Homilies on the Gospel of John

[3.] This is that of which He spake, "The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live." ( c. v. 28.) For, that thou mightest not think that He received the power of working from another, He taught thee this before, and gave proof by deeds, and said not, Arise, but, "Come forth," conversing with the dead man as though living. What can be equal to this authority? And if He doth it not by His own strength, what shall He have more than the Apostles, who say, "Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk?" ( Acts iii. 12.) For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. And in another place, "Why do ye these things? We also are men of like passions as you." ( Acts xiv. 15.) The Apostles since they did nothing of themselves, spoke in this way to persuade men of this; but He when the like opinion was formed concerning Him, would He not have removed the suspicion, if at least

He did not act by His own authority? Who would assert this? But in truth Christ doeth the contrary, when He saith, "Because of the people which stand by I said it, that they might believe"; so that had they believed, there would have been no need of prayer. Now if prayer were not beneath His dignity, why should He account them the cause of His praying? Why said He not, "I do it in order that they may believe that I am not equal to Thee"; for He ought on account of the suspicion to have come to this point. When He was suspected of breaking the Law, He used the very expression, even when they had not said anything, "Think not that I am come to destroy the Law" ( Matt. v. 17 ); but in this place He establisheth their suspicion. In fact, what need was there at all of going such a round, and of using such dark sayings? It had been enough to say, "I am not equal," and to be rid of the matter. "But what," saith some one, "did He not say that, I do not My own will?" Even this He did in a covert way, and one suited to their infirmity, and from the same cause through which the prayer was

made. But what meaneth "That Thou hast heard Me"? It meaneth, "That there is nothing on My part opposed to Thee." As then the, "That Thou hast heard Me," is not the saying of one declaring, that of Himself He had not the power, (for were this the case, it would be not only impotence but ignorance, if before praying He did not know that God would grant the prayer; and if He knew not, how was it that He said, "I go that I may awake him," instead of, "I go to pray My Father to awake him?") As then this expression is a sign, not of weakness, but of identity of will, so also is the, "Thou hearest Me always." We must then either say this, or else that it was addressed to their suspicions. If now He was neither ignorant nor weak, it is clear that He uttereth these lowly words, that thou mayest be persuaded by their very excess, and mayest be compelled to confess, that they suit not His dignity, but are from condescension. What then say the enemies of truth? "He spake not those words, Thou hast heard me," saith some one, "to the infirmity of the hearers, but in order to show a superiority." Yet this was not to show a superiority, but

to humble Himself greatly, and to show Himself as having nothing more than man. For to pray is not proper to God, nor to the sharer of the Throne. Seest thou then that He came to this from no other cause than their unbelief? Observe at least that the action beareth witness to His authority.

"He called, and the dead man came forth wrapped." Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He saith, "Let him go." Seest thou His freedom from boastfulness? He doth not lead him on, nor bid him go about with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation. When the sign had been wrought, some wondered, others went and told it to the Pharisees. What then did they? When they ought to have been astonished and to have admired Him, they took counsel to kill Him who had raised the dead. What folly! They thought to give up to death Him who had overcome death in the bodies of others. Ver. 47. "And they said, What do we? for this man doeth many miracles." They still call Him "man," these who had received such proof of His divinity. "What do we?" They ought to have believed, and served, and bowed down to Him, and no longer to have deemed Him a man.

Ver. 48. "If we let him thus alone, the Romans will come, and will take away both our nation and city."

What is it which they counsel to do? They wish to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. "For if," saith one of them, "the Romans learn that this Man is leading the multitudes, they will suspect us, and will come and destroy our city." Wherefore, tell me? Did He teach revolt? Did He not permit you to give tribute to Cæsar? Did not ye wish to make Him a king, and He fly from you? Did He not follow a mean and unpretending life, having neither house nor anything else of the kind? They therefore said this, not from any such expectation, but from malice. Yet it so fell out contrary to their expectation, and the Romans took their nation and city when they had slain Christ. For the things done by Him were beyond all suspicion. For He who healed the sick, and taught the most excellent way of life, and commanded men to obey their rulers, was not establishing but undoing a tyranny. "But," saith some one, "we conjecture from former (impostors)." But they taught revolt, He the contrary. Seest thou that the words were but a pretense? For what action of the kind did He exhibit? Did He lead about with Him pompous guards? had He a train of chariots? Did He not seek the deserts? But they, that they may not seem to be speaking from their own ill feeling, say that all the city is in danger, that the common weal is being plotted against, and that they have to fear the worst.

These were not the causes of your captivity, but things contrary to them; both of this last, and of the Babylonish, and of that under Antiochus which followed: it was not that there were worshipers among you, but that there were among you those who did unjustly, and excited God to wrath, this caused you to be given up into bondage. But such a thing is envy, allowing men to see nothing which they ought to see, when it has once for all blinded the soul. Did He not teach men to be meek? Did He not bid them when smitten on the right cheek to turn the other also? Did He not bid them when injured to bear it? to show greater readi ness to endure evil, than others have to inflict it? Are these, tell me, the signs of one establishing a tyranny, and not rather of one pulling a tyranny down?

[4.] But, as I said, a dreadful thing is malice, and full of hypocrisy; this hath filled the world with ten thousand evils; through this malady the law courts are filled, from this comes the desire of fame and wealth, from this the love of rule, and insolence, through this the roads have wicked robbers and the sea pirates, from this proceed the murders through the world, through this our race is rent asunder, and whatever evil thou mayest see, thou wilt perceive to arise from this. This hath even burst into the churches, this hath caused ten thousand dreadful things from the beginning, this is the mother of avarice, this malady hath turned all things upside down, and corrupted justice. For "gifts," It saith, "blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs." ( Ecclus. xx. 29 , LXX. and marg. of E.V.) This makes slaves of freemen, concerning this we talk every day, and no good comes of it, we become worse than wild beasts; we plunder orphans, strip widows, do wrong to the poor, join woe to woe. "Alas! that the righteous hath perished from the earth!" ( Mic. vii. 1, 2.) It is our part too henceforth to mourn, or rather we have need to say this every day.

We profit nothing by our prayers, nothing by our advice and exhortation, it remaineth therefore that we weep. Thus did Christ; after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness. This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, "Call for the mourning women, and send for the cunning women, that they may cry aloud" ( Jer. ix. 17 ); perhaps thus we shall be able to cast out the malady of those who build splendid houses, of those who surround themselves with lands gotten by rapine. It is seasonable to mourn; but do ye take part with me in the mourning, ye who have been stripped and injured, by your mournings bring down my tears. But while mourning we will mourn, not for ourselves but for them; they have not injured you, but they have destroyed themselves; for you have the Kingdom of heaven in return for the injustice done you, they hell in return for their gain. On this account it is better to be injured than to injure. Let us bewail them with a lamentation not of man's making, but that from the Holy Scriptures with which the

Prophets also wailed. With Isaiah let us wail bitterly, and say, "Woe, they that add house to house, that lay field to field, that they may take somewhat from their neighbor; will ye dwell alone upon the earth? Great houses and fair, and there shall be no inhabitants in them." ( Isa. v. 8, 9.)

Let us mourn with Nahum, and say with him, "Woe to him that buildeth his house on high." (Perhaps Jer. xxii. 13.) Or rather let us mourn for them as Christ mourned for those of old. "Woe to you that are rich, for ye have received your consolation." ( Luke vi. 24.) Let us, I beseech you, not cease thus lamenting, and if it be not unseemly, let us even beat our breasts for the carelessness of our brethren. Let us not weep for him who is already dead, but let us weep for the rapacious man, the grasping, the covetous, the insatiable. Why should we mourn for the dead, in whose case it is impossible henceforth to effect anything? Let us mourn for these who are capable even of change. But while we are lamenting, perhaps they will laugh. Even this is a worthy cause for lamentation, that they laugh when they ought to mourn. For had they been at all affected by our sorrows, it would have behooved us to cease from sorrowing on account of their promise of amendment; but since they are of an insensible disposition, let us continue to weep, not merely for the rich, but for the lovers of money, the greedy, the rapacious. Wealth is not an evil thing, (for we may use it rightly when we spend it upon those who have need,) but greediness is an evil, and it prepares deathless punishments. Let us then bewail them; perhaps there will be some amendment; or even if they who have fallen in do not escape, others at least will not fall into the danger, but will guard against it. May it come to pass that both they may be freed from their malady, and that none of us may ever fall into it, that we all may in common obtain the promised goods, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

John xi. 49, 50 "And one of them, Caiaphas, being the High Priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient that one man should die for the people, and that the whole nation perish not," &c.

[1.] "The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken." ( Ps. ix. 15 , LXX.) This hath been the case with the Jews. They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? "They desired," It saith, "from that day forth to kill Him" ( ver. 53 ), for they said, "The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said," (being more shameless than the rest,) "Ye know nothing." What the others made matter of doubt, and put forth in the way of deliberation, this man cried aloud, shamelessly, openly, audaciously. For what saith he? "Ye know nothing, nor consider that it is expedient that one man should die, and that the whole nation perish not."

Ver. 51. "And this spake he not of himself, but being High Priest he prophesied." Seest thou how great is the force of the High Priest's authority? or, since he had in any wise been deemed worthy of the High Priesthood, although unworthy thereof, he prophesied, not knowing what he said; and the grace merely made use of his mouth, but touched not his accursed heart. Indeed many others have foretold things to come, although unworthy to do so, as Nebuchadnezzar, Pharaoh, Balaam; and the reason of all is evident. But what he saith is of this kind. "Ye still sit quiet, ye give heed but carelessly to this matter, and know not how to despise one man's safety for the sake of the community." See how great is the power of the Spirit; from an evil imagination It was able to bring forth words full of marvelous prophecy. The Evangelist calleth the Gentiles "children of God," from what was about to be: as also Christ Himself saith, "Other sheep I have" ( c. x. 16 ), so calling them from what should afterwards come to pass.

But what is, "being High Priest that year"? This matter as well as the rest had become corrupt; for from the time that offices became matters of purchase, they were no longer priests for the whole period of their lives, but for a year. Notwithstanding, even in this state of things the Spirit was still present. But when they lifted up their hands against Christ, then It left them, and removed to the Apostles. This the rending of the veil declared, and the voice of Christ which said, "Behold, your house is left unto you desolate." ( Matt. xxiii. 38.) And Josephus, who lived a short time after, saith, that certain Angels who yet remained with them, (to see) if they would alter their ways, left them. While the vineyard stood, all things went on; but when they had slain the Heir, no longer so, but they perished. And God having taken it from the Jews, as a glorious garment from an unprofitable son, gave it to right-minded servants of the Gentiles, leaving the others desolate and naked. It was, moreover, no small thing that even an enemy should prophesy this. This might draw over others also. For in respect of his will, matters fell out contrariwise, since, when He died, the faithful were on this account delivered from the punishment to come. What meaneth, "That He might gather together those near and those afar off" ( ver. 52 )? He made them one Body. The dweller in Rome deemeth the Indians a member of himself. What is equal to this "gathering together"? And the Head of all is Christ.

Ver. 53. "From that day forth the Jews took counsel to put Him to death." And, in truth, had sought to do so before; for the Evangelist saith, "Therefore the Jews sought to kill Him" ( c. v. 18 ); and, "Why seek ye to kill Me?" ( c. vii. 19.) But then they only sought, now they ratified their determination, and treated the action as their business. Ver. 54. "But Jesus walked no more openly in Jewry."

[2.] Again He saveth Himself in a human manner, and this He doth continually. But I have mentioned the reason for which He often departed and withdrew. And at this time He dwelt in Ephratah, near the wilderness, and there He tarried with His disciples. How thinkest thou that those disciples were confounded when they beheld Him saving Himself after the manner of a man? After this no man followed Him. For since the Feast was nigh, all were running to Jerusalem; but they, at a time when all others were rejoicing and holding solemn assembly, hide themselves, and are in danger. Yet still they tarried with Him. For they hid themselves in Galilee, at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they only of all were with their Master in flight and concealment, manifesting their good will to Him. Hence Luke recordeth that He said, "I abode with you in temptations"; and this He said, showing that they were strengthened by His influence. Ver. 55. "And many went up from the country to purify themselves." Ver. 57. "And the High Priests and Pharisees had commanded that they should lay hands on Him." A marvelous purification, with a murderous will, with homicidal intentions, and bloodstained hands!

Ver. 56. "And they said, Think ye that he will not come to the feast?" By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to ensnare One who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapeth, and restraineth them when they take counsel to kill Him, and maketh them to be in perplexity, desiring to prick them by the display of His power; that when they took Him, they might know that what had been done was done, not by their power, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did take Him, He cast them backwards. Ch. xii. ver. 1, 2. "Then six days before the Passover He came to Bethany, where Lazarus was, and feasted with them; and Martha served, but Lazarus sat at meat."

This was a proof of the genuineness of his resurrection, that after many days he both lived and ate. "And Martha ministered"; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, however, say, that it took place in the house of another. Mary did not minister, for she was a disciple. Here again she acted in the more spiritual manner. For she did not minister as being invited, nor did she afford her services to all alike. But she directeth the honor to Him alone, and approacheth Him not as a man, but as a God. On this account she poured out the ointment, and wiped (His feet) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretense forsooth of carefulness. What then saith Christ? "She hath done a good work for My burying." But why did He not expose the disciple in the case of the woman, nor say to him what the Evangelist hath declared, that on account of his own thieving he rebuked her? In His abundant longsuffering He wished to bring him to a better mind. For because He knew that he was a

traitor, He from the beginning often rebuked him, saying, "Not all believe," and, "One of you is a devil." ( c. vi. 64.) He showed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recall him. How then saith another Evangelist, that all the disciples used these words? ( Matt. xxvi. 70.) All used them, and so did he, but the others not with like purpose. And if any one ask why He put the bag of the poor in the hands of a thief, and made him steward who was a lover of money, we would reply, that God knoweth the secret reason; but that, if we may say something by conjecture, it was that He might cut off from him all excuse. For he could not say that he did this thing from love of money, (for he had in the bag sufficient to allay his desire,) but from excessive wickedness which Christ wished to restrain, using much condescension towards him. Wherefore He did not even rebuke him as stealing, although aware of it, stopping the way to his wicked desire, and taking from him all excuse. "Let her alone," He saith, "for against the day of My burying hath she done this." Again, He

maketh mention of the traitor in speaking of His burial. But him the reproof reacheth not, nor doth the expression soften him, though sufficient to inspire him with pity: as if He had said, "I am burdensome and troublesome, but wait a little while, and I shall depart." This too he intended in saying,

Ver. 8. "But Me ye have not always." But none of these things turned back that savage madman; yet in truth Jesus said and did far more than this, He washed his feet that night, made him a sharer in the table and the salt, a thing which is wont to restrain even the souls of robbers, and spake other words, enough to melt a stone, and this, not long before, but on the very day, in order that not even time might cause it to be forgotten. But he stood out against all.

[3.] For a dreadful, a dreadful thing is the love of money, it disables both eyes and ears, and makes men worse to deal with than a wild beast, allowing a man to consider neither conscience, nor friendship, nor fellowship, nor the salvation of his own soul, but having withdrawn them at once from all these things, like some harsh mistress, it makes those captured by it its slaves. And the dreadful part of so bitter a slavery is, that it persuades them even to be grateful for it; and the more they become enslaved, the more doth their pleasure increase; and in this way especially the malady becomes incurable, in this way the monster becomes hard to conquer. This made Gehazi a leper instead of a disciple and a prophet; this destroyed Ananias and her with him; this made Judas a traitor; this corrupted the rulers of the Jews, who received gifts, and became the partners of thieves. This hath brought in ten thousand wars, filling the ways with blood, the cities with wailings and lamentations. This hath made meals to become impure, and tables accursed, and hath filled food with transgression; therefore hath Paul called it "idolatry": ( Col. iii. 5 ), and not even so hath he deterred men from it. And why calleth he it "idolatry"? Many possess wealth, and dare not use it, but consecrate it, handing it down untouched, not daring to touch it, as though it were some dedicated thing. And if at any time they are forced to do so, they feel as though they had done something unlawful. Besides, as the Greek carefully tends his graven image, so thou entrusteth thy gold to doors and bars; providing a chest instead of a shrine, and laying it up in silver vessels. But thou dost not bow down to it as he to the image? Yet thou showest all kind of attention to it.

Again, he would rather give up his eyes or his life than his graven image. So also would those who love gold. "But," saith one, "I worship not the gold." Neither doth he, he saith, worship the image, but the devil that dwelleth in it; and in like manner thou, though thou worship not the gold, yet thou worshipest that devil who springeth on thy soul, from the sight of the gold and thy lust for it. For more grievous than an evil spirit is the lust of money-loving, and many obey it more than others do idols. For these last in many things disobey, but in this case they yield everything, and whatever it telleth them to do, they obey. What saith it? "Be at war with all," it saith, "at enmity with all, know not nature, despise God, sacrifice to me thyself," and in all they obey. To the graven images they sacrifice oxen and sheep, but avarice saith, Sacrifice to me thine own soul, and the man obeyeth. Seest thou what kind of altars it hath, what kind of sacrifices it receiveth? The covetous shall not inherit the Kingdom of God, but not even so do they fear. ( 1 Cor. vi. 10.) Yet this desire is weaker than all the others, it is not inborn, nor

natural, (for then it would have been placed in us at the beginning;) but there was no gold at the beginning, and no man desired gold. But if you will, I will tell you whence the mischief entered. By each man's envying the one before him, men have increased the disease, and he who has gotten in advance provokes him who had no desire. For when men see splendid houses, and extensive lands, and troops of slaves, and silver vessels, and great heaps of apparel, they use every means to outdo them; so that the first set of men are causes of the second, and these of those who come after. Now if they would be sober-minded, they would not be teachers (of evil) to others; yet neither have these any excuse. For others there are also who despise riches. "And who," saith one, "despises them?" For the terrible thing is, that, because wickedness is so general, this seems to have become impossible, and it is not even believed that one can act aright. Shall I then mention many both in cities and in the mountains? And what would it avail? Ye will not from their example become better. Besides, our discourse hath not now this purpose, that you should empty yourselves of your substance: I would that ye could

do so; however, since the burden is too heavy for you, I constrain you not; only I advise you that you desire not what belongs to others, that you impart somewhat of your own. Many such we shall find, contented with what belongs to them, taking care of their own, and living on honest labor. Why do we not rival and imitate these? Let us think of those who have gone before us. Do not their possessions stand, preserving nothing but their name; such an one's bath, such an one's suburban seat and lodging? Do we not, when we behold them, straightway groan, when we consider what toil he endured, what rapine committed? and now he is nowhere seen, but others luxuriate in his possessions, men whom he never expected would do so, perhaps even his enemies, while he is suffering extremest punishment. These things await us also; for we shall certainly die, and shall certainly have to submit to the same end. How much wrath, tell me, how much expense, how many enmities these men incurred; and what the gain? Deathless punishment, and the having no consolation; and the being not only while alive, but when gone, accused by all? What? when we see the images of the many laid up in their houses, shall we not weep the

more? Of a truth well said the Prophet, "Verily, every man living disquieteth himself in vain" ( Ps. xxxix. 11 , LXX.); for anxiety about such things is indeed disquiet, disquiet and superfluous trouble. But it is not so in the everlasting mansions, not so in those tabernacles. Here one hath labored, and another enjoys; but there each shall possess his own labors, and shall receive a manifold reward. Let us press forward to get that possession, there let us prepare for ourselves houses, that we may rest in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

John xii. 8 "Much people of the Jews therefore knew that He was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead."

[1.] As wealth is wont to hurl into destruction those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that "many of the multitude believed on Him" ( c. vii. 31, 48 ); but they who were of the rulers, believed not. And they themselves say, not the multitude, "Hath any of the rulers believed on Him?" But what saith one? "The multitude who know not God are accursed" ( c. vii. 49 ); the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds, they also attempted to kill Lazarus. Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one,

not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed to the Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, they hasten to murder. So that they would have done the same in the case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters; and the miracle was done in the sight of all, and most marvelously. On which account all ran to see. This then stung

them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they were not daring anything, so murderous were they. On this account the Law at its commencement opens with this, "Thou shalt not kill" ( Ex. xx. 13 ); and the Prophet brings this charge against them, "Their hands are full of blood." ( Isa. i. 15.)

But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet ( Matt. xxi. 8 ), and that "the whole city was moved" ( Matt. xxi. 10 ); with so great honor did He enter. And this He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, "Rejoice, for thy King cometh unto thee meek" ( Zech. ix. 9 ), belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him.

But how say the others, that He sent disciples, and said, "Loose the ass and the colt" ( Matt. xxi. 2 ), while John saith nothing of the kind, but that "having found a young ass, He sat upon it"? Because it is likely that both circumstances took place, and that He after the ass was loosed, while the disciples were bringing it, found (the colt), and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, showing that they now had a higher opinion concerning Him than of a Prophet, and said, Ver. 13. "Hosannah, blessed is He that cometh in the name of the Lord." Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father. But what meaneth, Ver. 15. "Rejoice greatly, daughter of Zion"?

Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; "Be of good courage," It saith, "this is not such an one, but meek and gentle"; as is shown by the ass, for He entered not with an army in His train, but having an ass alone. Ver. 16. "But this," saith the Evangelist, "the disciples knew not, that it was written of Him."

[2.] Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, "Destroy this Temple, and in three days I will raise it up" ( c. ii. 19 ), neither then did the disciples understand. And another Evangelist saith, that "the saying was hid from them" ( Luke xviii. 34 ), and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. ( Matt. xx. 21.)

Ver. 17. "But the multitude bare witness that He had raised Lazarus." For so many would not have been suddenly changed, unless they had believed in the miracle. Ver. 19. "The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him." Now this seems to me to be said by those who felt rightly, but had not courage to speak boldly, and who then would restrain the others by pointing to the result, as though they were attempting impossibilities. Here again they call the multitude "the world." For Scripture is wont to call by the name "world" both the creation, and those who live in wickedness; the one, when It saith, "Who bringeth out His world by number" ( Isa. xl. 26 ); the other when It saith, "The world hateth not you, but Me it hateth." ( c. vii. 7.) And these things it is necessary to know exactly, that we may not through the signification of words afford a handle to the heretics. Ver. 20. "And there were certain of the Greeks that came up to worship at the Feast." Being now near to become proselytes, they were at the Feast. When therefore the report concerning Him was imparted to them, they say, Ver. 21. "We would see Jesus."

Philip gives place to Andrew as being before him, and communicates the matter to him. But neither doth he at once act with authority; for he had heard that saying, "Go not into the way of the Gentiles" ( Matt. x. 5 ): therefore having communicated with the disciple, he refers the matter to his Master. For they both spoke to Him. But what saith He? Ver. 23, 24. "The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone."

What is, "The hour is come"? He had said, "Go not into the way of the Gentiles," (thus cutting away all excuse of ignorance from the Jews,) and had restrained the disciples. When therefore the Jews continued disobedient, and the others desired to come to Him, "Now," saith He, "it is time to proceed to My Passion, since all things are fulfilled. For if we were to continue to wait for those who are disobedient and not admit these who even desire to come, this would be unbefitting our tender care." Since then He was about to allow the disciples to go to the Gentiles after the Crucifixion, and beheld them springing on before, He said, "It is time to proceed to the Cross." For He would not allow them to go sooner, that it might be for a testimony unto them. Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, "Go and make disciples of all nations" ( Matt. xxviii. 19 ), but, "Go not into the way of the Gentiles" ( Matt. x. 5 ), and, "I am not sent but unto the lost sheep of the house of Israel" ( Matt xv. 24 ), and, "It is not meet to take the children's bread and give it unto dogs." ( Matt. xv. 26.) But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, "We have no king but Cæsar." ( c. xix. 15.) So that at length He left them, when they had left Him. Therefore He saith, "How often would I have gathered your children together, and ye would not?" ( Matt. xxiii. 37.)

What is, "Except a grain of corn fall into the ground and die"? He speaketh of the Cross, for that they might not be confounded at seeing, that just when Greeks also came to Him, then He was slain, He saith to them, "This very thing specially causeth them to come, and shall increase the preaching of Me." Then since He could not so well persuade them by words, He goeth about to prove this from actual experience, telling them that this is the case with corn; it beareth the more fruit when it hath died. "Now," saith He, "if this be the case with seeds, much more with Me." But the disciples understood not what was spoken. Wherefore the Evangelist continually putteth this, as making excuse for their flight afterwards. This same argument Paul also hath raised when speaking of the Resurrection.

[3.] What sort of excuse then will they have who disbelieve the Resurrection, when the action is practiced each day, in seeds, in plants, and in the case of our own generation? for first it is necessary that the seed die, and that then the generation take place. But, in short, when God doeth anything, reasonings are of no use; for how did He make us out of those things that were not? This I say to Christians, who assert that they believe the Scriptures; but I shall also say something else drawn from human reasonings. Of men some live in vice, others in virtue; and of those who live in vice, many have attained to extreme old age in prosperity, many of the virtuous after enduring the contrary. When then shall each receive his deserts? At what season? "Yea," saith some one, "but there is no resurrection of the body." They hear not Paul, saying, "This corruptible must put on incorruption." ( 1 Cor. xv. 53 .) He speaks not of the soul, for the soul is not corrupted; moreover, "resurrection" is said of that which fell, and that which fell was the body. But why wilt thou have it that there is no resurrection of the body? Is it not possible with God? But this it were utter

folly to say. Is it unseemly? Why is it unseemly, that the corruptible which shared the toil and death, should share also the crowns? For were it unseemly, it would not have been created at the beginning, Christ would not have taken the flesh again. But to show that He took it again and raised it up, hear what He saith: "Reach hither thy fingers" ( c. xx. 27 ); and, "Behold, a spirit hath not bones and sinews." ( Luke xxiv. 39.) But why did He raise Lazarus again, if it would have been better to rise without a body? Why doth He this, classing it as a miracle and a benefit? Why did He give nourishment at all? Be not therefore deceived by the heretics, beloved: for there is a Resurrection and there is a Judgment, but they deny these things, who desire not to give account of their actions. For this Resurrection must be such as was that of Christ, for He was the first fruits, the first born of the dead. But if the Resurrection is this, a purifying of the soul, a deliverance from sin, and if Christ sinned not, how did He rise again? And how have we been delivered from the curse, if so be that He also sinned? And now saith He,

"The prince of this world cometh, and had nothing in Me"? ( c. xiv. 30.) They are the words of One declaring His sinlessness. According to them therefore He either did not rise again; or that He might rise, He sinned before His Resurrection. But He both rose again, and did no sin. Therefore He rose in the Body, and these wicked doctrines are nothing else than the offspring of vainglory. Let us then fly this malady. For, It is saith, "evil communications corrupt good manners." ( 1 Cor. xv. 33.) These are not the doctrines of the Apostles; Marcion and Valentius have newly invented them. Let us then flee them, beloved, for a pure life profits nothing when doctrines are corrupt; as on the other hand neither do sound doctrines, if the life be corrupt. The heathen were the parents of these notions, and those heretics reared them, having received them from Gentile philosophers, asserting that matter is uncreated, and many such like things. As then they asserted that there could be no Artificer unless there were some uncreated subject matter, so also they disallowed the Resurrection. But let us not heed them, as knowing that the power of God is all sufficient. Let us not heed them. To you I say this; for we will not decline the

battle with them. But the man who is unarmed and naked, though he fall among the weak, though he be the stronger, will easily be vanquished. Had you given heed to the Scriptures, had you sharpened yourselves each day, I would not have advised you to flee the combat with them, but would have counseled you to grapple with them; for strong is truth. But since you know not how to use the Scriptures, I fear the struggle, lest they take you unarmed and cast you down. For there is nothing, there is nothing weaker than those who are bereft of the aid of the Spirit. If these heretics employ the wisdom of the Gentiles, we must not admire, but laugh at them, because they employ foolish teachers. For those men were not able to find out anything sound, either concerning God or the creation, and things which the widow among us is acquainted with, Pythagoras did not yet know, but said that the soul becomes a bush, or a fish, or a dog. To these, tell me, ought you to give heed? And how could it be reasonable to do so? They are great men in their district, grow beautiful curls, and are enfolded in cloaks; thus far goes their philosophy; but if you look within there is dust

and ashes and nothing sound, but "their throat is an open sepulcher" ( Ps. v. 9 ), having all things full of impurity and corruption, and all their doctrines (full) of worms. For instance, the first of them said that water was God, his successor fire, another one air, and they descended to things corporeal; ought we then, tell me, to admire these, who never even had the thought of the incorporeal God? and if they did ever gain it afterwards, it was after conversing in Egypt with our people. But, that we bring not upon you much confusion, let us here close our discourse. For should we begin to set before you their doctrine, and what they have said about God, what about matter, what about the soul, what about the body, much ridicule will follow. And they will not even require to be accused by us, for they have attacked each other; and he who wrote against us the book concerning matter, made away with himself. Therefore that we may not vainly delay you, nor wind together a labyrinth of words, leaving these things we will bid you keep fast hold of the listening to the Holy Scriptures, and not fight with words to no purpose; as also Paul exhorteth Timothy ( 2 Tim. ii. 14 ), filled

though he was with much wisdom, and possessing the power of miracles. Let us now obey him, and leaving trifling; let us hold fast to real works, I mean to brotherly-kindness and hospitality; and let us make much account of alms-giving, that we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for endless ages. Amen.

John xii. 25, 26 "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me."

[1.] Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me"; and, "Where I am, there is My servant also." The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall "he that loveth his life, lose it"? When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorteth us, saying, "Walk not in the desires of thy soul" ( Ecclus. xviii.

30 ); for so wilt thou destroy it since it leadeth away from the path leading to virtue; just as, on the contrary, "he that hateth it in this world, shall save it." But what meaneth, "He that hateth it"? He who yields not to it when it commands what is pernicious. And He said not, "he that yieldeth not to it," but, "He that hateth it"; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were dejected and desponding, He spake very strongly, saying, "What say I? If ye bear not valiantly My death? Nay, if ye die not yourselves, ye will gain nothing." Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer anything. in order to enjoy the present life, and this too when they are persuaded concerning things

to come; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, "How many things man inventeth, and yet becometh dust! So great is the longing after this present life." To undo these bonds then, Christ saith, "He that hateth his soul in this world, shall keep it unto life eternal." For that thou mayest know that He spake as exhorting them, and dissipating their fear, hear what comes next.

"If any man serve Me, let him follow Me." Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, "Let him take up his cross, and follow Me" ( Matt. xvi. 24 ); that is, "Be ever," He saith, "prepared against dangers, against death, against your departure hence." Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, saith He, "Where I am, there is My servant also." But where is Christ? In heaven. Let us therefore even before the Resurrection remove thither in soul and mind. "If any man serve Me, the Father shall love him."

Why said He not, "I"? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, "It is not mine to give, but it shall be given to them for whom it is prepared by my Father" ( Mark x. 40 ), yet He it is that judgeth. But in this passage He also establisheth His genuine sonship. For as the servants of His own Son, so will the Father receive them. Ver. 27. "Now is My soul troubled; and what shall I say? Father, save me from this hour."

"But surely this is not the expression of one urging them to go even to death." Nay, it is that of one greatly so urging them. For lest they should say, that "He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger," He showeth, that although feeling its agony, on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, "Now is My soul troubled"; since if this be not the case, What connection hath that which was spoken, and His saying, "Father, save Me from this hour"? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature. [2.] "But," He saith, "I have not what to say, when asking for deliverance." "For for this cause came I unto this hour." As though He had said, "Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooveth to bear what is coming on. I say not, Deliver Me from this hour," but what? Ver. 28. "Father, glorify Thy Name."

"Although My trouble urges Me to say this, yet I say the opposite, Glorify Thy Name,' that is, Lead Me henceforth to the Cross"; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying, "Glorify Thy Name" He showeth that He dieth for the truth calling the action, "glory to God." And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent. "There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again."

When had He "glorified it"? By what had been done before; and "I will glorify it again" after the Cross. What then said Christ? Ver. 30. "This Voice came not because of Me, but for your sakes."

They thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only, others knew that the voice was articulate, but what it meant, knew not. What saith Christ? "This Voice came not because of Me, but for your sakes." Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? indeed for this purpose the Voice came. Wherefore He saith Himself, "This Voice came not because of Me, but for your sakes," "not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes." For when they said, "An Angel hath spoken unto Him," or "It hath thundered," and gave not heed to Him, He saith, "it was for your sakes," that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. "The Voice came for your sakes." Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help?

Ver. 31. "Now is the judgment of this world, now shall the prince of this world be cast down."

What connection hath this with, "I have glorified, and will glorify"? Much, and closely harmonizing. For when God saith, "I will glorify," He showeth the manner of the glorifying. What is it? That one should be cast down. But what is, "the judgment of this world"? It is as though He said, "there shall be a tribunal and a retribution." How and in what way? "He slew the first man, having found him guilty of sin, (for by sin death entered' - Rom. v. 12 ;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?" (Tell me not that it was God's dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) "How then is the world judged in Me?" It shall be said, as if a court of justice were sitting, to Satan, "Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?" Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king's son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him.

[3.] So also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against Christ. And to show that He implieth this, hear what He saith; "Now shall the prince of this world be cast down," "by My Death." Ver. 32. "And I, if I be lifted up, will draw all men unto Me."

That is, "even those of the Gentiles." And that no one may ask, "How shall he be cast down, if he is stronger even than Thou art?" He saith, "He is not stronger; how can he be stronger than One who draweth others to Him?" And He speaketh not of the Resurrection, but of what is more than the Resurrection, "I will draw all men to Myself." For had He said, "I shall rise again," it was not yet clear that they would believe; but by His saying, "they shall believe," both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. "I will draw all men to Myself." ( c. vi. 44.) How then said He that the Father draweth? Because when the Son draweth, the Father draweth also. He saith, "I will draw them," as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of them. In another place He calleth this "spoiling; no man can spoil a strong man's goods, except he first bind the strong man, and then spoil his goods." ( Matt. xii. 29.) This He said to prove His strength, and what there He calleth "spoiling," He hath here called "drawing."

Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified; for, "Woe," it saith, "to that servant by whom the Name of God is blasphemed," (and wherever there is a "woe," every punishment and vengeance straightway follows,) "but blessed is he by whom that Name is glorified." Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others? What shall be our hope of salvation? Thou art punished if thou hast not fed the hungry; but if thou hast even stripped one who was clothed, what sort of pardon shalt thou obtain? These things I will never desist from saying, for they who have not heard to-day perhaps will hear tomorrow, and they who take no heed to-morrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory for ever. Amen.

John xii. 34 "The people answered Him, We have heard out of the Law that Christ abideth for ever; and how sayest thou, The Son of Man must be lifted up? Who is this Son of Man?"

[1.] Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, "If I be lifted up I will draw all men unto Me; We have heard," saith one of them, "out of the Law, that Christ remaineth forever; and how sayest thou, that the Son of Man must be lifted up? Who is this Son of Man?" Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, "He was led as a sheep to the slaughter" ( Isa. liii. 7 ), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, "He lay down, He couched as a lion," addeth, "And as a lion's whelp, who shall raise Him up?" ( Gen. xlix. 9.) He showeth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remaineth forever.

And observe their evil dealing; they said not, "We have heard that Christ neither suffereth nor is crucified," but that "He remaineth forever." Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong. For since He had before spoken about death, when they now heard in this place the, "be lifted up," they guessed that death was referred to. Then they said, "Who is this Son of Man?" This too they did deceitfully. "Think not, I pray," saith one, "that we say this concerning thee, assert not that we oppose thee through enmity, for, lo, we know not concerning whom thou speakest, and still we declare our opinion." What then doth Christ? To silence them, and to show that the Passion is no impediment to His enduring forever, He saith,

Ver. 35. "Yet a little while," He saith, "is the light with you." Signifying that His death was a removal; for the light of the sun is not destroyed, but having retired for a while appears again. "Walk while ye have the light." Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, "Yet a little while I am with you." ( c. vii. 33.) "He that walketh in darkness knoweth not whither he goeth." How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said, Ver. 36. "Walk in the light, that ye may become children of the light."

That is, "My children." Yet in the beginning the Evangelist saith, "Were born, not of bloods, nor of the will of the flesh, but of God" ( c. i. 13 ); that is, of the Father; while here Himself is said to beget them; that thou mayest understand that the operation of the Father and the Son is One. "Jesus having spoken these things," departed from them, and did hide Himself. Why doth He now "hide Himself"? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men's hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added, Ver. 37. "Though He had done so many miracles, they believed not on Him."

[2.] What "so many"? So many as the Evangelist hath omitted. And this is clear also from what follows. For when He had retired, and given in, and had come to them again, He speaketh with them in a lowly manner, saying, "He that believeth on Me, believeth not on Me, but on Him that sent Me." ( Ver. 44.) Observe what He doeth. He beginneth with humble and modest expressions, and betaketh Himself to the Father; then again He raiseth His language, and when He seeth that they are exasperated, He retireth; then He cometh to them again, and again beginneth with words of humility. And where hath He done this? Nay, where hath He not done it? See, for instance, what He saith at the beginning, "As I hear, I judge." ( c. v. 30.) Then in a loftier tone, "As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will" ( c. v. 21 ); again, "I judge you not, there is another that judgeth." Then again He retireth. Then coming to Galilee, "Labor not," He saith, "for the meat that perisheth" ( c. vi. 27 ); and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdraweth Himself. And He cometh in the Feast of Tabernacles also, and doth the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. "Though He had done so many miracles," it saith, "they believed not on Him."

Ver. 38. "That the saying of Esaias might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed?" And again, Ver. 39-41. "They could not believe," it saith, "because that Esaias said, Ye shall hear with your ears, and not understand. These things he said, when he saw His glory, and spake of Him."

Here again observe, that the "because," and "spake," refer not to the cause of their unbelief, but to the event. For it was not "because" Isaiah spake, that they believed not; but because they were not about to believe, that he spake. Why then doth not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he putteth this very thing more positively, saying, "Therefore they could not believe, because that Esaias said." He desires hence to establish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as he said. For lest any one should say, "Wherefore did Christ come? Knew he not that they would give no heed to him?" he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin; for what things the Prophet foretold, he foretold as certainly to be; since if they were not certainly to be, he could not have foretold them; and they were certainly to be, because these men were incurable.

And if, "they could not," is put, instead of, "they would not," do not marvel, for He saith also in another place, "He that is able to receive it, let him receive it." ( Matt. xix. 12.) So in many places He is wont to term choice, power. Again, "The world cannot hate you, but Me it hateth." ( c. vii. 7.) This one may even see observed in common conversation; as when a man saith, "I cannot love this or that person," calling the force of his will, power. And again, "this or that person cannot be a good man." And what saith the Prophet? "If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil." ( Jer. xiii. 23 , LXX.) He saith not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he saith the Evangelist means, that it was impossible for the Prophet to lie; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true; since he would not have prophesied these things if they had been about to believe. "Why then," saith some one, "did he not say so?" Because Scripture hath certain idiomatic phrases of this kind, and it is needful to make allowance for its laws.

"The seethings he spake when he saw His glory." Whose? The Father's. How then doth John speak of the Son? and Paul of the Spirit? Not as confounding the Persons, but as showing that the Dignity is one, they say it. For that which is the Father's is the Son's also, and that which is the Son's is the Spirit's. Yet many things God spake by Angels, and no one saith, "as the Angel spake," but how? "as God spake." Since what hath been said by God through the ministry of Angels would be of God; yet not therefore is what is of God, of the Angels also. But in this place John saith that the words are the Spirit's.

"And spake of Him." What spake he? "I saw the Lord sitting upon a high throne" ( Isa. vi. 1 ), and what follows. Therefore he there calleth "glory," that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. "And spake of Him." What said he? That he heard a voice, saying, "Whom shall I send? who shall go? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive." ( Isa. vi. 8, 10.) For, Ver. 40. "He hath blinded their eyes, and hardened their heart, lest they at any time should see with their eyes, and understand with their heart."

Here again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, not by reason of its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, "He gave them over unto a reprobate mind" ( Rom. i. 28 ), and the, "He divided them to the nations," that is, allowed, permitted them to go. For the writer doth not here introduce God as Himself working these things, but showeth that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer saith, "He hardened," and "gave over." For to show that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith, "Do not your iniquities separate between Me and you?" ( Isa. lix. 2 , LXX.). And again, "They that go far away from Thee shall perish." ( Ps. lxxiii. 27 , LXX.) And Hosea saith, "Thou hast forgotten the law of thy God, and I will also forget thee" ( Hos.

iv. 6 , LXX.); and He saith Himself also in the Gospels, "How often would I have gathered your children - and ye would not." ( Luke xiii. 34.) Esaias also again, "I came, and there was no man; I called, and there was none to hearken." ( Isa. l. 2 , LXX.) These things He saith, showing that we begin the desertion, and become the causes of our perdition; for God not only desireth not to leave or to punish us, but even when He punisheth, doth it unwillingly; "I will not," He saith, "the death of a sinner, so much as that he should turn and live." ( Ezek. xviii. 32 , LXX.) Christ also mourneth over the destruction of Jerusalem, as we also do over our friends.

[3.] Knowing this, let us do all so as not to remove from God, but let us hold fast to the care of our souls, and to the love towards each other; let us not tear our own members, (for this is the act of men insane and beside themselves,) but the more we see any ill disposed, the more let us be kind to them. Since we often see many persons suffering in their bodies from difficult or incurable maladies, and cease not to apply remedies. What is worse than gout in foot or hand? Are we therefore to cut off the limbs? Not at all, but we use every means that the sufferer may enjoy some comfort, since we cannot get rid of the disease. This also let us do in the case of our brethren, and, even though they be diseased incurably, let us continue to tend them, and let us bear one another's burdens. So shall we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.

John xii. 42, 43 "Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God."

[1.] It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. "Many," it saith, "of the chief rulers also believed on Him, but because of the Jews they did not confess Him, lest they should be put out of the synagogue." As He said also to them before, "How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?" ( c. v. 44.) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith.

Ver. 44. "He that believeth on Me, believeth not on Me, but on Him that sent Me."

As though He had said, "Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief." See how in every way He showeth the unvaryingness of His Essence. He said not, He that believeth "Me," lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, "He that believeth My words," but, "He that believeth on Me." "And wherefore," saith some one, "hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?" Because they would have replied, "Lo, we believe on the Father, but we believe not on thee." Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: "Ye believe on the Father, believe also on Me" ( c. xiv. 1 ); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth,

Ver. 45. "He that seeth Me, seeth Him that sent Me." What then! Is God a body? By no means. The "seeing" of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, "He that believeth on Me"? It is as though one should say, "He that taketh water from the river, taketh it not from the river but from the fountain"; or rather this image is too weak, when compared with the matter before us. Ver. 46. "I am come a light into the world." For since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, "Brightness" ( Heb. i. 3 ), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself "light," because He delivereth from error, and dissolveth mental darkness. Ver. 47. "If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world."

[2.] For lest they should think, that for want of power He passed by the despisers, therefore spake He the, "I came not to judge the world." Then, in order that they might not in this way be made more negligent, when they had learned that "he that believeth is saved, and he that disbelieveth is punished," see how He hath also set before them a fearful court of judgment, by going on to say, Ver. 48. "He that rejecteth Me, and receiveth not My words, hath One to judge him." "If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?" "The word that I have spoken, the same shall judge him." For since they said, "He is not from God," He saith this, that, "they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse." "And the word which I have spoken." What manner of word? Ver. 49. "For I have not spoken of Myself, but the Father which sent Me, He gave Me a commandment what I should say, and what I should speak." And other such like.

Surely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, "The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word." ( Isa. l. 4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. ( Jer. i. 9.) What then Ezekiel? for he too, after eating the roll, so spake. ( Ezek. iii. 1.) Otherwise also, they who were about to hear what He said shall be found to be causes of His knowledge. For if when He was sent, He then received commandment what He should say, thou wilt then argue that before He was sent He knew not. And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause of their lowliness? Yet Paul saith, that both he and those who were made disciples knew "what was that good and acceptable and perfect will of God" ( Rom. xii. 2 ), and did the Son not know until He had received commandment? How can this be reasonable? Seest thou not that He bringeth His expressions to an excess of humility, that He may both draw those men over, and silence those who should come after. This is why He uttereth words befitting a mere man, that even so He may force us to fly the meanness of the sayings, as being conscious that the words belong not to His Nature, but are suited to the infirmity of the hearers.

Ver. 50. "And I know that His commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto Me, so I speak."

Seest thou the humility of the words? For he that hath received a commandment is not his own master. Yet He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." ( c. v. 21.) Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words is this; "The action hath not natural possibility, that He should speak one set of words, and I should utter another." "And I know that His commandment is life everlasting." He said this to those that called Him a deceiver, and asserted that He had come to do hurt. But when He saith, "I judge not," He showeth that He is not the cause of the perdition of these men. By this He all but plainly testifies, when about to remove from, and to be no more with, them, that "I converse with you, speaking nothing as of Myself, but all as from the Father." And for this cause He confined His discourse to them to humble expressions, that He might say, "Even until the end did I utter this, My last word, to them." What word was that? "As the Father said unto Me, so I speak." "Had I

been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honor to Myself, but now I have so referred all things to Him, as to call nothing My own. Why then do ye not believe Me when I say that I have received a commandment,' and when I so vehemently remove your evil suspicion respecting rivalry? For as it is impossible for those who have received a commandment to do or say anything but what their senders wish, as long as they fulfill the commandment, and do not forge anything; so neither is it possible for Me to say or do anything except as My Father willeth. For what I do He doeth, because He is with Me, and the Father hath not left Me alone.'" ( c. viii. 29.) Seest thou how everywhere He showeth Himself connected with Him who begat Him, and that there is no separation? For when He saith, "I am not come of Myself," He saith it not, as depriving Himself of power, but as taking away all alienation or opposition. For if men are masters of themselves, much more the Only-begotten Son. And to show that this is true, hear what Paul saith, "He emptied Himself, and gave Himself

for us." ( Philip. ii. 7.) But, as I said, a terrible thing is vainglory, very terrible ( Eph. v. 2 ); for this made these men not to believe, and others to believe ill, so that the things which were said for the sake of those men, through lovingkindness, they turned to impiety.

[3.] Let us then ever flee this monster: various and manifold it is, and everywhere sheds its peculiar venom, in wealth, in luxury, in beauty of person. Through this we everywhere go beyond needful use; through this arises extravagance in garments, and a great swarm of domestics; through this the needful use is every where despised, in our houses, our garments, our table; and extravagance prevails. Wilt thou enjoy glory? Do alms-deeds, then shall Angels praise thee, then shall God receive thee. Now the admiration goes no farther than the goldsmiths and weavers, and thou departest without a crown, often seeing that thou receivest curses. But if thou put not these things about thy body, but expend them in feeding the poor, great will be the applause from all sides, great the praise. Then shalt thou have them, when thou givest them to others; when thou keepest them to thyself, then thou hast them not. For a house is a faithless treasury, but a sure treasury are the hands of the poor. Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness? Why bestowest thou not so much thought on thy soul, as thy body? Thou oughtest to bestow greater; but anyhow, beloved, we ought to bestow equal care upon it. For tell me, if any one

asked thee which thou wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain anything from golden ornaments? What madness is this! Shift this adorning within, put these necklaces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favored. The words are not mine, but those of the Lord Himself, who saith, "Though thy sins be as scarlet, I will make them white as snow" ( Isa. i. 18 , LXX.); and, "Give alms - and all things shall be clean unto you" (

Luke xi. 41 ); and by such a disposition thou shalt beautify not thyself only, but thy husband. For they if they see you putting off these outward ornaments, will have no great need of expense, and not having it, they will abstain from all covetousness, and will be more inclined to give alms, and ye too will be able boldly to give them fitting counsel. At present ye are deprived of all such authority. For with what mouth will ye speak of these things? with what eyes will ye look your husbands in the face, asking money for alms, when ye spend most upon the covering of your bodies? Then wilt thou be able boldly to speak with thy husband concerning alms-giving, when thou layest aside thine ornaments of gold. Even if thou accomplish nothing, thou hast fulfilled all thy part; but I should rather say, that it is impossible that the wife should not gain the husband, when she speaks by the very actions. "For what knowest thou, O woman, whether thou shalt save thy husband?" ( 1 Cor. vii. 16.) As then now thou shalt give account both for thyself and for him, so if thou put off all this vanity thou shalt have a double crown, wearing thy crown and triumphing with thy husband through those

unalloyed ages, and enjoying the everlasting good things, which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

John xiii. 1 "Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end."

[1.] "Be ye imitators of me," said Paul, "as I also am of Christ." ( 1 Cor. xi. 1.) For on this account He took also flesh of our substance, that by means of it He might teach us virtue. For ("God sending His own Son) in the likeness of sinful flesh," it saith, "and for sin condemned sin in the flesh." ( Rom. viii. 3.) And Christ Himself saith, "Learn of Me, for I am meek and lowly in heart." ( Matt. xi. 29.) And this He taught, not by words alone, but by actions also. For they called Him a Samaritan, and one that had a devil, and a deceiver, and cast stones at Him; and at one time the Pharisees sent servants to take Him, at another they sent plotters against Him; and they continued also insulting Him themselves, and that when they had no fault to find, but were even being continually benefited. Still after such conduct He ceaseth not to do well to them both by words and deeds. And, when a certain domestic smote Him on the face, He said, "If I have spoken evil, bear witness of the evil, but if well, why smitest thou Me?" ( c. xviii. 23.) But this was to those who hated and plotted against Him. Let us see also what He doeth now towards the disciples, or rather what actions He now exhibiteth towards the traitor. The man whom most of all there was reason to hate, because being a disciple, having shared the table and the salt, having seen the miracles and been deemed worthy of such great things, he acted more grievously than any, not stoning indeed, nor insulting Him, but betraying and giving Him up, observe in how friendly sort He receiveth this man, washing his feet;

for even in this way He desired to restrain him from that wickedness. Yet it was in His power, had He willed it, to have withered him like the fig-tree, to have cut him in two as He rent the rocks, to have cleft him asunder like the veil; but He would not lead him away from his design by compulsion, but by choice. Wherefore He washed his feet; and not even by this was that wretched and miserable man shamed.

"Before the feast of the Passover," it saith, "Jesus knowing that His hour was come." Not then "knowing," but (it means) that He did what He did having "known" long ago. "That He should depart." Magnificently the Evangelist calleth His death, "departure." "Having loved His own, He loved them unto the end." Seest thou how when about to leave them He showeth greater love? For the, "having loved, He loved them unto the end," showeth that he omitted nothing of the things which it was likely that one who earnestly loved would do. Why, then did He not this from the beginning? He worketh the greatest things last, so as to render more intense their attachment, and to lay up for them beforehand much comfort, against the terrible things that were about to fall on them. St. John calls them "His own," in respect of personal attachment, since he calls others also "His own," in respect of the work of creation; as when he saith, "His own received Him not." ( c. i. 11.) But what meaneth, "which were in the world"? Because the dead also were "His own," Abraham, Isaac, Jacob, and the men of that sort, but they were not in the world. Seest thou that He is the God both of the Old and New (Testament)? But what meaneth, "He loved them unto the end"? It stands for, "He continued loving them unceasingly," and this the Evangelist mentions as a sure proof of great affection. Elsewhere indeed He spake of another (proof), the laying down life for His friends; but that had not yet come to pass. And wherefore did He this thing "now"? Because it was far more wonderful at a time when He appeared more glorious in the sight of all men. Besides, He left them no small consolation now that He was about to depart, for since they were going to be greatly grieved, He by these means introduceth also comfort to the grief.

Ver. 2. "And supper being ended, the devil having now put it into the heart of Judas to betray Him." This the Evangelist hath said amazed, showing that Jesus washed the man who had already chosen to betray Him. This also proves his great wickedness, that not even the having shared the salt restrained him, (a thing which is most able to restrain wickedness;) not the fact that even up to the last day, his Master continued to bear with him. Ver. 3. "Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God."

Here the Evangelist saith, even wondering, that one so great, so very great, who came from God and went to Him, who ruleth over all, did this thing, and disdained not even so to undertake such an action. And by the "giving over," methinks St. John means the salvation of the faithful. For when He saith, "All things are given over to Me of My Father" ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, "Thine they were, and Thou gavest them Me" ( c. xvii. 6 ); and again, "No man can come unto Me except the Father draw him" ( c. vi. 44 ); and, "Except it be given him from heaven." ( c. iii. 27 .) The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came from God, and went to God, and possessed all things. But when thou hearest of "giving over," understand it in no human sense, for it showeth how He honoreth the Father, and His unanimity with Him. For as the Father giveth over to Him, so He to the Father. And this Paul declares, saying, "When He shall have given over the kingdom to God, even the Father." ( 1 Cor. xv. 24.) But St. John hath said it here in a more human sense, showing His great care for them, and declaring His unutterable love, that He now cared for them as for His own; teaching them the mother of all good, even humblemindedness, which He said was both the beginning and the end of virtue. And not without a reason is added the, "He came from God and went to God": but that we may learn that He did what was worthy of One who came thence and went thither, trampling down all pride.

Ver. 4. "And having risen from supper, and laid aside His garments." [2.] Observe how not by the washing only, but in another way also He exhibiteth humility. For it was not before reclining, but after they had all sat down, then He arose. In the next place, He doth not merely wash them, but doth so, putting off His garments. And He did not even stop here, but girded Himself with a towel. Nor was He satisfied with this, but Himself filled (the basin), and did not bid another fill it; He did all these things Himself, showing by all that we must do such things, when we are engaged in well doing, not merely for form's sake, but with all zeal. Now He seemeth to me to have washed the feet of the traitor first from its saying, Ver. 5. "He began to wash the disciples' feet," and adding, Ver. 6. "Then cometh He to Simon Peter and Peter saith unto Him, Lord, dost Thou wash my feet?"

"With those hands," he saith, "with which Thou hast opened eyes, and cleansed lepers, and raised the dead?" For this (question) is very emphatic; wherefore He needed not to have said any more than the, "Thou"; for even of itself this would have sufficed to convey the whole. Some one might reasonably enquire, how none of the others forbade Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause? He seemeth to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case. That He washed some one other before him is clear from its saying, "But when He came to Peter." Yet the Evangelist is not a vehement accuser, for the "began," is the expression of one implying this. And even if Peter were the first, yet it is probable that the traitor, being a forward person, had reclined even before the chief. For by another circumstance also his forwardness is shown, when He dippeth with his Master in the dish, and being convicted, feels no compunction; while Peter being rebuked but once on a former occasion, and for words which he spake from loving affection, was so abashed, that being even distressed and trembling, he begged another to ask a question. But Judas, though continually convicted, felt not. ( Ver. 24.) When therefore He came to Peter, he saith unto Him, "Lord, dost Thou wash my feet?"

Ver. 7. "He saith unto him, What I do thou knowest not now, but thou shalt know here after." That is "thou shalt know how great is the gain from this, the profit of the lesson, and how it is able to guide us into all humblemindedness." What then doth Peter? He still hinders Him, and saith, Ver. 8. "Thou shalt never wash my feet." "What doest thou, Peter? Rememberest thou not those former words? Saidst thou not, Be merciful to Thyself,' and heardest thou not in return, Get thee behind Me, Satan'? ( Matt. xvi. 22.) Art thou not even so sobered, but art thou yet vehement?" "Yea," he saith, "for what is being done is a great matter, and full of amazement." Since then he did this from exceeding love, Christ in turn subdueth him by the same; and as there He effected this by sharply rebuking him, and saying, "Thou art an offense unto Me," so here also by saying, "If I wash thee not, thou hast no part with Me." What then saith that hot and burning one? Ver. 9. "Lord, not my feet only, but also my hands and my head."

Vehement in deprecation, he becometh yet more vehement in acquiescence; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, "Suffer it, for by this I persuade you to be humbleminded," Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what saith He? He speaketh of that which Peter most feared and dreaded, the being separated from Him; for it is he who continually asks, "Whither goest Thou?" ( Ver. 36.) Wherefore also he said, "I will give even my life for Thee." ( Ver. 37.) And if, after hearing, "What I do thou knowest not now, but thou shalt know hereafter," he still persisted, much more would he have done so had he learnt (the meaning of the action). Therefore said He, "but thou shalt know hereafter," as being aware, that should he learn it immediately he would still resist. And Peter said not, "Tell me, that I may suffer Thee," but (which was much more vehement) he did not even endure to learn, but withstands Him, saying, "Thou shalt never wash my feet." But as soon as He threatened, he straightway relaxed his tone. But what meaneth, "Thou shalt know after this"? "After this?" When? "When in My Name thou shalt have cast out devils; when thou shalt have seen Me taken up into Heaven, when thou shalt have learnt from the Spirit that I sit on His right hand, then shalt thou understand what is being done now." What then saith Christ? When Peter said, "not my feet only, but also my hands and my head," He replieth,