving it himself, he says, “He was reclining on the bosom of Jesus.” Or do you think it a small thing you have learned, hearing that he was reclining, and that the Teacher gave them such freedom? And if you wish to learn the cause of this too, the thing was of love; therefore he says, “whom Jesus loved.” But I think he does this for another reason too, wishing to show himself a stranger to the charge. That is why he speaks freely and is confident. Otherwise, why did he not say this in another place, but when the chief beckoned? So that you may not think that Peter beckoned to him as to a greater, he says that this happened because of the great love. And why does he even fall on his breast? They did not yet suspect anything great about him; and besides, he soothed their dejection too. For it is likely that their faces too were downcast then. For if they were troubled in their souls, much more in their faces. Soothing them, then, by word and [by letting him lean on] his breast. And consider also his freedom from boasting. For he did not give his name, but “whom he loved”; just as Paul too, when he said, “I know a man fourteen years ago.” Then for the first time Jesus exposes him, and not even then by name; but how? “He to whom I shall give the morsel when I have dipped it.” And the manner was meant to shame him; for he did not even respect the table, though he had shared the same bread. Granted that the sharing of salt did not shame him; but receiving the morsel from his very hand, whom would it not have won over? But not him. Therefore “Satan then entered into him,” laughing at his shamelessness. For as long as he was of the company, he did not dare; [but when Christ] made him known and separated him, he leapt on him thereafter without fear; for it was not right to keep inside for long one who was such and remained incorrigible. This is why he even cast him out thereafter, and that other one takes him, now cut off; and leaving them he went out by night. “Jesus says to him, ‘Friend, what you are doing, do more quickly.’ And no one of those reclining knew.”

Oh, how great his insensibility! How was he not softened, not ashamed, but went out having become more shameless? And “Do more quickly” is not the word of one commanding or advising, but of one reproaching and showing that he himself had wished to correct him, but since he was incorrigible, he lets him go. “And no one of those reclining,” it says, “knew this.” One might find much perplexity here, if, when the disciples asked who it was, he says, “He to whom I shall give the morsel when I have dipped it,” and even so they did not understand; unless he said it privately, so that no one heard. For John too, having leaned back on his breast for this reason, asks almost into his ear, so that the traitor might not be made manifest; and Christ answered in this way, and not even then made him manifest. And though he spoke pointedly, “Friend, what you are doing, do more quickly,” even so they did not understand. And he said this showing that what he had said to the Jews about his death was true. For he had said to them, “I have authority to lay down my life, and I have authority to take it again,” and, “No one takes it from me.” As long, then, as he held [him] back, no one was able; but once he let him go, the thing then becomes easy. Hinting at all this he said, “What you are doing, do more quickly”; and not even then did he make him known. For perhaps they would even have torn him apart; perhaps Peter would even have killed him. [Therefore no one knew. Not even] John? Not even he; for he would not have expected that a disciple would go so far in lawlessness. For since they were far from such wickedness, they could not suspect such things of others either. As then before, when he said to them, “I am not speaking of all,” he nowhere revealed him, so here too they thought it was said about something else. “And it was night,” it says, “when he went out.” Why do you tell me the time? So that you may learn his recklessness: not even the time held him back from his impulse. But not even this made him clear. They, at any rate, were gripped and thrown into turmoil then by great anguish, and did not know the true cause of what was said; but they supposed that he was saying this “that he should give something to the poor.” For he took great care for the poor, teaching us too to show great zeal for this. And they did not suppose this without reason, but because he had the money box; and yet no one appears to have brought him money; that the women disciples supported him from their possessions, it said, but this [it nowhere says]. And how did he, who commanded them to carry no bag, no copper, no staff, carry a money box for the service of the poor? That you may learn that even one who is entirely without possessions and crucified must take great forethought for this part. For he did many things arranging them for our instruction. This, then, the disciples thought he was saying: that he should give something to the poor. And not even this shamed him, that up to the last day he was unwilling to make a public example of him. We too must do this, and not parade the sins of those we live with, even if they are incurable. For even afterward, when he came to betray him, he gave him a kiss and accepted so great a thing, and went on to what was much more daring, the cross itself, the shameful death; and there again he showed his love for humankind. And here he calls the thing glory, teaching us that nothing is so shameful and disgraceful that it does not make the one who undergoes it more glorious, when it is done according to God. At any rate, after Judas went out to betray him, he says, “Now the Son of Man has been glorified”; by this raising up the fallen thoughts of the disciples, and persuading them not only not to be downcast but even to rejoice. This is why he rebuked Peter at the beginning too. For to overcome death when in death is great glory. And this is what he said about himself: “When I am lifted up, then you will know that I am he”; and again, “Destroy this temple”; and again, “No sign will be given you except the sign of Jonah.” For how is it not great glory to have power even after death for things greater than before death? For that the resurrection might be believed, the disciples did greater things. If he were not living and were not God, how did they do such great things in his name? “And God will glorify him.” What is “And God will glorify him in himself”? That is, through himself, not through another. “And he will glorify him at once”; that is, together with the cross. For not after a long time, he says, nor will he wait for the long interval of the resurrection, nor then show him glorious; but at once, on the cross itself, the glorious things will appear. At any rate, the sun was darkened, the rocks split, the veil was rent, many bodies of the saints who had fallen asleep were raised, the tomb had seals, and guards sat by; and while the stone lay on the body, the body rose; forty days passed, and the supply of the Spirit came, and all at once proclaimed him. This is “He will glorify him in himself, and will glorify him at once”: not through angels and archangels, nor through any other power, but through himself. And how did he glorify him through himself? By doing everything for the glory of the Son; and yet the Son did everything. Do you see that he ascribes to the Father what is done by himself?

“[Little children, yet a little while I am with you. You will seek me;] and as I said to the Jews, ‘Where I am going you cannot come,’ so I say to you now.” He now begins the sad things, after the supper. For when Judas went out it was no longer evening but night. For since they were about to [be parted] a little later, [he tells them these things,] so that they might keep them in memory; or rather, the Spirit reminded them of all things. For it is likely that, hearing them then for the first time and being about to endure such trials, they let many slip. For people sinking into sleep, as another evangelist says, and held fast by dejection, as Christ himself says, “But because I have said these things to you, sorrow has filled your heart,” how could they have retained all these things exactly? Why then were they said? It was no small gain to them for the glory of Christ to know clearly, when they were reminded afterward, that they had heard these things long before from Christ. But why does he cast down their souls beforehand, saying, “Yet a little while I am with you”? To the Jews it was said fittingly; but why do you put us in the same rank as those ungrateful men? Not at all. And why did he say, “As I said to the Jews”? He reminded them that he does not foretell these things now, from the arrival of the terrible things, but foresaw them long before; and the very men who heard are witnesses that he said these things to the Jews too. Therefore he also added “Little children,” so that on hearing “As I said to the Jews,” they might not think that what was said was said to them in the same way. Not to cast them down, then, but to comfort them, he says these things, so that the terrible things might not throw them into confusion by coming upon them unexpectedly. “Where I am going you cannot come.” He shows that his death is a removal and a change for the better, to a place that does not receive corruptible bodies. And he says these things also rousing their longing for him and making it warmer. For you know that when we see any of our dearest departing, we are warmed most of all, and more so when we see one going to a place where we cannot even go. To those, then, he said these things to frighten them, but to these to kindle their longing: such is the place that not only they, but not even you, my dearest, can come there. Here he also shows his own dignity. “And I say to you now.” Why “now”? In one way to them and in another to you; that is, not along with them. And where did the Jews seek him, and where the disciples? The disciples, when they fled; the Jews, when they suffered incurable evils surpassing all description, when their city itself was taken and the wrath sent by God was borne against them from every side. To them, then, he said it then on account of their unbelief, but to you now, so that the terrible things may not come upon you unexpectedly. “A new commandment I give to you.” For since it was likely that on hearing these things they would fall into turmoil, as men about to be left alone, he comforts them, putting around them love, the root and safety of all good things; as if he were saying, Are you grieved because I am going away? But if you love one another, you will be stronger. Why then did he not say this? Because he said what profited them more than this: “By this all will know that you are my disciples.” For by this he showed at the same time that the company would not be extinguished, since he gave them also a distinguishing mark. And he said this when the traitor had been cut off from them. And how does he call it a new commandment, when it is also found in the Old? He himself made it new by the manner; at any rate he added, “As I have loved you.” For I did not pay you a debt for good deeds you had done before, he says, but I myself began. So you too must do good to your dearest, even when you do not owe it to them. And passing over the miracles they were going to perform, he marks them out by love. Why so? Because this above all is what shows people to be holy. For it is the foundation of all virtue. Through this above all we are all saved. For this, he says, is to be a disciple. So all will praise you, when they see you imitating my love.

What then? Do not the miracles show this much more? Not at all. For “many will say, ‘Lord, did we not cast out demons in your name?’” And again, when they rejoiced that the demons obeyed them, he says, “Do not rejoice that the demons obey you, but that your names are written in heaven.” And indeed this won over the world, because that came first; if that had not been, neither would this have lasted. At any rate, it was this that at once made them noble and good, and made the heart and the soul of all one. If they had stood apart from one another, everything would have perished. And he did not say these things to them alone, but also to all who would believe in him; since even now nothing else scandalizes the unbelievers so much as that there is no love. “But they also complain that signs do not happen,” someone says. But not in the same way. And where did the apostles display their love? Do you see Peter and John inseparable from one another, and going up to the temple? Do you see Paul so disposed toward them, and are you at a loss? For if they had acquired the other things, much more did they have the mother of good things. For this thing springs from a virtuous soul; but where wickedness is, this plant withers. “For when lawlessness is multiplied,” he says, “the love of many will grow cold.” And signs do not win over the Greeks so much as a way of life does; and nothing makes a way of life so much as love does. For those who performed the former they often even called deceivers; but they could not lay hold on a pure life. Then, [when] the preaching was not yet [spread abroad, the signs were marveled at]; but now we must be admired for our life. For nothing so puts the Greeks to shame as virtue; nothing scandalizes them so much as vice; and reasonably. For when one of them sees the man who was commanded to love even his enemies being grasping, robbing, bidding others do the opposite, and treating his own kin like wild beasts, he will say that what was said is nonsense. When he sees one trembling at death, how will he accept the words about immortality? When he sees people loving power and enslaved to the other passions, he will remain the more firmly in his own doctrines, imagining nothing great about us. For we are the cause, we, of their remaining in error. Their own doctrines they condemned long ago, and ours they likewise admire; but they are hindered by our life. For to live wisely in words is easy (for many of them have done this too); but they look for the demonstration through deeds. “But let them consider the ancient ones among us.” But they do not believe it at all; they seek those living now. “For show me,” it says, “your faith by your works.” But there is none [to show]; but rather, seeing us tear our neighbors more than a wild beast does, they call us the bane of the world. These things hold the Greeks back and do not let them come over to us. So we shall pay the penalty for these too, not only for what we ourselves do wrongly, but also because the name of God is blasphemed. How long shall we be given over to money and luxury and the other passions? Let us now at last stand off from them. Hear what the prophet says about certain senseless people: “Let us eat and drink, for tomorrow we die.” But of those now one cannot even say this; so many gather round themselves what belongs to everyone. Therefore the prophet too, reproaching them, said, “Will you dwell alone upon the earth?” Therefore I fear that something grievous may happen, and that we may draw on ourselves heavy punishment from God. That this may not happen, let us take care of all virtue, that we may also obtain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.