Homilies on the Gospel of John — Source paragraphs and footnotes

“And I will ask the Father, and He shall give you another Comforter.” Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? “I will ask the Father, and He shall give you another Comforter,” that is, “Another like unto Me.” Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying “another,” He showeth the difference of Person, and by “Paraclete,” the connection of Substance. But why said He, “I will ask the Father”? Because had He said, “I will send Him,” they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, “Receive ye the Holy Ghost” ( c. xx. 22 ); but in this place He telleth them that He asketh the Father, so as to render His discourse credible to them. Since John saith of Him, “Of His fullness have all we received” ( c. i. 16 ); but what He had, how receiveth He from another? And again, “He shall baptize you with the Holy Ghost and with fire.” ( Luke iii. 16.) “But what had He more than the Apostles, if He was about to ask It of His Father in order to give It to others, when they often even without prayer appear to have done thus?” And how, if It is sent according to request from the Father, doth It descend of Itself? And how is that which is everywhere present sent by Another, that which “divideth to every man severally as He will” ( 1 Cor. xii. 11 ), and which saith with authority, “Separate Me Paul and Barnabas”? ( Acts xiii. 2.) Those ministers were ministering unto God, yet still It called them authoritatively to Its own work; not that It called them to any different work, but in order to show Its power. “What then,” saith some one, “is, ‘I will ask the Father’?” (He saith it) to show the time of Its coming. For when He had cleansed them by the sacrifice, then the Holy Ghost lighted upon them. “And why, while He was with them, came it not?” Because the sacrifice was not yet offered. But when afterwards sin had been loosed, and they were being sent forth to dangers, and were stripping themselves for the contest, then need was that the Anointer should come. “But why did not the Spirit come immediately after the Resurrection?” In order that being greatly desirous of It, they might receive It with great joy. For as long as Christ was with them, they were not in tribulation; but when He departed, being made defenseless and thrown into much fear, they would receive It with much readiness.

It is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep My commandments” ( ver. 15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not.” ( Ver. 24.) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love? The not sorrowing would be a sign of love.” And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( ver. 28 ), but now ye are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorteth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. “And I will manifest Myself unto him. Then saith Judas,

Ver. 23. “I and the Father will come unto him, and make Our abode with him.”

Ver. 26. “The Comforter, whom the Father shall send in My Name, He shall teach you.”

Ver. 27. “Peace I leave to you.”

“And I will ask the Father, and He shall give you another Comforter.” Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? “I will ask the Father, and He shall give you another Comforter,” that is, “Another like unto Me.” Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying “another,” He showeth the difference of Person, and by “Paraclete,” the connection of Substance. But why said He, “I will ask the Father”? Because had He said, “I will send Him,” they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, “Receive ye the Holy Ghost” ( c. xx. 22 ); but in this place He telleth them that He asketh the Father, so as to render His discourse credible to them. Since John saith of Him, “Of His fullness have all we received” ( c. i. 16 ); but what He had, how receiveth He from another? And again, “He shall baptize you with the Holy Ghost and with fire.” ( Luke iii. 16.) “But what had He more than the Apostles, if He was about to ask It of His Father in order to give It to others, when they often even without prayer appear to have done thus?” And how, if It is sent according to request from the Father, doth It descend of Itself? And how is that which is everywhere present sent by Another, that which “divideth to every man severally as He will” ( 1 Cor. xii. 11 ), and which saith with authority, “Separate Me Paul and Barnabas”? ( Acts xiii. 2.) Those ministers were ministering unto God, yet still It called them authoritatively to Its own work; not that It called them to any different work, but in order to show Its power. “What then,” saith some one, “is, ‘I will ask the Father’?” (He saith it) to show the time of Its coming. For when He had cleansed them by the sacrifice, then the Holy Ghost lighted upon them. “And why, while He was with them, came it not?” Because the sacrifice was not yet offered. But when afterwards sin had been loosed, and they were being sent forth to dangers, and were stripping themselves for the contest, then need was that the Anointer should come. “But why did not the Spirit come immediately after the Resurrection?” In order that being greatly desirous of It, they might receive It with great joy. For as long as Christ was with them, they were not in tribulation; but when He departed, being made defenseless and thrown into much fear, they would receive It with much readiness.

Ver. 29. “And now I have told you before it come to pass, that when it is come to pass, ye might believe that I Am.” As though He had said, “Ye would not have known, had I not told you. And I should not have told you, had I not been confident.” Seest thou that the speech is one of condescension? for when He saith, “Think ye that I cannot pray to the Father, and He shall presently give Me more than twelve legions of Angels” ( Matt. xxvi. 53 ), He speaketh to the secret thoughts of the hearers; since no one, even in the height of madness, would say that He was not able to help Himself, but needed Angels; but because they thought of Him as a man, therefore He spoke of “twelve legions of Angels.” Yet in truth He did but ask those who came to take Him a question, and cast them backwards. ( c. xviii. 6.) (If any one say that the Father is greater, inasmuch as He is the cause of the Son, we will not contradict this. But this doth not by any means make the Son to be of a different Essence.) But what He saith, is of this kind: “As long as I am here, it is natural that you should deem that I am in danger; but when I am gone ‘there,’ be confident that I am in safety; for Him none will be able to overcome.” All these words were addressed to the weakness of the disciples, for, “I Myself am confident, and care not for death.” On this account, He said, “I have told you these things before they come to pass”; “but since,” He saith, “ye are not yet able to receive the saying concerning them, I bring you comfort even from the Father, whom ye entitle great.” Having thus consoled them, He again telleth them sorrowful things,

Ver. 31. “‘That the world may know that I love the Father.’”

“He remaineth with you.” This showeth that even after death It departeth not. But lest when they heard of the “Paraclete,” they should imagine a second Incarnation, and expect to see It with their eyes, He setteth them right by saying, “Whom the world cannot receive, because it seeth Him not.” “He will not be with you as I have been, but will dwell in your very souls”; for this is the, “shall be in you.” He calleth it the “Spirit of truth”; thus explaining the types in the Old Testament. “That He may be with you.” What is, “may be with you”? That which He saith Himself, that “I am with you.” ( Matt. xxviii. 20.) Besides, He also implieth something else, that “the case of the Spirit shall not be the same as Mine, He shall never leave you.” “Whom the world cannot receive, because it seeth Him not.” “Why, what is there belonging to the other Persons that is visible?” Nothing; but He speaketh here of knowledge; at least He addeth, “neither knoweth Him.” For He is wont, in the case of exact knowledge, to call it “sight”; because sight is clearer than the other senses, by this He always representeth exact knowledge. By “world,” He here speaketh of “the wicked,” thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, “He is Another like unto Me”; He said, “He will not leave you”; He said, “Unto you alone He cometh, as also did I”; He said, that “He remaineth in you”; but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He saith,

It is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep My commandments” ( ver. 15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not.” ( Ver. 24.) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love? The not sorrowing would be a sign of love.” And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( ver. 28 ), but now ye are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorteth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. “And I will manifest Myself unto him. Then saith Judas,

It is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep My commandments” ( ver. 15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not.” ( Ver. 24.) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love? The not sorrowing would be a sign of love.” And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( ver. 28 ), but now ye are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorteth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. “And I will manifest Myself unto him. Then saith Judas,

It is not enough merely to have them, we need also an exact keeping of them. But why doth He frequently say the same thing to them? as, “If ye love Me, ye will keep My commandments” ( ver. 15 ); and, “He that hath My commandments and keepeth them”; and, “If any one heareth My word and keepeth it, he it is that loveth Me—he that heareth not My words, loveth Me not.” ( Ver. 24.) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love? The not sorrowing would be a sign of love.” And because He wished all along to establish this, as He went on He summed up His discourse in this same point; “If ye loved Me,” He saith, “ye would have rejoiced, because—I go to My Father” ( ver. 28 ), but now ye are in this state through cowardice. To be thus disposed towards death is not for those who remember My commandments; for you ought to be crucified, if you truly loved Me, for My word exhorteth you not to be afraid of those that kill the body. Those that are such both the Father loveth and I. “And I will manifest Myself unto him. Then saith Judas,

Ver. 22. “How is it that Thou wilt manifest Thyself unto us?”

Seest thou that their soul was close pressed with fear? For he was confounded and troubled, and thought that as we see dead men in a dream, so He also would be seen. In order therefore that they might not imagine this, hear what He saith.

All but saying, “As the Father revealeth Himself, so also do I.” And not in this way only He removed the suspicion, but also by saying, “We will make Our abode with him,” a thing which doth not belong to dreams. But observe, I pray you, the disciple confounded, and not daring to say plainly what he desired to say. For he said not, “Woe to us, that Thou diest, and will come to us as the dead come”; he spake not thus; but, “How is it that Thou wilt show Thyself to us, and not unto the world?” Jesus then saith, that “I accept you, because ye keep My commandments.” In order that they might not, when they should see Him afterwards, deem Him to be an apparition, therefore He saith these things beforehand. And that they might not deem that He would appear to them so as I have said, He telleth them also the reason, “Because ye keep My commandments”; He saith that the Spirit also will appear in like manner. Now if after having companied with Him so long time, they cannot yet endure that Essence, or rather cannot even imagine It, what would have been their case had He appeared thus to them at the first? on this account also He ate with them, that the action might not seem to be an illusion. For if they thought this when they saw Him walking on the waters, although His wonted form was seen by them, and He was not far distant, what would they have imagined had they suddenly seen Him arisen whom they had seen taken and swathed? Wherefore He continually telleth them that He will appear, and why He will appear, and how, that they may not suppose Him to be an apparition.

“For being not subject,” He saith, “to death, nor a debtor to it, I endure it through My love to the Father.” This He saith, that He may again rouse their souls, and that they may learn that not unwillingly but willingly He goeth to this thing, and that He doth it despising the devil. It was not enough for Him to have said, “Yet a little while I am with you” ( c. vii. 33 ), but He continually handleth this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things. Wherefore at one time He saith, “I go, and I come again”; and, “That where I there ye may be also”; and, “Ye cannot follow Me now, but afterwards ye shall follow Me”; and, “I go to the Father”; and, “The Father is greater than I”; and, “Before it come to pass, I have told you”; and, “I do not suffer these things from constraint, but from love for the Father.” So that they might consider, that the action could not be destructive nor hurtful, if at least He who greatly loved Him, and was greatly loved by Him, so willed. On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, “remaineth with you” ( c. xvi. 7 ), and, “My departure is expedient for you,” were expressions of One giving comfort. For this reason He spake by anticipation ten thousand sayings concerning the Spirit, the, “Is in you,” and, “The world cannot receive,” and, “He shall bring all things to your remembrance,” and, “Spirit of truth,” and, “Holy Spirit,” and, “Comforter,” and that “It is expedient for you,” in order that they might not despond, as though there would be none to stand before and help them. “It is expedient,” He saith, showing that It would make them spiritual.

“For being not subject,” He saith, “to death, nor a debtor to it, I endure it through My love to the Father.” This He saith, that He may again rouse their souls, and that they may learn that not unwillingly but willingly He goeth to this thing, and that He doth it despising the devil. It was not enough for Him to have said, “Yet a little while I am with you” ( c. vii. 33 ), but He continually handleth this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things. Wherefore at one time He saith, “I go, and I come again”; and, “That where I there ye may be also”; and, “Ye cannot follow Me now, but afterwards ye shall follow Me”; and, “I go to the Father”; and, “The Father is greater than I”; and, “Before it come to pass, I have told you”; and, “I do not suffer these things from constraint, but from love for the Father.” So that they might consider, that the action could not be destructive nor hurtful, if at least He who greatly loved Him, and was greatly loved by Him, so willed. On this account, while intermingling these pleasant words, He continually uttered the painful ones also, practicing their minds. For both the, “remaineth with you” ( c. xvi. 7 ), and, “My departure is expedient for you,” were expressions of One giving comfort. For this reason He spake by anticipation ten thousand sayings concerning the Spirit, the, “Is in you,” and, “The world cannot receive,” and, “He shall bring all things to your remembrance,” and, “Spirit of truth,” and, “Holy Spirit,” and, “Comforter,” and that “It is expedient for you,” in order that they might not despond, as though there would be none to stand before and help them. “It is expedient,” He saith, showing that It would make them spiritual.

[5.] This at least, we see, was what took place. For they who now trembled and feared, after they had received the Spirit sprang into the midst of dangers, and stripped themselves for the contest against steel, and fire, and wild beasts, and seas, and every kind of punishment; and they, the unlettered and ignorant, discoursed so boldly as to astonish their hearers. For the Spirit made them men of iron instead of men of clay, gave them wings, and allowed them to be cast down by nothing human. For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and doth not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. ( Acts iv. 32, and ii. 46.) On this account no one said that any of the things that he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit most requireth, for “the fruit of the Spirit is joy, peace—faith, meek ness.” ( Gal. v. 22, 23.) “And yet spiritual persons often grieve,” saith some one. But that sorrow is sweeter than joy. Cain was sorrowful, but with the sorrow of the world; Paul was sorrowful, but with godly sorrow. Everything that is spiritual brings the greatest gain, just as everything that is worldly the utmost loss. Let us then draw to us the invincible aid of the Spirit, by keeping the commandments, and then we shall be nothing inferior to the Angels. For neither are they therefore of this character, because they are incorporeal, for were this the case, no incorporeal being would have become wicked, but the will is in every case the cause of all. Wherefore among incorporeal beings some have been found worse than men or things irrational, and among those having bodies some better than the incorporeal. All just men, for instance, whatever were their righteous deeds, did them while dwelling on earth, and having bodies. For they dwelt on earth as those who were pilgrims and strangers; but in heaven, as citizens. Then say not thou either, “I am clothed with flesh, I cannot get the mastery, nor undertake the toils which are for the sake of virtue.” Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh. Abraham also with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that abandoned woman. But why speak I of the flesh? For though thou place a chain upon the flesh, no harm is done. “Though I am bound,” saith Paul, yet “the word of God is not bound.” ( 2 Tim. ii. 9.) And why speak I of bonds and chains? Add to these the prison, and bars, yet neither are these any hindrance to virtue; at least so Paul hath instructed us. For the bond of the soul is not iron but cowardice, and the desire of wealth, and the ten thousand passions. These bind us, though our body be free. “But,” saith some one, “these have their origin from the body.” An excuse this, and a false pretense. For had they been produced from the body, all would have undergone them. For as we cannot escape weariness, and sleep, and hunger, and thirst, since they belong to our nature; so too these, if they were of the same kind, would not allow any one to be exempt from their tyranny; but since many escape them, it is clear that such things are the faults of a careless soul. Let us then put a stop to this, and not accuse the body, but subdue it to the soul, that having it under command, we may enjoy the everlasting good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

[5.] This at least, we see, was what took place. For they who now trembled and feared, after they had received the Spirit sprang into the midst of dangers, and stripped themselves for the contest against steel, and fire, and wild beasts, and seas, and every kind of punishment; and they, the unlettered and ignorant, discoursed so boldly as to astonish their hearers. For the Spirit made them men of iron instead of men of clay, gave them wings, and allowed them to be cast down by nothing human. For such is that grace; if it find despondency, it disperses it; if evil desires, it consumes them; if cowardice, it casts it out, and doth not allow one who has partaken of it to be afterwards mere man, but as it were removing him to heaven itself, causes him to image to himself all that is there. ( Acts iv. 32, and ii. 46.) On this account no one said that any of the things that he possessed was his own, but they continued in prayer, in praise, and in singleness of heart. For this the Holy Spirit most requireth, for “the fruit of the Spirit is joy, peace—faith, meek ness.” ( Gal. v. 22, 23.) “And yet spiritual persons often grieve,” saith some one. But that sorrow is sweeter than joy. Cain was sorrowful, but with the sorrow of the world; Paul was sorrowful, but with godly sorrow. Everything that is spiritual brings the greatest gain, just as everything that is worldly the utmost loss. Let us then draw to us the invincible aid of the Spirit, by keeping the commandments, and then we shall be nothing inferior to the Angels. For neither are they therefore of this character, because they are incorporeal, for were this the case, no incorporeal being would have become wicked, but the will is in every case the cause of all. Wherefore among incorporeal beings some have been found worse than men or things irrational, and among those having bodies some better than the incorporeal. All just men, for instance, whatever were their righteous deeds, did them while dwelling on earth, and having bodies. For they dwelt on earth as those who were pilgrims and strangers; but in heaven, as citizens. Then say not thou either, “I am clothed with flesh, I cannot get the mastery, nor undertake the toils which are for the sake of virtue.” Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh. Abraham also with Isaac and his grandson shone brightly, having the flesh; and Joseph in the flesh struggled against that abandoned woman. But why speak I of the flesh? For though thou place a chain upon the flesh, no harm is done. “Though I am bound,” saith Paul, yet “the word of God is not bound.” ( 2 Tim. ii. 9.) And why speak I of bonds and chains? Add to these the prison, and bars, yet neither are these any hindrance to virtue; at least so Paul hath instructed us. For the bond of the soul is not iron but cowardice, and the desire of wealth, and the ten thousand passions. These bind us, though our body be free. “But,” saith some one, “these have their origin from the body.” An excuse this, and a false pretense. For had they been produced from the body, all would have undergone them. For as we cannot escape weariness, and sleep, and hunger, and thirst, since they belong to our nature; so too these, if they were of the same kind, would not allow any one to be exempt from their tyranny; but since many escape them, it is clear that such things are the faults of a careless soul. Let us then put a stop to this, and not accuse the body, but subdue it to the soul, that having it under command, we may enjoy the everlasting good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.