Homilies on John 77.1–77.5

“These things I have spoken to you, that my joy may remain in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you.” All good things have their reward when they come to their proper end; but if they are cut off midway, shipwreck results. And as a ship of ten thousand measures, if it does not succeed in reaching the harbors but sinks in the middle of the sea, has had no benefit from its long voyage, but has caused a greater disaster the more toils it has endured, so too are souls that fall back toward the end of their toils and grow faint in the middle of the contests. This is why Paul too said that glory and honor and peace will meet those who run in good works with perseverance; which is what Christ now establishes in the case of the disciples. For since they had welcomed him and rejoiced in him, and then the passion intervening and the gloomy words were about to cut off their delight, after speaking sufficiently and comforting them, he says, “These things I have spoken to you, that my joy may remain in you, and that your joy may be full”; that is, that you may not be severed from me, that you may not break off the race. You rejoiced in me, and rejoiced greatly, but dejection fell upon you. This, then, I take away, so that your joy may come to its end; showing that present things are worthy not of grief but of pleasure. I saw you offended; I did not despise you; I did not say, “Why do you not remain noble?” but I spoke to you what brings comfort. So I wish you always [to remain] in the same love. You heard about a kingdom; you rejoiced. So that your joy may be full, then, I have said these things to you. “And this is the commandment, that you love one another as I have loved you.” Do you see the love of God intertwined with ours and joined like a chain? This is why he sometimes speaks of two commandments and sometimes of one; for it is not possible for one who has laid hold of the first not to have the other. For at one time he says, “On these hang the law and the prophets”; at another, “Whatever you wish that people should do to you, do the same to them; for this is the law and the prophets.” And, “Love is the fulfilling of the law”; which he says here too. For if abiding comes from love, and love from keeping the commandments, and the commandment is that we love one another, then abiding in God comes from love for one another. And he does not speak of love simply, but also shows its manner: “as I have loved you.” Again he shows that this departure is not of hatred but of love; so that, he says, I ought rather to be admired for this. For I lay down my life for my [friends]. But he nowhere says it in this way; but above, when describing the good shepherd; and here, when exhorting them and showing the greatness of love, and who he himself is. And why does he everywhere exalt love? Because this is the mark of the disciples, this is what holds virtue together. This is why Paul too says so much about it, as a true disciple of Christ who had experienced it. “You are my friends. No longer do I call you servants, for the servant does not know what his master is doing. You are my friends; for all that I have heard from my Father I have made known to you.” How then does he say, “I have many things to say to you, but you cannot bear them now”? By “all” and “heard” he establishes nothing else than that he speaks nothing foreign, but only what is the Father's. And since telling secrets seems above all to belong to friendship, you too, he says, have been counted worthy of this fellowship. And when he says “all,” he means all that they ought to hear. Then he sets down another proof of friendship, no ordinary one. What is this? “You did not choose me,” he says, “but I chose you”; that is, I ran to meet your friendship. And he did not stop even here; but “I appointed you,” he says, that is, I planted you, “that you may go” (he still uses the metaphor of the vine), that is, that you may spread out, “and bear fruit, and that your fruit may remain.” And if the fruit remains, much more you. For I did not only love you, he says, but also did you the greatest benefits, spreading your branches out everywhere in the world.

Do you see by how many things he shows his love? By telling the secrets, by being first to run to friendship, by granting them great goods, by suffering for them what he was then suffering. And from this he shows that he also remains with them always, as they are about to yield fruit. For they must, enjoying his help, thus also bear fruit. “That whatever you ask the Father in my name, he may give you.” And yet the doing belongs to the one who is asked; but if the Father is asked, how does the Son do it? That you may learn that the Son is not less. “These things I command you, that you love one another”; that is, I do not say these things to reproach you, that I lay down my life, that I was first to run to meet you, but to lead you into friendship. Then, since being persecuted and reproached by the many was hard and unbearable, and able to humble even a lofty soul, therefore Christ, having said countless things beforehand, then came down to this. For having first smoothed their soul, he so comes to these things, showing abundantly that they too are for their good, as he showed the other things too. For as he said that they ought not to grieve but even to rejoice that he was going to the Father (for he does this not abandoning them but loving them greatly), so here too he shows that they ought to rejoice, not to grieve. And see how he establishes it. For he did not say, “I know the thing is painful, but bear it for my sake, since you also suffer for my sake.” For this reason was not yet sufficient to comfort them. Therefore, letting it go, he puts forward another. What is this? That this is proof of your former virtue. And on the contrary, you ought to grieve, not because you are hated now, but if you were going to be loved. For he hints at this by saying, “If you were of the world, the world would love its own.” So if you were loved, it is clear that you would be giving proof of wickedness. Then, since having said this first he had not worked it out, he goes on again with the discourse: “A servant is not greater than his master. If they persecuted me, they will persecute you too.” He showed that they become imitators of him in this above all. For as long as Christ was in the flesh, they waged the war against him; but when he departed, the battle came round to them. Then, since being few they were troubled at being about to take on the war of so great a people, he raises up their soul, saying: This above all is a matter for joy, to be hated by them; for so you will share in my sufferings. You must not be troubled, then; for you are not better than I; as I said before, “A servant is not greater than his master.” Then a third comfort: that the Father too is insulted along with them. “For they will do all these things to you,” he says, “on account of my name, because they do not know the one who sent me”; that is, they insult him too. Besides this, depriving them of pardon, and setting down yet another comfort, he says, “If I had not come and spoken to them, they would not have sin”; showing that they act unjustly both against him and against those who belong to him. “Why then did you lead us into such evils? Did you not foreknow the wars and the hatred?” This is why he says again, “Whoever hates me hates my Father also,” foretelling to them from this too no small punishment. For since they kept pretending again and again that they persecuted him for the Father's sake, to take away their defense he said these things. For they have no excuse: I gave the teaching by words, I added the teaching by works, according to the law of Moses, which commanded all to obey one who does and says such things, when he both leads to true religion and furnishes the greatest miracles. And he did not simply say signs, but those “which no one else did.” And of these they themselves were witnesses, saying, “Never was anything like this seen in Israel,” and, “Never since the world began has it been heard that anyone opened the eyes of one born blind”; and the matter of Lazarus was of this kind, and all the others too, and the manner of working wonders: all things new and extraordinary. Why then, someone says, do they persecute both you and us? “Because you are not of the world. If you were of the world, the world would love its own.” He reminds them beforehand of the words he spoke to his own brothers; but there more gently, so as not to wound; here, on the contrary, he revealed everything. And how is it clear that we are hated for this? From what is done to me. For which of my words or deeds could they find fault with, that they did not receive me? Then, since the thing was astonishing to us, he also told the cause, that is, their wickedness. And he does not stop even here, but brings in the prophet, showing him foretelling long ago and saying, “They hated me without cause”; which Paul too does. For when many wondered how the Jews did not believe, he brings prophets foretelling long ago and showing the cause, that their wickedness and their madness were the cause of their unbelief. What then? If they did not keep your word, for this reason they will not keep ours either; if they persecuted you, for this reason they will persecute us too; if they saw signs such as no one else has done, if they heard words such as no one else spoke, and profited nothing; if they hate your Father, and you with him, why, they say, did you thrust us in? How shall we be credible henceforth? Who among our own people will attend to us? So that they might not be troubled thinking these things, see what comfort he adds. “When the Paraclete comes, whom I shall send, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also bear witness, because you have been with me from the beginning.” He will be credible; for he is the Spirit of truth. This is why he called him not the Holy Spirit, but the Spirit of truth. And “who proceeds from the Father” shows that he knows all things exactly, as he himself says about himself, “I know where I come from and where I am going”; and there too he was speaking about truth. “Whom I shall send.” See, no longer the Father alone, but the Son too is the one who sends. And you too have credibility, you who were with me, who have not heard from others. And the apostles [say this: “We who] ate and drank with him.” And that it was not said to please, the Spirit bears witness to what was spoken. “These things I have spoken to you, so that you may not be scandalized”; that is, when you see many disobeying, and yourselves suffering terrible things. “They will put you out of the synagogue.” For they had already agreed that if anyone confessed Christ he should be put out of the synagogue. “But the hour is coming when whoever kills you will think he is offering service to God.” So they will pursue your murder as a pious thing pleasing to God. Then he adds the comfort again: “And they will do these things because they have not known the Father nor me.” It is enough for you, for comfort, to suffer these things for my sake and the Father's. Here he reminds them again of the blessing that he spoke at the beginning: “[Blessed are you when they revile you] and speak every evil word against you falsely for my sake. Rejoice and be glad, for your reward [is great in heaven.” “But these things I have spoken to] you, that when the hour comes you may remember [that I told you of them]”; so that from these you may count the rest trustworthy too. For you will not be able to say that I said only what was pleasing, flattering you, nor that what was said was of deceit; for one who intended to deceive would not have foretold to you these things that turn you away. For this reason, then, I told you beforehand, so that [they might not come upon you] unexpectedly, and so that you might not say that I did not know these things would be. “Remember, then, that I told you.” For they always put an evil appearance on their persecution, as if driving out pests. But this did not trouble the disciples, who had heard beforehand and knew for what they suffered; for the cause of what happened was enough to raise them up. This is why he everywhere turns it over, saying, “They have not known me,” and, “They will do it because of me,” and “because of my name,” and “because of the Father,” and, “I suffered first,” and, “They dare these things from no just cause.”

These things let us too turn over in our trials, when we suffer anything from wicked people, looking to the author and perfecter of our faith, and considering that it is from worthless people, and for virtue, and for his sake. For if we consider these things, all will be most easy and bearable. For if someone suffering for those he loves even glories in it, if one suffers anything for God, what feeling will he have of the terrible things? For if he himself called a shameful thing, the cross, glory for our sake, much more ought we to be so disposed. For if we can despise sufferings so, much more money and greed. When then we are about to suffer anything unpleasant, we must consider not the toils but the crowns. For as merchants reckon not the seas only but also the gains, so we too must reckon heaven and boldness before God. And if greed appears sweet, consider that Christ does not wish it, and at once it will appear unpleasant. Again, if giving to the poor is burdensome, do not stop your reasoning at the expense, but at once move your mind from the sowing to the harvest. And when it is heavy to despise desire for another man's wife, reckon the crown that comes from the toil, and you will bear the toil easily. For if the fear of men turns us from improper deeds, much more the love of Christ. Virtue is harsh; but let us set around its face the greatness of the promise of things to come. For the virtuous see it as beautiful in itself even without these, and pursue it for this reason, and because of what seems good to God, not working for a wage; and they think chastity a great thing, not in order not to be punished, but because God commanded it. But if someone is weaker, let him consider the prizes too. So let us do in the matter of almsgiving too, and show mercy to our own kind, and not overlook them perishing of hunger. For how is it not absurd for us to sit at table laughing and living in luxury, and, hearing others wailing as they pass along the street, not even turn toward the cry, but even be annoyed and call them cheats? What are you saying, man? Does anyone weave a deception for one loaf? “Yes,” he says. Then for this above all let him be pitied; for this above all let him be freed from his need. But if you do not wish to give, do not insult him either; if you do not wish to relieve the shipwreck, do not push him into the pit. For consider, when you thrust away the poor man who has come to you, what you will be when you call upon God. “For with the measure you measure,” he says, “it will be measured to you in return.” Consider how that man goes away crushed, bent down, lamenting, [bearing the blow of your insult] along with his poverty. [For if you count begging] a curse, consider how great a storm it causes to ask and not receive, and to go away insulted. How long shall we be like wild beasts, and through greed fail to recognize nature itself? Many groan at these words; but I wish them to have this pity not now only, but always. Consider with me that day, when we stand before the judgment seat of Christ, when we beg to be shown mercy, and Christ, bringing them into the midst, says to us, “For one loaf and one obol you caused such a tempest in these souls”: what shall we say? What defense shall we make? For that he will bring them into the midst, hear what he says: “Inasmuch as you did not do it to one of these, you did not do it to me.” For they themselves will no longer say anything to us, but God will take hold of us on their behalf. For the rich man too saw Lazarus; and Lazarus said nothing to him, but Abraham spoke on his behalf. So it will be too with the poor who are now despised by us. For [we shall see] them not stretching out their hands in a pitiful state, but at rest; and we shall take their state; and would that it were their state only, and not what is much worse, punishment! For neither did the rich man there long to be filled with crumbs; but he was scorched and severely punished, and heard, “You received your good things in your life, and Lazarus evil things.” Let us not, then, think wealth something great. For it will be provision for punishment for us if we do not take heed; just as, if we take heed, poverty too becomes an addition both of delight and of rest to us. For we also lay aside sins if we bear it with thanksgiving, and we gain great boldness before God.

Let us not, then, always seek ease, so that we may enjoy ease there; but let us accept the toils for virtue, and cut off superfluities, and seek nothing more, but spend all we have on those in need. For what defense shall we have, when he promises us heaven, and we do not even provide him bread? When he makes the sun rise for you, and furnishes all the service of creation, and you do not even give him a garment, nor let him share your roof? And why do I speak of the sun and creation? He set his body before you, he gave you the precious blood; and you do not even give him a share of a cup? “But you gave once.” But this is not mercy. For as long as, having the means, you do not help, you have not yet fulfilled the whole. For the virgins too, who had lamps, had oil, but not abundant oil. You ought not to be so sparing even if you were giving from your own; but now, giving what is the Master's, why are you stingy? Do you want me to tell you the cause of this inhumanity? These people gather what they have from greed, and are sluggish toward almsgiving; for the one who has learned to gain in this way does not know how to spend. For how could one who has trained himself for robbery adjust himself to the opposite? How will the one who takes others' goods be able to give up his own to another? For a dog that has practiced tasting flesh can no longer guard the flock; this is why shepherds even kill such dogs. That we too may not suffer this, let us abstain from such a feast. For those too taste flesh who bring in death by famine. Do you not see how God has given all things to us in common? For if he allowed poverty in money, this too was for the consolation of the rich, that through almsgiving to the poor they might strip off their sins. But you have become cruel and inhuman even in this. From which it is clear that, if you had received this power in greater things too, you would have committed countless murders and shut off the light and all life. That this might not happen, he cut off by necessity your insatiability in those things. And if you are pained hearing these things, much more am I seeing them happen. How long are you rich and he poor? Until evening, and no further. For so short is life, and all things henceforth stand at the doors, that the whole is to be counted a short hour. What need have you of bursting storehouses and a crowd of household servants and stewards? Why do you not have countless heralds of your almsgiving? For the storehouse utters no voice, but will even attract many robbers; but the storehouses of the poor will mount up to God himself, and will make the present life sweet, and loose all your sins, and bring you glory with God and honor among men. Why then do you begrudge yourself such great goods? For in doing good to them you will do good not so much to them as to yourself. For you will set right their present state, but for yourself you will lay up beforehand the glory and boldness to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might for ever. Amen.