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(Catena 'Unvta.

COMMENTARY

FOUK GOSPELS,

COLLECTED OUT OF THE

WORKS OF THE FATHERS

S. THOMAS AQUINAS.

VOL. IV. PART IL
ST. JOHN.

OXFORD,
JOHN HENRY PAEKEE ;
J, G. F. AND J. EIVINGTON, LONDON.
MDCCCXLV.

684-1

V.4

BAXTER, PKINTEE, OXFORD.

ADVERTISEMENT.
The following Compilation not being admissible into the
Library of the Fathers from the date of some few of the
authors introduced into it, the Editors of the latter work
have been led to publish it in a separate form, being assured
that those who have subscribed to their Translations of the
entire Treatises of the ancient Catholic divines, will not feel
less interest, or find less benefit, in the use of so very
judicious and beautiful a selection from them. The Editors
refer to the Preface for some account of the natural and
characteristic excellences of the work, which will be found
as useful in the private study of the Gospels, as it is well
adapted for family readings and full of thought for those who
are engaged in religious instruction.

^attna ^uvta.

COMMENTARY

ON THE

FOUR GOSPELS,

COLLECTED OUT OF THB

WORKS OF THE FATHERS

S, THOMAS AQUINAS.

VOL. IV.
ST. JOHN.

OXFORD,
JOHN HENRY PARKEE ;
J. G. F. AND J. EIVINGTON, LONDON.
MDCCCXLV.

BAXTER, t>BtNTEll, OXFORD.

Table of Fathers, Doctors, and Commentators, out of
whom the Catena Aurea on the Four Gospels is
gathered.

OrigenCyprian

Cent. III.

Cent. IV.

Eusebius AthanasiusHilary
Gregory of Nazianzus
Gregory of Nyssa
AmbroseJerome Neniesiiis
Augustine Chrysostoni Prosper
Damasus
Apollinaris of Laodicea
Amphilochius of Iconium
Cent. V.
Asterius of Amasea
Evagrius Ponticus
Isidore of Pelusium
Cyril of Alexandria
Maximus of Turin
Cassion
Chrysologus
Basil

Theodotus of Ancyra
Leo the Great
Gennadius
Victor of Antioch
Council of Ephesus
Antipater of Bostrum
Nilus

Cent. VI.
Dionysius Areopagita
Gregory the Great
Isidore Eutychius (Patriarch of Constan
tinople)
Isaac (Bp. of Nineveh)
Severus (Bp. of Antioch)
John Climacus
Fulgentius

Cent. VII.
Maximus ( ? of Constantinople,
645.)

Cent. VIII.
Bede
John Damascene
Alcuin

TABLE OF FATHERS, &C.

Cent. IX.
Haymo (of Halberstadt)
Photius (of Constantinople)
Rabanus Maurus
Remigius (of Auxerre)
Paschasius Radbertus
Cent. XI.
TheophylactAnselfn Petrus Alphonsus
Laufranc

Of uncertain date.
Symeoii Metaphrastes
Symeon Abbas
Theophanes Geometer
Alexander Monachus
Glossa Ordinaria
 Interlinearis

CHAP. XI.
1. Now a certain man was sick, named Lazarus, of
Bethany, the town of Mary and her sister Martha.
2. (It was that Mary which anointed the Lord with
ointment, and wiped his feet with her hair, whose
brother Lazarus was sick.)
3. Therefore his sisters sent unto him, saying, Lord,
behold, he whom thou lovest is sick.
4. When Jesus heard that, he said, This sickness is
not unto death, but for the glory of God, that the Son
of God might be glorified thereby.
5. Now Jesus loved Martha, and her sister, and
Lazarus. B EDE. After our Lord had departed to the other side of Jordan, non occ
it happened that Lazarus fell sick: A certain man was sick,
named Lazarus, of Bethany, lu some copies the copulative j,, jj ,r,.
coniunction precedes, to mark the connection with the words"""'?
•' ^ certain
preceding. Lazarus signifies helped. Of all the dead which man.
our Lord raised, he was most helped, for he had lain dead
four days, when our Lord raised him to life. Aug. The Aug.
resurrection of Lazarus is more spoken of than any of ourj ¦'^^"'"
Lord's miracles. But if we bear in mind who He was who
wrought this miracle, we shall feel not so much of wonder,
as of delight. He who made the man, raised the man ; and
it is a greater thing to create a man, than to revive him.
Lazarus was sick at Bethany, ihe town of Mary and her
sister Martha. The place was near Jerusalem. Alcuin.
And as there were many women of this name. He dis
tinguishes her by her well-known act : It was that Mary
which anointed the Lord taith ointinent, and wiped His feet
2 n

370 GOSPEL ACCORDING TO CHAP. XI.
Greg. . with her hair, whose brother Lazarus was sick. Chrys.
ixii. i. First we are to obsei-ve that this was not the harlot mentioned
in Luke, but an honest woman, who treated our Lord with
Aug. marked reverence. Aug. John here confirms the passage in
Ey. ji.' Luke, where this is said to have taken place in the house
ixxix. of one Simon a Pharisee : Mary had done this act there-
7, 38. fore on a former occasion. That she did it again at
Bethany is not mentioned in the narrative of Luke, but is in
^"f- , the other three Gospels. Aug. A cruel sickness had seized
de Verb. ^
Dom. Lazarus; a wasting fever was eating away the body of the
'¦ wretched man day by day : his two sisters sat sorrowful at
his bedside, grieving for the sick youth continually. They
sent to Jesus : Therefore his sisters sent unto Him, saying,
'Ir.xlix.lord, behold he whom Thou lovest is sick. Aug. They did
^- not say, Come and heal; they dared not say. Speak the
word there, and it shall be done here ; but only. Behold, he
whom Thou loi'est is sick. As if tp say. It is enough that
Thou know it. Thou art not one to love and then to desert
Chrys. whom Thou lovest. Chrys. They hope to excite Christ's
Ixii. 1. pity by these words. Whom as yet they thought to be a man
only. Like the centurion and nobleman, they sent, not
went, to Christ ; partly from their great faith in Him, for
they knew Him intimately, partly because their sorrow kept
them at home. Theophyl. And because they were women,
and it did not become them to leave their home if they could
help it. Great devotion and faith is expressed in these
words, Behold, he whom Thou lovest is sick. Such was their
idea of our Lord's power, that the}' were surprised, that one,
Aug. whom He loved, could be seized with sickness. Aug. When
6. ' ' Jesus heard that. He said, This sickness is not unio death.
For this death itself was not unto death, but to give occasion
for a miracle ; whereby men might be brought to believe in
Christ, and so escape real death. It was for the glory of
God, wherein observe that our Lord calls Himself God by
implication, thus confounding those heretics who say that the
Son of God is not God. For the glory of what God.? Hear
what follows. That the Son of God might be glorified there-
Chrj-3. *y. i- e. by that sickness. Chrys. That here signifies not
Horn, the cause, but the event. The sickness sprang from natural
causes, but He turned it to the glory of God.

VER. 6  lO. ST. JOHN. .371
Noir Jesus loved Martha, and her sister, and Lazarus.
Aug. He is sick, they sorrowful, all beloved. Wherefore they Aug.
had hope, for they were beloved by Him Who is the Com-;/'^'"^'
forter of the sorrowful, and the Healer of the sick. Chrys. Chrys.
Wherein the Evangelist instructs us not to be sad, if sickness j^?™"
ever falls upon good men, and friends of God. non occ.
V. lxii.3.
6. When he had heard therefore that he was sick,
he abode two days still in the same place where he
was. 7. Then after that saith he to his disciples. Let us
go into Judaea again.
8. His disciples say unto him. Master, the Jews
of late sought to stone thee; and goest thou thither
again? 9. Jesus answered. Are there not twelve hours in
the day? If any man walk in the day, he stumbleth
not, because he seeth the light of this world.
10. But if a man walk in the night, he stumbleth,
because there is no light in him.
Alcuin. Our Lord heard of the sickness of Lazarus, but
suffered four days to pass before He cured it; that the re
covery might be a more wonderful one. When He had
heard therefore that he was sick. He abode two days still in
the place where He was. Chrys. To give time for his death Chrys.
and burial, that they might say, he stinketh, and none doubt ]^°"j
that it was death, and not a trance, from which he was
raised. Then after that saith He to His disciples. Let us go into
Jud(jea again. Aug. Where He had just escaped being j^
stoned; for this was the cause of His leaving. He leftTr.xlix.
indeed as man: He left in weakness, but He returns in
power. Chrys. He had not as yet told His disciples where chrys.
He was going; but now He tells them, in order to prepare Hom.
them beforehand, for they are in great alarm, when they hear
of it: His disciples say unto Him, Master, the Jews sought to
stone Thee, and goest Thou tliither again ? They feared both
2 B 2

372 GOSPEL ACCORDING TO CHAP. XI.
for Him, and for themselves; for they were not yet con-
Tr"xlix fi''™'^'! ^^ faith. Ado. When men presumed to give advice
8. to God, disciples to their Master, our Lord rebuked them:
Jesus answered, Are there not ticelve hours in the day?
He shewed Himself to be the day, by appointing twelve
disciples : i. e. reckoning Matthias in the place of Judas, and
passing over the latter altogether. The hours are lightened
by the day; that by the preaching of the hours, the world
may believe on the day. Follow Me then, saith our Lord,
if ye wish not to stumble: If any man walk in the day, he
stumbleth not , because he seeth the light of this world. But
if a man tcalk in the night he stumbleth, because there is no
Chrys. light in him. Chhys. As if to say. The upright need fear no
lxii™i. 6^il' the wicked only have cause to fear. We have done nothing
worthy of death, and therefore are in no danger. Or, If any
one seeth this world's light, he is safe; much more he who is
with Me. Theophyl. Some understand the day to be the
time preceding the Passion, the night to be the Passion.
In this sense, while it is day, would mean, before My Passion ;
Ye will not stumble before My Passion, because the Jews
will not persecute you ; but when the night, i. e. My Passion,
Cometh, then shall ye be beset with darkness and difficulties.
II. These things said he: and after that he saith
unto them, Our friend Lazarus sleepeth; but I go that
I may awake him out of sleep.
12. Then said his disciples. Lord, if he sleep, he
shall do well.
13. Howbeit Jesus spake of his death: but they
thought that he had spoken of taking of rest in sleep.
14. Then said Jesus unto them plainly, Lazarus is
dead. 15. And I am glad for your sakes I was not there,
to the intent ye may believe ; nevertheless let us go
unto him.
16. Then said Thomas, which is called Didymus,
unto his fellowdisciples. Let us also go, that we may
die with him.

VER. II  16. ST. JOHN. 373
Chrys. After He has comforted His disciples in one way, Chrys.
He comforts them in another, by telling them that they were ^iui.
not going to Jerusalem, but to Bethany: These things .saith
He : and qfter that He saith unto them, Our friend Lazarus
sleepe I h ; but I go that f may awake him out of sleep: as if
to say, I am not going to dispute again with the Jews, but
to awaken our friend. Our friend. He says, to shew how
strongly they were bound to go. Aug. It was really true;^"g-.
that He was sleeping. To our Lord, he was sleeping; to men c. 9.
who could not raise him again, he was dead. Our Lord
awoke him with as much ease from his grave, as thou awakest
a sleeper from his bed. He calls him then asleep, with
reference to His own power, as the Apostle saith. But 1 1 Thess.
ivould not have you to be ignorant, concerning them which*' ^^'
are asleep. Asleep, He says, because He is speaking of
their resurrection which was to be. But as it matters to
those who sleep and wake again daily, what they see in
their sleep, some having pleasant dreams, others painful ones,
so it is in death; every one sleeps and rises again with his
own account".
Chrys. The disciples however wished to prevent Him Chrys.
going to Judaea: Then said His disciples. Lord, if he sleep,-^°^{^
he shall do well. Sleep is a good sign in sickness. And
therefore if he sleep, say they, what need to go and awake
him. Aug. The disciples replied, as they understood Him : Aug.
Howbeit Jesus spake of his death; but they thought that'^^'^^^^-
He had spoken of taking rest in sleep. Chrys. But if any chrys.
one say, that the disciples could not but have known that^.l™-
our Lord meant Lazarus's death, when He said, that I may
awake him; because it would have been absurd to have gone
such a distance merely to awake Lazarus out of sleep; we
answer, that our Lord's words were a kind of enigma to the
disciples, here as elsewhere often. Aug. He then declares Aug.
¦ Tr xlix
His meaning openly: Then said Jesus unlo them plainly, n^
Lazarus is dead. Chrys. But He, does not add here, / ^^ochrys.
that I may awake him. He did not wish to anticipate thej^y™^
miracle by talking of it ; a hint to us to shun vain glory, and
abstain from empty promises.
Aug. He had been sent for to restore Lazarus from sick- Aug.Tr.xlix.
' cum caus^ suSi dormlt, cum caoei su^ surgit. 11.

374 gospel according to chap. xi.
ness, not from death. But how could the death be hid from
Him, into whose hands the soul of the dead had flown?
And 1 am glad for your .sakes that I was not there, ihat
ye might believe; i. e. seeing My marvellous power of knowing
a thing I have neither seen nor heard. The disciples already
believed in Him in consequence of His miracles; so that
their faith had not now to begin, but only to increase. That
ye might believe, means, believe more deeply, more firmly.
Theophyl. Some have understood this place thus. I re
joice, He says, for your sakes ; for if I had been there, I
should have only cured a sick man; which is but an inferior
sign of power. But since in My absence he has died, ye
vrill now see that I can raise even the dead putrefying body;
Chrys. ^nd your faith will be strengthened. Chrys. The disciples
Ixii. 2. all dreaded the Jews; and especially Thomas; Then said
Thonias, which is called Didymus, unto his fellow-disciples.
Let us also go, that we may die with him. But he who was
now the most weak and unbelieving of all the disciples,
afterwards became stronger than any. And he who dared
not go to Bethany, afterwards went over the whole earth, in
the midst of those who wished his death, with a spirit
indomitable. Bede. The disciples, checked by our Lord's
answer to them, dared no longer oppose; and Thomas, more
forward than the rest, says. Let us also go that we may die
with him. What an appearance of firmness ! He speaks as
if he could really do what he said; unmindful, like Peter, of
his frailty.
17. Then when Jesus came, he found that he had
lain in the grave four days already.
18. Now Bethany was nigh unto Jerusalem, about
fifteen furlongs off:
19. And many ofthe Jews came to Martha and Mary,
to comfort them concerning their brother.
20. Then Martha, as soon as she heard that Jesus
was coming, went and met him : but Mary sat still in
the house.
21. Then said Martha unto Jesus, Lord, if thou
hadst been here, my brother had not died.

vek. 17—27. ST. JOHN. .375
22. But I know, that even now, whatsoever thou wilt
ask of God, God will give it thee.
23. Jesus saith unto her. Thy brother shall rise
again. 24. Martha saith unto him, I know that he shall
rise again in the resurrection at the last day.
25. Jesus said unto her, T am the resurrection, and
the life : he that believeth in me, though he were dead,
yet shall he live :
26. And whosoever liveth and believeth in me shall
never die. Believest thou this?
27. She saith unto him. Yea, Lord: I believe that
thou art the Christ, the Son of God, which should
come into the world.
Alcuin. Our Lord delayed His coming for four days, that
the resurrection of Lazarus might be the more glorious : Then
when Jesus came. He found that He had lain in the grave
four days already. Chrys. Our Lord had stayed two days, Chrys.
and the messenger had come the day before; the very dayixu. 2.
on which Lazarus died. This brings us to the fourth day.
Aug. Of the four days many things may be said. They Aug.
refer to one thing, but one thing viewed in different ways. ^iix. 12.
There is one day of death which the law of our birth brings
upon us. Men transgress the natural law, and this is another
day of death. The written law is given to men by the hands
of Moses, and that is despised — a third day of death. The
Gospel comes, and men transgress it — a fourth day of
death. But Christ doth not disdain to awaken even these.
Alcuin. The first sin was elation of heart, the second assent,
the third act, the fourth habit.
Now Bethany was nigh unto Jerusalem, about fifteen
furlongs off. Chrys. Two miles. This is mentioned to Chrys.
account for so many coming from Jerusalem: And many o/",^;; 2.
the Jews came to Martha and Mary, to comfort them con
cerning their brother. But how could the Jews be consoling
the beloved of Christ, when they had resolved that whoever
confessed Christ should be put out of the synagogue?

376 gospel .-iCCORDING TO CHAP. XI.
Perhaps the extreme affliction of the sisters excited their
sympathy; or they wished to shew re.spect for their rank.
Or perhaps they who came were of the better sort; as we
find many of them believed. Their presence is mentioned
to do away with all doubt of the real death of Lazarus.
Bedk. Our Lord had not yet entered the town, when Martha
met Him : Then Martha, as soon as she heard that Jesus was
coming, went and met Him: but Mary sat still in the house.
Chrys. Chrys. Martha does not take her sister with her, because
xii. 2! she wants to speak vvith Christ alone, and tell Him what has
happened. When her hopes had been raised by Him, then
she went her way, and called Mary. Theophyl. At first
she does not tell her sister, for fear, if she came, the Jews
present might accompany her. And she did not wish them
to know of our Lord's coming.
Then saith Martha unto Jesus, Lord, if Thou hadst been
Chrys. here, my brother had not died. Chrys. She believed in
Ixii. 3. Christ, but she believed not as she ought. She did not
speak as if He were God: If Thou, hadst been here, my
brother had not died. Theophyl. She did not know that He
could have restored her brother as well absent as present.
Chrys, Chrys. Nor did she know that He wrought His miracles by
lxii.3. His own independent power: But [ know that even now,
whatsoever Thou wilt ask of Ood, God will give it Thee.
Aug. She only thinks Him some very gifted man. Aug. She
13.' ' does not say to Him, Bring my brother to life again ; for how
could she know that it would be good for him to come to life
again; she says, 1 know that Thou canst do so, if Thou wilt;
but what Thou wilt do is for Thy judgment, not for my
Chrys. presumptiou to determine. Chry.s. But our Lord taught
ixil^s. her the truths which she did not know: Jesus saith unto her.
Thy brother shall rise again. Observe, He does not say,
1 will ask God, that he may rise again, nor on the other
hand does He say, 1 want no help, I do all things of Myself;
a declaration which would have been too much for the woman ;
Tr xii.K ^""^ something between the two. He .^hall rise again- Aug.
14.' "Shall rise again, is ambiguous: for He does not say, now.
And therefore it follows: Martha .saith unto Him I know
Ihat he shall rise again in tlie resu4-rection at the lust dau:
of that resurrection I am certain; of this I am doubtful.

VER. 28 — 32. ST. JOHN. .377
Chrys. She had often heard Christ speak of the resurrection. Chrys.Ixii.

Jesus now declares His power more plainly: Jesus said unto^°'^

her, I am the resurrection and the life. He needed therefore
none to help Him; for if He did, how could He be the
resurrection. And if He is the life. He is not confined by
place, but is every where, and can heal every where. Alcuin.
I am the resurrection, because I am the life ; as through Me
he will rise at the general resurrection, through Me he may
rise now. Chrys. To Martha's, Whatsoever Thou shall ask, Chrys.
He replies. He that believeth in Me, though he were dead, ]^^'
yet shall he live: shewing her that He is the Giver of all
good, and that we must ask of Him. Thus He leads her to
the knowledge of high truths; and whereas she had been
enquiring only about the resurrection of Lazarus, tells her of
a resurrection in which both she and all present would share.
Aug. He that believeth in Me, though he were dead: i. e. Aug.
though his flesh die, his soul shall live till the flesh risejg'^'^"
again, never to die more. For faith is the life of the soul.
And whosoever liveth, in the flesh, and believeth in Me,
though he die for a time in the flesh, shall not die eternally.
Alcuin. Because He hath attained to the life of the Spirit,
and to an immortal resurrection. Our Lord, from Whom
nothing was hid, knew that she believed, but sought from
her a confession unto salvation: Believest thou this? She
saith unto Him, Tea, Lord, I believe that Thou art the Christ
the Son of God, which should come into the world. Chrys. Chrys.
She seems not to have understood His words; i. e. she sawj^°™3
that He meant something great, but did not see what that
was. She is asked one thing, and answers another. Aug. Aug.
When I believed that Thou wert the Son of God, I beheved Jg'';'^^'^'
that Thou wert the resurrection, that Thou wert life" ; and that
he that believeth in Thee, though he were dead, shall live.
28. And when she had so said, she went her way,
and called Mary her sister secretly, saying, The Master
is come, and calleth for thee.
29. And as soon as she heard that, she arose quickly,
and came unto him.
^ Thus this is an answer to Christ's question, Believest thou thi>? i. e. that
1 am the resurrection and the life.

378 gospel according to chap. xi.
30. Now Jesus was not yet come into the town, but
was in that place where Martha met him.
31 . The Jews then which were with her in the house,
and comforted her, when they saw Mary, that she rose
up hastily and went out, followed her, saying. She
goeth unto the grave to weep there.
32. Then when Mary was come where Jesus was,
and saw him, she fell down at his feet, saying unto
him, Lord, if thou hadst been here, my brother had
not died.
Chrys. Chrys. Christ's words had the eflfect of stopping Martha's
Ixii. 3. grief In her devotion to her Master she had no time to
think of her afllictions : And when she had so said, she went
-*^"g-. her way, and called Mary her sister secretly. Aug. Silently',
16. i. e. speaking in a low voice. For she did ^'ge.stk, saying,
^xitfa 2'he Master is come, and calleth for thee. Chrys. She calls
V. her sister secretly, in order not to let the Jews know that
Hom^ Christ was coming. For had they known, they would have
Ixii. gone, and not been witnesses of the miracle. Aug. We may
Aug. observe that the Evangelist has not said, where, or -K'hen, or
Tr.xlix.jjQ^r^ the Lord called Mary, but for brevity's sake has left it
to be gathered from Martha's words. Theophyl. Perhaps
she thought the presence of Christ in itself a call, as if it
were inexcusable, when Christ came, that she should not go
Chrys. out to meet Him. Chrys. While the rest sat around her in
Ixiii?']. ^^'" sorrow, she did not wait for the Master to come to her,
but, not letting her grief detain her, rose immediately to meet
Him ; As soon as she heard that, she arose quickly, and came
Aug. unto Him. Aug. So we see, if she had known of His arrival
non occ. before, she would not have let Martha go without her.
Now Jesus was not yet come into the town, but was in that
Chrys. place where Martha met Him. Chrys. He went slowly,
Jxiii. 1. that He might not seem to catch at an occasion of working
a miracle, but to have it forced upon Him by others asking.
Mary, it is said, arose quickly, and thus anticipated His
coming. The Jews accompanied her: The Jews then which
were with Iter in the house, and comforted her, when they
saw Mary that she arose up hastily and went out, followed

VER. 33  41. ST. JOHN. 379
her, saying. She goeth unto the grave to weep there. Aug. Aug.
The Evangelist mentions this to shew how it was that sojg.''"''
many were present at Lazarus' resurrection, and witness of
that great miracle.
Then when Mary was come where Jesus was, and saw
Him, she fell down at His feet. Chuys. She is more fervent Chrys.
than her sister. Forgetful of the crowd around her, and ofixiji.'i.
the Jews, some of whom were enemies to Christ, she threw
herself at her Master's feet. In His presence all earthly
things were nought to her; she thought of nothing but giving
Him honour. Theophyl. But her faith seems as yet im
perfect: Lord, if Thou hadst been here, my brother had not
died. Alcuin. As if to say. Lord, while Thou wert with us,
no disease, no sickness dared to shew itself, amongst those
with whom the Life deigned to take up His abode. Aug. Aug.
O faithless assembly! Whilst Thou art yet in the world, p^^^'''
Lazarus Thy friend dieth ! If the friend dies, what will the s. Hi.
enemy suppose? Is it a small thing that they will not serve
Thee upon earth? lo, hell hath taken Thy beloved. Bede.
Mary did not say so much as Martha, she could not bring
out what she wanted for weeping, as is usual with persons
overwhelmed with sorrow.
33. When Jesus therefore saw her weeping, and
the Jews also weeping which came with her, he groaned
in the spirit, and was troubled,
34. And said, Where have ye laid him? They
said unto him. Lord, come and see.
35. Jesus wept.
36. Then said the Jews, Behold how he loved him !
37. And some of them said. Could not this man,
which opened the eyes of the blind, have caused that
even this man should not have died ?
38. Jesus therefore again groaning in himself
cometh to the grave. It was a cave, and a stone lay
upon it.
39. Jesus said. Take ye away the stone. Martha,
the sister of him that was dead, saith unto him. Lord,

380 GOSPEL according to chap. xi.
by this time he stinketh: for he hath been dead four
days. 40. Jesus saith unto her, Said I not unto thee, that,
if thou wouldest believe, thou shouldest see the glory
of God?
41. Then they took away the stone from the place
where the dead was laid.
Chrys. Chrys. Christ did not answer Mary, as He had her
l^Ui?!. sister, on account of the people present. In condescension to
them He humbled Himself, and let His human nature be
seen, in order to gain them as witnesses to the miracle :
When Jesus therefore saw her weeping, and the Jews also
weeping which came vdth her. He groaned in His spirit, and
Aug. was troubled. Aug. For who but Himself could trouble
Xr xlix ¦ Him ? Christ was troubled, because it pleased Him to be
troubled; He hungered, because it pleased Him to hunger.
It was in His own power to be affiected in this or that way,
or not. The Word took up soul and flesh, and whole man,
and fitted it to Himself in unity of person. Aud thus ac
cording to the nod and will of that higher nature in Him, in
which the sovereign power resides, He beconies weak and
troubled. Theophyl. To prove His human nature He
sometimes gives it free vent, while at other times He com
mands, and restrains it by the power of the Holy Ghost.
Our Lord allows His nature to be afiected in these ways,
both to prove that He is very Man, not Man in appearance
only; and also to teach us by His own example the due
measures of joy and grief For the absence altogether of
sympathy and sorrow is brutal, tho excess of them is
womanly.
Aug. Aug. And said. Where have ye laid him? He knew where,
Dom?''' but He asked to try the faith of the people. Chrys. He did
^^lii-^ not wish to thrust the miracle upon them, but to make them
Horn!' ask for it, and thus do away with all suspicions. Aug. The
Aug.^' question has an allusion too to our hidden calling. That
lib. 83. predestination by which we are called, is hidden- and the
?a"Txv. s'g° °f •'¦« ''^'"g «° ^^ o"*" Lord asking the question : He
being as it were in ignorance, so long as we are ignorant

VER. 33  41. ST. JOHN. 381
ourselves. Or because our Lord elsewhere shews that He
knows not sinners, saying, / know you not, because in keep- Matt. 7,
ing His commandments there is no sin.
They said unto Him, Lord, come and see. Chrys. He Chrys.
had not yet raised any one from the dead; and seemed asixiii.'i.
if He came to weep, not to raise to life. Wherefore they
say to Him, Come and see. Aug. The Lord sees vvhen He Aug.
pities, as we read. Look upon my adversity and misery, and'^^'^^^^'
forgive me all my sin. Ps. 24,
Jesus wept. Alcuin. Because He was the fountain of
pity. He wept in His human nature for him whom He was
able to raise again by His divine. Aug. Wherefore did Aug.
Christ weep, but to teach men to weep ? Bede. It is cus- no'n^oo."
tomary to mourn over the death of friends; and thufe the
Jews explained our Lord's weeping : Then said the Jews,
Behold how He loved him. Aug. Loved him. Our Lord Aug.
came not to call the righteous but sinners to repentance. 21,^^^'
And some of them said. Could not this 3Ian which opened the
eyes qf the blind, have caused that even this man should not
have died? He was about to do more than this, to raise
him from death. Chrys. It was His enemies who said Chrys.
this. The very works, which should have evidenced HisixHi?!.
power, they turn against Him, as if He had not really done
them. This is the way that they speak of the miracle of
opening the eyes of the man that was born blind. They
even prejudge Christ before He has come to the grave, and
have not the patience to wait for the issue of the matter.
Jesus therefore again groaning in Himself, cometh to the
grave. That He wept, and He groaned, are mentioned to
shew us the reality of His human nature. John who enters
into higher statements as to His nature than any of the
other Evangelists, also descends lower than any in describing
His bodily aff"ections. Aug. And do thou too groan in thyself, Aug.
if thou wouldest rise to new life. To every man is this said, •^''*'
who is weighed down by any vicious habit. It was a cave,
and a stone lay upon it. The dead under the stone is the
guilty under the Law. For the Law, which was given to the
Jews, M-as graven on stone. And all the guilty are under the
Law, for the Law was not made for a righteous man. Bede.

382 GOSPEL according to chap. XI.
A cave is a hollow in a rock. It is called a monument,
because it reminds us of the dead.
Chrys. Jesus said. Take ye away the stone. Chrys. But why
^^•^ did He not raise him without taking away the stone ? Could
not He who moved a dead body by His voice, much more
have moved a stone ? He purposely did not do so, in order
that the miracle might take place in the sight of all; to
give no room for saj'ing, as they had said in the case of the
blind man. This is not he. Now they might go into the
Aug. grave, and feel and see that this was the man. Aug. Take
c. 22. ' ye away the stone ; mystically. Take away the burden of the
Aug. law, proclaim grace. Aug. Perhaps those are signified who
Quaest wished to impose the rite of circumcision on the Gentile
qu. 61. converts; or men in the Church of corrupt life, who offend
Aug. believers. Aug. Mary and Martha, the sisters of Lazarus,
Dom.^"^ though they had often seen Christ raise the dead, did not
serm.lii. fully believe that He could raise their brother; Martha, the
sister of him that was dead, saith unto Him, Lord, by this
time he stinketh, for he hath been dead four days. The
ophyl. Martha said this from weakness of faith, thinking it
impossible that Christ could raise her brother, so long
Bede. after death. Bede. Or, these are not words of despair, but
(Nie.) of wonder. Chrys. Thus every thing tends to stop the
^rys. mouths of the unbelieving. Their hands take away the
ixiii. 2. stone, their ears hear Christ's voice, their eyes see Lazarus
come forth, they perceive the smell of the dead body. The
ophyl. Christ reminds Martha of what He had told her
before, which she had forgotten : Jesus saith unto her, Said I
not unto thee, that, if thou wouldest believe, thou shouldest
Chrys. see the glory of God? Chrys. She did not remember what
IxiT' He said above. He that believeth in Me, though he were
dead, yet shall he live. To the disciples He had said,
Tliat the Son of God might be glorified thereby ; here it is
the glory of the Father He speaks of The difference is
made to suit the different hearers. Our Lord could not
rebuke her before such a number, but only says, Tliou shall
Tr xlix **'^ *^^ ^^"''^ "-^ ^''^' ^"^' ^^'¦^''1 is the glory of God,
'^¦''"'¦that he that stinketh and hath been dead four days is
brought to life again.

VEB. 41—46. ST. JOHN. ,383
Then they took, away the stone. Origen. The delay in Orig.
taking away the stone was caused by the sister ofthe dead, who j™- ™
said. By this time he stinketh, for he hath been dead four :iXYiii.
days. If she had not said this, it would not be said, Jesus
said. Take away the stone. Some delay had arisen ; it is best
to let nothing come between the commands of Jesus and
doing them.
41. And Jesus lifted up his eyes, and said. Father,
I thank thee that thou hast heard me.
42. And I knew that thou hearest me always : but
because of the people which stand by I said it, that
they may believe that thou hast sent me.
43. And when he thus had spoken, he cried with a
loud voice, Lazarus, come forth.
44. And he that was dead came forth, bound hand
and foot with graveclothes : and his face was bound
about with a napkin. Jesus saith unto them. Loose
him, and let him go.
45. Then many of the Jews which came to Mary,
and had seen the things which Jesus did, believed on
him. 46. But some of them went their ways to the
Pharisees, and told them what things Jesus had done.
Alcuin. Christ, as man, being inferior to the Father, prays
to Him for Lazarus's resurrection ; and declares that He is
heard : And Jesus lifted up His eyes, and said, Father, I
thank Thee that Thou hast heard Me. Origen. He lifted Oiig.
up His eyes; mystically. He lifted up the human mind by\^°^;;_
prayer to the Father above. We should pray after Christ's
pattern. Lift up the eyes of our heart, and raise them above
present things in memory, in thought, in intention. If to
them who pray worthily after this fashion is given the
promise in Isaiah, Thou shall cry, and He shall say. Here isa. 58,
I am ; what answer, think we, our Lord and Saviour ^•
would receive ? He was about to pray for the resurrection of
Lazarus. He was heard by the Father before He prayed ;

384 gosi'el according to chap. xi.
His request was granted before mad . And therefore He
begins with giving thanks; I thank Thee, Father, that Thou
Chrys. hast heard Me. Chrys. i. e. There is no difference of will
W 2. between Me and Thco. Thou hnsf heard Me, does not shew
any lack of power in Him, or that He is inferior to the
Father. It is a phrase that is used between friends and
equals. That the prayer is not really necessary for Him,
appears from the words that follow, And J knew that Thou,
heardest Me always: as if He said, I need not prayer to
persuade Thee ; for Ours is one will. He hides His meaning on
account of the weak faith of His hearers. For God regards
not so much His own dignity, as our salvation ; and therefore
seldom speaks loftily of Himself, and, even when He does,
speaks in an obscure way; whereas humble expresisions
Hilar, abound in His discourses. Hilary. He did not therefore
in'j^ need to pray: He prayed for our sakes, that we might
know Him to be the Son : Bill because of the people which
stand by I said it, that they may believe that Thou hast
sent Ble. His prayer did not benefit Himself, but benefited
our faith. He did not want help, but we want instruction.
Chrys. Chrys. He did not say, That they may believe that I ara
ixi'"^. inferior to Thee, in that I cannot do this without prayer, but,
that Tliou hast sent Me. He saith not, hast sent Me weak,
acknowledging subjection, doing nothing of Myself, but
hast sent Me in such sense, as that man may sec that I ara
from God, not contrary to God; and that 1 do this miracle in
Aug. accordance with His will. Aug. Christ went to the grave
Dom i" vvhich Lazarus slept, as if He were not dead, but alive and
Serm. able to hear, for He forthwith called him out of his grave:
And when He had thus spoken. He cried with a loud vmce,
Lazarus, come forth. He calls him by name, that He may
Chrys. not bring out all the dead. Chrys. He does not say, Arise,
ixiTb. ^^^> ^°^^ .forth, speaking to the dead as if he were alive.
For which reason also He does not say. Come forth in My
Father's name, or. Father, raise him, but throwing off the
whole appearance of one praying, proceeds to shew His
power by acts. This is His general way. His words shew
humiUty, His acts power. Theophyl. The voice which
roused Lazarus, is the symbol of that trumpet which will
sound at the general resuiTection. (He spoke loud, to con-

VER. 41—46. ST. JOHN. 385
tradict the Gentile fable, that the soul remained in the
tomb. The soul of Lazarus is called to as if it were absent,
and a loud voice were necessary to summon it.) And as the
general resurrection is to take place in the twinkling of an
eye, so did this single one: And he that was dead came
forth, bound hand and foot with grave clothes, and his face
was bound about with a napkin. Now is accomplished
what was said above. The hour is coming, when the deady. 25.
shall hear the voice of the Son of God, and they that hear
shall live. Origen. His cry and loud voice it was which Orig.
awoke him, as Christ had said, I go to awake him. The *-'=''™'-
resurrection of Lazarus is the work of tbe Father also, in that
He heard the prayer ofthe Son. It is the joint work of Father
and Son, one praying, the other hearing; for as the Father y^^i.
raisc-th up the dead and quickeneih them, even so the Son
quickeneih whom He will. Chrys. He came forth bound, Chrys.
that none might suspect that he was a mere phantom. Besides, ixi"™'
that this very fact, viz. of coming forth bound, was itself a
miracle, as great as the resurrection. Jesus .saith unto them.
Loose him, that by going near and touching him they might be
certain he was the very person. And let him go. His humi
lity is shewn here; He does not take Lazarus about with Him
for the sake of display. Origen. Our Lord had said above, Orig.
Because of the people that stand by I said ii, that they may^g^"""'
believe that Thou hast sent Me. It would have been ignorance
of the future, if He had said this, and none believed, after all.
Therefore it follows : Tlien many of the Jews which came to
Mary, and had seen the things which Jesus did, believed on
Him. But some of them went their way lo the Pharisees, and
told ihem what things Jesus had done. It is doubtful from
these words, whether those who went to the Pharisees, were of
those many who believed, and meant to conciliate the oppo
nents of Christ; or whether they were ofthe unbelieving party,
and wished to inflame the envy of the Pharisees against Him.
The latter seems to me the true supposition; especially as the
Evangelist describes those who believed as the larger party.
Many believed; whereas it is only a few who go to the Phari
sees: Some of them went to the Pharisees, and told them
what things Jesus had done. Aug. Although according to j^xl'l-j]"
the Gospel history, we hold that Lazarus was really raised to Qusest.
2 c '^' ^^'

386 gospel according to chap. xi.
life, yet I doubt not that his resurrection is an allegory as
well. We do not, because we allegorize facts, lose our belief
.^"K- in them as facts. Aug. Every one that sinneth, dies ; but
fr.super . •' , , ,.. . ,
Joan. God, of His great mercy, raises the soul to life again, and
^''''' ^- does not suffer it to die eternally. The three miraculous
resurrections in the Gospels, I understand to testify the resur-
Greg.iv. rection ofthe soul. Greg. The maiden is restored to life in
c.°xxi'x.the house, the young man outside the gate, Lazarus in his
grave. She that lies dead in the house, is the sinner lying in
sin : he that is carried out by the gate is the openly and noto-
Aug. riously wicked. Aug. Or, it is death within ; when the evil
3. ' 'thought has not come out into action. But if thou actually
do the evil thing, thou hast as it were carried the dead outside
Greg, the gate. Greg. And one there is who lies dead in his grave,
v.Moral. . , , , ;. . , . . , . . , ¦, ,
with a load ot earth upon him; i. e. who is weighed down
by habits of sin. But the Divine grace has regard even unto
Aug.iib.such, and enlightens them. Aug. Or we may take Lazarus
Qu^st. i" *-lie grave as the soul laden with earthly sins. Aug. And
q. ixv. yet our Lord loved Lazarus. For had He not loved sinners,
in Joan. He vvould never have come down from heaven to save them.
Tr.xhx. Well ig it said of one of sinful habits, that He stinketh. He
'pessi-mam hath a bad report already, as it were the foulest odour.
2™„^™b. Aug. Well may she saj^, He hath been dead four days.
Ixxxiii. For the earth is the last of the elements. It signifies the pit
q. 65. of earthly sins, i. e. carnal lusts. Aug. The Lord groaned,
Aug wept, cried with a loud voice. It is hard for Him to arise,
in Joan, who is bowed down with the weight of evil habits. Christ
xhx. 19. troubleth Himself, to signify to thee that thou shouldest be
troubled, when thou art pressed and weighed down with such
a mass of sin. Faith groaneth, he that is displeased with
himself groaneth, and accuseth his own evil deeds; that so
the habit of sin may yield to the violence of repentance.
When thou sayest, I have done such a thing, and God has
spared me; I have heard the Gospel, and despised it; what
shall 1 do? then Christ groaneth, because faith groaneth;
and in the voice of thy groaning appeareth the hope of thy
Greg, rising again. Greg. Lazarus is bid to come forth, i. e. to
.Till i/ 3
Moral, come forth and condemn himself with his own mouth with
out excuse or reservation : that so he that lies buried in a
guilty conscience, may come forth out of himself bv confession.

VER. 47 — 53. ST. JOHN. ;387
Aug. That Lazarus came forth from the grave, signifies the Aug.iib.
soul's deliverance from carnal sins. That he came bound q^^^J"'
up in grave clothes means, that even we who are delivered q- 65.
from carnal things, and serve with the mind the law of God,
yet cannot, so long as we are in the body, be free from the
besetments of the flesh. That his face was bound about
with a napkin means, that we do not attain to full knowledge
in this life. And when our Lord says. Loose him, and let
him go, we learn that in another world all veils will be
removed, and that we shall see face to face. Aug. Or thus: Aug.
When thou despisest, thou liest dead; when thou confessest, ^'^ ^^"
thou comest forth. For what is to come forth, but to go out,
as it were, of thy hiding place, and shew thyself? But thou
canst not make this confession, except God move thee to it,
by crying with a loud voice, i. e. calling thee with great
grace. But even after the dead man has come forth, he
remains bound for some time, i. e. is as yet only a penitent.
Then our Lord says to His ministers. Loose him, and let him
go, i. e. remit his sins: Whatsoever ye shall bind on earth M.att.
shall be bound in heaven, and whatsoever ye shall loose on ' *
earth shall be loosed in heaven. Alcuin. Christ awakes,
because His power it is which quickens us inwardly: the
disciples loose, because by the ministry of the priesthood,
they who are quickened are absolved. Bede. By those who
went and told the Pharisees, are meant those who seeing the
good works of God's servants, hate them on that very account,
persecute, and calumniate them.

47. Then gathered the chief priests and the Phari
sees a council, and said. What do we? for this man
doeth many miracles.
48. If we let him thus alone, all men will believe on
him: and the Romans shall come and take away both
our place and nation.
49. And one of them, named Caiaphas, being the
high priest that same year, said unto them. Ye know
nothing at all,
50. Nor consider that it is expedient for us, that
2 c2

388 gospel according to chap. xi.
one man should die for the people, and that the whole
nation perish not.
51. And this spake he not of himself: but being
high priest that year, he prophesied that Jesus should
die for that nation;
52. And not for that nation only, but that also he
should gather together in one the children of God that
were scattered abroad.
53. Then from that day forth they took counsel
together for to put him to death.
Theophyl. Such a miracle as this should have drawn
forth wonder and praise. But they make it a reason of
plotting against His life : Then gathered the chief priests
Aug. and Pharisees a council, and said. What do we? Aug.
^•¦•g'"^ But they had no thought of believing. The miserable men
only consulted how they might hurt and kill Him, not how
themselves might be saved from death. What do we? for
Chrys. this Man doeth many miracles. Chrys. Him of whose
ixiv™ divinity they had received such certain proofs, they call only
0. 3. a man. Origen. This speech is an evidence of their auda-
t.xxviii. city and blindness : of their audacity, because they testified
"• 1^- that He had done many miracles, and yet thought that they
could contend successfully against Him, and that He would
have no power of withstanding their plots; of their blindness,
because they did not reflect that He who had wrought such
miracles could easily escape out of their hands; unless
indeed they denied that these miracles were done by Divine
power. They resolved then not to let Him go; thinking
that they should thus place an impediment in the way of
those who wished to believe in Him, and also prevent the
Romans from taking away their place and nation. If we let
Him thus alone, all men will believe on Him, and the
Romans shall come and take away both our place and
Chrys. nation. Chrys. They say this to alarm the people; as if
Horn. .1 . . ^, . . „ . J. r '
•xiv. 3. '-"^y ^ere incurring the suspicion of setting up an usurper.
If, say they, the Romans in crowds follow Him, they will
suspect us of setting up a tyranny, and will destroy our
state. But this was wholly a fiction of their own. For what

VER. 47—53. ST. JOHN.

SbO

was the fact? Did He take armed men about with Him,
did He go with horsemen in His train ? Did He not rather
choose desert places to go to ? However, that they might not
be suspected of consulting only their own interests, they
declare the whole state is in danger. Aug. Or, they were Aug.
afraid that, if all believed in Christ, none would remain to 26!'' '^
defend the city of God and the temple against the Romans :
since they thought that Christ's teaching was directed
against the temple, and their laws. They were afraid of
losing temporal things, and thought not of eternal life; and
thus they lost both. For the Romans, after our Lord had
suffered and was glorified, did come and take away their
place and nation, reducing the one by siege, and dispersing
the other. Origen. Mystically: It was fit that the Gentiles Orig.
should occupy the place of them of the circumcision ; be
cause by their fall salvation came to the Gentiles. The non occ.
Romans represent the Gentiles, being the rulers of the Gentile
world. Their nation again was taken away, because they
who had been the people of God, were made not a people.
Chrys. When they hesitated, and asked. What do we? one Chrys.
of them gave most cruel and shameless advice, viz. Crtja-j^j.^'
phas, who was^ High Priest that same year. Aug. How is'^'^ing
it that he is called the High Priest of that year, when God Tr.xlix.
appointed one hereditary High Priest ? This was owing to
the ambition and contention of parties amongst the Jews
themselves, which had ended in the appointment of several
High Priests, who took the office in tum, year by year. And
sometimes even there seems to have been more than one in
oflSce. Alcuin. Of this Caiaphas Josephus relates, that he
bought the priesthood for a year, for a certain sum. Origen. Orig.
»The character 'of Caiaphas is shewn by his being called ^/'«'*' *2^"
High Priest of that same year; the year, viz. in which our
Saviour suffered. Being the High Priest thai same year, he
said unto them. Ye know nothing at all, nor consider that
it is expedient for us that one man should die for the
people, and that the whole nation perish not. i. e. Ye sit non occ.
still, and give no attention. Attend to me. So insignificant
a thing as the life of one man may surely be made a sacrifice
- Origen's words are, All the Evan- phas, virho -was High Priest of the
gelists describe the wickedness of Caia- year in which our Saviour suffered.

390 gospel according to chap. xi.
for the safety of the state. Theophyl. He said this with a
bad intention, yet the Holy Spirit used his mouth as the
vehicle of a prophecy: And this spake he not of himself:
but being high priest thai year, he prophesied ihat Jesus
Orig. should die for that naiioru. Origen. Not every one that
xr^iii. prophesieth is a prophet ; as not every one that does a just
«¦ 12. action is just, he, for example, that does one for vainglory.
Caiaphas prophesied without being a prophet, as did Balaam.
Perhaps some will deny that Caiaphas prophesied by the
Holy Spirit, on the ground that evil spirits may .bear witness
Luke 4, to Christ, as the one in Luke, who says, I know Thee who
Thou art, the Holy One of God; the intention of Caiaphas
too being not to induce his hearers to believe on Him, but
c. 14. to excite them to kill Him. Tt is expedient for us. Is
this part of his prophecy true or false? If it is true, then
those who contended against Jesus in the council, since
Jesus died for the people, and they participate in the
advantage of His death, are saved. This you say is absurd ;
and thence argue that the prophecy is false, and, if false, not
dictated by the Holy Spirit, since the Holy Spirit does not lie.
On the other side it is argued, for the truth of the prophecy,
Heb. 2, that these words only meant that He by the grace of God
iTim sli-ould tasie death for all men; that He is ihe Saviour of
4, 10. all men, specially of them ihat believe. And in the same
way the former part of the speech. Ye know nothing at all,
is made out to be an assertion of the truth. They knew
nothing of Jesus, who did not know that He was truth,
wisdom, justice, and peace. And again, Thai one man
should die for the people. It was as man that He died for
the people : in so far as He is the image of the invisible God,
He was incapable of death. And He died/or the people, in
that He took upon Himself, made away with, blotted out the
c. 15. sins of the whole world. And this spake he not of himself.
Hence we see, what men say sometimes proceeds fi-om them
selves, sometimes from the influence of some power upon
them. In the latter case though they may not be taken
quite out of themselves, and in a certain sense go along with
their own words, yet they do not go along with the meaning
of them. Thus Caiaphas says nothing of himself; and there
fore does not interpret his own prophecy, because he does

ver. 54— 57. ST. JOHN. .31;!
not understand it. Thus Paul too speaks of some /eacAers i Tim.
of the law, who understand neither what they say, nor '
whereof ihey affirm. Aug. We learn hence that even bad Aug.
men may foretell things to come by the spirit of prophecy, s^j
which power the Evangelist ascribes to a divine sacrament,
he being Pontifex, i.e. High Priest. Chrys. See the great Chrys.
virtue ofthe Holy Spirit, in drawing forth a prophecy from aj^v i.
wicked man. And see too the virtue of the pontifical office,
which made him, though an unworthy High Priest, uncon
sciously prophesy. Divine grace only used his mouth; it
touched not his corrupt heart. Aug. Caiaphas prophesied of ,^"S-
the Jewish nation alone ; in which nation vvere the sheep, of 27.
which our Lord says, I am not sent but unto the lost sheep ^m.
ofthe house qf Israel. But the Evangelist knew that there '
were other sheep, not of this fold, which were to be brought
in, and therefore adds, Atid not for that nation only, but
also that He should gather together in one ihe children of
God that were scattered abroad ; i. e. those who were pre
destined to be so: for as yet there were neither sheep, nor
children of God. Greg. His persecutors accomplished this Greg.vi. Moral
wicked purpose, and put Him to death, thinking to ex
tinguish the devotion of His followers ; but faith grew from
the very thing which these cruel and unbelieving men
thought would destroy it. That which human cruelty had
executed against Him, He turned to the purposes of His
mercy. Origen. Inflamed by the speech of Caiaphas, they Orig.
determined on killing our Lord: Then from that day forth "^^'i^^
ihey took counsel together to put Him to death. Was this"- 17-
then the work of the Holy Spirit, as well as the former, or
was it another spirit which did both first speak by the mouth
of a wicked man, and then excite others hke him to kill
Christ? Answer: It is not necessary that both should be the
work of the same spirit. As some turn the Scriptures them
selves, which were given for our good, to the support of bad
doctrines ; so this true prophecy respecting our Saviour was y
understood in a wrong sense, as if it were a call to put Him
to death. Chrys. They sought before to kill Him; "owChjy^-
their resolution was. confirmed. ixv. 1.
64. Jesus therefore walked no more openly among

392 gospel according to chap, xi
the Jews; but went thence unto a country near to the
wilderness, into a city called Ephraim, and there con
tinued with his disciples.
55. And the Jews' passover was nigh at hand: and
many went out of the country up to Jerusalem before
the passover, to purify themselves.
56. Then sought they for Jesus, and spake among
themselves, as they stood in the temple. What think
ye, that he will not come to the feast?
57. Now both the chief priests and the Pharisees
had given a commandment, that, if any man knew
where he were, he should shew it, that they might take
him.
Orig. Origen. After this resolution of the Chief Priests and
t.xxv.ii. pij|jj.igggg^ Jesus was more cautious in shewing Himself
among the Jews, and retired to remote parts, and avoided
populous places: Jesus llierefore walked no more openly
among the Jews; but went thence into a country near
Aug. to ihe wilderness, into a city called Ephraim. Aug.
^j-.xix. j^^^ that His power had failed Him; for, had He pleased,
He might still have walked openly among the Jews, and they
done nothing to Him. But He wished to shew the disciples,
by His own example, that believers did not sin by retiring
out of the sight of their persecutors, and hiding themselves
from the fury of the wicked, rather than inflame that fury by
f*"?"... their presence. Origen. It is praiseworthy, when struggles
18. are at hand, not to avoid confession, or refuse to suffer
death for the truth's sake. And it is no less praiseworthy
now to avoid giving occasion for such trial. Which we
should take care to do, not only on account of the uncertainty
of the event of a trial in our own case, but also not to be the
occasion of increasing the impiety and guilt of others. For
he who is the cause of sin in another, shall be punished. If
we do not avoid our persecutor, when we have the oppor
tunity, we make ourselves responsible for his offence. But
our Lord not only retired Himself, but to remove all occasion
Chrys. °^. °ff'="'='' fro"" His persecutors, took His disciples with
Horn." Him: And there stayed with His disciples. Chrys How
Ixv. 2.

VER. 34 — 37. ST. JOHN. ,393
must it have troubled the disciples to see Him save Himself
bymerely human means ? Whileall were rejoicingand keeping
the feast, they remained hid, and in danger. Yet they con
tinued with Him ; as we read in Luke, Ye are they which have Jg"^^^'^'
continued with Me in My temptations. Origen. Mystically, Orig.
Jesus walked openly among the Jews, when the Word of^.'^j^'J'"''
God used to come to them by the Prophets. But this Word
ceased, i. e. Jesus went thence. And He went to that town
near the wilderness, whereof Isaiah says. More are //«els.54,i.
children of ihe desolate, than the children of the married
wife. Ephraim signifies fertility. Ephraim was the younger
brother of Manasses: Manasses stands for the elder people
forgotten; the word Manasses meaning forgotten. When the
elder people were forgotten and passed over, there came an
abundant harvest from the Gentiles. Our Lord left the
Jews, and went forth into a country — the whole world —
near the wilderness, the deserted Church', to Ephraim, ihe^hy"!
fruitful city; and there continues with His disciples up to^au
this dav. Aug. He who came from heaven to suffer, wished ^'J"''*-'''
to draw near the place of His Passion, His hour being now Aug.
at hand: And ihe Jews' passover was nigh at hand. That ^' ' '
passover they had resolved to celebrate by shedding our
Lord's blood; the blood which consecrated the Passover, the
blood of the Lamb. The Law obliged every one to go up to
the feast: And many went out of the country up to Jerusalem
before the passover to purify them. But ours is the true
Passover; the Jewish one was a shadow. The Jews held
their passover in the dark, we in the light: their posts were
stained with the blood of a slain animal, our foreheads are
signed with the blood of Christ. Theophyl. They went up
before the passover, to be purified. For whoever had sinned
willingly or unwillingly could not keep the passover, unless
they were first purified by washings, fastings, and shaving of
the head, and also offering certain stated oblations. While
engaged in these purifications, they were plotting our Lord's
death : Then sought they for Jesus, and spake among them
selves, as they stood in the temple. What think ye, that He
will not come to the feast? Chrys. They lay in wait for chrys.
Him at the passover, and made the feast time the time of ]^°™-
His death. Origen. Wherefore the Evangelist does not Orig.t.xxviii.

394 gospel according to st. john. chap, xi
call it the Lord's passover, but the Jews" passover. For then
it was that they plotted our Lord's death. Alcuin. They
sought Jesus with bad intent. We seek Him, standing in
God's temple, mutually encouraging one another, and praying
Him to come to our feast, and sanctify us by His presence.
Theophyl. If the common people only had done these things,
the Passion would have seemed owing to men's ignorance ;
but the Pharisees it is, who order Him to be taken: Now both
the chief priests and the Pharisees had given a commandment,
ihat, if any man knew where He were, he should shew it, that .
Orig. ihey miglit take Him. Origen. Observe, they did not know
xxv'lii. where He was; they knew that He had gone away. Mys
tically, they did not know where He was, because, in the
place of the divine commandments, they taught the doctrines
Aug. and commandments of men. Aug. Let us at least shew the
Jews where He is; O that they would hear, that they would
come to the Church, and take hold of Him for themselves !

CHAP. XII.
1. Then Jesus six days before the passover came to
Bethany, where Lazarus was which had been dead,
whom he raised from the dead.
2. There they made him a supper: and Martha
served : but Lazarus was one of them that sat at the
table with him.
3. Then took Mary a pound of ointment of spikenard,
very costly, and anointed the feet of Jesus, and wiped
his feet with her hair : and the house was filled with
the odour of the ointment.
4. Then saith one of his disciples, Judas Iscariot,
Simon's son, which should betray him,
5. Why was not this ointment sold for three hundred
pence, and given to the poor ?
6. This he said, not that he cared for the poor ; but
because he was a thief, and had the bag, and bare what
was put therein.
7. Then said Jesus, Let her alone : against the day
of my burying hath she kept this.
8. For the poor always ye have with you ; but me ye
have not always.
9. 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.
10. But the chief priests consulted that they might
put Lazarus also to death :
II. Because that by reason of him many of the
Jews went away, and beheved on Jesus.

396 GOSPEL ACCORDING TO CHAP. Xll.
Alcuin. As the time approached in which our Lord had
resolved to suffer. He approached the place which He had
chosen for the scene of His suffering : Then Jesus six days
before the passover came to Bethany. First, He went to
Bethany, then to Jerusalem; to Jerusalem to suffer, to
Bethany to keep alive the recollection ofthe recent resurrec
tion of Lazarus ; Where Lazarus was, which had been dead,
whom He raised from the dead. Theophyl. On the tenth
day of the month they took the lamb which was to be
sacrificed on the passover, and from that time began the
preparation for the feast. Or rather the ninth day of the
month, i. e. six days before the passover, was the commence
ment ofthe feast. They feasted abundantly on that day. Thus
we find Jesus partook of a banquet at Bethany: There they
made Him a supper, and Martha served. That Martha
served, shews that the entertainment was in her house. See
the fidelity of the woman: she does not leave the task of
serving to the domestics, but takes it upon herself The
Evangelist adds, in order, it would seem, to settle Lazarus'
resurrection beyond dispute. But Lazarus was one of them
Aug. that sat at the table with Him. Aug. He lived, talked,
' feasted; the truth was established, the unbelief of the Jews
Chrys. coufounded. Chrys. Mary did not take part in serving the
Ixv. ' guests generally, but gave all her attention to our Lord,
treating Him not as mere man, but as God: Then took Mary
a pound qf spikenard, very costly, and anointed the feet of
Aug- Jesus, and wiped His feet with her hair. Aug. The word
' pistici seems to be the name of some place, from which this
precious ointment came. Alcuin. Or pistici means genuine,
non-adulterated. She is the woman that was a sinner, who
came to our Lord in Simon's house with the box of ointment.
Aug. Aug. That she did this on another occasion in Bethany is
de Con. ^ ¦ i . t- ,
Evang. not mentioned m Luke's Gospel, but is in the other three.
ii.lxxix. Matthew and Mark say that the ointment was poured on the
head, John says, on the feet. Why not suppose that it was
c.lxxviii. poured both on the head, and on the feel? Matthew and
Mat.26,Mark introduce the supper and the ointment out of place in
Marki4, the order of time. When they are some way farther on in their
3. narration', they go back to the sixth day before the passover.
And the house was filled with the odour of the ointment.
" within two days of the crucifixion.

ver. 1—11. ST. JOHN.

397

Aug. Remember the Apostie's words: To the one we are Aug.
the savour qf death unto death; and to the other the savour (/Jcor
life unto life. Aug. Then saith one of His disciples, Judas^i, i6.
Iscariot, Simon's son, which shoidd betray Him, Why wasfeCoa.
not this ointment sold for three hundred pence, and given to Evang.
the poor? In the other Gospels it is the disciples who (15")^"
muiinured at the waste of the ointment. I think myself that
Judas is put for the whole body of disciples ; the singular for
the plural. But at any rate we may supply for ourselves,
that the other disciples said it, or thought it, or were per
suaded by this very speech of Judas. The only difference
is, that Matthew and Mark expressly mention the concurrence
of the others, whereas John only mentions Judas, whose
habit of thieving He takes occasion to notice: This he said,
not that he cared for the poor, but because he was a thief,
and had the bag, and bare what was put therein. Alcuin.
He carried it as a servant, he took it out as a thief
Aug. Judas did not perish at the time when he received Aug.
raoney from the Jews to betray our Lord. He was already ¦¦'^'
a thief, already lost, and followed our Lord in body, not in
heart; wherein we are taught the duty of tolerating wicked
men, lest we divide the body of Christ. He who robs the
Church of any thing may be compared to the lost Judas.
Tolerate the wicked, thou that art good, that thou mayest
receive the reward ofthe good, and not fall into the punishment
of the wicked. Follow the example of our Lord's conversation
upon earth. Wherefore had He bags, to Whom the Angels
ministered, except because His Church should afterwards
have bags? Why did He admit thieves, but to shew that His
Church should tolerate thieves, while it suffered from them.
It is not surprising that Judas, who was accustomed to steal
money from the bags, should betray our Lord for money.
Chrys. But why was a thief entrusted with the bags of the Chrys.
poor? Perhaps it was to give him no excuse of wanting ,^°™2.
money, for of this he had enough in the bag for all his desires.
Theophyl. Some suppose that Judas had the keeping of the
money, as being the lowest kind of service. For that the
ministry of money matters ranks below the ministry of doctrine,
we know from what the Apostle says in the Acts, It is not Acts a,
reason that we should leave the word of Qod, and serve"^'

398 GOSPEL ACCORDING TO CH.4P. XH.
Chrys. tables. Chrys. Christ, with great forbearance, does not
l^v."'. rebuke Judas for his thieving, in order to deprive him of all
excuse for betraying Him. Alcuin. Then said Jesus, Let
her alone: against the day of My burying hath she kept
this: meaning that He was about to die, and that this oiut-.
ment was suitable for His burial. So to Mary who was not
able to be present, though much wishing, at the anointing of
the dead body, was it given to do Him this office in His
lifetime.
Chrys. Chrys. Again, as if to remind His betrayer. He alludes to
ixv.^2. His burial ; For the poor ye have always with you, but Me ye
have not always : as if He said, I am a burden, a trouble
Aug. to thee; but wait a little, and I shall be gone. Aug. He
^¦"•'•i^-was speaking of His bodily presence; for in respect of His
majesty, providence, ineffable and invisible grace, those
Mat.28, words are fulfilled, Lo, I am with you alway, even unto the
,._ J2. end of the world. Or thus: In the person of Judas are
represented the wicked in the Church ; for if thou art a good
man, thou hast Christ now by faith, and the Sacrament, and
thou shalt have Him always, for when thou hast departed
Luke23, hence, thou shalt go to Him who said to the thief. To-day
*^' shalt thou be with Me in paradise. But if thou art wicked,
thou seemest to have Christ, because thou art baptized with
the baptism of Christ, because thou approachest to the altar
of Christ : but by reason of thy wicked life, thou shalt not
have Him alway. It is not thou hast, but ye have, the
whole body of wicked men being addressed in Judas.
u. 14. 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.
Curiosity brought them, not love. Theophyl. They wished
to see with their own eyes him who had been raised from the
dead, and thought that Lazarus might bring back a report of
Aug. the regions below. Aug. When the news of this great
^''¦'¦^*- miracle had spread every where, and was supported by such
clear evidence, that they could neither suppress or deny the
fact, then. The chief priests consulted that they might put
Lazarus to death. O blind rage! as if the Lord could raise
Chrys. ^^^ ^^'^^^ ^n*! »°t I'aise the slain. Lo, the Lord hath done
Hom.^ both. He raised Lazarus, and He raised Himself Chrys.

VER. 1  11. ST. JOHN. 399
No other miracle of Christ excited such rage as this. It
was so public, and so wonderful, to see a man walking and
talking after he had been dead four days. And the fact was
so undeniable. In the case of some other miracles they had
charged Him with breaking the sabbath, and so diverted
people's minds : but here there was nothing to find fault
with, and therefore they vent their anger upon Lazarus.
They would have done the same to the blind man, had they
not had the charge to make of breaking the sabbath. Then
again the latter was a poor man, and they cast him out
ofthe temple; but Lazarus was a man of rank, as is plain
from the number who came to comfort his sisters. It vexed
them to see all leaving the feast, which was now coming on,
and going to Bethany. Alcuin. Mystically, that He came
to Bethany six days before the passover, means, that He who
made all things in six days, who created man on the sixth,
in the sixth age of the world, the sixth day, the sixth hour,
came to redeem mankind. The Lord's Supper is the faith
of the Church, working by love. Martha serveth, whenever
a believing soul devotes itself to the worship of the Lord.
Lazarus is one of them that sit at table, when those who
have been raised fi-om the death of sin, rejoice together with
the righteous, who have been ever such, in the presence of
truth, and are fed with the gifts of heavenly grace. The
banquet is given in Bethany, which means, house of obedi
ence, i. e. in the Church: for the Church is the house of
obedience. Aug. The ointment with which Mary anointed the Aug.
feet of Jesus was justice. It was therefore a /50MWC?. It was
ointment of spikenard (pistici) too,very precious. HiWisis Greek
for faith. Dost thou seek to do justice ? The just liveth by Heh.io,
faith. Anoint the feet of Jesus by good living, follow the ^^¦
Lord's footsteps : if thou hast a superfluity, give to the poor,
and thou hast wiped the Lord's feet ; for the hair is a super
fluous part ofthe body. Alcuin. And observe, on the first
occasion of her anointing, she anointed His feet only, but
now she anoints both His feet and head. The former denotes
the beginnings of penitence, the latter the righteousness of
souls perfected. By the head of our Lord the loftiness of
His Divine nature, by His feet the lowliness of His incarna
tion are signified; or by the head, Christ Himself, by the

400 gospel according to chap. xii.
Aug. feet, the poor who are His members. Aug. The house was
^'"''''''' filled with the odour; the world was filled with the good
fame. 12. On the next day much people that were come
to the feast, when they heard that Jesus was coming to
Jerusalem, 13. Took branches of palm trees, and went forth to
meet him, and cried, Hosanna: Blessed is the Kjng of
Israel that cometh in the name of the Lord.
14. And Jesus, when he had found a young ass, sat
thereon ; as it is written,
15. Fear not, daughter of Sion: behold, thy King
cometh, sitting on an ass's colt.
16. These things understood not his disciples at
the first : but when Jesus was glorified, then remem
bered they that these things were written of him, and
that they had done these things unto him.
17. The people therefore that was with him when
he called Lazarus out of his grave, and raised him
from the dead, bare record.
18. For this cause the people also met him, for
that they heard that he had done this miracle.
19. The Phai'isees therefore said among themselves.
Perceive ye how ye prevail nothing? behold, tlie
world is gone after him.

Chrys. Chrys. The Law enjoined, that on the tenth day of the first
ixiT" month a lamb or a kid should be shut up in the house, and
be kept to the fourteenth day of the same month, on the
evening of which day it was sacrificed. In accordance with
this law, the Elect Lamb, the Lamb without spot, when He
went up to Jerusalem to be immolated for the sanctification
of the people, went up five days before, i. e. on the tenth
Tr u 1 ^^^' ^^^' ^®® ^°^ ^^®^* ^^® *^ ^'""^^ of His preaching,
• and how large a flock of the lost sheep ofthe house of Israel
heard the voice of their Shepherd : On the next day much
people that were come to the feast, when they heard that

ver. 12— 19. ST. JOHN. 401
Jesus was coming to Jerusalem, took branches of palm trees.
The branches of palms are songs of praise, for the victory
which our Lord was about to obtain by His death over death,
and His triumph over the devil, the prince of death, by the
trophy of the cross. Chrys. They shewed now at last that Chrys.
they thought Him greater than aprophet: And went forth iOi^°^\^
meet Him, and cried, Hosanna! Blessed is ihe King of
Israel, that cometh in the name ofthe Lord. Aug. Hosanna Aug.
is a simple exclamation, rather indicating some excitement
ofthe mind, than having any particular meaning; like many
interjections that we have in Latin. Bede. It is a com
pound of two words ; Hosi is shortened into save ; Anna a
mere exclamation, complete. Blessed is He that cometh in
the name of the Lord. The name of the Lord here is the
name of God the Father ; though we may understand it as
His own name ; inasmuch as He also is the Lord. But the
former sense agrees better with the text above, / am come in y- 43 .
My Father's name. He does not lose His divinity, when He
teaches us humility. Chrys. This is what more than any Chrys.
thing made men believe in Christ, viz. the assurance, thatj^.^; j
He was not opposed to God, that He came from the Father.
The words shew us the divinity of Christ. Hosanna is.
Save us; and salvation in Scripture is attributed to God
alone. And cometh, \i is said, not is brought: the former
befits a lord, the latter a servant. In the name of the Lord,
goes to prove the same thing. He does not come in the
name of a servant, but in the name of the Lord. Aug. It Aug; Tr.li.4.
were a small thing to the King eternal to be made a human
king. Christ was not the King of Israel, to exact tribute,
and command armies, but to direct souls, and bring them to
the kingdom of heaven. For Christ then to be King of
Israel, was a condescension, not an elevation, asign of Hispity,
not an increase of His power. For He who was called on earth
the King ofthe Jews, is in heaven the King of Angels. The
ophyl. The Jews, when they called HimKingoflsrael, dreamed
of an earthly king. They expected a king to arise, of more than
human greatness, who would deliver them from the govern
ment of the Romans. But how did our Lord come? The
next words tell us; And Jesus when He had found a young
ass, sai thereon. A ug. John relates the matter briefly, the other Aug. ^
2d

402 GOSl'KL ACCOllDING TO CHAP. Xll.
Evangelists are more full. The ass, we read in them, was
the foal of an ass on which no man had sat: i. e. the Gentile
world, who had not received our Lord. The other ass,
which was brought, (not the foal, for there were two,) is the
Chrys. believing Jew. Chrys. He did this prophetically, to figure
Svi?i. the unclean Gentiles being brought into subjection to the
Aug. Gospel; and also as a fulfilment of prophecy. Aug. This
''''¦• ''• act of our Lord's is pointed to in the Prophets, though the
malignant rulers of the Jews did not see in it any fulfilment
of prophecy: As it is written, Fear not, daughter of Sion,
behold thy King cometh .silting on an as.s's colt. Yea, in that
nation though reprobate, though blind, there remained still
the daughter of Sion ; even Jerusalem. To her it is said, Fear
not, acknowledge Him whom thou praisest, and tremble not
when He suffers. That blood it is which shall wipe away
Chrys. thy sins, and redeem thy life. Chrys. Or thus: Whereas
IxviT'l. they had had wicked kings, who had subjected them to wars.
He saith to them, Trust Me, I am not such as they, hut
gentle and mild: which He shewed by the manner of His
entrance. For He did not enter at the head of an army,
<>/x«- but simply riding on an ass. And observe the philosophy
'"P"" pf ^jjg Evangelist, who is not ashamed of confessing his
ignorance at the time of what these things meant: These
things understood not the disciple at the first, but when
Aug. Jesus was glorified. Aug. i. e. When He shewed the power
¦ ''¦ of His resurrection, then they remembered that these things
were written of Him, and that they had done these things
unto Him, i. e. those things that were written qf Him.
Chrys. Chrys. Our Lord had not then revealed these things to
\y°^\ them. Indeed it would have been a scandal to them had they
knovvn Him to be King at the time of His sufferings. Nor
vvould they have understood the nature of His kingdom, but
have mistaken it for a temporal one. Theophyl. See then
non occ. the Consequences of our Lord's passion". It was not to no
purpose that He had reserved His greatest miracle for the
last. For the resurrection of Lazarus it was that made the
crowd believe in Him. The people therefore that wasivilh Him
when He called Lazarus out of his grave, and raised him
from, the dead, bare record. For this cause ihe people also
» i. e. in its effect upon the minds of the disciples, enlightening them.

ver. 20—26. ST. JOHN. 403
met Him, for iha.t ihey heard 1 hat He had done this miracle.
Hence the spite and plotting ofthe Pharisees: The Pharisees
therefore said among themselves, Perceive ye how ye jyrevail
nothing? behold ihe world is gone after Him. Aug. The Aug.
crowd vvas disturbed by the crowd. But why grudgelh that^'urbV
blind crowd, that the world should go after Him, by Whom t"'bavit
the world was made ? Chrys. The world means here the Chrys.
crowd. This seems to he the speech of that part who were .^"•""¦q
sound in their faith, but dared not profess it. They try to
deter the rest by exposing the insuperable difficulties they
would have to contend with. Theophyl. As if they said,
The more you attack Him, the more will His power and re
putation increase. What use then of these attempts ?
20. And there were certain Greeks among them
that came up to worship at the feast.
21. The same came therefore to Philip, which was
of Bethsaida of Galilee, and desired him, saying, Sir,
we would see Jesus.
22. Philip cometh and telleth Andrew: and again
Andrew and Philip tell Jesus.
23. And Jesus answered them, saying. The hour
is come, that the Son of man should be glorified.
24. Verily, verily, I say unto you, Except a corn of
wheat fall into the ground and die, it abideth alone:
but if it die, it bringeth forth much fruit.
25. He that loveth his life shall lose it, and he
that hateth his life in this world shall keep it unto life
eternal. 26. If any man serve me, let him follow me; and
where I am, there shall also my servant be : if any man
serve me, him will my Father honour.
Bede. The temple at Jerusalem was so famous, that on
the feast days, not only the people near, but many Gentiles
from distant countries came to worship in it; as that eunuch
of Candace, Queen of the Ethiopians, mentioned in the Acts.
The Gentiles who were at Jerusalem now, had come up for
2 D 2

404 GOSPEL ACCORDING TO CHAP. XII.
this purpose: Atid there were certain Gentiles among ihem
Chrys. utho came to worship at ihe feast. Chrys. The time being
Ixvi. '2. now near, when they would be made proselytes. They hear
Christ talked of, and wish to see Him: The same came
therefore to Philip, which was of Bethsaida of Galilee, and
Aug. desired him, saying. Sir, we would see Jesus. Aug. Lo ! the
¦ Jews wish to kill Him, the Gentiles to see Him. But they
also were of the Jews who cried. Blessed is He thai cometh in
the name of the Lord. So behold them of the circumcision,
and them of the uncircumcision, once so wide apart, coming
together like two walls, and meeting in one faith of Christ hy
the kiss of peace.
Oirys. Philip cometh and telleth Andrew. Chrys. As being the .
Ixvii. 2. elder disciple. He had heard our Saviour say, Qo not into
10'' 5* ^^ ^''^y ^ ^^ Gentiles; and therefore he communicates with
his fellow-disciple, and they refer the matter to their Lord:
Aug. And again Andrew and Philip tell Jesus. Aug. Listen we
•to the voice of the corner stone: And Jesus answered them,
saying, The hour is come, that the Son of man should be
glorified. Did He think Himself glorified, because the
Gentiles wished to see? No. But He saw that after His
passion and resurrection, the Gentiles in all lands would
believe on Him; and took occasion from this request of
some Gentiles to see Him, to announce the approaching
fulness of the Gentiles, for that the hour of His being glori
fied was now at hand, and that after He was glorified in the
heavens, the Gentiles would believe; according to the passage
Ps. 56, in the Psalm, Set up Tliyself, O God, above the heavens, and
^^ ' Thy glory above all the earth. But it was necessary that His
exaltation and glory should be preceded by His humili
ation and passion; wherefore He says. Verily, verily, I say
^iinto you, Except a corn of -wheat fall inio the ground and
die, it abideth alone: but if ii die, ii bringeth forth much
fruit. That corn was He; to be mortified in the unbelief of
the Jews, to be multiphed in the faith of the Gentiles.
Bede. He Himself, of the seed of the Patriarchs, was sown
in the field of this world, that by dying. He might rise
again with increase. He died alone; He rose again with
Chrys. many. Chrys. He illustrates His discourse by an example
l^vi"'2. ^'o™ nature. A grain of corn produces fruit, after it has

VEIL 20—26. ST. JOHN. 405
died. How much more then must the Son ol God? The
Gentiles were to be called after the Jews had finally offended;
i. e. after His crucifixion. Now then that the Gentiles of
their own accord offered their faith, He saw that His cruci
fixion could not be far off. And to console the sorrow of
His disciples, which He foresaw would arise. He tells them
that to bear patiently not only His death, but their own too,
is the only way to good: He that loveth his life shall lose it.
Aug. This may be understood in two ways: 1. If thou lovest Aug.
it, lose it: if thou wouldest preserve thy life in Christ, fear '^'^'
not death for Christ. 2. Do not love thy life here, lest thou
lose it hereafter. The latter seems to be the more evangelical eran-
sense; for it follows. And he that hatelh his life in ihis^^^"^
world, shall keep it unto life eternal. Chrys. He loveth Chrys.
his life in this world, who indulges its inordinate desires; he2^°|!''j
hateth it, who resists them. It is not, who doth not yield
to, but, who hateth. For as we cannot bear to hear the
voice or see the face of them whom we hate; so when the
soul invites us to things contrary to God, we should turn
her away from them with all our might. Theophyl. It were
harsh to say that a man should hate his soul; so He adds,
in this world : i. e. for a particular time, not for ever. And
we shall gain in the end by so doing: shall keep it unto life
eternal. Aug. But think not for an instant, that by hating Aug.
thy soul, is meant that thou mayest kill thyself. For wicked ^''•''•"'•
and perverse men have sometimes so mistaken it, and have
burnt and strangled themselves, thrown themselves from
precipices, and in other ways put an end to themselves. This
did not Christ teach; nay, when the devil tempted Him
to cast Himself down. He said. Gel thee hence, Satan^.
But when no other choice is given thee; when the persecutor
threatens death, and thou must either disobey God's law, or
depart out of this life, then hate thy life in this world, that
thou mayest keep it unto life eternal. Chrys. This present Chrys.
life is sweet to them who are given up to it. But he "ho,^""-,
looks heavenwards, and sees what good things are there, soon
despises this Ufe. When the better life appears, the worse
is despised. This is Christ's meaning, when He says. If
any man serve Me, let him follow Me, i. e. imitate Me, both
t This the second temptation in Matthew. Get thee hence, comes after all three.

406 GOSPEL ACCORDING TO CHAP.XH.
in My death, and life. For he who serves, should follow
Tr.^li. him whom he serves. Aug. But what is it to serve Christ?
The very words explain. They serve Christ who seek not
their own things, but the things of Jesus Christ, i. e. who
follow Him, walk in His, not their own, ways, do all good
works for Christ's sake, not only -works of mercy to men's
bodies, but all others, till at length they fulfil that great
work of love, and lay down their lives for the brethren. But
what fruit, what reward? you ask. The next words tell
you: And where I am, there shall also My servant be.
Love Him for His own sake, and think it a rich reward for
Chrys. thy service, to be with Him. Chrys. So then death will be
Ixvii. foUowed by resurrection. Where I am, He says; for Christ
was in heaven before His resurrection. Thither let us ascend
in heart and in mind.
If any man serve Me, him will My Father honour. This
must be understood as an explanation of the preceding.
There also shall My servant be. For what greater honour
can an adopted son receive than to be where the Only Son
^''^^- is.^ Chrys. He says, My Father will honour him, not, I
Ixvii. will honour him; because they had not yet proper notions of
His nature, and thought Him inferior lo the Father.
27. Now is my soul troubled; and what shall I say?
Father, save me from this hour: but for this cause
came I unto this hour.
28. Father, glorify thy name. Then came there a
voice from heaven, saying, I have both glorified it, and
will glorify it again. .
29. The people therefore, that stood by, and heard
it, said that it thundered : others said, An angel spake
to him.
30. Jesus answered and said. This voice came not
because of me, but for your sakes.
31. Now is the judgment of this world: now shall
the prince of this world be cast out.
32. And I, if I be lifted up from the earth, will
draw all men unto me.

VER. 27—33. ST. JOHN. 407
33. This he said, signifying what death he should
die. Chrys. To our Lord's exhortation to His disciples to Chrys.
endurance, they might have replied that it was easy for Him, ixvi. '
Who vvas out of the reach of human pain, to talk philoso
phically about death, and to recommend others to bear what
He is in no danger of having to bear Himself. So He lets
them see that He is Himself in an agony, but that He does not
intend to decline death, merely for the sake of relieving
Himself: Now is My soul troubled. Aug. 1 hear Him say, Aug.
He that hateth his life in this world, shall keep it unto life
eternal; and I am ravished, I despise the world; the whole
of this life, however long, is but a vapour in My sight; all
temporal things are vile, in comparison with eternal. And
again 1 hear Him say, Now is My soul troubled. Thou
biddest my soul follow Thee; but I see Thy soul troubled.
What foundation shall I seek, if the Rock gives way? Lord,
I acknowledge Thy. mercy. Thou of Thy love wast of
Thine own will troubled, to console those who are troubled
through the infirmity of nature; that the members of Thy
body perish not in despair. The Head took upon Himself
the affections of His members. He was not troubled by any
thing, but, as was said above. He troubled Himself. Chrys. c-11,33.
As He draws near to the Cross, His human nature appears, Hom.'
a nature that did not wish to die, but cleaved to this present '''''"•
life. He shews that He is not quite without human feelings.
For the desire of this present life is not necessarily wrong,
any more than hunger. Christ had a body free from sin, but
not from natural infirmities. But these attach solely to the
dispensation of His humanity, not to His divinity. Aug. Aug.
Lastly, let the man who would follow Him, hear at what];;.
hour he should follovv'. A fearful hour has perhaps come : a
choice is offered, either to do wrong, or suffer: the weak soul
is troubled. Hear our Lord. What shall I say? Bede. i.e.
What but something to confirm My followers? Father, save
Me from this hour. Aug. He teaches thee Whom thou Aug.
shouldest call on, whose will prefer to thine own. Let Him '^'^- '"¦^'
not seem to fall from His greatness, because He wishes thee

408 GOSPEL according to chap. XII.
to rise from thy meanness. He took upon Him man's infirmity,
that He might teach the afflicted to say, Not what I will,
but what Thou wilt. Wherefore He adds. But for this
cause came I unto this hour. Father, glorify Thy name:
Chrys i. e. in My passion and resurrection. Chrys. As if He said,
lxviT.'2. I cannot say why I should ask to be saved from it; For for
this cause came I unto this hour. However ye may he
troubled and dejected at the thought of dying, do not run
away from death. I am troubled, yet I ask not to be spared.
1 do not say. Save Me from this hour, but the contrary.
Glorify Thy name. To die for the truth was to glorify God,
as the event shewed; for after His crucifixion the whole
world was to be converted to the knowledge and worship
of God, both the Father and the Son. But this He is silent
about. Then came there a voice from heaven, saying, I have both
^¦¦eg- glorified it, and will glorify it again. Greg. When God
xxviii. speaks audibly, as He does here, but no visible appearance
is seen. He speaks through the medium of a rational
Aug. creature: i. e. by the voice of an Angel. Aug. I have
'glorified it, i. e. before I made the world; and will glorify it
again, i. e. when Thou shalt rise from the dead. Or, / have
glorified it, when Thou wast born of a Virgin, didst work
miracles, wast made manifest by the Holy Ghost descending
in the shape of a dove; and will glorify it again, when Thou
shalt rise firom the dead, and, as God, be exalted above the
heavens, and Thy glory above all the earth.
The people therefore that stood by and heard it, said that
Chrys. it thundered. Chrys. The voice though loud and distinct,
Hom. 1 /!• J- 1 •
Ixvii. 2. soon passed oft trom their gross, carnal, and sluggish minds;
only the sound remaining. Others perceived an articulate
voice, but did not catch what it said: Others said. An Angel
spake to Him.
Jesus answered and said, This voice came not because of
Trlui.5. ^^» ^'^^ -f^^ y^^^ *«^^*- A.UG. i. e. It did not come to tell
Him what He knew already, but them what they ought to
know. And as that voice did not come for His sake, but
Chrys. for theirs, so His soul was not troubled for His sake, but for
Horn, ^theirs. Chrys. The voice of the Father proved what they

VER. 27 — 33. ST. JOHN. 409
were so fond of denying, that He was from God. For He
must be firom God, if He was glorified by God. It was not
that He needed encouragement of such a voice Himself, but
He condescended to receive it for the sake of those who were
by. Now is the judgment of this world: this fits on to the
preceding, as shewing the mode of His being glorified.
Aug. The judgment at the end of the world will be of Aug.
eternal rewards aud punishments. But there is another ^''•'"•®'
judgment, not of condemnation, but of selection, which is
the one meant here; the selection of His own redeemed, and
their deliverance from the power of the devil: Now shall the
prince of this world be cast out. The devil is not called the
prince of this world, in the sense of being lord over heaven
and earth; God forbid. The world here stands for the
wicked dispersed over all the world. In this sense the devil
" is the prince of the world, i. e. of all the wicked men who live
in the world. The world also sometimes stands for the good
dispersed throughout the world : God was in Christ recon- ^ q^^^
citing the world unio Himself. These are they from whose 5, 19.
hearts the prince of this world shall be cast out. Our Lord
foresaw that after His passion and glorifying, great nations all
over the world would be converted, in whom the devil was
then, but from whose hearts, on their truly renouncing him ', he i ^^ g^^
would be cast out. But was he not cast out of the hearts of renun-
righteous men of old ? Why is it, Now shall be cast out? "'*"
Because that which once took place in a very few persons,
was now to take place in whole nations. What then, does
the devil not tempt at all the minds of believers? Yea, he
never ceases to tempt them. But it is one thing to reign
within, another to lay siege firom without. Chrys. Whatchrys.
kind of judgment it is by which the devil is cast out, I willj^^fP-g
explain by an example. A man demands payment from his
debtors, beats them, and sends them to prison. He treats
with the same insolence one who owes him nothing. The
latter will take vengeance both for himself and the others
too. This Christ does. He revenges what He has suffered at
the devil's hands, and with Himself He revenges us too. But
that none may say. How will he be cast out, if he overcome
thee ? He adds. And I, if I be lifted up from the earth, will
draw all men unto Me. How can He be overcome, who

410, GOSPEL ACCORDING TO

CHAP. XII.

draws others unto Him? This is more than saying, I shall
rise again. Had He said this, it would not have proved
that He would drtiw all things unto Him; but, I shall draw,
Aag- includes the resurrection, and this besides. Aug. What is
II.' this all that He draweth, but that from which the devil is
cast out? He does not say. All men, but, All things; for
all men have not faith. He does not mean then all mankind,
but the whole of a man, i. e. spirit, soul, and body; by which
respectively we understand, and live, and are visible. Or, if
all means all men, it means those vvho are predestined to
salvation: or all kinds of men, all varieties of character,
Chrys. excepting in the article of sin. Chrys. Why then did He
ixvHs ^^y above, that the Father drew men? Because the Father
c. 6, 46. draws, by the Son who draws. / shall draw. He says, as if
men were in the grasp of some tyrant, from which they could
Aug. not extricate themselves. Aug. If I be lifted up from the
11.' " earth. He says, i. e. when 1 shall be lifted up. He does not
doubt that the work will be accomplished which He came to
do. By His being lifted up. He means His passion on the
cross, as the Evangelist adds: This He said, signifying by
what death He should die.
34. The people answered him. We have heard out
of the law that Christ abideth for ever : and how sayest
thou. The tSon of man must be lifted up ? who is this
Son of man ?
35. Then Jesus said unto them. Yet a little while is
the light with you. Walk while ye have the light,
lest darkness come upon you : for he that walketh in
darkness knoweth not whither he goeth.
36. While ye have hght, believe in the light, that
ye may be the children of light. These things spake
Jesus, and departed, and did hide himself from them.

Tr. Mi.
12.

Ado. The Jews when they understood that our Lord spoke
of His own death, asked how that could be: Tfie 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 ? Though our Lord

ver. 34 — 36. ST. JOHN. 411
did not call Himself the Son of man here, they remembered
that He often called Himself so; as He had just before:
The hour is cnme, that the Son of man shoidd be glorified.
They remember this, and ask. If Christ abideth for ever,
how will He be lifted up from the earth ; i. e. how will He
die upon the cross? Chrys. Hence we see, that they Chrys.
understood many of the things that He spake in parables, j^j";"" j
As He had talked about death a littie time before, they saw
now what was meant by His being lifted up. Aug. Or they Aug.
interpreted the word by their own intended act. It was i^'
not wisdom imparted, but conscience disturbed, which dis
closed its meaning to them. Chrys. And see how maliciously Chrys.
they put the question. They do not say. We have heard\,^^\{(_ j.
out of the law, that Christ doth not suffer; for in many
places of Scripture His passion and resurrection are spoken
of together, but, abideth for ever. And yet His immortality
was not inconsistent with the fact of His suffering. They
thought this proved however that He was not Christ. Then
they ask. Who is this Son of man ? another malicious question;
as if to say. Do not charge us vvith putting this question out
of hatred to Thee ; for we simply ask for information. Christ
shews them in His answer that His passion does not prevent
Him from abiding for ever : Then Jesus said unto them. Yet
a little while is the light with you: as if His death were but
going away for a time, as the sun's light only sets to rise
again. Aug. Yet a little while is the light with you. Hence Aug.
it is that ye understand ' that Christ abideth for ever. Where- 13'
fore walk while ye have the light, approach, understand the ' ^'"^
whole, that Christ will both die, and live for ever: do thisintelli-
while ye have the light. Chrys. He does not mean only the ^'^'^^'
time before His crucifixion, but the whole of their lives. Hom.
For many believed on Him after His crucifixion. Lest ^^'"'
darkness come upon you,. Aug. i. e. if ye so believe in the Aug.
eternity of Christ, as to deny His humiliation and death. 13.'
For he thai walketh in darkness, knoweth not whither he
goeth. Chrys. What things do the Jews now, and know Chrys.
not what they do; thinking, like men in the dark, that they ixviii' 1 .
are going the right road, while they are taking directly the
wrong one. Wherefore He adds, li'hile ye have the light,
believe in the light. Aug. i. e. While ye have any truth, :^J^g-.._

412 GOSPEL ACCORDING TO CHAP. XII.
believe in the truth, that ye may be bom again of the truth :
Horn' ^'^"^ y^ ^"'^ *^ ^^^ children of the light. Chrys. i.e.
Ixviii. My children. In the beginning of the Gospel it is said,
c. 1, 13. Born of God, i. e. of the Father. But here He Himself is
the Begetter. The same act is the act both of Father and
Son. These things spake Jesus, and departed, and did hide
Aug. Himself from them. Aug. Not fi-om those which began to
believe in and love Him, but from those who saw and envied
Him. When He hid Himself, He consulted our weakness,
Chrys. He did not derogate firom His own power. Chrys. But
Ixviii! 1. ^^y ^^^ ^^ ^\Ae Himself, when they neither took up stones
to cast at Him, nor blasphemed ? Because He saw into
their hearts, and knew the fury they were in; and therefore
did not wait till they broke out into act, but retired to give
their envy time to subside.
37. But though he had done so many miracles
before them, yet they believed not on him :
38. That the saying of Esaias the prophet might be
fidfilled, which he spake. Lord, who hath believed our
report? and to whom hath the arm of the Lord been
revealed ?
39. Therefore they could not believe, because that
Esaias said again,
40. He hath blinded their eyes, and hardened their
heart; that they should not see with their eyes, nor
understand with their heart, and be converted, and I
should heal them.
41, These things said Esaias, when he saw his
glory, and spake of him.
42. Nevertheless among the chief rulers also many
believed on him; but because of the Pharisees they
did not confess Jiim, lest they should be put out of the
synagogue :
43. For they loved the ^aise of men more than the
praise of God.

ver. 37 — 43. ST. JOHN. 413
Chrys. And thus" the Evangelist tacitly explains it, when Chrys.
he adds. But though He had done so many miracles before \^^(^
ihem, yet they believed not on Him. Theophyl, He means
the miracles related above. It was no small wickedness to
disbelieve against such miracles as those. Chrys. But why Chrys.
then did Christ come? Did He not know that they would ixviiil 2.
not believe in Him ? Yes: the Prophets had prohibited this
very unbelief, and He came that it might be made manifest,
to their confusion and condemnation ; That the saying of
Esaias ihe prophet might be fulfilled, which He spake.
Lord, who hath believed our report? and to whom hath ihe
arm of the Lord been revealed? Alcuin. )Pf^/,o, i.e. so very
few believed. Aug. It is evident here that the arm of the Aug.
Lord is the Son of God Himself Not that the Father has a.^^' ^""
human fleshly form ; He is called the arm of the Lord, be
cause all things were made by Him. If a man had power
of such a kind, as that without any motion of his body, what
he said was forthwith done, the word of that man would
be his arm. Here is no ground to justify, however, the
error of those who say that the Godhead is one Person only,
because the Son is the arm of the Father, and a man and
his arm are not two persons, but one. These men do
not understand, that the commonest things require to be
explained often by applying language to them taken from
other things in which there happens to be a likeness, ["and
that, when we are upon things incomprehensible, and which
cannot be described as they actually are, this is much more
necessary. Thus one man calls another man, whom he
makes great use of, his arm; and talks of having lost his arm,
of having his arm taken away from him.] But some mutter,
and ask. What fault was it of the Jews, if it was necessary
that the sayings of Esaias should be fulfilled? We answer,
that God, foreseeing the future,' predicted by the Prophet the
unbelief of the Jews, but did not cause it. God does not
compel men to sin, because He knows they will sin. He
foreknows their sins, not His own. The Jews committed
the sin, which He who knows all things foretold they would
commit. Chrys. Thai ihe saying of Esaias might be ful- cUtjb.
filled: that here is expressive not of the cause, but of the Hom- ^
b Refers to the last Chrysostom. ° Part in brackets not in Aqu.

414

gospel according to chap. Xll.

event. They did not disbelieve because Esaias said they
would; but because they would disbelieve, Esaias said they
Tr^iiii ^o^'*i- -AuG. But what follows involved a deeper question:
5. Therefore they could not believe, because tliat Esaias said
again, He hath blinded their eyes, and hardened their
hearts, that they should not see with iheir eyes, nor under
stand with their heart, and be converted, and 1 should heal
ihem. That ihey .should not believe; but if so, what sin is there
in a man doing what he cannot help doing? And what is a
graver point still, the cause is assigned to God; since He it
is who blinded their eyes, and hardened their heart. This
is not said to be the devil's doing, but God's. Yet if
any ask why they could not believe, I answer, Because
they would not. For as it is to the praise of the Divine
will that God cannot deny Himself, so is it the fault of
Chrys. (he human will that they could not believe. Chrys. This
Ixviii! 2. is a common form of speech among ourselves. I cannot
love such a man, meaning by this necessity only a vehement
will. The Evangelist says could not, to shew that it was
impossible that the Prophet should lie, not that it was im-
Aug- possible that they should believe. Aug. But the Prophet,
Tr. liii. . ,..„.,
5. you say, mentions another cause, not their will; viz. that
God had blinded their eyes, and hardened their heart. But
I answer, that they well deserved this. For God hardens
and blinds a man, by forsaking and not supporting him;
and this He may by a secret sentence, by an unjust one He
Chrys. cannot. Chrys. For He does not leave us, except we wish
Ixviii! Him, as He saith in Hosea, Seeing thou hast forgotten the
Hos. 4, ^a^ of thy God, I will also forget thy children. Whereby
it is plain that we begin to forsake first, and are the cause of
our own perdition. For as it is not the fault of the sun,
that it hurts weak eyes, so neither is God to blame for
Aug. punishing those who do not attend to His words. Aug.
11.' ' And be converted, and I should heal them. Is not to be
understood here, from the beginning of the sentence — that
they should not see with their eyes, nor understand with
their hearts, nor be converted ; conversion being the free gift
of God ? or", shall we suppose that a heavenly remedy is
meant; whereby those who wished to estabtish their own
'' vfithout putting in the not.

VER. 44  50. ST. JOHN. 415
righteousness, were so far deserted and blinded, as to stumble
on the stumbling stone, till, vvith confusion of face, they
humbled them.selves, and sought not their own righteousness
which puffeth up the proud, but God's righteousness, which
justifieth the ungodly. For many of those who put Christ
to death, were afterward troubled with a sense of their guilt ;
which led to their believing in Him. These things said«- 1-?-
Esaias, when he saw His glory, and spake of Him. He saw
Him not really, but figuratively, in prophetic vision. Be not
deceived by those vvho say that the Father is invisible, the
Son visible, making the Son a creature. For in the form of
God, in which He is equal to the Father, the Son also is
invisible; though He took upon Him tlie form of a servant,
that He might be seen by men. Before His incarnation too.
He made Himself visible at times to human eyes; but
visible through the medium of created matter, not visible as
He is. Chrys. His glory means the vision of Him sitting chrys.
on His lofty throne : / saw the Lord sitting vpon a throne. ^^: ^
Also I heard the voice ofthe Lord, saying, Whom shall lis. 6,1.
send, and who will go for us? Alcuin. 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 ofthe synagogue. For they loved the praise of men
more than the praise of God. The praise of God is publicly
to confess Christ: the praise of men is to glory in earthly
things. Aug. As their faith grew, their love of human praise Aug.
grew still more, and outstripped it. .^^' '"'
44. Jesus cried and said, He that believeth on me,
believeth not on me, but on him that sent me.
45. And he that seeth me seeth him that sent me.
46. I am come a light into the world, that whoso
ever believeth on me should not abide in darkness.
47. And if any man hear my words, and believe
not, I judge him not : for I came not to judge the
world, but to save the world.
48. He that rejecteth me, and receiveth not my
words, hath one that judgeth him : the word that I
have spoken, the same shall judge him in the last day.

416 gospel according to chap. xii.
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.
50. And I know that His commandment is life ever
lasting : whatsoever I speak therefore, even as the
Father said unto me, so I speak.
Chrys. Chrys. Because the love of human praise prevented the
Ixviii! i.'^bief rulers from believing, Jesus cried and said. He that
believeth on Me, believeth not on Me, but on Him ihat sent
Me: as if to say. Why are ye afraid to believe on Me?
Aug. Your faith through Me passes to God. Aug. He signifies
2 ^' "' to them that He is more than He appears to be, (for to men
He appeared but a man ; His Godhead was hid.) Such as
the Father is, such am I in nature and in dignity ; He that
believeth on Me, believeth not on Me, i. e. on that which He
'not in sees, but OU Him that sent Me, i. e. on the Father. ['He that
believes in the Father must believe in Him as the Father,
i. e. must believe that He has a Son ; and reversely, he who
believes in the Son thereby believes in the Father.] And
again, if any one thinks that God has sons by grace, but not
a Son equal and coeternal with Himself, neither does he
!io«not believe "on the Father, who sent the Son; because what he
*"¦ believes on is not the Father who sent Him. And to shew
c. 3. that He is not the Son, in the sense of one out of many, a
son by grace, but the Only Son equal to the Father, He adds,
And He that seeth Me, seeth Him that sent Me; so little
difference is there between Me and Him that sent Me, that
He that seeth Me, seeth Him. Our Lord sent His Apostiesi
yet none of them dared to say. He that believeth on Me. We
believe an Apostle, but we do not believe on an Apostle.
Whereas the Only Begotten says, He that believeth on Me,
doth not believe on Me, but on Him that sent Me. Wherein
He does not withdraw the believer's faith from Himself, but
gives him a higher object than the form of a servant, for that
Chrys. faith. Chrys. He that believeth on Me, believeth not on
ijLix.'i. Me, but on Him thai sent Me: as if He said. He that taketh
water from a stream, taketh the water not of the stream, but
of the fountain. Then to shew that it is not possible to

VER. 44  50. ST. JOHN. 417
believe on the Father, if we do not believe on Him, He
says. He ihat seeth Me, seeth Him thai sent Me. What
then? Is God a body? By no means; seeing here is the
mind's vision. What follows still further shews His union
with the Father. / am come a light into the world. This is
what the Father is called in many places. He calls Himself
the light, because he delivers from error, and disperses the
darkness of the understanding; that whosoever believeth in
Me should not abide in darkness. Aug. Whereby it is Aug.
evident, that He found all in darkness. In which darkness 4. '
if they wish not to remain, they must believe in the light
which is come into the world. He says in one place to His
disciples. Ye are the light of the world; but He did not
say to them. Ye are come a light into the world, that who
soever believeth on you should not abide in darkness. All
saints are lights, but they are so by faith, because they
are enlightened by Him, from Whom to withdraw is darkness.
Chrys. And to shew that He does not let His despisers go Chrys.
unpunished, from want of power. He adds. And if any man^^:^^
hear My words and believe not, I judge him not. Aug. i. e. Aug.
I judge him not now. He does not say, I judge him not ats g.
the last day, for that would be contrary to the sentence
above. The Father hath committed all judgment unto the v. 22.
Son. And the reason follows, why He does not judge now ;
For I came not to judge the world, but to save the world.
Now is the time of mercy, afterward will be the time of judg
ment. Chrys. But that this might not serve to encourage chrys.
sloth. He warns men of a terrible judgment corning; He that^?^'^^
rejecteth Me, and heareth not My words, hath one that
judgeth him. Aug. Mean time they waited to know who Aug.
this one was ; so He proceeds : The word that I have spoken, Jj' '''^*
the same shall judge him at the last day. He makes it
sufficiently clear that He Himself will judge at the last day.
For the word that He speaks, is Hiraself He speaks Him
self, announces Himself. We gather too from these words
that those who have not heard, will be judged differently
from those who have heard and despised. Aug. / judge Aug.
him not; the word that I have spoken shall judge him: for /c^^^""'
have not spoken of Myself. The word which the Son speaks (26.)
judges, because the Son did not speak of Himself: for I
2e

418 gospel ACCORDING TO CHAP. XH.
have not spoken of Myself : i. e. I was not born of Myself
Aug. " I ask then how we shall understand this, / will not
judge, but the word which I have spoken will judge? Yet
He Himself is the Word of the Father which speaketh. Is
it thus ? I will not judge by My human power, as the Son of
man, but as the word of God, because I am the Son of God.
Chrys. Chrys. Or, I judge him not, i. e. I am not the cause of his
j^°"i' 2. destruction, but he is himself, by despising my words. The
words that I have just said, shall be his accusers, and deprive
him of all excuse ; the word that I have spoken, the same
shall judge him. And what word ? This, viz. that^ I have
not spoken of Myself , but the Father which sent Me gave
Me a commandment what I should say, and what I should
speak. All these things were said on their account, that they
Aug. might have no excuse. Aug. When the Father gave the
y ""¦ ^'^' Son a commandment. He did not give Him what He had
not: for in the Wisdom of the Father, i. e. in the Word,
are all the commandments of the Father. The command
ment is said to be given, because it is not from him
to whom it is said to be given. But to give the Son
that which He never was without, is the same as to beget
the Son who never was not. Theophyl. Since the Son is
the Word of the Father, and reveals completely what is in
the mind of the Father, He says He receives a command
ment what He should say, and what He should speak: just
as our word, if we say what we think, brings out what is in
our minds.
And 1 know that His commandment is life everlasting.
Aug- Aug. If life everlasting is the Son Himself, and the com
mandment is life everlasting, what is this but saying, I am
the commandment of the Father ? And in the same way in
the following; Whatsoever I speak therefore, even as the
Father said unto Me, so I speak, we must not understand,
said unto Me, as if words were spoken to the Only Word.
e Augustine literally : That is, He be true ? In this way. I shall not
has spoken from His Father. So the judge by virtue of any human praise,
sentence vrill run thus. T shall not in that I am the Son of man, but I
judge, but the Word of the Father shall shall judge by virtue of the power of
judge. But the Word of the Father is the Word, iu that I am the Son of
the Son of God Himself: so the sen- God.
tence will run, I shall not judge, but ' i. «. My having said so often that I
1 shall judge. How can both of these have not, Ssc.

VER. 41 — 50. ST. JOHN. 419
The Father spoke to the Son, as He gave life to the Son ;
not that the Son knew not, or had not, but that He was the
Son. What is meant by, as He said unto Me, so I speak,
but that I am the Word who speaks. The Father is true, the
Son is truth : the True, begat the Truth. What then could
He say to the Truth, if the Truth was perfect frora the
beginning, and no new truth could be added to Him ? That
He spake to the Truth then, means that He begat the Truth,

2 E 2

CHAP- 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. 2. And supper being ended, the devil having now
put into the heart of Judas Iscariot, Simon's son, to
betray him;
3. Jesus knowing that the Father had given all
things into his hands, and that he was come from God,
and went to God ;
4. He riseth from supper, and laid aside his gar
ments; and took a towel, and girded himself.
5. After that he poureth water into a bason, and
began to wash the disciples' feet, and to wipe them
with the towel wherewith he was girded.
Theophyl. Our Lord being about to depart out of this
life, shews His great care for His disciples : Now before the
feast of ihe Passover, when Jesus knew thai His hour was
come that He should depart out of ihis world unto the
Faiher, having loved His own which were in the world, He
loved them unto ihe end. Bede. The Jews had many feasts,
but the principal one was the passover ; and therefore it is
Aug. particularly said. Before the feast of ihe passover. Aug.
Pascha is not a Greek word, as some think, but Hebrew :
though there is remarkable agreement of the two languages
in it. The Greek word to suffer being ttokt^siv, pascha has
been thought to mean passion, as being derived from the
above word. But iu Hebrew, pascha is a passing over; the

VER. 1  5. GOSPEL ACCORDING TO ST. JOHN. 421
feast deriving its name from the passing of the people of
God over the Red Sea into Egypt. All was now to take
place in reality, of which that passover was the type. Christ
was led as a lamb to the slaughter; whose blood sprinkled
upon our door-posts, i. e. whose sign of the cross marked on
our foreheads, delivers us from the dominion of this world,
as from Egyptian bondage. And we perform a most whole
some journey or pass-over, when we pass over from the devil
to Christ, from this unstable world to His sure kingdom.
Tn this way the Evangelist seems to interpret the word:
When Jesus knew that His hour was come when He should
passover' out of this world unto the Father. This is the V"-*^?!
pascha, this the passing over. Chrys. He did not know -v.
then for the first time : He had known long before. By His Chrys.
departure He means His death. Being so near leaving Hislxx. i.
disciples. He shews the more love for them : Having loved
His own which, were in the world. He loved them unio the
end; i. e. He left nothing undone which one who greatly
loved should do. He reserved this for the last, that their
love might be increased by it, and to prepare them by .such
consolation for the trials that were coming. His own He
calls them, in the sense of intimacy. The word was used in
another sense in the beginning of the Gospel: His owne. i, U.
received Him not. It follows, which were in the world :
for those were dead who were His own, such as Abraham,
Isaac, and Jacob, who were not in the world. These then.
His own which were in the world, He loved all along, and
at the last manifested His love in completeness : He loved
ihem unto the end. Aug. He loved them unto the end, i. e. Aug.
that they themselves too might pass out of this world", hj 2^' "'
love, unto Him their head. For what is u?iio the end, but
unto Christ? For Christ is the end ofthe law for righteous- 'Rom.
ness io every one thai believeth. But these words may be '
understood after a human sort, to mean that Christ loved
His own up to His death. But God forbid that He should
end His love by death, who is not ended by death : except
indeed we understand it thus: He loved His own unto death:
i. e. His love for them led Him to death. And supper having
been made, i. e. having been got ready, and laid on the table
' Referring to, (hat He should depart out of ihis world unto the Father.

422 GOSPEL ACCORDING TO CHAP. XIII.
before them ; not having been consumed and finished : for
it was during supper that He rose, and washed His disciples'
feet; as after this He sat at table again, and gave the sop to
the traitor. What follows: The devil having now put it into
the heart of Judas Iscariot, Simon"s son, to betray Him,
refers to a secret suggestion, not made to the ear, but to the
mind; the suggestions of the devil being part of our own
thoughts. Judas then had already conceived, through dia
bolical instigation, the intention of betraying his Master.
Chrys. Chrys. The Evangelist inserts this as if in astonishment:
ixx. i. ^ur Lord being about to wash the feet of the very person
who had resolved to betray Him. It shews the great wicked
ness too of the traitor, that even the partaking of the same
table, which is a check to the worst of men, did not stop
Aug. him. Aug. The Evangelist being about to relate so great
^' ^' "an instance of our Lord's humility, reminds us first of His
lofty nature : knowing that the Father had given all things
into His hand, not excepting the traitor. Greg. He knew
that He had even His persecutors in His hand that He
Orig. might convert them from malice to love of Him. Origen.
3. ' ' Tlie Father hath given all things into His hands; i. e. into
His power; for His hands hold all things'": or to Him, for
John 5, His work ; My Father worketh hitherto, and 1 work.
Chrj-3. Chrys. Had given all things into His hand. What is given
Horn. Him is the salvation of the believers. Think not of this
giving up in a human way. It signifies His honour for,- and
agreement with, the Father. For as the Father hath given
up all things to Him, so hath He given up all things to the
1 Cor. Father, When He shall have delivered up the kingdom to
^' . ¦ Qod, even the Father. Aug. Knowing too, ihat He was
Ti.U.5. come from God, and went to Qod; not that He left God
when He came, or will leave us when He returns. The
ophyl. The Father having given up all things into His hands,
i. e. having given up to Him the salvation of the faithful. He
deemed it right to shew them all things that pertained to
their salvation; and gave them a lesson of humility, by
washing His disciples' feet. Though knowing that He was
from God, and went to God, He thought it in no way took
from His glory, to wash His disciples' feei; thus proving
' He must reign till He hath put all enemies under His feet. 1 Cor. 15, 27.

VER. 1 — 5. ST. JOHN. 423
that He did not usurp His greatness. For usurpers do not
condescend, for fear of losing what they have irregularly got.
Aug. Since the Father had given all things into His hands, Aug.
He washed not His disciples' hands indeed, but their feet ; ^' '
and since He knew that He came from God, and went to
God, He performed the work not of God and Lord, but of a
man and servant. Chry's. It was a thing worthy of Him, Chrys.
Who came from God, and went to God, to trample upon allj^°"j
pride; He riseth from supper, and laid aside His garment,
and took a towel, and girded Himself. After ihat He
poureth water into a bason, and began io wash His disciples"
feet, and to wipe them with the towel wherewith He wa,s
girded. See what humility He shews, not only in washing o. 2.
their feet, but in other things. For it was not before, but
after they had sat down, that He rose; and He not only
washed them, but laid aside His garments, and girded Him
self with a towel, and filled a bason ; He did not order others
to do all this, but did it Himself, teaching us that we should
be willing and ready to do such things. Origen. Mys-Orig.
ticaUy, dinner is the first meal, taken early in the spiritual 2.
day, aud adapted to those who have just entered upon
this day. Supper is the last meal, and is set before those
who are farther advanced. According to another sense,
dinner is the understanding of the Old Testament, the
supper the understanding the mysteries hid in the New.
Yet even they who sup with Jesus, who partake of the final
meal, need a certain washing, not indeed of the top parts of
their body, i. e. the soul, but its lower parts and extremities,
which cleave necessarily to earth. It is, Andbegan to wash; c. 4.
for He did not finish His washing till afterwards. The feet
ofthe Apostles were defiled now: All of ye shall be offended'^^^
because of Me this night. But afterwards He cleansed them, '
so that they needed no more cleansing. Aug. He ZairfAug.
a,side His garments, when, being in the form of God, He
emptied Himself; He girded Himself with a towel, took
upon Him the form of a servant; lA.e poured water into a
bason, out of which He washed His disciples' feet. He
shed His blood on the earth, with which He washed
away the filth of their sins; He wiped them with the towel
wherewith He was girded; with the flesh wherewith He was

424 gospel according to chap. xiii.
clothed, He established the steps of the Evangelists; He laid
aside His garments, to gird Himself with the towel; that He
might take upon Him the form of a servant. He emptied
Himself, not laying aside indeed what He had, but assuming
what He had not. Before He was crucified. He was stripped
of His garments, and when dead was wound up in linen'
clothes: the whole of His passion is our cleansing.
6. Then cometh he to Simon Peter : and Peter said
unto him. Lord, dost thou wash my feet?
7. Jesus answered and said unto him. What I do
thou knowest not now ; but thou shalt know hereafter.
8. Peter saith unto him. Thou shalt never wash my
feet. Jesus answered him. If I wash thee not, thou
hast no part with me.
9. Simon Peter saith unto him. Lord, not my feet
only, but also my hands and my head.
10. Jesus saith to him. He that is washed needeth
not save to wash his feet, but is clean every whit: and
ye are clean, but not all.
II. For he knew who should betray him; therefore
said he. Ye are not all clean.
Orig. Origen. As a physician, who has many sick under his
*'^^^"'care, begins with those who want his attention most; so
Christ, in washing His disciples' feet, begins with the most
unclean, and so comes at last to Peter, who needed the
washing less than any: Then cometh He to Simon Peter.
Peter resisted being washed, perhaps because his feet were
nearly clean: And Peter said unto Him, Lord, dost Thou
Aug. wash my feet? Aug. What is the meaning of TAom and »iy
' feet? It is better to think than speak of this; lest one
should fail in explaining adequately what might have been
Chrys. rightly Conceived. Chrys. Though Peter was the first of
Ixx. 2. the Apostles, yet it is possible that the traitor petulantly
placed himself above him ; and that this may be the reason,
why our Lord first began to wash, and then cometh to Peter.
" itmcii. Vulgate trajislates linteis, the same as for towel here.

VER. 6  11. ST. JOHN. 425
Theophyl. It is plain that our Lord did not wash Peter
first, but none other of the disciples would have attempted to
be washed before him. Chrys. Some one will ask why Chrys.
none of them prevented Him, except Peter, this being a sign i^x. 2.
not of want of love, but of reverence. The reason seems to
be, that He washed the traitor first, and came next to Peter,
and that the other disciples were checked by the reply to
Peter. Any of the rest would have said what Peter did, had
his turn come first. Origen. Or thus: All the rest put Orig.
out their feet, certain that so great a one would not want to g-^^^"-
wash them without reason : but Peter, looking only to the
thing itself, and seeing nothing beyond it, refused out of
reverence to let his feet be washed. He often appears in
Scripture as hasty in putting forth his own ideas of what is
right and expedient. Aug. Or thus : We must not suppose
that Peter was afraid and refused, when the others had
willingly and gladly submitted to the washing. Our Lord
did not go through the others first, and to the first of the
Apostles afterwards; (for who is ignorant that the most
blessed Peter was the first of all the Apostles ?) but began
with him : and Peter being the first to whom He came, was
afraid; as indeed any ofthe others would have been.
Jesus answered and said unto him. What I do thou
knowest not now; but thou shalt know hereafter. Chry's. Chrys.
i. e. How useful a lesson of humility it teaches thee, and how j^°™*
directly this virtue leads to God. Origen. Or our Lord Orig.
insinuates that this is a mystery. By washing and wiping, ' ^^^"*
He made beautiful the feet of those who were to preach gladls.52,7.
tidings, and to walk on that way of which He tells them,
I am the way. Jesus laid aside His garments that He might infr. 14,
make their clean feet still cleaner, or that He might receive '
the uncleanness of their feet unto His own bod.v, by the
towel with which alone He was girded: for He hath borne
our griefs. Observe too. He chose for washing His disciples'
feet the very time that the devil had put it into the heart of
Judas to betray Him, and the dispensation for mankind was
about to take place. Before this the time was nat come for
washing their feet. And who would have washed their feet
in the interval between this and the Passion ? During the
Passion, there was no other Jesus to do it. And after it the

426 gospel according TO CHAP. XIII.
Holy Ghost came upon them, by which time they should
already have had their feet washed. This mystery, our Lord
says to Peter, is too great for thee to understand now, but
thou shalt know it hereafter when thou art enlightened.
Aug- Aug. He did not refuse, because our Lord's act was above
Tr.lvi.2. his understanding, but he could not bear to see Him bending
at his feet: Peter saith unto Him, Thou shalt not wash my
feet for ever; i. e. I will never suffer it: not for ever is the
Orig. same as never. Origen. This is an instance, that a man
t. xxxn. ^g^y gg^y. ^ ^^^{^g ^jth ^ gQcd iuteution, and yet ignorantly
to His hurt. Peter, ignorant of our Lord's deep meaning,
at first, as if in doubt, says mildly. Lord, dost Thou wash my
feet? and then. Thou shalt never wash my feet; which was
iu reality to cut himself off from having a part with Jesus.
Whence he not only blames our Lord for washing the
disciples' feet, but also his fellow-disciples for giving their
c. 6. feet to be washed. As Peter then did not see his own good,
our Lord did not allow His wish to be fulfilled: Jesus
answered and said unto him. If I wash thee not, thou
Aug. Jiast no pari with Me. Aug. If I wash thee not. He says,
' 'though it was only his feet that He was going to wash, just
as we say. Thou treadest on me ; though it is only our foot
that is trodden on. Origen. Let those who refuse to
allegorize these and like passages, say how it is probable
that he who out of reverence for Jesus said, Tliou shalt never
wash my feet, would have had no part with the Son of
God; as if not having his feet washed was a deadly wicked
ness. Wherefore it is our feet, i. e. the affections of our
mind, that are to be given up to Jesus to be washed, that our
feet may be beautiful; especially if we emulate higher gifts,
and wish to be numbered with those who preach glad tidings.
Horn"' Chrys. He does not say on what account He performs this
Ixx. 2. act of washing, but only threatens him. For Peter was not
persuaded by the first answer: Thou shalt know hereafter:
he did not say. Teach me then that I may submit. But when
he was threatened with separation from Christ, then he suh-
Orig. mitted. Origen. This saying we may use against those who
6. ' make hasty and indiscreet resolutions. By shewing them, that
if they adhere to these, they will have no part with Jesus,
we disengage them from such resolves; even though they

VEB. 6 — 11. ST. JOHN. 427
may have bound themselves by oath. Aug. But he, agitated Aug.
by fear and love, dreaded more the being denied Christ, than
the seeing Him at His feet: Simon Peter saith unto Him,
Lord, not my feet only, but also my hands and my head.
Origen. Jesus was unwilling to wash hands, and despised
what was said of Him in this respect: Thy disciples wash Uatt.
not their hands when they eat bread. And He did not wish ^^' ^"
the head to be submerged, in which was apparent the image
and glory of the Father; it was enough for Him that the feet
were given Him to wash : Jesus answered and said, He that
is washed needeth not save to wash his feet, but is clean
every whit: and ye are clean, but not all. Aug. Clean all Aug.
except the feet. The whole of a man is washed in baptism,
not excepting his feet; but living in the world afterwards,
we tread upon the earth. Those human affections then,
without which we cannot live in this world, are, as it were,
our feet, which connect us with human things, so that if we i John
say we have no sin, we deceive ourselves. But if we confess '
our sins. He who washed the disciples' feet, forgives us our
sins even down to our feet, wherewith we hold our converse
with earth. Origen. It was impossible that the lowest P^g- ..
t. xxxu.
parts and extremities of a soul should escape defilement,
even in one perfect as far as man can be ; and manj-, even
after baptism, are covered up to their head with the dust of
wickedness ; but the real disciples of Christ only need wash-
iuET for their feet. Aug. From what is here said, we under- Aug.
Stand that Peter was already baptized. Indeed that Heigu|,j;".
baptized by His disciples, shews that His disciples must c viii.
have been baptized, either with John's baptism, or, which
is more probable, Christ's. He baptized by means of baptized
servants; for He did not refuse the ministry of baptizing.
Who had the humility to wash feet. Aug. And ye are clean, A"g- ...
but not all: what this means the Evangelist immediately i .
explains: For He knew who shoidd betray Him; therefore
said He, Ye are not all clean. Origen. Ye are clean, refers Ong-^..
to ihe eleven; but not all, to JuAas. He was unclean, first, e.
because he cared not for the poor, but was a thief; secondly,
because the devil had put it into his heart to betray Christ.
Christ washes their feet after they are clean, shewing that

428 GOSPEL according TO chap. xm.
Apoc. grace goes beyond necessity, according to the text. He that
A%V ** holy, let him be holy still. Aug. Or, the disciples when
Tr.lvi.4. washed had only to have their feet washed ; because while
man lives in this world, he contracts himself with earth, hy
means of his human affections, which are as it were his feet.
Chrys. Chrys. Or thus: When He calls them clean, you must
Ixx. 2. not suppose that they were delivered from sin before the
victim was offered. He means cleanness in respect of
knowledge; for they were now delivered from Jevrish error.
12. So after he had washed their feet, and had taken
his garments, and was set down again, he said unto
them. Know ye what I have done to you ?
13. Ye call me Master and Lord: and ye say well;
for so I am.
14. If I then, your Lord and Master, have washed
your feet; ye also ought to wash one another's feet.
15. For I have given you an example, that ye
should do as I have done to you.
16. Verily, verily, I say unto you. The servant is
not greater than his lord: neither he that is sent greater
than he that sent him.
17. If ye know these things, happy are ye if ye do
them. 18. I speak not of you all: I know whom I have
chosen: but that the Scripture may be fulfilled. He
that eateth bread with me hath lifted up his heel
against me.
19. Now I tell you before it come, that, when it is
come to pass, ye may believe that I am he.
20. Verily, verily, I say unto you, He that receiveth
whomsoever I send receiveth me ; and he that receiveth
me receiveth him that sent me.
Aug. Aug. Our Lord, mindful of His promise to Peter that he
2."^' ^'"' should know the meaning of His act. Thou shalt know here-

VER. 12 — 20. ST. JOHN. 429
after, now begins to teach him : So after He had washed
their feet, and had taken His garments, and was sat down
again. He said unto them. Know ye what I have done to you?
Origen. Know ye, is either interrogative, to shew the great- Ong,
ness of the act, or imperative, to rouse their minds. Alcuin. 7 *^''"'
Mystically, when at our redemption we were changed by the
shedding of His blood. He took again His garments, rising
from the grave the third day, and clothed in the same body
now immortal, ascended into heaven, and sitteth on the right
hand of the Father, from whence He shall come to judge
the world. Chrys. He speaks now not to Peter alone, but Chrys.
to all: Ye call Me Master and Lord. He accepts their j^°™-,
judgment; and to prevent the words being set down merely
to favour on their parts, adds. And ye say well, for so I am.
Aug. It is enjoined in the Proverbs, Let another man praise k^i^.
thee, and not thine own mouth. For it is dangerous for one J''' '""'
to praise himself, who has to beware of pride. But He who is Prov.
above all things, howsoever He praise Himself, extoUeth not '
Himself too highly. Nor can God be called arrogant: for
that we should know Him is no gain to Him, but to us.
Nor can any one know Him, unless He who knows, shews
Himself. So that if to avoid arrogance He did not praise
Himself, He would be denying us wisdom. But why should
the Truth fear arrogance ? To His calling Himself Master,
no one could object, even were He man only, since pro
fessors in different arts call themselves so without presump
tion. But what free man can bear the title of lord in a
man ? Yet when God speaks, height cannot exalt itself, truth
cannot lie; it is for us to submit to that height, to obey
that truth. Wherefore ye say well in that ye call Me Master
and Lord, for so I am; but if I were not what ye say, ye
would say ill. Origen. They do not say well. Lord, to whom Orig.
it shall be said. Depart from Me, ye that work iniquity. But 7/^""'
the Apostles say well. Master and Lord, for wickedness had Matt. 7,
not dominion over them, but the Word of God.
If then I your Lord and Master have washed your feet,
ye also ought to wash one another" s feet. Chrys. He shews chrys.
us the greater, that we may do the less. For He was thej^^^J.
Lord, but we, if we do it, do it to our fellow-servants: For I

430 gospel .according to chap. xih.
have given you an example, that ye should do as I have
done to you. Bede. Our Lord first did a thing, then taught
Actsi, it: as it is said, Jesus began both to do and to teach. Aug.
^ This is, blessed Peter, what thou wast ignorant of; this thou
Tr.iviii. wert told that thou shouldest know afterwards. Origen.
Orig. But it is not necessary for one who wishes to do all the
t. xxxu. commandments of Jesus, literally to perform the act of
washing feet. This is merely a matter of custom ; and the
Aug. custom is now generally dropped. Aug. This act is done
^ r. V "•ijfgj-a^iiy ^y many', when they receive one another in hospi-
1 pleros- tality. For it is unquestionably better that it should be
done with the hands, and that the Christian disdain not
to do what Christ did. For when the body is bent at
the feet of a brother, the feeling of humility is made to
rise in the heart, or, if it be there already, is confirmed.
But besides this moral meaning, is not a brother able to
change a brother from the pollution of sin? Let us confess
our faults one to another, forgive one another's faults, pray
for one another's faults. In this way we shall wash one
Orig. another's feet. Origen. Or thus: This spiritual washing of
7'. ' the feet is done primarily by Jesus Himself, secondarily by
His disciples, in that He said to them. Ye ought to wash one
another"s feet. Jesus washed the feet of His disciples as
their Master, of His servants as their Lord. But the object
of the master is to make His disciples as Himself; and our
Saviour beyond all other masters and lords, wished His
disciples to be as their Master and Lord, not having the
spirit of bondage, but the spirit of adoption, whereby they
Kom. 8, cry, Abba, Father. So then before they become masters and
lords, they need the washing ofthe feet,being as yet insufficient
disciples, and savouring ofthe spirit of bondage. But when
they have attained to the state of master and lord, they then
are able to imitate their Master, and to wash the disciples'
Chrys. feet by their doctrine. Chrys. He continues to urge them
ixxi. 2. to wash one another's feet; Verily, verily, I say unto you,
The servant is not greater than his lord, neither He ihat is
sent greater than He thai sent Him; as if to say. If 1 do it,
much more ought you. Theophyl. This was a necessary
admonition to the Apostles, some of whom were about to rise

VER. 12  20. ST. JOHN. 4.31
higher, others to lower degrees of eminence. That none
might exult over another. He changes the hearts of all.
Bede. To know what is good, and not to do it, tendeth not
to happiness, but to condemnation; as James saith. To /tm James
thai knoweth io do good, and doeth it not, io him it is sin. '
Wherefore He adds. If ye know these things, happy are ye
if yo do ihem. Chrys. For all know, but all do not do. Chrys.
He then rebukes the traitor, not openly, but covertly : L speak \^^2.
not of you all. Aug. As if to say. There is one among you Aug.
who will not be blessed, nor doeth these things. / know '^^'^'
whom T have chosen. Whom, but those who shall be happy
by doing His commandments.'' Judas therefore was not
chosen. But if so, why does He say in another place. Have
not I chosen you twelve? Because Judas was chosen for
that for which he was necessary, but not for that happiness
of which He says, Happy are ye, if ye do ihem. Origen. Orig.
Or thus : I speak not of you all, does not refer to, Happy g^^^"-
are ye if ye do them. For of Judas, or any other person, it
may be said, Flappy is he if he do them. The words refer
to the sentence above. The servant is not greater than his
lord, neither He that is sent greater than He thai sent Him.
For Judas, being a servant of sin, was not a servant of the
Divine Word; nor an Apostle, when the devil had entered
into him. Our Lord knew those who were His, and did not
know who were not His, and therefore says, not, I know all
present, but, I know whom 1 have chosen, i. e. I know My
Elect. Chrys. Then, that He might not sadden them all. He chrys.
adds, But that the Scripture must be fulfilled. He that eateth ,^°™'
bread with Me, hath lifted up his heel against Me: shewing
that He knew who the traitor was, an intimation that would
surely have checked him, if any thing would. He does not
say, shall betray Me, but, shall lift up his heel against Me,
alluding to his deceit and secret plotting. Aug. Shall liftAyi^.
up his heel against Me, i. e. shall tread upon Me. The Tr.Ux.l.
traitor Judas is meant. Chrys. He that eateth bread with chrys.
Me; i. e. who was fed by Me, who partook of My table, j^"?-^^
So that if injured ever by our servants or inferiors, we need
not be offended. Judas had received infinite benefits, and
yet thus requited his Benefactor. Aug. They then who ^„g
were chosen ate the Lord ; he ate the bread of the Lord, to Tr.iix.l.

432 gospel according to chap, xul
1 Cor. injure the Lord; they ate life, he damnation; for he that
' ' eateth unworthily, eateth damnation to himself.
Now I tell you before it come, that when it is come, ye
may believe that I am He, i. e. of whom that Scripture fore-
Orig. told. Origen. That ye may believe, is not said, as if the
9. 'Apostles did not believe already, but is equivalent to saying,
Do as ye believe, and persevere in your belief, seeking for
no occasion of falling away. For besides the evidences the
disciples had already seen, they had now that of the fulfil-
Chrys. ment of prophecy. Chry's. As the disciples were about to
ixxii. 3. go forth and to suffer many things. He consoles them hy
promising His own assistance and that of others ; His own,
when He says, Happy are ye if ye do them ; that of others,
in what follows. Verily, verily, I say unto you. He that
receiveth whomsoever I send, receiveth Me; and he that
Orig. receiveth Me receiveth Him that sent Me. Origen. For he
t. xxxu. j|,aj receiveth him whom Jesus sends, receiveth Jesus who is
represented by him ; and he that receiveth Jesus, receiveth
the Father. Therefore he that receiveth whom Jesus sends,
receiveth the Father that sent. The words may have this
meaning too : He that receiveth whom 1 send, had attained
unto receiving Me : he who receiveth Me not by means of
any Apostle, but by My own entrance into his soul, receiveth
the Father ; so that not only 1 abide in him, but the Father
Aug. also. Aug. The Arians, when they hear this passage,
2."^' ^ '^" appeal immediately to the gradations in their system, that as
far as the Apostle is from the Lord, so far is the Son from
the Father. But our Lord hath left us no room for doubt on
supr.io, this head; for He saith, T and My Father are one. But
^"^ how shall we understand those words of our Lord, He Ihat
receiveth Me, receiveth Him ihat sent Me ? If we take
them to mean that the Father and the Son are of one nature,
it will seem to follow, when He says. He thai receiveth
whomsoever f send, receiveth Me, that the Son and an
Apostle are of one nature. May not the meaning be. He
that receiveth whosoever I send, i eceiveth Me, i. e. Me as
man : But He thai receiveth Me, i. e. as God, receiveth Him
ihat sent Me. But it is not this unity of nature, which is here
put forth, but the authority of the Sender, as represented by
Him who is sent. In Peter hear Christ, the Master of the

ver. 21—30. ST. JOHN. 433
disciple, in the Son the Father, the Begotten of the Only
Begotten. 21. When Jesus had thus said, he was troubled in
spirit, and testified, and said. Verily, verily, I say unto
you, that one of you shall betray me.
22. Then the disciples looked one on another,
doubting of whom he spake.
23. Now there was leaning on Jesus' bosom one of
his disciples, whom Jesus loved.
24. Simon Peter therefore beckoned to him, that he
should ask who it should be of whom he spake.
25. He then lying on Jesus' breast saith unto him.
Lord, who is it ?
26. Jesus answered. He it is, to whom I shall give
a sop, when I have dipped it. And when he had
dipped the sop, he gave it to Judas Iscariot, the son of
Simon. 27. And after the sop Satan entered into him.
Then said Jesus unto him. That thou doest, do
quickly. 28. Now no man at the table knew for what intent
he spake this unto him.
29. For some of them thought, because Judas had
the bag, that Jesus had said unto him. Buy those
things that we have need of against the feast ; or, that
he should give something to the poor.
30. He then having received the sop went immedi
ately out : and it was night.

Chrys. Our Lord after His twofold promise of assistance Chrys.
to the Apostles in their future labours, remembers that the i^ii"'.
traitor is cut off from both, and is troubled at the thought :
When Jesus had thus said. He was troubled in spirit, and
testified, and said. Verily, verily, I say unto you, that one qf
you shall betray Me. Aug. This did not come into His Aug.
mind then for the first time ; but He was now about to make i."^' ^"
2 F

434 gospel according to chap.'xiii.
the traitor known, aud single him out from the rest, and
therefore was troubled in spirit. The traitor too was now
just about to go forth to execute his purpose. He was
troubled at the thought of His Passion being so near at hand,
at the dangers to which His faithful followers would he
brought at the hand of the traitor, which were even now
impending over Him. Our Lord deigned to be troubled
also, to shew that false brethren cannot be cut off, even in
the most urgent necessity, without the troubling of the
Tr.lxi. Church. He was troubled not in flesh, but in spirit ; for on
occasion of scandals of this kind, the spirit is troubled, not
perversely, but in love, lest in separating the tares, some of
Tr.ix.s.the wheat too be plucked up with them. But whether He
was troubled by pity for perishing Judas, or, by the near
approach of His own death. He was troubled not through
weakness of mind, but power : He was not troubled because
any thing compelled Him, but He troubled Himself, as was
said above. And in that He was troubled. He consoles the
weak members of His body, i. e. His Church, that they may
not think themselves reprobate, should they be troubled at
Orig. the approach of death. Origen. His being troubled in
11. spirit, was the human part, suffering under the 'excess
1 abex- Qf ^Yie spiritual. For if every Saint lives, acts, and
tia. spi- suffers in the spirit, how much more is this true of Jesus, the
^!^^\ Rewarder of Saints. Aug. Away then with the reasonings of
Tr.lx.3. the Stoics, who deny that perturbation of mind can come
upon a wise man; who, as they take vanity for truth, so
make their healthy state of mind insensibility. It is good
that the mind of the Christian may be perturbed, not hy
Ixi. 2. misery, but by pity. One of you. He saith, i. e. one in
1 specie respect of number, not of merit, in appearance' not in virtue.
tute^ ' Chrys. As He did not mention Him by name, all began to
Chrys. fgar: Then the disciples looked one on another, doubting qf
Hom. - .
ixTLii.i. whom He spake; not conscious of any evil in themselves,
j^ and yet trusting to Christ's words, more than to their own
Tr. Ixi. thoughts. Aug. They had a devoted love for their Master,
"aiterumbut yet SO that human weakness made them doubt of one
dealteroanotljgj.2.
stimula-ret. Okigen. They remembered too, that, as men, before they
t. xxxii. ^'•''''^ matured, their minds were liable to change, so as to
12.

VER. 21  30. ST. JOHN. 435
form wishes the very opposite to what they might have had
before. Chrys. While all were trembling, and not except
ing even Peter, their head, John, as the beloved disciple,
lay upon Jesus' breast. He then lying on Jesus" breast saith
unto Him, Lord, who is it? Aug. This is John, whose Aug.
Gospel this is, as he afterwards declares. It is the custom 4. '
of the sacred writers, when they come to any thing relating to
themselves, to speak of themselves, as if they were speaking
of another. For if the thing itself is related correctly, what
does truth lose by the omission of boasting on tlie writer's
part? Chrys. If thou want to know the cause of this Chrys.
familiarity, it is love: Whom Jesus loved. Others were loved, j^°™'^_
but he was loved more than any. Origen. I think this has Orig;
a peculiar meaning, viz. that John was admitted to a know- *-.,^^^"-
ledge of the more secret mysteries of the Word. Chrys. chrys.
Whom Jesus loved. This John says to shew his own inno-,^°™-,
¦' . Ixxn. I.
cence, and also why it was that Peter beckoned to him,
inasmuch as he was not Peter's superior: Simon Peter
therefore beckoned to him, that he should ask who it should
be of whom he spake. Peter had been just reproved, and
therefore, checking the customary vehemence of his love,
he did not speak himself now, but made John speak for
him. He always appears in Scripture as zealous, and an
intimate friend of John's. Aug. Observe too his mode of Aug.Tr Ixi
speaking, which was not by word, but by beckoning ; 23.'
Beckoned and spake, i. e. spake by beckoning. If even
thoughts speak, as when it is said. They spake among them
selves, much more may beckonings, which are a kind of
outward expression of our thoughts. Origen. Or, at first Orig.
he beckoned, and then not content with beckoning, spake : 13.
Who is it of whom he speaks ?
He then lying on Jesus" breast, saith unto Him, Lord, Aug.
who is it f Aug. On Jesus" breast; the same as in Jesus' 4. '
bosom. Or, he lay first in Jesus' bosom, and then ascended
higher, and lay upon His breast; as if, had he remained
lying in His bosom, and not ascended to lie on His breast,
our Lord would not have told him what Peter wanted to
know. By his lying at last on Jesus' breast, is expressed
that greater and more abundant grace, which made him
Jesus' special disciple. Bede. That he lay in the bosom,
2i? 2

436 gospel according to chap. xih.
and upon the breast, was not only an evidence of present
non 000. love, but also a sign of the future, viz. of those new
and mysterious doctrines which he was afterwards com-
Aug. missioned to reveal to the world. Aug. For by bosom what
^r. XI. gjgg jg signified but secret? Here is the hollow of the
' secre- breast, the secret' chamber of -wisdom. Chrys. But not
P™ even then did our Lord expose the traitor by name; Jesrn
Hom. answered. He it is, to whom I shall give a sop when I have
^^^^^'^' dipped it. Such a mode of declaring him, should itself
have turned him from his purpose. Even if a partaking
of the same table did not shame him, a partaking of the
same bread might have. And when He had dipped the sop,
Aug- .. He gave it to Judas Iscariot, the son of Simon. Aug. Not as
3. ' ' some careless readers think, that then Judas received singly
Christ's body. For our Lord had already distributed the
sacraments of His body and blood to all of them, while
Judas was there, as Luke relates ; and after this He dipped the
sop, as John relates, and gave it to the traitor; the dipping
ofthe bread perhaps signifying the deep dye of his sin; for
some dipping cannot be washed out again ; i. e. when things
are dipped, in order to receive a permanent dye. If however
this dipping meant any thing good, he was ungrateful for it,
and deserved the damnation which followed him; And after
Orig. the sop, Satan entered inio him. Origen. Observe, that at
j'^^'^^"' first Satan did not enter into Judas, but only put it into his
heart to betray his Master. But after the bread, he entered
into him. Wherefore let us beware, that Satan thrust not
any of his flaming darts into our heart ; for if he do, he then
Chrys. watches till he gets an entrance there himself. Chrys. So
Ixii. 1. long as he was one of the twelve, the devil did not dare to
force an entrance into him ; but when he was pointed out, and
;*;"?• .. expelled, then he easily leaped into him. Aug. Or entered
2. into him, that he might have more fiill possession of him:
for he was in him, when he agreed with the Jevi's to betray
Lute22,our Lord for a sum of money, according to Luke: Then
entered Satan inio Judas Iscariot, and he went away,
and communed with the chief priests. In this state
he came to the supper. But after the sop the devil
Orig. entered, not to tempt him, as though he were inde-
]'4^^^"' pendent, but to possess him as his own. Origen. It was

VER. 21—80. ST. JOHN. 437
proper that by the ceremony of the bread, that good should
be taken from him, which he thought he had: whereof being
deprived, he was laid open to admit Satan's entrance. Aug. Aug.
But some will say, was his being given up to the devil the '^''^"'
effect of his receiving the sop from Christ? To whom we
answer, that they may learn here the danger of receiving
amiss what is in itself good. If he is reproved who does not
discem, i. e. who does not distinguish, the Lord's body from
other food, how is he condemned who, feigning himself a
friend, comes an enemy to the Lord's table ?
Then said Jesus unto him. That thou doest, do quickly.
Origen. This may have been said either to Judas, or to orig.
Satan, either to provoke the enemy to the combat, or the '• ^^^"•
traitor to do his part in bringing on that dispensation, which
was to save the world; which He -wished not to be delayed
any longer, but to be as soon as possible matured. Aug. Aug.
He did not however enjoin the act, but foretold it, not from J''- '*"•
desire for the destruction of the perfidious, but to hasten on
the salvation of the faithful. Chrys. That thou doest, do chrys.
quickly, is not a command, or a recommendation, but a re-^^-j'g
proof, meant to shew too that He was not going to offer any
hindrance to His betrayal. Now no man at ihe table knew
for what intent He spake this unto him. It is not easy to
see, when the disciples had asked. Who is he, and He had
replied, He it is to whom I shall give a sop, how it was that
they did not understand Him; unless it was that He spoke
too low to be heai'd; and that John lay upon His breast,
when he asked the question, for that very reason, i. e. that
the traitor might not be made known. For had Christ
made him known, perhaps Peter would have killed him. So
it was then, that none at the table knew what our Lord
meant. But why not John? Because he could not conceive
how a disciple could fall into such wickedness: he was far
from such wickedness himself, and therefore did not suspect
it of others. What they thought He meant we are told in
what follows: For some of them thought, because Judas had
the bag, that Jesus had said unto him. Buy those things that
we Imve need of against the feast, or, that he should give some
thing to the poor. Aug. Our Lord then had bags, in which i^^S'^j;
He kept the oblations of the faithful, to supply the wants ofs."^' ""''

438 gospel according to chap. xiii.
His own followers, or the poor. Here is the first institution
of ecclesiastical property. Our Lord shews that His com
mandment not to think of the mon-ow, does not mean that
the Saints should never save money ; but that they should not
neglect the service of God for it, or let the fear of want
Chrys. tempt them to injustice. Chrys. None of the disciples con-
ixxii. 2. tributed this money, but it is hinted that it was certain
women, who, it is said, ministered to Him of their means.
But how was it that He Who forbad scrip, and staff, and
money, carried bags for the relief of the poor ? It was to
shew thee, that even the very poor, those who are crucified
to this world, ought to attend to this duty. He did many
Orig- things in order to instruct us in our duty. Origen. Our
I'e. ' Lord then said to Judas, Thai thou doest, do quickly, and the
traitor this once obeyed his Master. For having received
the sop, he started immediately on his work: He then having
received the sop, went immediately out. And indeed he did
go out, not only from the house in which he was, but from
Jesus altogether. It would seem that Satan, after he had
entered into Judas, could not bear to be in the same place
with Jesus: for there is no agreement between Jesus and
Satan. Nor is it idle enquiring why after he had received
ihe sop, it is not added, that he ate it. Why did not Judas
eat the bread, after he received it? Perhaps because, as
soon as he had received it, the devil, who had put it into his
heart to betray Christ, fearful that the bread, if eaten, might
drive out what he had put in, entered into him, so that he
went out immediately, before he ate it. And it may be
serviceable to remark, that as he who eateth our Lord's bread
and drinketh His cup unworthily, eateth and drinketh to his
own damnation; so the bread which Jesus gave him was
eaten by the rest to their salvation, but by Judas to his
damnation, inasmuch as after it the devil entered into him.
Chrys. Chrys. It follows: And it was night, to shew the impetuositj
ixxH. 2. of Judas, in persisting in spite of the unseasonableness of the
0"g- .. hour. Origen. The time of night corresponded -with the night
1*6. which overspread the soul of Judas. Greg. By the time of
iT.'^Mor. tbe day is signified the end of the action. Judas went out
11- in the night to accomplish his perfidy, for which he was never
to be pardoned.

ver, 31, 32. ST. JOHN. 439
31. Therefore, when he was gone out, Jesus said,
Now is the Son of man glorified, and God is glorified
in him.
32. If God be glorified in him, God shall also glorify
him in himself, and shall straightway glorify him.
Origen. After the glory of His miracles, and His trans- Orig.
figuration, the next glorifying of the Son of man began, *-;^''''"-
when Judas went out with Satan, who had entered into him ;
Therefore when he was gone out, Jesus said, Noiv is the Son
of man glorified, and God is glorified in Him. For it is not
the eternal only-begotten Word, but the glory of the Man
born of the seed of David, which is here meant. Christ at
His death, in which He glorified God, having spoiled prin- Colos.
cipaliiies and powers, made a shew of them,, openly triumph- ' '
ing over them. And again. Made peace by ihe blood of His Coloa.
cross, io reconcile all things unto Himself, whether they be ' '
things in earth, or things in heaven. Thus the Son of man
was glorified, and God glorified in Him ; for Christ cannot be
glorified, except the Father be glorified with Him. But
whoever is glorified, is glorified by some one. By whom
then is the Son of man glorified? He tells you; If God be
glorified in Him, God shall also glorify Him in Himself,
and .shall straightway glorify Him. Chrys. i. e. by Him- Chrys.
self, not by any other. And shall straightway glorify Him,^^' ^
i. e. not at any distant time, but immediately, while He is
yet on the very cross shall His glory appear. For the sun
was darkened, rocks were rent, and many bodies of those
that slept arose. In this way He restores the drooping
spirits of His disciples, and persuades them, instead of
son-owing, to rejoice. Aug. Or thus: The unclean went Aug.
out : the clean remained with their cleanser. Thus will it 2. '
be when the tares are separated from the wheat ; The rigli- Matt.
teous .shall shine forth as ihe sun in the kingdom of their ^^' *^'
Father. Our Lord, foreseeing this, said, when Judas went
out, as if the tares were now separated, and He left alone
with the wheat, the holy Apostles, Now is ihe Son of man
glorified: as if to say. Behold what will take place at My
glorifying, at which none of the wicked shall be present,

440 gospel according to chap. XIIL
none of the righteous shall perish. He does not say, Now
is the glorifying of the Son of man signified; but. Now is the
Son of man glorified : as it is not that rock signified Christ,
1 Cor. but, Tliat Rock was Christ. Scripture often speaks of the
' ¦ things signifying, as if they were the things signified.
<=¦ 3- But the glorifying of the Son of man, is the glorifying of
God in Him; as He adds, And God is glorified in Him,
which He proceeds to explain ; If God is glorified in Him—
for He came not to do His own will, but the will of Him
that sent Him — God shall also glorify Him in Himself, so
that the human nature which was assumed by the eternal
Word, shall also be endowed with eternity. And shall
straightway glorify Him. He predicts His own resurrection,
which was to follow immediately, not at the end of the
world, like ours. Thus it is ; Nov? is the Son of man glori
fied; the now referring not to His approaching Passion, but
the resurrection which was immediately to follow it: as if
that which was so very soon to be, had already taken place.
Hilar. HILARY. That God is glorified in Him, refers to the glory of
Xrin. the body, which glory is the glory of God, in that the body
c. 42. borrows its glory from its association with the Divine nature.
Because God is glorified in Him, therefore He will
glorify Him in Himself, in that He who reigns in the glory
arising from the glory of God, He forthwith passes over into
God's glory", leaving the dispensation of His manhood,
wholly to abide in God. Nor is He silent as to the time:
And shall straightway glorify Him. This referring to the
glory of His resurrection which was immediately to follow
His passion, which He mentions as present, because Judas
had now gone out to betray Him ; whereas that God would
glorify Him in Himself, He reserves for the future. The
glory of God was shewn in Him by the miracle of the resur
rection ; but He will abide in the glory of God when He has
left the dispensation of subjection. The sense of these first
words. Now is the Son of man glorified, is not doubtfiil: it
is the glory of the flesh which is meant, not that of the Word.
But what means the next. And Qod is glorified in Him ?
The Son of man is not another Person from the Son of God,
John I, fQj.^ fj,g f^-^ord was made flesh. How is God glorified in this
' Ex e& quSl homo est dispensatione.

ver. 31, 32. ST. JOHN. 441
Son of man, who is the Son of God ? The next clause helps
us ; If God is glorified in Him, God also will glorify Him
in Himself. A man is not glorified in himself, nor, on the
other hand, <ioes God who is glorified in man, because He
receives glory, cease to be God. So the words, God is
glorified in Him, either mean that Christ is glorified in the
flesh, or that God is glorified in Christ. If God means
Christ, it is Christ who is glorified in the flesh; if the
Father, then it is the Sacrament of unity, the Father glorified
in the Son. Again, God glorifies in Himself God glorified
in the Son of man. This overthrows the impious doctrine
that Christ is not very God, in verity of nature. For how
can that which God glorifies in Himself be out of Himself?
He whom the Father glorifies must be confessed to be in
His glory, and He who is glorified in the glory of the
Father, must be understood to be in the same case with the
Father. Origen. Or thus : The word glory is here used in Orig.
a different sense from that which some Pagans attach to it, I'y.
who defined glory to be the collected praises of the many.
It is evident that glory in such a sense is a different thing
from that mentioned in Exodus, where it is said, that ^/teExod. 40 34"
glory qf the Lord filled the tabernacle, and that the face of '
Moses was glorified. The glory here mentioned is some
thing visible, a certain divine appearance in the temple,
and on Moses' face; but in a higher and more spiritual
sense we are glorified, when with the eye of the under
standing we penetrate into the things of God. For the
mind when it ascends above material things, and spiritually
sees God, is deified: and of this spiritual glory, the
visible glory on the face of Moses is a figure: for his
mind it was that was deified by converse with God- But
there is no comparison between the excellent glory of Christ,
and the knowledge of Moses, whereby the face of his soul
was glorified : for the whole of the Father's glory shines upon
the Son, who is the brightness of His glory, and the express Beh. i,
image qf His Person. Yea, and from the light of this whole „'. is.
glory there go forth particular glories, throughout the whole
rational creation: though none can take in the whole of the
divine glory, except the Son. But so far as the Son was
known to the world, so far only was He glorified. And as
yet He was not fully known. But afterward the Father spread

442 gospel according to chap, xiii,
the knowledge of Him over the whole world, and then was
the Son of man glorified in those who knew Him. And
of this glory He hath made all who know Him partakers:
3^ 18.' as saith the Apostle; We all, with open face beholding
as in a glass the glory qf the Lord, are changed into the
same image, from glory to glory, i. e. from His glory receive
glory. When He was approaching then that dispensation,
by which He was to become known to the world, and to
be glorified iu the glory of those who gloi-ified Him, He says,
11^27- ^°''^ ** ^^ ^'^ ^f '"^^^ glorified. And because no man
knoweth the Father but the Son, and he to whomsoever the
"^J"' Son will reveal Him, and the Son by the dispensation was
M^i«( about to reveal the Father; for this reason He saith. And
Qod is glorified in Him. Or compare this with the text
u. 14, 9. below: He that hath seen Me, hath seen the Father. The
Father who begat the Word is seen in the Word, who is
God, and the image of the invisible God. But the words
may be taken in a larger sense. For as through some the
name of God was blasphemed among the Gentiles, so
through the saints whose good deeds are seen and acknow
ledged by the world, the name of the Father in heaven is
magnified. But in whom was He so glorified as in Jesus,
Who did no sin, neither was guile found in His mouth ? Such
being the Son, He is glorified, and God is glorified in Him.
And if God is glorified in Him, the Father returns Him more
than He gave. For the glory of the Son of man, when the
Father glorifies Him, far exceeds the Father's glory, when He
is glorified in the Son: it being fit that the greater should
return the greater glory. And as this, viz. the glorifying of
the Son of man, was just about to be accomplished, our
Lord adds. And will straightway glorify Him.
33. Little children, yet a little while I am with you.
Ye shall seek me : and as I said unto the Jews, Whi
ther I go, ye cannot come; so now I say to you.
34. A new commandment I give unto you. That ye
love one another; as I have loved you, that ye also
love one another.
35. By this shall all men know that ye are my dis
ciples, if ye have love one to another.

VER. 83 — 35. ST. JOHN. 443
Aug. After He had said, And shall straightway glorify
Him, that they might not think that God was going to glorify
Him in such a way, as that He would no longer have any
converse with them on earth. He says. Little children, yet
a little while I am with you : as if He said, I shall indeed
straightway be glorified by My resurrection, but 1 shall not
straightway ascend to heaven. For we read in the Acts of
the Apostles, that He was with them forty days after His
resurrection. These forty days are what He means by, A
little while L am wiih you. Origen. Little children. He orig.
says; for their souls were yet in infancy. But these little ^-g^^'"'*
children, after His death, were made brethren; as before they
were little children, they were servants. Aug. It may be Aug.
understood too thus: I am as yet in this frail flesh, even asj, '
ye are, until I die and rise again. He was with them after
His resurrection, by bodily presence, not by participation
of human frailty. These are the words which I spake untoljuke
you, while I was yet wiih you. He says to His disciples after ^ '
His resurrection ; meaning, while I was in mortal flesh, as ye
are. He was in the same flesh then with them, but not sub
ject to the same mortality. But there is another Divine Pre
sence unknown to mortal senses, of which He saith, Lo, /^3,t.28,
am with you alway, even unio ihe end of the world. This
is not the presence meant by, A little while I am with
you; for it is not a little while to the end ofthe world: or
even if it is a little while, because that in the eye of God, a
thousand years are as one day, yet what follows shews that
it is not what our Lord is here alluding to; for He adds.
Whither I go ye cannot follow Me now. At the end of the
world they were to follow Him, whither He went; as He
saith below; Father, I vnll that they be with Me, where / 0.17,24.
am. Origen. But may there not be a deeper meaning in Orig.
the words, yet a little while 8fc. After a littie while He was {9,^^^'
not with them. In what sense not with them ? Not because
He was not with them according to the flesh, in that He was
taken from them, was brought before Pilate, was crucified,
descended into hell: but because they all forsook Him, ful
filling His prophecy : All ye shall be offended because qf Me
this night. He was not with them, because He only dwells
with those who are worthy of Him. But though they thus

444 GOSPEL according to chap. xin.
wandered from Jesus for a little while, it was only for a littie
while; they soon sought Him again. Peter wept bitterly
after his denial of Jesus, and by his tears sought Him: and
therefore it follows. Ye shall seek Me, and as I said unto the
Jews, whither I go, ye cannot follow Me now. To seek Jesus,
is to seek the Word, wisdom, righteousness, truth, all which
is Christ. To His disciples therefore who wish to follow Himj
not in a bodily sense, as the ignorant think, but in the way
He ordains. Whosoever doth not bear his cross, and come
qfter Me, cannot be My disciple. Our Lord saith. Whither I
go ye cannot follow Me now. For though they wished to
follow the Word, and to confess Him, they were not yet
supra strong enough to do so ; The Spirit was not yet given to them,
"• ^- because that Jesus was not yet glorified. Aug. Or He means
Tr.ixiv.thaf they were not yet fit to follow Him to death for righte-
*¦ ousness' sake. For how could they, when they were not
ripe for martyrdom? Or how could they follow our Lord to
immortality, they who were to die, and not to rise again till
the end ofthe world? Or how could they follow Him to the
bosom of the Father, when none could partake of that fehcity,
but they whose love was perfected? When He told the Jews
this. He did not add now. But the disciples, though they
could not follow Him then, would be able to do so afterwards,
Ojig. and therefore He adds". So now I say to you. Origen. As
t. xxxii. if He said, I say it to you, but with the addition of now.
The Jews, who He foresaw would die in their sins, would
never be able to follow Him; but the disciples were unable
Chrys. only for a little time. Chrys. And therefore He said, little
Horn, children; for He did not mean to speak to them, as He had
Ixxii 3. ' to the Jews. Ye cannot follow Me now. He says, in order to
rouse the love of His disciples. For the departure of loved
friends kindles all our affection, and especially if they are
going to a place where we cannot follow them. He pur
posely too speaks of His death, as a kind of translation, a
happy removal to a place, where mortal bodies do not enter.
Aug. Aug. And now He teaches them how to fit themselves to follow
Tr. ixT. HJQj . Jl ,jg^j, commandment I give unto you, that ye love one
£g.,it. another. But does not the old law say. Thou shalt love thy
19, 18. neighbour as thyself? Why then does He call it a new
' ifiit f.iya &gTi; Vobis dico modo, V.

VEH. 36 — 38. ST. JOHN. 445
commandment? Is it because it strips us of the old man, and
puts on us the new ? That it renews the hearer, or rather the
doer of it? Love does do this; but it is that love which our
Lord distinguishes from the carnal affection: As I have loved
you, that ye also love one another. Not the love with which
men love one another, but that of the children of the Most
High God, who would be brethren of His only-begotten Son,
and therefore love one another with that love with which He
loved them, and would lead them to the fulfilment of their
desires. Chry'S. Or, as I have loved you: for My love has Chrys.
not been the payrnent of something owing to you, but hadixxii.'s.
its beginning on My side. And ye ought in like manner to
do one another good, though ye may not owe it. Aug. But Aug.
do not think that that greater commandment, viz. that we 2.'
should love the Lord our God, is passed by. For, if we
understand the two precepts aright, each is implied in the
other. He who loves God cannot despise His command
ment that he should love his neighbour; and he who loves
his neighbour in a heavenly spiritual way, in the neighbour
loves God. That is the love which our Lord distinguishes
from all human love, when He adds. As I have loved you.
For what did He, in loving us, love, but God in us; not who
was in us, but so that He might be? Wherefore let each of us
so love the other, as that by this working of love, we make
each other the habitations of God. Chrys. Passing over Chrys.
the miracles, which they were to perform. He makes love ixxii.'4.
the distinguishing mark of His followers; By this shall all
men know that ye are My disciples, if ye have love one to
another. This it is that evidences the saint or the disciple,
as He calls him. Aug. As if He said. Other gifts are Aug.
Tr. Ixv.
shared with you by those who are not mine; birth, life, 3.
sense, reason, and such good things as belong alike to man
and brutes; nay, and tongues, sacraments, prophecy, know
ledge, faith, bestowing of goods upon the poor, giving the
body to be burned: but forasmuch as they have not charity,
they are tinkling cymbals, they are nothing: nothing profits
them. 36. Simon Peter said unto him. Lord, whither
goest thou ? Jesus answered him, Whither I go, thou

446 GOSPEL according to chap. xm.
canst not follow me now; but thou shalt follow me
afterwards. 37. Peter said unto him. Lord, why cannot I follow
thee now ? I will lay down my life for thy sake.
38. Jesus answered him. Wilt thou lay down thy
life for my sake? Verily, verily, I say unto thee.
The cock shall not crow, till thou hast denied me
thrice.
Chrys. Chrys. Great is love, and stronger than fire ; nothing can
lxxUi.3 ®top its course. Peter the most ardent of all, as soon as he
hears our Lord say. Whither I go ye cannot follow Me now,
Aug. asks. Lord, whither goest Thou ? Aug. The disciple asks this,
1. ' 'as if he were ready to follow. But our Lord saw his heart;
Jesus answered him. Whither I go, thou canst not follow
Me now; He checks his forwardness, but does not destroy
his hope; nay, confirms it; But thou shalt follow Me after
wards. Why hastenest thou, Peter? The Rock has not yet
established thee with His spirit. Be not lifted up -with
presumptions, thou canst not now; be not cast down with
Chrys. despair, thou shalt follow Me afterwards. Chrys. Peter, on
jx™.'!. receiving this answer, does not check his desire, but hastily
conceives favourable hopes from it, and having got rid of the
fear of betraying our Lord, feels secure, and becomes himself
the interrogator, while the rest are silent: Peter said unto Him,
Lord, why cannot I follow Thee now? I will lay down my
life for Thy sake. What sayest thou, Peter? He hath said,
thou canst not, and thou sayest, thou canst: wherefore thou
shalt know by experience, that thy love is nothing, unless
thou art enabled from above: Jesus answered him, Wilt
thou lay doivn thy life for My sake ? Bede. Which sentence
may be read in two ways: either as affirming, thou shalt lay
down thy life for My sake, but now through fear of the
death of the body, thou shalt incur spiritual death: or as
Aug. mocking; as if He said, Aug. Wilt thou do that for Me,
1. ' 'which I have not done yet for thee? Canst thou go before,
who canst not come after? Why presumest thou so? Hear
what thou art: Verily, verily, I say unto thee. The cock shall
not crow, till thou hast denied Me thrice. Thou who

ver. 36—38. ST. JOHN. 447
promisest Me thy death, shall thrice deny thy life. Peter
knew his great desire, his strength he knew not : he boasted
of his will, while he was yet weak ; but the Physician saw c. 3.
his weakness. Some who perversely favour Peter, excuse
him, and say that he did not deny Christ, because when
asked by the servant maid, he said he did not know Him,
as the other Evangelists witness more expressly. As if to
deny the man Christ, was not to deny Christ; yea, that in
Christ, which He was made for our sakes, that that which
He made us, might not perish. By what is He the Head of
the Church, but by His humanity? And how then is he in
the body of Christ, who denies the man Christ? But why do
I argue so long? Our Lord does not say. The cock shall
not crow till thou deniest man, or the Son of man, but till
thou deniest Me. What is Me, but that which He was ? So
then whatever Peter denied, he denied Christ: it is impious
to doubt it. Christ said so, and Christ said true: beyond
a doubt, Peter denied Christ. Let us not, to defend Peter,
accuse Christ. The frailty of Peter himself, acknowledged
its sin, when he witnessed by his tears the evil he had done
in denying Christ. Nor do we say this, because we have
pleasure in blaming the first of the Apostles; but that we
may take warning from him, not to be confident of our own
strength. Bede. Nevertheless, should any one fall, let the
example of Peter save him from despair, and teach him that
he can without delay obtain pardon from God. Chrys. It Chrys.
is manifest that our Lord permitted Peter's fall. He ™ghtj^°5uU.
have recalled him to begin with, but as he persisted in his
vehemence, though He did not drive him to a denial. He let
him go without assistance, that He might learn his own
weakness, and not fall into such sin again, when the super
intendence of the world had come to him, but that re
membering what had happened to him^, he might know
himself Aug. That took place in the soul of Peter, which Aug.
he offered in the body; though differently from what hej"'-'"'-
meant. For before the death and resurrection of our Lord,
he both died by his denial, and lived again by his tears.
Aug. This speech. The cock shall not crow, occurs inA^g-^^^
all the Evangelists, but not at the same time in all. Matthew Evang.'
» , / »'). iii-c.ll.
<¦ eT«v rris aiKlUfUvvs •"!> tixati/iixv ilgtlTui. fg\

448 gospel according to st. john. chap. xin.
and Mark introduce it after they have left the house, in
which they were eating; Luke and John before. We may
suppose either that the two former are recurring to what had
passed, or the two latter anticipating what is coming. Or
the great difference not only ofthe words, but ofthe subjects
which precede the speech, and which excite Peter to the
presumption of offering to die, for or with our Lord, may
lead us to conclude that he made this offer three times, and
that our Lord three times replied. Before the cock crow,
thou shalt deny Me thrice.

CHAP. XIV.
1. Let not your heart be troubled: ye believe in
God, believe also in me.
2. In my Father's house are many mansions: if it
were not so, I would have told you. I go to prepare a
place for you.
3. And if I go and prepare a place for you, I will
come again, and receive you unto myself; that where I
am, there ye may be also.
4. And whither I go ye know, and the way ye
know. Aug. Our Lord consoles His disciples, who, as men, would Aug.
be naturally alarmed and troubled at the idea of His death, J^"^''^*"'
by assuring them of His divinity: Lei not your heart be
troubled: ye believe in God, believe also in Me; as if
they must believe in Him, if they believed in God; which
would not follow, unless Christ were God. Ye are in fear
for this form of a servant; let not your heart be troubled ; the
form of God shall raise it up. Chrys. Faith too in Me, and Chrys.
in the Father that begat Me, is more powerfiil than any thing j^°™.-
that shall come upon you; and will prevail in spite of all
difficulties. He shews His divinity at the same time by
discerning their inward feelings: Let not your heart be
troubled. Aug. And as the disciples were afraid for them- Aug.
selves, when Peter, the boldest and most zealous of them, J"^-'"^"-
had been told. The cock shall not crow, till thou hast denied
Me thrice, He adds. In My Father's house are many
2g

450 gospel according to chap. xiv.
mansions, by way of an assurance to them in their trouble,
that they might with confidence and certainty look forward,
after all their trials, to dwelling together with Christ in the
presence of God. For though one man is bolder, wiser,
juster, holier than another, yet no one shall be removed from
that house of God, but each receive a mansion suited ^o his
deserts. The penny indeed which the householder paid
to the labourers who worked in his vineyard, was the same
to all; for life eternal, which this penny signifies, is of the
same duration to all. But there may be many mansions,
many degrees of dignity, in that life, corresponding to
Greg, people's deserts. Greg. The many mansions agree with
Ezech the one penny, because, though one may rejoice more than
Horn, another, yet all rejoice with one and the same joy, arising
y\ug. from the vision of their Maker. Aug. And thus God will
Tr.lxvii.jjg 3,11 in all; that is, since God is love, love will bring it to
pass, that what each has, will be common to all. That which
one loves in another is one's own, though one have it not
one's self. And then there will be no envy at superior grace,
Greg, for in all hearts will reign the unity of love. Greg. Nor is
ult. c. there any sense of deficiency in consequence of such
^xiv. inequality ; for each will feel as much as sufficeth for himself.
Aug. Aug. But they are rejected by the Christians, who infer from
3 '^''^"' there being many mansions that there is a place outside the
kingdom of heaven, where innocent souls, that have departed
this life without baptism, and could not there enter into the
kingdom of heaven, remain happy. But God forbid, that
when every house of every heir of the kingdom is in the
kingdom, there should be a part of the regal house itself not
in the kingdom. Our Lord does not say. In eternal bliss are
Chrys. many mansions, but they are in My Father"s house. Chrys.
j^°™.- J Or thus : Our Lord having said above to Peter, Whither I
go, thou canst not follow Me now, but thou shalt follow Me
afterwards, that they might not think that this promise was
made to Peter only, He says. In My Father" s house are many
mansions; i. e. You shall be admitted into that place, as well
as Peter, for it contains abundance of mansions, which are
ever ready to receive you : //' it were not so, I would have
told you: I go to prepare a place for you. Aug. He means
evidently that there are already many mansions, and that

VER. 1  4. ST. JOHN. 451
there is no need of His preparing one. Chrys. Having said, Chrys.
Thou canst not follow Me now, that they might not think j^"^'^
that they were cut off for ever. He adds : And if I go and
prepare a place for you, L will come again and receive you
unio Myself, that where I am, there ye may be also: a
recommendation to them to place the strongest trust in Him.
. Theophyl. And if not, I would have told you : I go to pre
pare, ^c. As if He said; Either way ye should not be
troubled, whether places are prepared for you, or not. For,
if they are not prepared, I will very quickly prepare them.
Aug. But why does He go and prepare a place, if there are Aug.
many mansions already? Because these are not as yet soj^'^;*'j
prepared as they will be. The same mansions that He hath
prepared by predestination. He prepares by operation. They
are prepared already in respect of predestination; if they
were not. He would have said, I will go and prepare, i. e.
predestinate, a place for you; but inasmuch as they are not
yet prepared in respect of operation. He says. And if I go
and prepare a place for you. And now He is preparing
mansions, by preparing occupants for them. Indeed, when
He says. In My Father's house are many mansions, what
think we the house of God to be but the temple of God, of
which the Apostle saith, The temple of Qod is holy, whicht Car.
temple ye are. This house of God then is now being built, '
now being prepared. But why has He gone away to prepare c. 3.
it, if it is ourselves that He prepares: if He leaves us, how
can He prepare us? The meaning is, that, in order that
those mansions may be prepared, the just must live by faith;
and if thou seest, there is no faith. Let Him go away then,
that He be not seen; let Him be hid, that He be be
lieved. Then a place is prepared, if thou live by faith : let
faith desire, that desire may enjoy. If thou rightly under-
standest Him, He never leaves either the place He came
from, or that He goes from. He goes, when He withdraws
from sight. He comes, when He appears. But except He
remain in power, that we may grow in goodness, no place of
happiness will be prepared for us. Alcuin. He says then.
If I go, by the absence of the flesh, L shall come again,
hy the presence of the Godhead ; or, I shall come again to
judge the quick and dead. And as He knew that they
•2 g 2

45-2 gospel according to chap. xiv.
would ask whither He went, or by what way He went. He
adds. And whither I go ye know, i. e. to the Father, and
Chrys. tjie yjdy ye know, i. e. Myself Chkys. He shews them
xxiii. 2. that He is aware of their curiosity to know His meaning, and
thus excites them to put questions to Him.
5. Thomas saith unto him, Lord, we know not
whither thou goest ; and how can we know the way?
6. Jesus saith unto him, I am the way, the truth,
and the life : no man cometh unto the Father, but by
me. 7. If ye had known me, ye should have known My
Father also ; and from henceforth ye know him, and
have seen him.
Chrys. Chrys. If the Jews, who wished to be separated from
1 xm' 2 Christ, asked whither He was going, much more would the
disciples, who wished never to be separated from Him, be
anxious to know it. So with much love, and, at the same
time, fear, they proceed to ask: Thomas saith unio Him,
Lord, we know not whither Thou goest; and how can we
Aug. know the way? Aug. Our Lord had said that they knew
Tr Ixix
]." 'both, Thomas says that they knew neither. Our Lord cannot
lie ; they knew not that they did know. Our Lord proves
that they did : Jesus saith unto Him, I am the way, the
Aug. truth, and the life. Aug. As if He said, / am the way,
D^om!'^s.' whereby thou wouldest go ; I am the truth, whereto thou
liv. wouldest go ; / am ihe life, in which thou wouldest abide.
capit The truth and the life every one understands; but not every
one hath found the way. Even the philosophers of the
world have seen that God is the life eternal, the truth which
is the end of all knowledge. And the Word of God, which
is truth and life with the Father, by taking upon Him human
nature, is made the way. Walk by the Man, and thou wilt
arrive at God. For it is better to limp on the right way.
Hilar, than to walk ever so stoutly by the wrong. Hilary. For
Xrin.^ He who is the way doth not lead us into devious courses
out of the way ; nor does He who is the truth deceive us by
falsehoods ; nor does He who is the life leave us in the dark-

VER. 5  7. ST. JOHN. 453
ness of death. Theophyl. When thou art engaged in the
practical, He is made thy way; when in the contemplative.
He is made thy truth. And to the active and the contem
plative is joined life: for we should both act and contemplate
with reference to the world to come. Aug. They knew then Aug.

Tr.lxix.
2.

the way, because they knew He was the way. But what
need to add, the iruth, and the life ? Because they were yet to
be told whither He went. He went to the truth ; He went
to the life. He went then to Himself, by Himself But
didst Thou leave Thyself, O Lord, to come to us ? I know «- 3-
that Thou tookest upon Thee the form of a servant ; by the
flesh Thou earnest, remaining where Thou wast ; by that Thou
retumedst, remaining where Thou hadst come to. If by
this then Thou camest, and retumedst, by this Thou wast the
way, not only to us, to come to Thee, but also to Thyself to
come, and to return again. And when Thou wentest to life,
which is Thyself, Thou raisedst that same flesh of Thine
from death to life. Christ therefore went to life, when His
flesh arose from death to life. And since the Word is life,
Christ went to Himself; Christ being both, in one person,
i. e. Word-flesh. Again, by the flesh God came to men, the
truth to liars ; for God is true, but every man a liar. When
then He withdrew Himself from men, and lifted up His
flesh to that place in which no liar is, the same Christ, by
the way, by which He being the Word became flesh, by
Himself, i. e. by His flesh, by the same returned to Truth,
which is Himself, which truth, even amongst the liars He
maintained unto death. Behold 1 myself ', if I make you'i-"- -Augus-
understand what I say, do m a certain sense go to you,tine.
though I do not leave myself. And when I cease speaking,
I return to myself, but remain with you, if ye remember
what ye have heard. If the image which God hath made
can do this, how much more the Image which God hath
begotten ? Thus He goes by Himself, to Himself and to
the Father, and we by Him, to Him and to the Father.
Chrys. For if, He says, ye have Me for your guide to the Chrys.
Father, ye shall certainly come to Him. Nor can ye comej^^^i^.g.
by any other way. Whereas He had said above. No man c 6, 44.
can come to Me, except the Father draw him, now He
says. No man cometh unto the Father but by Me, tiius

454 gospel according to chap. xiv.
equalling Himself to the Father. The next words explain.
Whither I go ye know, and the way ye know. If ye had
known Me, He says, ye should have known My Father also;
i. e. If ye had known My substance and dignity, ye would
have known the Father's. They did know Him, but not as
they ought to do. Nor was it till afterwards, when the Spirit
came, that they were fully enlightened. On this account
He adds. And from hekceforlh ye know Him, know Him,
that is, spiritually. And have seen Him, i. e. by Me; mean
ing that he who had seen Him, had seen the Father. They
saw Him, however, not in His pure substance, but clothed in
flesh. Bede. How can our Lord say. If ye had known Me, ye
should have known. My Father also; when He has just said,
Whither I go ye know, and the way ye know ? We must
suppose that some of them knew, and others not : among the
Hilar, latter, Thomas. Hilary. Or thus : When it is said that the
Trin. Son is the way to the Father, is it meant that He is so by
His teaching, or by His nature ? We shall be able to see
from what follows : If ye had known Me, ye should have
known My Father also. In His incarnation asserting His
Divinity, He maintained a certain order of sight and know
ledge : separating the time of seeing from that of knowing.
For Him, who He saith must be known. He speaks of as
already seen : that henceforward they might from this re
velation have knowledge of the Divine Nature which they
had all along seen in Him.

8. Philip saith unto him. Lord, shew us the Father,
and it sufficeth us.
9. Jesus saith unto him. Have I been so long time
with you, and yet hast thou not known me, Philip ?
he that hath seen me hath seen the Father ; and how
sayest thou then. Shew us the Father ?
10. Believest thou not that I am in the Father, and
the Father in me ? the words that I speak unto you I
speak not of myself: but the Father that dwelleth in
me, he doeth the works.
11. Believe me that I am in the Father, and the

ver. 8 — 11. ST. JOHN. 455
Father in me : or else believe me for the very works'
sake.

Hilary. A declaration so new startled Philip. Our Hilar.
Lord is seen to be man. He confesses Himself to be thei^j.-.j^®
Son of God, declares that, if He were known, the Father
would be known, that, if He is seen, the Father is seen. The
familiarity of the Apostle therefore breaks forth into ques
tioning our Lord, Philip saith unto Him, Lord, shew us the
Father, and it sufficeth us. He did not deny He could benonvi-
seen, but wished to be shewn him ; nor did he wish to see gavit.
with his bodily eyes, but that He whom he had seen might
be made manifest to his understanding. He had seen the
Son in the form of man, but how through that form He saw
the Father, he did not know. This he wants to be shewn
him, shewn to his understandhig, not set before his eyes ;
and then he will be satisfied: And it sufficeth us. Aug. Aug.
For to that joy of beholding His face, nothing can be added. Jf^;^.
Philip understood this, and said, Lord, shew us the Father, '^¦^'^'^^-
andit sufficeth us. But he did not yet understand that he could
in the same way have said. Lord, shew us Thyself, and it
sufficeth us. But our Lord's answer enlightens him, Jesus
saith unto him. Have I been so long with you, and yet hast
thou not known Me, Philip? Aug. But how is this, when Aug.
our Lord said that they knew whither He was going, and the j''' ^^'
way, because they knew Him? The question is easily
settled by supposing that some of them knew, and others
not; among the latter, Philip. Hilary. He reproves the Hilar.
ignorance of Philip in this respect. For whereas his actions xrin.
had been strictly divine, such as walking on the water, com
manding the winds, remitting sins, raising the dead, He
complained that in His assumed humanity, the Divine nature
was not discerned. Accordingly to Philip's request, to be
shewn the Father, Our Lord answers. He that hath seen 3Ie,
hath seen the Father. Aug. When two persons are very Aug.
like each, we say, If you have seen the one, you have seen '^''- '^^¦
the other. So here, He that hath seen Me, hath seen the
Father; not that He is both the Father, and the Son, but

456 gospel ACCORDING TO CHAP. XIV.
Hilar, that the Son is an absolute likeness of the Father. Hilary.
Xrin." He does not mean the sight of the bodily eye: for His
fleshly part, bom of the Virgin, doth not avail towards con
templating the form and image of God in Him ; but the Son
of God being known with the understanding, it follows that
the Father is known also, forasmuch as He is the image of
'non dif- God, not differing from but expressing His Author'- For
genere. Our Lord's expressions do not speak of one person solitary
and without relationship, but teach us His birth. The
Father also excludes the supposition of a single solitary
person, and leaves us no other doctrine but that the Father
is seen in the Son, by the incommunicable likeness of birth.
Aug. Aug. But is he to be reproved, who, when he has seen the
Tr. Ixx. . . r J '
3.' likeness, wishes to see the man of whom he is the likeness?
No: our liOrd rebuked the question, only with reference to
the mind of the asker. Philip asked, as if the Father were
better than the Son ; and so shewed that He did not know
the Son. Which opinion our Lord corrects: Believest thou
not that I am in the Father, and the Father in Me ? as if He
said, 1 f it is a great wish with thee to see the Father, at any
Hilar, rate believe what thou dost not see. Hilary. For what
Xrin. excuse was there for ignorance ofthe Father, or what neces
sity to shew Him, when the Father was seen in the Son by
'propri- His essential nature'', while by the identity of unity, the
naturae. Begotten and the Begetter are one : Believest thou not that I
Aug. am in the Father and the Father in Me ? Aug . He wished him
Trin. to live by faith, before he had sight, andtherefore says, Believest
11- thou not? Spiritual vision is the reward of faith, vouchsafed
Hilar, to miuds purified by faith. Hilary. But the Father is in the
j': Son, and the Son in the Father, not by a conjunction of two
^genera, harmonizing essences', nor by a nature grafted into a more
capacious substance as in material bodies, in which it is
impossible that what is within can be made external to
that which contains it ; but by the birth of a nature which is
life from life ; forasmuch as from God nothing but God can be
Hilar, boru. HiLARY. The unchangeable God follows, so to speak,
Xrin. His own nature, by begetting unchangeable God. Nor does
the perfect birth of unchangeable God from unphangeable
God forsake His own nature. We understand then here

VER. 8  11. ST. JOHN. 457
the nature of God subsisting in Him, since God is in God,
nor besides Him who is God, can any other be God.
Chrys. Or thus: Philip, because [he thought] he had seenChrys.
the Son with his bodily eye, wished to see the Father in the j^°™- ,
same way ; perhaps too remembering what the Prophet said,
I saw the Lord, and therefore he says. Shew us the Father. isa.6,i.
The Jews had asked, who was His Father ; and Peter and
Thomas, whither He went; and neither were told plainly.
Philip therefore, that he might not seem burdensome, after
saying. Shew us the Father, adds, And it sufficeth us : i. e.
we seek for no more. Our Lord in reply does not say, that
he asked an impossible thing, but that he had not seen the
Son to begin with, for that if he had seen Him, he would
have seen the Father : Have I been so long time with you,
and yet hast thou not known Me? He does not say, not
seen Me, but, not known Me; not known that the Son,
being what the Father is, does in Himself fitly shew the
Father. Then dividing the Persons, He says. He that hath
seen Me hath seen the Father; that none might maintain
that He was both the Father and the Son. The words
shew too that even the Son was not seen in a bodily sense.
So if any one takes seeing here, for knowing, 1 will not con
tradict him, but will take the sentence as if it was. He that
hath known Me, hath known the Father. He shews here
His consubstantiality with the Father : He that hath seen
My substance, hath seen the Father. Whence it is evident
He is not a creature: for all know and see the creature, but
not all God ; Philip, for instance, who wished to see the
substance of the Father. If Christ then had been of
another substance from the Father, He would never have
said. He that hath seen Me, hath seen the Father. A man
cannot see the substance of gold in silver : one nature can
not be made apparent by another. Aug. He then addresses Aug.
all of them, not Philip only: The word that I speak untOg^'^^'
you, I speak not qf Myself. What is, / speak not of Myself ,^^^i- 1-
but, I that speak am not of Myself? He attributes what He
does to Him, from whom He Himself, the doer, is. Hilary. Hilar.
Wherein He neither desires Himself to be the Son, nor^Jj^^^^^
hides the existence' of His Father's power in Him. In that'natu-
He speaks, it is Himself that speaks in His own person ; in ^^'"

458 gospel according to chap. xiv.
that He speaks not of Himself, He witnesseth His nativity,
Chrys. that He is God from God. Chrys. Mark . the abundant
Ixxiv. 2. proof of the unity of substance. For He continues; But the
Father that dwelleth in Me, He doeth the works. As if He
said, My Father and I act together, not differently from each
other ; agreeing with what He said below : If I do not tlie
works of My Father, believe Me not. But why does He
pass from words to works? Why does He not say as we
might have expected. He speaketh the words? Because He
means to apply what He says both to His doctrine, and to
His miracles ; or because His words are themselves works.
Aug- Aug. For he that edifieth his neighbour by speaking, doth a
1,2. " good work. These two sentences are brought against us hy
different sects of heretics ; the Arians saying that the Son is
unequal to the Father, because He does not speak of Himself;
the Sabellians, that the same who is the Father is the Son.
For what is meant, they ask, by. The Father that dwelleth in
Me, He doeth the works, but, 1 that dwell in Myself, do these
Hilar, works. HILARY. That the Father dwells in the Son, shews
Xrin. that He is not single, or solitary; that the Father works by
the Son, shews that He is not different or alien. As He is
not solitary who doth not speak from Himself, so neither is
He alien and separable who speaketh by Him. Having
shewn then that the Father spoke and worked in Him, He
formally states this union: Believe Me that I am in the
Father, and the Father in Me: that they might not think
that the Father worketh and speaketh in the Son as by a
mere agent or instrument, nol by the unity of nature implied
Aug. . in His Divine birth. Aug. Philip alone was reproved before.
2. ' Chrys. But if this does not suffice to shew my consub-
Chrys. stautiality, at least learn it from My works: Or else believe
ixxivl 2. Me for the very works" sake. Ye have seen My miracles,
and all the proper signs of My divinity ; works which the
Father alone worketh, sins remitted, life restored, and the
Aug. like. Aug. Believe then for My works' sake, that I am in

Tr.lxxi. we could not be working together,

2. 'the Father, and the Father in Me; for, were we separated,

12. Verily, verily, I say unto you. He that believeth
on me, the works that I do shall he do also; and

ver. 12  14. ST. JOHN. 459
greater works than these shall he do; because I go
unto my Father.
13. And whatsoever ye shall ask in my name, that
will I do, that the Father may be glorified in the Son.
14. If ye shall ask any thing in my name, I will do
it. Chrys. Having said. Believe for the works" sake, our Lord Chrys.
goes on to declare that He can do much greater than these, j^^""" g.
and what is more wonderful, give others the power of working
them. Verily, verily, I say unto you. He ihat believeth on
Me, ihe works that I do, shall he do also; and greater works
than these shall he do. Aug. But what are these greater Aug.
Tr.lxxi.
works ? Is it that the shadow of the Apostles, as they passed 3. '
by, healed the sick ? It is indeed a greater thing that a
shadow should heal, than that the border of a garment
should. Nevertheless, by works here our Lord refers to His
words. For when He says. My Father ihat dwelleth in Me,
He doeth the works, what are these works but the words
which He spoke ? And the fruit of those words was their
faith. But these were but few converts in coraparison with
what those disciples made afterwards by their preaching:
they converted the Gentiles to the faith. Did not the rich
man go away sorrowful from His words? And yet that which
one did not do at His own exhortation, many did afterwards
when He preached through the disciples. He did greater
works when preached by the believing, than when speaking
to men's ears. Still these greater works He did by His e. 2.
Aposties, whereas He includes others besides them, when He
says. He that believeth on Me. Are we not to compute any
one among the believers in Christ, who does not do greater
works than Christ? This sounds harsh if not explained.
The Apostle says. To him that believeth on Him thai jusii- Kom. 4,
fieih the ungodly, his faith is counted for righteousness.
By this work then we shall do the works of Christ, the very
believing in Christ being the work of Christ, for He worketh
this in us, though not without us. Attend then ; He that
believeth on Me, the works thai I do, shall he do also.
First I do them, then he will do them : I do them, that he
may do them. Do what works but this, viz. that a man.

460 gospel according to chap. xiv.
from being a sinner, become j ust ? which thing Christ work
eth in us, though not without us. This in truth I call a
greater work to do, than to create the heaven and the earth ;
for heaven and earth shall pass away, but the salvation and
justification of the predestinated shall remain. However,
"• 3. the Angels in heaven are the work of Christ; shall he who
worketh with Christ for his own justification, do greater
even than these? Judge any one which be the greater work,
to create the just, or to justify the ungodly? At least, if both
be of equal power, the latter hath more of mercy. But it is
not necessary to understand all the works of Christ, when He
says, greater works than these shall he do. These perhaps
refers to the works He had done that hour. He had then been
"rerha instructing them in the faith'. And surely it is a less work
oiebat to preach righteousness, which He did without us, than to
justify the ungodly, which He so does in us, as that we do it
ourselves. Great things truly did our Lord promise His
people, when He went to His Father: Because I go unto My
Chrys. Father. Chrys. i. e. I shall not perish, but shall remain
Ixxiv. 2. in My proper dignity, in heaven. Or He means: It is your
Aug. part henceforth to work miracles, since I am going. Aug.
lxxiii'2. ^^^ that no one might attribute the merit to himself. He
shews, that even those greater works were His own doing:
And whatsoever ye shall ask in My name, that will I do.
Before it was. He shall do, now. Twill do: as if He said.
Let not this appear impossible to you. He that believeth
in Me, will not be greater than I; but I shall do greater
works then than now; greater by him that believeth on Me,
than now by Myself; which will not be a failing, but a con-
Chrys. descensiou. Chrys. In My name. He says. Thus the
]ji.°™" 2. Apostles ; In the name qf Jesus of Nazareth, arise and walk.
Acts 3, All the miracles that they did. He did: the hand ofthe Lord
was with them. Theophyl. This is an explanation of the
doctrine of miracles. It is by prayer, and invocation of His
Aug name, that a man is able to work miracles. Aug. What-
ixxif 2 ^^^^^^ y^ shall ask. Then why do we often see believers
asking, and not receiving? Perhaps it is that they ask
amiss. When a man would make a bad use of what he
asks for, God in His mercy does not grant him it. Still if
God even in kindness often refuses the requests of believers.

VER. 15  17. ST. JOHN. 461
how are we to un lerstand, Whatsoever ye shall ask in My
name, I will do ? Was this said to the Apostles only ? No.
He says above. He that believeth on Me, the works that I do
shall he do also. And if we go to the lives of the Apostles
themselves, we shall find that he who laboured more than
they all, prayed that the messenger of Satan might depart from
him, but was not granted his request. But attend: does not
our Lord lay down a certain condition ? In My name, which
is Christ Jesus. Christ signifies King, Jesus, Saviour. There
fore whatever we ask for that would hinder our salvation, we do
not ask in our Saviour's name: and yet He is our Saviour, not
only when He does what we ask, but also when He does not.
When He sees us ask any thing to the disadvantage of our sal
vation. He shews Himself our Saviour by not doing it. The
physician knows whether what the sick man asks for is to the
advantage or disadvantage of his health ; and does not allow
what would be to his hurt, though the sick man himself
desires it; but looks to his final cure. And some things we
may even ask in His name, and He will not grant them us at
the time, though He will some time. What we ask for is
deferred, not denied. He adds, that the Faiher may be glo
rified in the Son. The Son does not do any thing without the
Father, inasmuch as He does it in order that the Father may
be glorified in Him. Chrys. For when the great power of Chrys.
the Son is manifested, He that begat Him is glorified. Heixxiv.2.
introduces this last, to confirm the truth of what He has said.
Theophyl. Observe the order in which the glorifying of the ««•'•'"'-
Father comes. In the name of Jesus miracles were done, by
which men were made to believe the Apostles' preaching.
This brought them to the knowledge of the Father, and thus
the Father was glorified in the Son.
16. If ye love me, keep my commandments.
16. And I will pray the Father, and he shall give
you another Comforter, that he may abide with you
for ever;
17. Even the Spirit of truth; whom the world can
not receive, because it seeth him not, neither knoweth

462 GOSPEL according to chap. xiv.
him: but ye know him; for he dwelleth with you, and
shall be in you.
Chrys. Our Lord having said. Whatsoever ye shall ask in
My name, that I will do; that they might not think simply
asking would be enough. He adds. If ye love Me, keep My
commandments. And then I will do what ye ask, seems to
be His meaning. Or the disciples having heard Him say, /
go to the Father, and being troubled at the thought of it. He
says. To love Me, is not to be troubled, but to keep My
commandments: this is love, to obey and believe in Him
who is loved. And as they had been expressing a strong
desire for His bodily presence. He assures them that His
absence will be supplied to them in another way : And I will
pray the Father, and He will give you another Comforter.
^JfS;^ Aug. Wherein He shews too that He Himself is the Com-
ixxiv. 4. forter. Paraclete means advocate, and is applied to Christ:
1 John We have an Advocate with the Father, Jesus Christ the
2 1
' ¦ righteous. Alcuin. Paraclete, i. e. Comforter. They had
then one Comforter, who comforted and elevated them by
Didym. the sweetness of His miracles, and His preaching. Didymus.
rihi ^'" •^'^t the Holy Ghost was another Comforter : differing not in
Saneto. nature,but in operation. For whereas our Saviour in His office
' legati of Mediator, and of Messenger ', and as High Priest, made
supplication for our sins; the Holy Ghost is a Comforter in
another sense, i. e. as consoling our griefs. But do not infer
from the different operations of the Son and the Spirit, a dif
ference of nature. For in other places we find the Holy Spirit
2 legati performing the office of intercessor' with the Father, as, The
Kom. 8, Spirit Himself intercedeth for us. And the Saviour, on the
other hand, pours consolation into those hearts that need it:
1 Maoc. as in Maccabees, He strengthened those qf ihe people thai were
' ' brought low. Ckrys. He ssiys, I will ask the Father, to make
Hom. them believe Him: which they could not have done, had He
XXIV. 2. gjjjjpiy. gj^j j^ J y^^ii ggjif^^ ^uG. Yet to shew that His works are

contra inseparable from His Father's, He says below. When 1 1
ArrTan. 5"^' ^ '"^^^^ *^'*^ ^^^ '^^^^° V^'^' Chrys. But what had He more
0. xix. than the Apostles, if He could only ask the Father to give
Horn, others the Spirit? The Apostles did this often even without
Ixxiv.

VER. 15—17. ST. JOHN. 463
praying. Alcuin. I will ask — He says, as being the in
ferior in respect of His humanity — My Father, with Whom
I am equal and consubstantial in respect of My Divine
nature. Chrys. That He may abide with you for ever.Chiya.
The Spirit does not depart even at death. He intimates tooixxv.'j.
that the Holy Ghost will not suffer death, or go away, as He
has done. But that the mention of the Comforter might not
lead them to expect another incarnation, a Comforter to
be seen with the eye. He adds, Fven the Spirit of truth.
Whom the world cannot receive, because it seeth Him not,
neither knoweth Him. Aug. This is the Holy Ghost in the Aug.
Trinity, Whom the Catholic faith professes to be consub- j^^"*'j.
stantial and coeternal with the Father and the Son. Chrys. chrys.
The Spirit of iruth He calls Him, because He unfolds the Hom.
figures of the Old Testament. The ttorld are the wicked,
seeing is certain knowledge; sight being the most certain of
the senses. Bede. Note too, that when He calls the Holy
Spirit the Spirit of truth. He shews that the Holy Spirit is
His Spirit: then when He says He is given by the Father,
He declares Him to be the Spirit of the Father also. Thus
the Holy Ghost proceeds both from the Father, and from the
Son. Greg. The Holy Spirit kindles in every one, in whom Greg.
He dwells, the desire of things invisible. And since worldly^' °^'
minds love only things visible, this world receiveth Him not,
because it ri.ses not to the love of things invisible. In pro
portion as secular minds enlarge themselves by the spread
of their desires, in that proportion they narrow themselves,
with respect to admitting Christ. Aug. Thus the world, i. e. Aug.
the lovers of the world, cannot. He says, receive the Holy j^^.°'"^_
Spirit: that is to say, unrighteousness cannot be righteous.
The world, i. e. the lovers of the world, cannot receive Him,
because it seeth Him not. The love of the world hath
not invisible eyes wherewith to see that, which can only be
seen invisibly. It follows: But ye know Him, for He
dwelleth with you. And that they might not think thismanebit
meant a visible dwelling, in the sense in which we use the
phrase with respect to a guest. He adds. And shallbe in you.
Chrys. As if He said. He will not dwell with you as I have '^^^
done, but will dwell in your souls. Aug. To be in a placelxxv. 1.
is prior to dwelling. Be in you, is the explanation of rfzceM xrfe't.
Ixxiv. 5.

464 GOSPEL according to CHAP. XIV.
with you: i. e. shews that the latter means not that He is
seen, but that He is known. He must be in us, that the
knowledge of Him may be in us. We see the Holy Ghost
Greg, then in us, in our consciences. Greg. But if the Holy
°^' Spirit abides in the disciples, how is it a special mark of the
supr. i. Mediator that He abides in Him. We shall better under-
32 53.''„j,j, stand, if we distinguish between the different gifts of the
Spirit. In respect of those gifts without which we cannot
attain to salvation, the Holy Spirit ever abides in all the
Elect: but in respect of those which do not relate to our own
salvation, but to the procuring that of others. He does not
always abide in them. For He sometimes withdraws His
miraculous gifts, that His grace may be possessed with
humility. Christ has Him without measure and always.
Chrys. Chrys. This speech levels at a stroke, as it were, the
^°"-, opposite heresies. The word another, shews the distinct
personality of the Spirit : the word Paraclete, His consub-
Aug. stantiality. Aug. Comforter, the title of the Holy Spirit, the
Serm third Person in the Trinity, the Apostle applies to God:
Arrian. God that comfortetli those ihat are cast down, comforted us.
2' Cor. The Holy Spirit therefore Who comforts those that are cast
''> 6- down, is God. Or if they will have this said by the Apostle
of the Father or the Son, let thein not any longer separate
the Holy Spirit from the Father and the Son, in His peculiar
Aug. office of comforting. Adg. But when the love of God is
Tract, gf^g^ abroad in our hearts by the Holy Ghost which is given
c. 1. unto us, how shall we love and keep the commandments of
g. ¦ 'Christ, so as to receive the Spirit, when we are not able to
love or to keep them, unless we have received the Spirit?
Does love in us go first, i. e. do we so love Christ and keep
His commandments as to deserve to receive the Holy Spirit,
and to have the love of God the Father shed abroad in our
hearts? This is a perverse opinion. For he who does not
love the Father, does not love the Son, however he may
u- 2. think he does. It remains for us to understand, that he who
loves has the Holy Spirit, and by having Him, attains to
having more of Him, and by having more of Him, to loving
more. The disciples had already the Spirit which our Lord
promised; but they were to be given more of Him: they
had Him secretly, they were to receive Him openly. The

VER. 18—21. ST. JOHN. 465
promise is made both to him who has the Spirit, and to him
who has Him not; to the former, that he shall have Him ; to
the latter, that He shall have more of Him. Chrys. When Chrys.
He had cleansed His disciples by the sacrifice of His passion, ,^°™"j.
and their sins were remitted, and they were sent forth to
dangers and trials, it was necessary that they should receive
the Holy Spirit abundantly. But they were made to wait
some time for this gift, in order that they might feel the want
of it, and so be the more grateful for it when it came.
18. I will not leave you comfortless: I will come to
you- 19. Yet a little while, and the world seeth me no
more : but ye see me : because I live, ye shall live also.
20. At that day ye shall know that I am in my
Father, and ye in me, and I in you.
21. He that hath my commandments, and keepeth
them, he it is that loveth me : and he that loveth me
shall be loved of my Father, and I will love him, and
will manifest myself to him.
Aug. That no one might think, because our Lord was Aug.
about to give the Holy Spirit, that He would therefore not be jj^''-''"'^-
present Himself in Him, He adds, I will not leave you
comfortless. The Greek word oq(^uvo\ signifies " wards."
Although then the Son of God has made us the adopted sons
of the Father, yet here He Himself shews the affection of a
Father towards us. Chrys. At the first He said. Whither chrys.
I go ye shall come; but as this was a long time off, Hej^""'^^
promises them the Spirit in the interval. And as they knew
not what that was, He promises them that they most desired.
His own presence, / will come to you : but intimates at the
same time that they are not to look for the same kind of
presence over again: Yet a little ivhile, and the world seeth
Me no more: as if He said, I will come to you, but not to
live with you every day as 1 did before. And, L will cometo
you alone, He says, thus preventing any inconsistency with
what He had said to the JewS: Henceforth ye shall not 5ee Aug.
Me. Aug. For the world saw Him then with the caraal eye, Tr.ixxv.
2 H

466

gospel ACCORDING TO CHAP, XIV.

manifest in the flesh, though il did not see the Word hidden
under the flesh. But after the resurrection He was unwilling
to shew even His flesh, except to His own followers, whom
He allowed to see and to handle it: Yet a Utile while, and
ihe iforld seeth Me no more; but ye shall see Me. But, inas
rauch as the world, by which are meant all who are aliens from
His kingdom, will see Him at the last judgment, it is better
perhaps to understand Him here as pointing to that time,
when He will be taken for ever from the eyes of the vricked,
to be seen thenceforth by those who love Him. A little
while. He says, for that which seems a long time to men, is
but a moment in the eyes of God.
Because I live, ye shall live also. Theophyl. As if He
said. Though I shall die, 1 shall rise again. And ye shall
live also, i. e. when ye see Me risen again, ye will rejoice,
Chrys. and be as dead men brought to life again. Chrys. To me
ixx"2 bowever he seems to refer not only to the present life, but
to the future; as if He said, The death ofthe cross shall not
separate you from Me for ever, but only hide Me from you
Aug. for a moment. Aug. But why does He speak of life as
3 '¦ ^'"' present to Him, future to them ? Because His resurrection
preceded, theirs was to follow. His resurrection was about
so soon to take place, that He speaks of it as present; theirs
being deferred till the end of the world. He does not say
ye live, but ye shall live. Because He lives, therefore we
I Cor. shall live: As by man came death, by man came also ihe
15, 21. resurrection ofthe dead. It follows: In that day (the day
of which He saith, ye shall live also) ye shall know, i. e.
whereas now ye believe, then ye shall see, thai L am in the
Faiher, and ye in Me, and I in you. For when we shall
have attained to that life in which death is swallowed up,
then shall be finished that which is now begun by Him, that
Chrys. He should be in us, and we in Him. Chrys. Or, in that
Hom. ^a^y^ on vvhich I shall rise again, ye shall know. For His
' resurrection it was that established their faith. Then the
powerful teaching of the Holy Spirit began. His saying,
I am in the Father, expresses His humility; the next. And
ye in Me, and I in you. His humanity and God's assistance
to Him. Scripture often uses the same words in different
senses, as applied to God and to men.

VER. 18  21. ST. JOHN. 467
Hilary. Or He means by this, that whereas He was in Hilar.
the Father by the nature of His divinity, and we in Him by xriJ,. *
means of His birth in the flesh ; He on the other hand should
be believed to be in us by the mystery of the Sacrament:
as He Himself testified above: Whoso eateth My flesh, andsnyr.e,
drinketh My blood, dwelleth in Me, and I in Him. Alcuin."
By love, and the observance of His commandments, that
will be perfected in us which He has begun, viz. that we
should be in Him, and He in us. And that this blessedness
may be understood to be promised to all, not to the Apostles
only. He adds. He that hath My commandments and keepeth
them, he it is that loveth Me. Aug. He that hath them in Aug. Tract.
mind, and keepeth them in life ; he that hath them in words, ixxv. k
and keepeth them in works ; he that hath them by hearing,
and keepeth them by doing ; he that hath thera by doing,
and keepeth them by persevering, he it is that loveth Me.
hove must be shewn by works, or it is a mere barren name.
Theophyl. As if He said. Ye think that by sorrowing, as
ye do, for my death ye prove your affection ; but I esteem
the keeping of My commandments the evidence of love.
And then He shews the privileged state of one who loves :
And he that loveth Me shall be loved of My Father, and I
ivill love him. Aug. T will love him, as if now He did not Aug.
love hira. What meaneth this? He explains it in what j^^^'-g^
follows : And will manifest Myself unto him, i. e. 1 love
him so far as to manifest Myself to him ; so that, as the
reward of his faith, he will have sight. Now He only loves
us so that we believe; then He will love us so that we
see. And whereas we love now by believing that which
we shall see, then we shall love by seeing that which we
have believed. Aug. He promises to shew Himself to them Aug.
that love Him as God with the Father, not in that body which ^e vi!" '
He bore upon earth, and which tiie wicked saw. Theophyl. ^^"'^^p
Or, as after the resurrection He was to appear to them incxii'. c.
a body more assimilated to His divinity, that they might ^O-
not take Him then for a spirit, or a phantom. He tells them
now beforehand not to have misgivings upon seeing Him,
but to remember that He shews Himself to them as a reward
for their keeping His commandments; and that therefore
2 H 2

468 gospel according to chap. xiv.
they are bound ever to keep them, that they may ever enjoy
the sight of Him.
22. Judas saith unto him, not Iscariot, Lord, how is
it that thou wilt manifest thyself unto us, and not unto
the world?
23. Jesus answered and said unto him. If a man
love me, he will keep my words : and my Father will
love him, and we will come unto him, and make our
abode with him.
24. He that loveth me not keepeth not my sayings :
and the word which ye hear is not mine, but the
Father's which sent me.
25. These things have I spoken unto you, being
yet present with you.
26. But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach
you all things, and bring all things to your remem
brance, whatsoever I have said unto you.
27. Peace I leave with you, my peace I give unto
you : not as the world giveth, give I unto you.
Aug. Aug. Our Lord having said, A little while, and the world
Ix^yi'i, seeth Me no more: but ye shall see Me: Judas, not the
traitor named Scariot, but he whose Epistle is read among
the Canonical Scriptures, asks His meaning: Judas saith
unto Him, not Iscariot, Lord, how is ii ihat Thou wilt
manifest Thyself unto us, and not unto the world? Our
Lord in reply explains why He manifests Himself to His
own, and not to aliens, viz. because the one love Him, the
other do not. Jesus answered and said unto him. If a man
Greg, love Me, he will keep My words. Greg. If thou wouldest
xx°™ in pi'ove thy love, shew thy works. The love of God is never
Evang. i(]ig J whenever it is, it doeth great things : if it do not work,
~"^- it is not. Aug. Love distinguishes the saints from the
lxxTi.2. world : it maketh men to be of one mind in an house ; in whicb
house the Father and the Son take their abode ; who give
that love to those, to whom in the end they will manifest

ver . 22 — 27. ST. JOHN. 469
themselves. For there is a certain inner manifestation of
God, unknown to the ungodly, to whom there is no mani
festation made of the Father and the Holy Spirit, and only
could be of the Son in the flesh ; which latter manifestation
is not as the foi-mer, being only for a little while, not for
ever, for judgment, not for joy, for punishment, not for
reward. And We will come unto him: They come to us, in
that we go to Them ; They come by succouring, we go by
obeying; They come by enlightening, we go by contem
plating; They come by filling, we go by holding: so Their
manifestation to us is not extei-nal, but inward ; Their abode
in us not transitory, but eternal. It follows. And will make
Our abode wiih him. Greg. Into some hearts He cometh, Greg.Horn.
but not to make His abode with them. For some feel com- xxx.
punction for a season and turn to God, but in time of tempt
ation forget that which gave them compunction, and return
to their former sins, just as if they had never lamented them.
But whoso loveth God truly, into his heart the Lord both
comes, and also makes His abode therein : for the love of the
Godhead so penetrates him, that no temptation withdraws
him from it. He truly loves, whose mind no evil pleasure
overcomes, through his consent thereto. Aug. But while Aug.
the Father and the Son make Their abode with the loving i^xvi. 4.
soul, is the Holy Spirit excluded ? What meaneth that
which is said of the Holy Spirit above : He dwelleth with
you, and shall be in you, but that the Spirit makes His-
abode with us ? Unless indeed a man be so absuud as to
think that when the Father and the Son come, the Holy
Spirit departs, as if to give place to His superiors. Yet even
this carnal thought is met by Scripture, in that it says.
Abide wiih you for ever. He will therefore be in the same v. 16.
abode with Them for ever. As He did not come without
Them, so neither They without Him. As a consequence of
the Trinity, acts are sometimes attributed to single persons
in it : but the substance of the same Trinity demands, that
in such acts the presence of the other Persons also be im
plied. Greg. In proportion as a man's love rests upon Greg.
lower things, in that proportion is he removed from heavenly ^°^-
love : He thai loveth Me not, keepeth not My sayings. To
the love then of our Maker, let the tongue, mind, life bear

470 gospel according TO CHAP. XIV.
Horn"' '*^^*"^^^' Chrys. Or thus : Judas thought that he should
ixxv.'i, see Him, as we see the dead in sleep : How is it, ihat Thou
^' wilt manifest Thyself unto us, and not unto the world?
meaning, Alas, as Thou art to die, Thou wilt appear to us
but as one dead. To correct this mistake. He says, / and
My Father will come to him, i. e. I shall manifest Myself,
even as My Father manifests Himself And will make our
abode with Him; which is not like a dream. It follows,
And ihe word which ye hear is not Mine, but the Fatlier"s
which sent Me; i.e. He that heareth not My words, inas
much as he loveth not Me, so loveth he not My Father. This
He says to shew that He spoke nothing which was not the
Aug. Father's, nothing beside what seemed good to the Father. Adg.
ixxvi 5. -A^nd perhaps there is a distinction at bottom, since He speaks
of His sayings, when they are His own, in the plural number;
as when He says. He thai loveth Me not, keepeth not My
sayings: when they are not His own, but the Father's, in the
singular, i. e. as the Word, which is Himself For He
is not His own Word, but the Father's, as He is not
His own image, but the Father's, or His own Son, but the
Father's.
Chrys. Chrys. These things have I spoken unio you, being yet
Ixxv. 3. present with you. Some of these things were obscure, and not
Aug. understood by the disciples. Aug. The abode He promised
ixxvfi '^bem hereafter is altogether a different one from this present
1- abode He now speaks of The one is spiritual and inward,
the other outward, and perceptible to the bodily sight and
Chrys. hearing. Chrys. To enable them to sustain His bodily
ixxv! 3. departure more cheerfully. He promises that that departure
shall be the source of great benefit; for that while He was
then in the body, they could never know much, because the
Spirit would not have come: Bui the Comforter, which is
the Holy Ghost, Whom the Father will send in My name,
He shall teach you all things, and bring all things io
Greg, your remembrance, whatsoever Ihave said unto you. Greg.
Paraclete is Advocate, or Comforter. The Advocate then

XXX. in

Evang. intercedes with the Father for sinners, when by His inward
power He moves the sinner to pray for himself The
Comforter relieves the sorrow of penitents, and cheers them
Horn, with the hope of pardon. Chrys. He often calls Him
ixxv. 3.

ver. 22 — 27. ST. JOHN. 471
the Comforter, in allusion to the affliction in which they then
were. Didymus. The Saviour affirms that the Holy Spirit is Didym.
sent by the Father, in His, the Saviour's, name; which name gancto'
is the Son. Here an agreement of nature and propriety', sol-"'nter
to speak, of persons is shewn. The Son can come in the Hieron.
Father's name only, consistently with the proper' relationship ' P™"
of the Son to the Father, and the Father to the Son. No
one else comes in the name of the Father, but in the name
of God, of the Lord, of the Almighty, and the like. As
servants who come in the name of their Lord, do so as
being the servants of that Lord, so the Son who comes in
the name of the Father, bears that name as being the acknow
ledged only-begotten Son of the Father. That the Holy
Spirit then is sent in the Son's name, by the Father, shews
that He is in unity with the Son : whence He is said too to
be the .Spirit of the Son, and to make those sons by adoption,
who are willing to receive Him. The Holy Spirit then. Who
cometh in the name of the Son from the Father, shall teach
them, who are established in the faith of Christ, all things;
all things which are spiritual, both the understanding of
truth, and the sacrament of wisdom. But He will teach not
like those who have acquired an art or knowledge by study
and industry, but as being the very art, doctrine, knowledge
itself As being this Himself, the Spirit of truth will impart
the knowledge of divine things to the mind. Greg. Unless Greg.
the Spirit be present to the mind of the hearer, the word of xxx.'
the teacher is vain. Let none then attribute to the human
teacher, the understanding which follows in consequence of
his teaching: for unless there be a teacher within, the tongue
of the teacher outside will labour in vain. Nay even the
Maker Himself does not speak for the instruction of man,
unless the Spirit by His unction speaks at the same time.
Aug. So then the Son speaks, the Holy Spirit teaches r Aug.
when the Son speaks we take in the words, when the Holy ixxvii!2.
Spirit teaches, we understand those words. Tho whole
Trinity indeed both speaks and teaches, but unless each
person worked separately as well, the whole would be too
much for human infirmity to take in. Greg. But why is il Hom!
said of the Spirit, He shall suggest'' all things to you: to^^x.^
suggest being the office of an inferior? The word is usedgeret
°° ° Vulg.

472 GOSPEL ACCORDING TO CHAP. XIV.
here, as it is used sometimes, in the sense of supplying secretly.
The invisible Spirit suggests, not because He takes a lower
i^^g- place in teaching, but because He teaches secretly. Aug.
xxvii.2. Suggest, i. e. bring to your remembrance. Every wholesome
hint to remember that we receive is of the grace of the
Spirit. Theophyl. The Holy Spirit then was both to teach
and to bring to remembrance: to teach what Christ had
forborne to tell His disciples, because they were not able to
bear it; to bring to remembrance what Christ had told them,
but which on account of its difficulty, or their slowness of
Chrys. understanding, they were unable to remember. Chrys.
l;jxiv| 3. Peace I leave with you. My peace I give unto you: He says
this to console His disciples, who were now troubled at the
prospect of the hatred and opposition which awaited them
Aug. after His departure. Aug. He left no peace in this world;
ixx^1i'2.'° which we conquer the enemy, and have love one to
another: He will give us peace in the world to come, when
we shall reign vrithout an enemy, and where we shall be
able to avoid disagreement. This peace is Himself, both
when we believe that He is, and when we shall see Him as
He is. But why does He say. Peace I leave loith you,
without the My, whereas He puts in My in. My peace 1 give
unto you? Are we to understand My in the former; or is
it not rather left out with a meaning? His peace is such
peace as He has Himself; the peace which He left us in
this world is rather our peace than His. He has nothing
to fight against in Himself, because He has no sin: but ours
Matt. 6, is a peace in which we still say. Forgive us our debts. And
in like manner we have peace between ourselves, because
we mutually trust one another, that we mutually love one
another. But neither is that a perfect peace ; for we do not
see into each other's minds. 1 coitid not deny however that
these words of our Lord's may be understood as a simple
repetition. He adds. Not as the world giveth, give I unto
you : i. e. not as those men, who love the world, give. They
give themselves peace, i. e. free, uninterrupted enjoyment of
the world. And even when they allow the righteous peace,
so far as not to persecute them, yet there cannot be true
f^^ g peace, where there is no true agreement, no union of heart.
Hom. Chrys. External peace is often even hurtful, rather than
lx.^v. 3.

VEB. 27  31. ST. JOHN. 47.S
profitable to those who enjoy it. Aug. But there is a peace Aug.
which is serenity of thought, tranquillity of mind, simplicity pj^^""^'
of heart, the bond of love, the fellowship of charity. None serm. ix.
will be able to come to the inheritance of the Lord who
do not observe this testament of peace; none be friends
with Christ, who are at enmity with the Christians.
27. Let not your heart be troubled, neither let it be
afraid. 28. Ye have heard how I said unto you, I go away,
and come again unto you. If ye loved me, ye would
rejoice, because I said, I go unto the Father : for my
Father is greater than I.
29. And now I have told you before it come to
pass, that, when it is come to pass, ye might believe.
30. Hereafter I will not talk much with you : for
the prince of this world cometh, and hath nothing
in me.
31. But that the world may know that I love the
Father: and as the Father gave me commandment,
even so I do. Arise, let us go hence.
Chrys. After saying. Peace I leave with you, which was chrys.
like taking farewell. He consoles them: Let not your h^art^^-^
be troubled, neither let it be afraid: the two feelings of love
and fear were now the uppermost in them. Aug. Though Aug.
He was only going for a time, their hearts would be troubled J^™';';
and afraid for what might happen before He returned;'.
lest in the absence of the Shepherd the wolf might attack
the flock: Ye have heard how I said unto you, I go away,
and come again to you. In that He was man, He went: in
that He was God, He stayed. Why then be troubled and
afraid, when He left the eye only, not the heart? To make
them understand that it was as man that He said, I go away,
and come again to you; He adds, If ye loved Me ye would
rejoice, because I said, I go unto My Father; for My
Faiher is greater than I. In that the Son tiien is unequal

474 gospel ACCORDING TO CHAP.XIV.
with the Father, through that inequality He went to the
Father, from Him to come again to judge the quick and
dead : in that He is equal to the Father, He never goes from
the Father, but is every where altogether with Him in that
Godhead, which is not confined to place. Nay, the Sou
Himself, because that being equal to the Father in the form
of God, He emptied Himself, not losing the form of God, but
taking that of a servant, is greater even than Himself: the
form of God which is not lost, is greater than the form of a
servant which was put on. In this form of a servant, the
Son of God is inferior not to the Father only, but to the Holy
Ghost; in this the Child Christ was inferior even to His
parents; to whora we read. He was subject. Let us acknow
ledge then the twofold substance of Christ, the divine, which
is equal to the Father, and the human, which is inferior.
But Christ is both together, not two, but one Christ:
else the Godhead is a quaternity, not a Trinity. Wherefore
He says. If ye loved Me, ye would rejoice, because I said, I
go io ihe Father; for human nature should exult at being
thus taken up by the Only Begotten Word, and made im
mortal in heaven ; at earth being raised to heaven, and dust
sitting incorruptible at the right hand of the Father. Who,
that loves Christ, will not rejoice at this, seeing, as he
doth, his own nature immortal in Christ, and hoping that He
Hilar. Himself wiU be SO by Christ. Hilary. Or thus: If the Father
de Trm. jg gj.ga.ter by virtue of giving, is the Son less by confessing
the gift? The giver is the greater, but He to whom unity
Chrys. with that giver is given, is not the less. Chrys. Or thus:
Horn, rpjjg Apostles did not yet know what the resurrection was of
which He spoke when He said, I go, and come again to you;
or what they ought to think of it. They only knew the great
power of the Father. So He tells them : Though ye fear 1
shall not be able to save Myself, and do not trust to My appear
ing again after My crucifixion ; yet when ye hear that 1 go to
My Father, ye should rejoice, because I go to one greater, one
able to dissolve and change all things. All this is said in accom
modation to their weakness: as we see from the next words;
And now I have told you before it come to pass ; that when it
Aug. does come to pass, ye may believe. Aug. But is not the time
ix^xix 1 ^°^ belief before a thing takes place ? Is it not the praise of

ver. 27—31. ST. JOHN. 475
faith, that it believes what it does not see? according to what
is said below to Thomas: Because thou hast seen, thou hast
believed. He saw one thing, believed another: what he saw was
man, whathe believed was God. And if belief can be talked of
with reference to things seen, as when we say that we believe
our eyes; yet it is not mature faith, but is merely preparatory
to our believing what we do not see. When it has come to
pass; then He says, because after His death they would see
Him alive again, and ascending to His Father ; which sight
would convince them that He vvas the Christ, the Son of
God; able as He was to do so great a thing, and to foretell
it. Which faith however would not be a new, but only an
enlarged faith; or a faith which had failed at His death,
and been renewed by His resurrection. Hilary. He next Hilar.
alludes to the approach of the lime when He would resume 'r^fv^^^
His glory. Hereafter I will not talk much with you.
Bede. He says this because the time was now approaching
for His being taken, and given up to death: For the Prince
of this world cometh. Aug. i. e. the devil; the prince of Aug.
sinners, not of creatures; as the Apostle saith. Against ^//e ixxix.2.
rulers of this world. Or, as He immediately adds by way ^P^- 6,
of explanation, this darkness, meaning, the ungodly. And
hath nothing in Me. God had no sin as God, nor had His
flesh contracted it by a sinful birth, being born of the Virgin.
But how, it might be asked, canst thou die, if thou hast no
sin: He answers. But ihat the world may know thai I love
the Father, and as the Father gave Me comtnandmeni, even
so I do. Arise, let us go hence. He had been sitting at
table with them all this time. Let us go: i. e. to the place,
where He, Who had done nothing to deserve death, was to
be delivered to death. But He had a commandment from
His Father to die. Aug. That the Son is obedient to the Aug.contr.
will and commandment of the Father, no more shews aserm.
difference in the two, than it would in a human father and ^'¦^'.^¦'-
son. But over and above this comes the consideration that
Christ is not only God, and as such equal to the Father,
but also man, and as such inferior to the Faiher. Chrys- Ch^^s.
Arise, let us go hence, is the beginning ofthe sentence which ixxvi. i.
follows. The time and the place (they were in the midst of
a town, and it was night time) had excited the disciples'

476 GOSPEL according TO ST. JOHN. CHAP. XIV.
fears to such a degree, that they could not attend to any
thing that was said, but rolled their eyes about, expecting
persons to enter and assault them; especially when they
heard our Lord say. Yet a little while I am with you; and.
The prince qf this world cometh. To quiet their alarm then,
He takes them to another place, where they imagine them
selves safe, and would be able to attend to the great doctrines
which He was going to set before them.

CHAP. XV.
1. I am the true vine, and my Father is the hus
bandman. 2. Every branch in me that beareth not fruit he
taketh away : and every branch that beareth fruit, he
purgeth it, that it may bring forth more fruit.
3. Now ye are clean through the word which I
have spoken unto you.
Hilary. He rises in haste to perform the sacrament ofHilar.
His final passion in the flesh, (such is His desire to fulfil His xr'in.
Father's commandment :) and therefore takes occasion to
unfold the mystery of His assumption of His flesh, whereby
He supports us, as the vine doth its branches : lam the true
vine. Aug. He says this as being the Head of the Church, Aug.
of which we are the members, tlie Man Christ Jesus ; for the 2.'' *'"''
vine and the branches are of the same nature. When He
says, I am the true vine. He does not mean really a vine ;
for He is only called so metaphorically, not literally, even as
He is called the Lamb, the Sheep, and the like; but He
distinguishes Himself from that vine to whom it is said.
How art thou turned into the degenerate plant of a strange Jer. 11,
vine unto me. For how is that a true vine, which when
grapes are expected from it, produces only thorns? Hilary. Hilar.
But He wholly separates this humiliation in the flesh from xr'in.
the form ofthe Paternal Majesty, by setting forth the Father
as the diligent Husbandman of this vine : And My Father is
the Husbandman. Aug. For we cultivate God, and GodAug.^^^
cultivates us. But our culture of God does not make Him D^m! '
better: our culture is that of adoration, not of ploughing : ^s™.
His culture of us makes us better, His culture consists in
extirpating all the seeds of wickedness from our hearts, in

478 gospel according to chap. xv.
opening our heart to the plough, as it were, of His word, in
sowing in us the seeds of His commandments, in waiting for
Chrys. the fruits of piety. Chrys. And forasmuch as Christ was
Ixxvi^. sufficient for Himself, but His disciples needed the help of
the Husbandman, of the vine He says nothing, but adds
concerning the branches. Every branch in Me t^at beareth
not fruit. He taketh away. By fruit is meant life, i. e. that
Hilar, no one can be in Him without good works. Hilary. The
Xrin. useless and deceitful branches He cuts down for burning.
Chrys. Chrys. And iuasmuch as even the best of men require the
ixxvi^. i.^'orh of the husbandman, He adds. And every branch that
beareth fruit. He purgeth it, that it may bring forth more
fndt. He alludes here to the tribulations and trials which
vvere coming upon them, the effect of which would be to
pm-ge, and so to strengthen them. By pruning the branches
Aug. we make the tree shoot out the more. Aug. And who is
3 ""^^ there in this world so clean, that he cannot be more and
1. Johni, more changed? Here, if we say that we have no sin, we
^- deceive ourselves. He cleanseth then the clean, i, e. the
fruitful, that the cleaner they be, the more fruitful they
may be. Christ is the vine, in that He saith. My Father
is greater than I ; but in that He saith, / and My Father
are one. He is the husbandman ; not like those who carry on
an external ministry only ; for He giveth increase within.
Thus He calls Himself immediately the cleanser of the
branches : Now ye are clean through the word, which I
have spoken unto you. He performs the part of the hus
bandman then, as well as of the vine. But why does He
not say, ye are clean by reason of the baptism wherewith ye
are washed ? Because it is the word in the water which
cleanseth. Take away the word, and what is the water, hut
water ? Add the word to the element, and you have a sacra
ment. Whence hath the water such virtue as that by touch
ing the body, it cleanseth the heart, but by the power of the
word, not spoken only, but believed ? For in the word itself,
the passing sound is one thing, the abiding virtue another,
This word of faith is of such avail in the Church of God,
that by Him who believes, presents, blesses, sprinkles the
infant, it cleanseth that infant, though itself is unable to
believe. Chrys. Ye are clean through the word which I

ver. 4—7. ST. JOHN. 479
have spoken unto you, i. e. ye have been enlightened by My
doctrine, and been delivered from Jewish error.
4. Abide in me, and I in you. As the branch can
not bear fruit of itself, except it abide in the vine ; no
more can ye, except ye abide in me.
5. I am the vine, ye are the branches : He that
abideth in me, and I in him, the same bringeth forth
much fruit : for without me ye can do nothing.
6. If a man abide not in me, he is cast forth as a
branch, and is withered; and men gather them, and
cast them into the fire, and they are burned.
7. If ye abide in me, and my words abide in you, ye
shall ask what ye will, and it shall be done unto you.
Chrys. Having said that they were clean through the Chrys.
word which He had spoken unto them. He now teaches i^^"'
them that they must do their part. Aug. Abide in Me, atid^on occ.
Lin you: not they in Him, as He in them ; for both are forxract.
the profit not of Him, but them. The branches do not'^^'^'"-'-
confer any advantage upon the vine, but receive their sup
port from it : the vine supplies nourishment to the branches,
takes none from them : so that the abiding in Christ, and the
having Christ abiding in them, are both for the profit of the
disciples, not of Christ; according to what follows. As the
branch cannot bear fruit of itself, except it abide in the
vine, no more can ye, except ye abide in Me. Great display
of grace ! He strengtheneth the hearts of the humble, stop-
peth the mouth of the proud. They who hold that God is
not necessary for the doing of good works, the subverters,
not the assertors, of free will, contradict this truth. For he
who thinks that he bears fruit of himself, is not in the vine ;
he who is not in the vine, is not in Christ ; he who is not in
Christ, is not a Christian. Alcuin. All the fruit of good
works proceeds from this root. He who hath delivered
us by His grace, also carries us onward by his help,
so tiiat we bring forth more fruit. Wherefore He repeats,
and explains what He has said: T am the vine, ye are the
branches. He that abideth in Me, by believing, obeying.

480 GOSPEL according to chap. XV.
persevering, and I in Him, by enlightening, assisting, giving
perseverance, the same, and none other, bringeth forth much
Aug. fruit. Aug. But lest any should suppose that a branch could
ixxxi.3. bring forth a little fruit of itself. He adds. For without Me
ye can do nothing. He does not say, ye can do little.
Unless the branch abides in the vine, and lives from the
root, it can bear no fruit whatever. Christ, though He would~\
not be the vine, except He were man, yet could not give this )*
Chrys. grace to the branches, except He were God. Chrys. The
Ixxvi. 1. Son then contributes no less than the Father to the help of
the disciples. The Father changeth, but the Son keepeth
them in Him, which is that which makes the branches fruitful.
And again, the cleansing is attributed to the Son also, and
the abiding in the root to the Father who begat the root.
e. 2. It is a great loss to be able to do nothing, but He goes on to
say more than this: If a man abide not in Me, he is cast
forth as a branch, i. e. shall not benefit by the care of the
husbandman, and withereth, i. e. shall lose all that it desires
from the root, all that supports its life, and shall die. Alcuin.
And men gather them, i. e. the reapers, the Angels, and
cast them into the fire, everlasting fire, and they are burned.
Aug. Aug. For the branches of the vine are as contemptible, if
Ixx^i. 3. *bey abide not in the vine, as they are glorious, if they abide.
One of the two the branch must be in, either the vine, or
Chrys. the fire : if it is not in the vine, it will be in the fire. Chrys.
Horn. Then He shews what it is to abide in Him- If ye abide in
Ixx VI. 2. ¦' -'
Me, and My words abide in you, ye shall a,sk what ye will,
and it shall be done unto you. It is to be shewn by their
Aug. works. Aug. For_then_may His words be said to abide in
Tract, yg ^hen we do what He has commanded, and love what He
lxxxit4. -~ - '
has, promised. But when His words abide in the memory,
and are not found in the life, the branch is not accounted
to be in the vine, because it derives no life from its root.
So far as we abide in the Saviour we cannot will any thing
that is foreign to our salvation. We have one will, in so far
asjBve_aiS.in Christ, jmather, in. ^0-Ar as we are in thisjvojjid-
And by reason of our abode in this world, it sometimes hap
pens that we ask for that which is not expedient, through
ignorance- But never, if we abide in Christ, will He grant
it us, Who does not grant except what is expedient for us.

VER. 8  11. ST. JOHN. 481
And here we are directed to the prayer. Our Father. Let
us adhere to the words and the meaning pf tiiis pcay^rjn
our petitions, andjvhatever we_agk wjlj_be done for us.
8. Herein is my Father glorified, that ye bear much
fruit; so shall ye be my disciples.
9. As the Father hath loved me, so have I loved
you: continue ye in my love.
10. If ye keep my commandments, ye shall abide in
my love: even as I have kept my Father's command
ments, and abide in his love.
11. These things have I spoken unto you, that my
joy might remain in you, and that your joy might be
full. Chrys. Our Lord shewed above, that those who plotted Chrys.
against thera should be burned, inasmuch as they abode notixxvi.2.
in Christ: now He shews that they themselves would be
invincible, bringing forth much fi-uit; Herein is My Father
glorified, that ye bear much fruit: as if He said. If it apper
tains to My Father's glory that ye bring forth fruil. He will
not despise His own glory. And he that bringeth forth
fruit is Christ's disciple : So shall ye be My disciples. The
ophyl. The fruit of the Apostles are the Gentiles, who
through their teaching were converted to the faith, and
brought into subjection to the glory of God. Aug. Made Aug.
bright or glorified; the Greek word may be translated inixxxiiii.
either way. Aofa signifies glory; not our own glory, we
must remember, as if we had it of ourselves: it is of His
grace that] we have it ; and therefore it is not our own but
His glory. For from whom shall we derive our fruitfulness,
but from His mercy preventing us. Wherefore He adds.
As My Father hath loved Me, even so love I you. This
then is the source of our good works. Our good works pro
ceed from faith which worketh by love : but we could not
love unless we were loved first: As My Father hath loved
Me, even so love I you. This does not prove that our nature
is equal to His, as His is to the Father's, but the gi-ace,
whereby He is the Mediator between God and man, the man
2 I

482 GOSPEL ACCORDING TO CHAP. XV.
Chrys. Christ Jesus. The Father loves us, but in Him. Chrys.
lxxvi.2. If then I love you, be of good cheer; if it is the Father's
glory that ye bring forth good fruit, bear no evil. Then to
rouse them to exertion. He adds. Continue ye in My love;
and then shews how this is to be done: If ye keep My com-
Aug. mandments, ye shall abide in My love. Aug. Who doubts
Ixxx1i3 *^^* love precedes the observance of the commandments?
et seq. For vvlio loves not, has not that whereby to keep the com
mandments. These words then do not declare whence love
arises, but how it is shewn, that no one might deceive himself
into thinking that he loved our Lord, when he did not keep
His commandments. Though the words. Continue ye in My
love, do not of themselves make it evident which love He
means, ours to Him, or His to us, yet the preceding words
do: I love you, He says: and then immediately after. Con
tinue ye in My love. Continue ye in My love, then, is, con
tinue in My grace : and. If ye keep My commandments, ye
shall abide in My love, is. Your keeping of My command
ments, will be evidence to you that ye abide in My love.
It is not that we keep His commandments first, and that then
He loves; but that He loves us, and then we keep His com
mandments. This is that grace, which is revealed to the
hurable, but hidden from the proud. But what means the
next words. Even as I have kept My Father"s command
ments, and abide in His love: i. e. the Father's love, where-
with He loveth the Son. Must this grace, wherewith the
Father loves the Son, be understood to be like the grace
wherewith the Son loveth us? No; for whereas we are sons
not by nature, but by grace, the Only Begotten is Son not by
grace, but by nature. We must understand this then to
refer to the manhood in the Son, even as the words them
selves imply : As My Father hath loved Me, even so love I
you. The grace of a Mediator is expressed here; and Christ
is Mediator between God and man, not as God, but as man;
This then we may say, that since human nature does not
pertain to the nature of God, but does by grace pertain to
the Person of the Son, grace also pertains to that Person;
such grace as has nothing superior, nothing equal to it. For
no merits on man's part preceded the assumption of that
nature. Alcuin. Even as I have kept My Father's com^

VER. 12  16. ST. JOHN. 483
mandments. The Apostle explains what these commandments
were : Christ became obedient unto death, even the death ^Phii. 2,
the cross. Chrys. Then because the Passion was now ap- cii„g
preaching to interrupt their joy, He adds. These things have^om.
I spoken unto you, that my joy may remain in you: as if
He said. And if sorrow fall upon you, I will take it away;
so that ye shall rejoice in the end. Aug. And what is Aug.
Christ's joy in us, but that He deigns to rejoice on our|^^^'j;*'j
account? And what is our joy, which He says shall be full,
but to have fellowship with Him? He had perfect joy on
our account, when He rejoiced in foreknowing, and predes
tinating us; but that joy was not in us, because then we did
not exist: it began to be in us, when He called us. And
this joy we rightly call our own, this joy wherewith we shall
be blessed; which is begun in the faith of them who are born
again, and shall be fulfilled in the reward of them vvho rise
again. 12. This is my commandment. That ye love one
another, as I have loved you.
13. Greater love hath no man than this, that a man
lay down his life for his friends.
14. Ye are my friends, if ye do whatsoever I com
mand you.
15. Henceforth I call you not servants; for the ser-.
vant knoweth not what his Lord doeth: but I have
called you friends; for all things that I have heard
of my Father I have made known unto you.
16. Ye have not chosen me, but I have chosen you,
and ordained you, that ye should go and bring forth
fi-uit, and that your fruit should remain: that what
soever ye shall ask of the Father in my name, he may
give it you.
Theophyl. Having said. If ye keep My commandments,
ye shall abide in My love. He shews what commandments
they are to keep : This is My commandment. That ye love one Greg.
another. Greg. But when all our Lord's sacred discourses ^°^: .
2 I 2 Evang.

484 gospel according to chap. xv.
are full of His commandments, why does He give this special
commandment respecting love, if it is not that every com
mandment teaches love, and all precepts are one? Love and
love only is the fulfilment of every thing that is enjoined.
As all the boughs of a tree proceed from one root, so all the
virtues are produced from one love : nor hath the branch,
i. e. the good work, any life, except it abide in the root of
Aug. love. Aug. Where then love is, what can be wanting?
Tract. , . ...
Ixxxiii. where it is not, what can profit? But this love is distin-
^- guished from men's love to each other as men, by adding.
As I have loved you. To what end did Christ love us, but
that we should reign with Him ? Let us therefore so love
one another, as that our love be different from that of other
men ; who do not love one another, to the end that God may
be loved, because they do not really love at all. They who
love one another for the sake of having God within them, they
Greg, truly love one another. Greg. The highest, the only proof
jf^^^i of love, is to love our adversary ; as did the Truth Himself,
who while He suffered on the cross, shewed His love for His
Luke 23. persecutors: Father, forgive them, for they know not what
they do. Of which love the consummation is given in the
next words : Greater love hath no man than this, that a man
lay down his life for his friends. Our Lord came to die for
His enemies, but He says that He is going to lay down His
life for His friends, to shew us that by loving, we are able to
' lucrum I gain over our enemies, so that they who persecute us are by
^e ini- anticipation our friends. Aug. H aving said. This is My com-
™'''^ mandment, that ye love one another, even as I have loved you.
Tract, it follows, as John saith in his Epistle, that as Christ laid
Ixxxiv. ^Q^i^ j£is ]ifg for Hs^ so we should lay down our lives for the
iJohnS. brethren. This the martyrs have done with ardent love.
And therefore in commemorating them at Christ's table, we
do not pray for them, as we do for others, but we rather pray
that we may follow their steps. For they have shewn the same
love for their brother, that has been shewn them at the Lord's
Greg, table. Greg. But whoso in time of tranquillity will not give
xxvii. "P bis time to God, how in persecution will be give up his soul?
Let the virtue of love then, that it may be victorious in tribula-
Aug. tion, be nourished in tranquillity by deeds of mercy- Aug.
vin^de From one and the same love, we love God and our neighbour;

ver. 12  16. ST. JOHN. 485
but God for His own sake, our neighbour for God's. So that,
there being two precepts of love, on which hang all the Law
and the Prophets, to love God, and lo love our neighbour.
Scripture often unites them into one precept. For if a man
love God, it follows that he does what God commands, and if
so, that he loves his neighbour, God having commanded this.
Wherefore He proceeds : Ye are My friends, if ye do what
soever I command you. Greg. A friend is as it were a Greg.
keeper of the soul. He who keeps God's commandments,??"':
is rightly called His friend. Aug. Great condescension ! Aug.
Though to keep his Lord's commandments, is only what ajj^^^'.g.
good servant is obliged to do, yet, if they do so, He calls
them His friends. The good servant is both the servant,
and the friend. But how is this? He tells us: Henceforth
I call you not servants, for the servant knoweth not what his
Lord doeth. Shall we therefore cease to be servants, as soon
as ever we are good servants ? And is not a good and tried
servant sometimes entrusted with his master's secrets, still
remaining a servant? We must understand then that there c. 3.
are two kinds of servitude, as there are two kinds of fear.
There is a fear which perfect love casteth out; which also
hath in it a servitude, which will be cast out together with the
fear. And there is another, a pure fear, which remaineth for castus
ever. It is the former state of servitude, which our Lord
refers to, when He says. Henceforth I call you not servants,
for the servant knoweth not what his Lord doeth; not the
state of that servant to whom it is said. Well done, thou good Ms,t.25,
servant, enter thou into the joy of thy Lord: but of him^^-
of whom it was said below, The servant abideth not in the
house for ever, but the Son abideth ever. Forasmuch then
as God hath given us power to become the sons of God, so
that in a wonderful way, we are servants, and yet not ser
vants, we know that it is the Lord who doth this. This that
servant is ignorant of, who knoweth not what his Lord doeth,
and when he doeth any good thing, is exalted in his own
conceit, as if he himself did it, and not his Lord; and boasts
of himself, not of his Lord.
But Ihave called you friends, for all things that Ihave
heard of My Father, Ihave made known unto you. The
ophyl. As if He said. The servant knoweth not the counsels

-186 GOSPEL ACCORDING TO CHAP. XV.
of his lord; but since I esteem you friends, 1 have com-
Aug. municated my secrets to you. Aug. But how did He make
taxvi. l^nown to His disciples all things that He had heard from
1- the Father, when He forebore saying many things, because
He knew they as yet could not bear them? He made all
things known to His disciples, i. e. He knew that He should
make them known to them in that fulness of which the Apo-
iCor.13, stle saith, 2'hen we shall know, even as we are known. For
as we look for the death ofthe flesh, and jthe_salYatiQii_of the
soul , so should we look for that knowledge of all thiBgs,-which
Greg- the Only-Begotten heard from the Father. Greg. Or all
xxvii". things which He heard from the Father, which He wished
to be made known to His servants; the joys of spiritual love,
the pleasures of our heavenly country, which He impresses
daily on our minds by the inspiration of His love. For while
we love the heavenly things we hear, we know them by loving,
because loro is, itself knowledge. He had made all things
known to them then, because being withdrawn from earthly
Chrys. desires, they burned with the fire of divine love. Chrys.
ixxvii.].^^^ things, i. e. all things that they ought to hear. I have
heard, shews that what He had taught was no strange
Greg, doctrine, but received from the Father. Greg. But let no
Evang. one who has attained to this dignity of being called the
xxvii. friend of God, attribute this superhuman gift' to his own
percipit merits: Ye have not chosen Me, but I have chosen you.
^per ^!e ^^G. Ineffable grace ! For what were we before Christ had
Tract, chosen us, but wicked, and lost? We did not believe in
^ XXVI. jjjjjj^ gQ g^g j^Q i^g chosen by Him: for had He chosen us
believing. He would have chosen us choosing. This passage
refutes the vain opinion of those who say that we were chosen
before the foundation of the world, because God foreknew
that we should be good, not that He Himself would make us
good. For had He chosen us, because He foreknew that we
should be good. He would have foreknown also that vve
should first choose Him, for without choosing Him we can
not be good; unless indeed he can be called good, who hath
not chosen good. What then hath He chosen in them who
are not good? Thou canst not say, I am chosen because 1
believed; for hadst thou believed in Him, thou hadst chosen
Him. Nor canst thou say. Before I believed I did good

ver. 17 — 21. ST. JOHN. 487
works, and therefore was chosen. For what good work is
there before faith ? What is there for us to say then, but that
we were wicked, and were chosen, that by the grace of the
chosen we might become good ? Aug. They are chosen then Aug.
ds"Pr3(1
before the foundation of the world, according to that pre- ganot.
destination by which God foreknew His future acts. They<'-''^i-
are chosen out of the world by that call whereby God fulfills
what He has predestined: icliom He did predestinate, themB.om. 8,
He also called. Aug. Observe, He does not choose the^'
good; but those, whom He hath chosen. He makes good: Tract.
1 Y T TT VI
And I have ordained you that ye should go, and bring forth 3.
fruit. This is the fruit which He meant, when He said,
Without Me ye can do nothing. He Himself is the way in 'limK,
which He hath set us to go. Greg. I have set you, i. e. have ^™
planted you by grace, that ye should go by will ; to will Hom.
being to go in mind, and bring forth fruit, by works- What^oignjg
kind of fruit they should bring forth He then shews: And^''^™ "^ulg.
ihat your fruit may remain : for worldly labour hardly
produces fruit to last our life : and if it does, death comes
at last, and deprives us of it all. But the fruit of our spiri
tual labours endures even after death ; and begins to be seen
at the very time that the results of our carnal labour begin
to disappear. Let us then produce such fruits as may
remain, and of which death, which destroys every thing, will
be the commencement. Aug. Love then is one fruit, now Aug.
existing in desire only, not yet in fulness. Yet even withj^^*"':
this desire whatever we ask in the name of the Only-Begotten 3.
Son, the Father giveth us: Thai whatsoever ye shall ask
ihe Faiher in My name. He may give it you. We ask in
the Saviour's name, whatever we ask, that will be profitable
to our salvation.

17. These things I command you, that ye love
one another.
18. If the world hate you, ye know that it hated me
before it hated you.
19. If ye were of the world, the world would love
his own : but because ye are not of the world, but I

488 gospel ACCORDING TO GAAP. XV.
have chosen you out of the world, therefore the world
hateth you.
20. Remember the word that I said unto you. The
servant is not greater than his lord. If they have
persecuted me, they will also persecute you; if they
have kept my saying, they will keep yours also.
21. But all these things will they do unto you for
my name's sake, because they know not him that sent
me.
Aug. Aug. Our Lord had said, I have ordained that ye should
ixiTxvii. '"^alk, and bring forth fruit. Love is this fruit. Wherefore
^- He proceeds : These things I command you, that ye love one
Gal. 5, another. Hence the Apostie saith : The fruit of the Spirit
is love ; and enumerates all other graces as springing from
this source. Well then doth our Lord commend love, as if
it were the only thing commanded: seeing that without it
nothing can profit, with it nothing be wanting, whereby a
Chrys. jjjj^^ jg jjiade good. Chrys. Or thus : I have said that I lay
Ixxvii. down My life for you, and that 1 first chose you. I have
said this not by way of reproach, but to induce you to love
one another. Then as they were about to suffer persecution
and reproach. He bids them not to grieve, but rejoice on that
account: If the world hate you, ye know that it hated Me
before it hated you : as if to say, I know it is a hard trial,
Aug. but ye will endure it for My sake. Aug. For why should
ixxxvii.the members exalt themselves above the head? Thou re-
^- fusest to be in the body, if thou art not willing, with the
head, to endure the hatred of the world. For love's sake let
us be patient : the world must hate us, whom it sees hate
whatever it loves ; If ye were of the world, ihe world would
Chrys. ^^fe liis own. Chrys. As if Christ's suffering were not
Ixxvii. consolation enough. He consoles them still further by telling
^- them, the hatred of the world would be an evidence of their
goodness ; so that they ought rather to grieve if they were
Aug. loved bv the world: as that would be evidence of their
Tract.
ixxxvii. wickedness. Aug. He saith this to the whole Church,
2'cor ^vbich is often called the world; as, God was in Christ,
5, 19.'

2

ver. 17 — 21. ST. JOHN. 489
reconciling the world unto Himself. The whole world then
is the Church, and the whole world hateth the Church. The
world hateth the world, the world in enmity, the world recon
ciled, the defiled world, the changed world. Here it may Tract.
1 TTTT XVIII
be asked. If the wicked can be said to persecute the wicked; 4.
e. g. if impious kings, and judges, who persecute the righ
teous, punish murderers and adulterers also ; how are we to
understand our Lord's words, If ye were of ihe world, the
world would love his own ? In this way ; The world is in
them who punish these offences, and the world is in them
who love them. The world then hates its own so far as it
punishes the wicked, loves its own so far as it favours them.
Again, if it be asked how the world loves itself, when it Tract.
1 Y "V TT VI 1
hates the means of its redemption, the answer is, that it loves 4.
itself with a false, not a true love, loves what hurts it ; hates
nature, loves vice. Wherefore we are forbidden to love what
it loves in itself; commanded to love what it hates in itself
The vice in it we are forbidden, the nature in it we are
commanded, to love. And to separate us from this lost
world, we are chosen out of it, not by merit of our own, for
we had no merits to begin with, not by nature which was
radically corrupt, but by grace : But because ye are not of
the world, but I have chosen you out ofthe world, therefore
the world hateth you. Greg. For the dispraise of the Greg.
perverse, is our praise. There is nothing wrong in notj.°^^|"
pleasing those, who do not please God. For no one can by ix-
one and the same act please God, and the enemies of God.
He proves himself no friend to God, who pleases His enemy;
and he whose soul is in subjection to the Truth, will have to
contend with the enemies of that Truth. Aug. Our Lord, in Aug.
exhorting His servants to bear patiently the hatred of thei^xxvi'ii.
world, proposes to them an example than which there can i-
be no better and higher one, viz. Himself: Remember the
word that I said unto you. The servant is not greater than
his lord. If ihey have persecuted Me, they will also perse
cute you: if they have kept My saying, they will keep
yours also. Gloss. They observed' it in order to calumniate 'kept—
it, as we read in the Psalms, The ungodly seeth = the righ- ..^rant,
teous. Theophyl. Or thus: If, He says, they have perse- 7^''^ig-^_
cuted vour Lord, much more will they persecute you; ifvahit,
¦' Vulg.

490 gospel accoroing to cHap. .^v.
they had persecuted Him, but kept His commandments,
they would keep yours also. Chrys. As if He said. Ye
must not be disturbed at having to share My sufferings; for
Aug. ye are not better than I. Aug. The servant is not greater
ixxTviii '^*"' '*** Lord. Here the servant is the one who has the
1; purified fear, which abideth for ever. Chrys. Then follows
Horn.' another consolation, viz. that the Father is despised and
Ixxvii. injured with them : Bui all these things will they do unto
you for My name's sake, because they know not Him that
Aug. sent Me. Aug. All these things, viz. what He had mentioned,
Ijjj^ji; that the world would hate them, persecute them, despise
2- their word. For My Name's sake, i. e. in you they will hate
Me, in you persecute Me, your word they will not keep,
because it is mine. They who do these things for His name's
sake are as miserable, as they who suffer them are blessed :
except when they do them to the wicked as well ; for then
both they who do, and they who suffer, are miserable. But
how do they do all these things for His name's sake, when they
do nothing for Christ's name's sake, i. e. for justice sake ?
We shall do away with this diflSculty, if we take the words
as applying to the righteous ; as if it were. All these things
will ye suffer from them, for My name's sake. If, for My
name's sake, mean this, i. e. My name which they hate in
you, justice which they hate in you ; of the good, when they
persecute the wicked, it may be said in the same way, that
they do so both for righteousness' sake, which they love,
which love is their motive in persecuting, and for unrighte
ousness' sake, the unrighteousness of the wicked, which they
hate. Because they know not Him that sent Me, i. e. know
¦Wisd. not according to that knowledge of which it is said. To know
16, 3. Thee is perfect righteousness.
22. If I had not come and spoken unto them, they
had not had sin: but now they have no cloke for
their sin.
23. He that hateth me hateth my Father also.
24. If I had not done among them the works which
none other man did, they had not had sin : but now
have they both seen and hated both me and my Father.

ver. 22—25. ST. JOHN. 401
25. But this cometh to pass, that the word might
be fulfilled that is written in their law, They hated me
without a cause.

Chrys. Then by way of another consolation. He declares Chrys.
the injustice of these persecutions both towards Him andj ™:
them: If I had not come and spoken unto them, they hadi.
not had sin. Aug. Christ spoke to the Jews only, not to any Aug.
other nation. In them then was that world which hated j^^^^
Christ and His disciples; and not only in them, but in usi.
also. Were the Jews then without sin before Christ came
in the flesh, because Christ had not spoken to them ? By
sin here He means not every sin, but a certain great sin,
which includes all, and which alone hinders the remission of
other sins, viz. unbelief. They did not believe in Christ,
who came that they might believe on Him. This sin then
they would not have had, had not Christ come; for Christ's
advent, as it was the salvation of the believing, so was the
perdition of the unbelieving. But now they have no cloke
for their sin. If those to whom Christ had not come or
spoken, had not an excuse for their sin, why is it said here «¦£»?««»,
that these had no excuse, because Christ had come and^?^"^"
spoken to them ? If the first had excuse, did it do away Vulg.
with their punishment altogether, or only mitigate it? Ix.
answer, that this excuse covered, not all their sin, but
only this one, viz. that they did not believe in Christ. But
they are not of this number to whom Christ came by His
disciples: they are not to be let off with a lighter punish
ment, who altogether refused to receive Christ's love, and, as
far as concerned them, wished its destruction. This excuse
they may have who died before they heard of Christ's Gospel ;
but this will not shield them from damnation. For whoever
are not saved in the Saviom-, who came to seek what was
lost, shall without doubt go to perdition: though some will
have lighter, others severer punishments. He perishes to God,
who is punished with an exclusion from that happiness
which is given to the saints. But there is as great a diversity
of punishments, as there is of sins: though how this is
settied is a matter known to the Divine Wisdom indeed, but

492 gospel according to chap. xv.
too deep for human conjecture to examine or pronounce
Hom^" '^Pon. Chrys. As the Jews persecuted Him out of professed
lxxvii.2. regard for the Father, He takes away this excuse: He that
hateth Me, hateth My Father also. Alcuin. For as he who
loves the Son, loves the Father also, the love of the Father
being one with that of the Son, even as their nature is one:
Aug. so he who hateth the Son, hateth the Father also. Aug.
Tr xc 1 ' But He has just said. Because they know not Him that sent
Me. How could they hate one whom they did not know?
For if they hated God, believing Him to be something else,
and not God, this was not hatred of God. In the case of
men, it often happens that we hate or love persons whom
we have never seen, simply in consequence of what we have
heard of them. But if a man's character is known to us, he
cannot properly be said to be unknown. Aud a man's
character is not shewn by his face, but by his habits and
way of life: else we should not be able to know ourselves,
for we cannot see our own face. But history and fame
sometimes lie ; and our faith is imposed upon. We cannot
penetrate into men's hearts; we only know that such things
are right, and others wrong; and if we escape error here, to
be mistaken in men is a venial matter. A good man may
hate a good man ignorantly, or rather love him ignorantly,
for he loves the good man, though he hates the man whom
he supposes him to be. A bad man may love a good man,
supposing him to be a bad man like hiraself, and therefore
not, properly speaking, loving him, but the person whom he
takes him to be. And in the same way with respect to God.
If the Jews were asked whether they loved God, they would
reply that they did love Him, not intending to lie, but only
being mistaken in so saying. For how could they who
hated the Truth, love the Father of the Truth ? They did
not wish their actions to be judged, and this the Truth did.
They hated the Truth then, because they hated the punish
ment which He would inflict upon such as they. But at
the same time they did not know that lie was the Truth,
who came to condemn them. They did not know that the
Truth was born of God the Father, and therefore they did
not know God the Father Himself Thus they both hated,
Horn!' ^"^^ ^^^° knew not, the Father. Chhys. Thus then they have
lxxvii,2.

VER. 22 — 25. ST. JOHN. 493
no excuse. He says ; I gave them doctrine, I added miracles,
which, according to Moses' law, should convince all if the
doctrine itself is good also: //' I had not done among ihem
ihe works thai none other man did, they had not had sin.
Aug. The sin of not believing Him, notwithstanding His Aug.
doctrine and His miracles. But why does He add, Which \. '
none other man did? Christ did no work greater than the
raising of the dead, which we know the ancient Prophets did
before Him. Is it that He did some things which no one
else did ? But others also did what neither He nor any one
else did. True: yet none of the ancient prophets, that we
read of, healed so many bodily defects, sicknesses, infirmities.
For to say nothing of single cases, Mark says, that whither-Mavke,
soever He entered, into villages, or cities, or country, ihey
laid the sick in the streets, and besought Him ihat ihey
might touch if it were but the border of His garment: and
as many as touched Him were made whole. Such works as
these no one else had done in them. In them, meaning,
not amongst them, or before them, but within them. But
even where particular works, like some of these, had been done
before,whoever worked such did not really do them; for He did
them through them ; whereas He performs these miracles by
His own power. For even if the Father or the Holy Spirit
did them, yet it was none other than He; for the Three
Persons are of one substance. For these benefits then they
ought to have returned Him not hatred, but love. And
this He reproaches them with ; But now they have both seen
and hated both Me and My Father. Chry'S. And that the Chrys.
disciples may not say. Why then hast Thou brought uS]xxvii.i.
into such difficulties? Couldest not thou foresee the resist
ance and hatred we should meet with. He quotes the prophecy:
But ihis cometh io pass, ihat the word might be fulfilled
thai is written in their law. They hated Me without a cause.
Aug. Under the name of the Law, the whole of the Old Aug.
Testament is included: and therefore our Lord says here, Xr'jn.^g.
That is written in their law; the passage being in the''™-
Psalms. Aug. Their law. He says, not as made by them, Aug.
but as given to them. A man hates without a cause, who ^^ ^'""
seeks no advantage from his hatred. Thus the ungodly
hate God; the righteous love Him, i. e. looking for no other

494 gospel according to chap. XV.
<Jreg- good but Him : He is their all in all. Greg. It is one thing
3CXV» Moral, not to do good, another to hate the teacher of goodness; as
there is a difference between sudden and deliberate sins.
Our state generally is that we love what is good, but from
infirmity cannot perform it. But to sin of set purpose, is
neither to do nor to love what is good. As then it is some
tiraes a heavier offence to love than to do, so is it more
wicked to hate justice than not to do it. There are some in
the Church, who not only do not do what is good, but even
persecute it, and hate in others what they neglect to do
themselves. The sin of these men is not that of infirmity or
ignorance, but deliberate wilful sin.
26. But when the Comforter is come, whom I will
send unto you fi-om the Father, even the Sphit of
truth, which proceedeth from the Father, he shall
testify of me :
27. And ye also shall bear witness, because ye have
been with me fi:om the beginning.
Chrys. Chrys. The disciples might' say. If they have heard
Ixxvii, words from Thee, such as none other hath spoken, if they
^' have seen works of Him, such as none other hath done, and
yet have not been convinced, but have hated Thy Father,
and Thee with Him, why dost Thou send us to preach ?
How shall we be believed ? Such thoughts as these He
now answers: But when the Comforter is come. Whom [vnll
send unto you from the Father, even the Spirit of Truth
which proceedeth from the Father, he shall testify qf Me.
Aug. Aug. As if He said. Seeing Me, they hated and killed Me:
2."^' "'but the Comforter shall give such testimony concerning Me,
as shall make them believe, though they see Me not. And
because He shall testify, ye shall testify also : And ye also
shall bear witness: He will inspire your hearts, and ye shall
proclaim with your voices. And ye will preach what ye
know; Because ye have been with Me from the beginning;
which now ye do not do, because ye have not yet the fulness
of the Spirit. But the love of God shall then be shed
abroad in your hearts by the Spirit which shall be given you,

VER. 26, 27. ST. JOHN. 495
and shall make you confident witnesses to Me. The Holy
Spirit by His testimony made others testify; taking away
fear from the friends of Christ's, and converting the hatred of
His enemies into love. Didymus. The Holy Spirit He Didym.
calls the Comforter, a narae taken from His oflSice, which is ganct."^
not only to relieve the sorrows of the faithful, but to fill
them with unspeakable joy. Everlasting gladness is in
those hearts, in which the Spirit dwells. The Spirit, the
Comforter, is sent by the Son, not as Angels, or Prophets, or
Apostles, are sent, but as the Spirit must be sent which is of
one nature with the Divine wisdom and power that sends
Him. The Son when sent by the Father, is not separated
from Hira, but abides in the Father, and the Father in Him.
In the same way the Holy Spirit is not sent by the Son, and
proceedeth from the Father, in the sense of change of place.
For as the Father's nature, being incorporeal, is not local, so
neither hath the Spirit of truth. Who is incorporeal also, and
superior to all created things, a local nature. Chrys. He Chrys.
calls Him not the Holy Spirit, but the Spirit of truth, tOj^°™i
shew the perfect faith that was due to Him. He knew that 3-
He proceedeth from the Father, for He knew all things ; He
knew where He Himself came from, as He says of Himself
above, I know whence I came, and vjhither I go. Didymus. John 8,
He does not say, from God, or, from the Almighty, h\i.t,from '*•
the Father: because though the Father and God Almighty
are the same, yet the Spirit of truth properly proceeds from
God, as the Father, the Begetter. The Father and the Son
together send the Spirit of truth : He comes by the will
both ofthe Father and the Son. Theophyl. Elsewhere He
says that the Father sends the Spirit ; now He says He
does : Whom I will send unto you; thus declaring the
equality ofthe Father and the Son. That He might not be
thought however to be opposed to the Father, and to be
another and rival source, as it were, of the Spirit, He adds,
From the Father ; i. e. the Father agreeing, and taking an
equal part in sending Hira. When it is said that He pro
ceedeth, do not understand His procession to be an external
mission, such as is given to ministering spirits, but a certain
peculiar, and tlistinct procession, such as is true of the Holy
Spirit alone. To proceed is not the same as being sent, but

496 gospel according to chap. xv.
is the essential nature of the Holy Ghost, as coming from
Aug. the Father. Aug. If it be asked here whether the Holy
6 'etsa!Grbost proceeds from the Son also, we may^ answer thus:
The Son is the Son of the Father alone, and the Father is
the Father of the Son only; but the Holy Spirit is not the
Matt. Spirit of one, but of both; since Christ Himself saith, The
' "¦ Spirit of your Father which speaketh in you. And the
Gal. 4, Apostle says, God hath sent tfie Spirit of His Son into your
Jiearts. This indeed, I think, is the reason why He is called
peculiarly the Spirit. For both of the Father and the Son
separately we may pronounce, that each is a Spirit. But
what each is separately in a general sense. He who is not
either one separately, but the union of both, is spiritually.
But if the Holy Spirit is the Spirit of the Son, why should
we not believe that He proceeds from the Son ? Indeed if
He did not proceed from the Son, Christ would not after the
John 20, resurrection hav-'e breathed on His disciples, and said, iJe-
ceive ye the Holy Ghost. This too is what is meant by the
Lute 6. virtue which went out of Him, and healed all. If the Holy
Ghost then proceeds both from the Father and the Son, why
does Christ say. Who proceedeth from the Father? He says
it in accordance with His general way of referring all that
He has to Him from whom He is ; as where He says, My
doctrine is not Mine, but His that sent Me. If the doctrine
was His, which He says was not His own, but the Father's,
much more does the Holy Spirit proceed from Him, con
sistently with His proceeding from the Father. From whom
the Son hath His Godhead, from Him He hath it that the
Holy Ghost proceedeth from Him. And this explains why
the Holy Ghost is not said to be bom, but to proceed. For
if He were born. He would be the Son of both Father and
Son, an absurd supposition ; for if two together have a Son,
those two must be father and mother. But to imagine any
such relation as this between God the Father, and God the
Son, is monstrous. Even the human offspring does not
proceed from father or mother at the same time ; when it pro
ceeds from the father, it does not proceed from the mother.
Whereas the Holy Spirit does not proceed from the Father
into the Son, and from the Son into the creature to he
Sanctified ; but proceeds from Father and Son at once. And

VEB. 26, 27. ST. JOHN. 497
if the Father is life, and the Son is life, so the Holy
Ghost is life also. Just then as the Father when He had life
in Himself, gave also to the Son to have life in Himself; so
He gave to the Son also that life should proceed from Him,
even as it proceeded from Himself.

2 K

CHAP. XVI.
1. These things have I spoken unto you, that ye
should not be off'ended.
2. They shall put you out of the synagogues : yea,
the time cometh, that whosoever killeth you will think
that he doeth God service.
3. And these things will they do unto you, because
they have not known the Father, nor me.
4- But these things have I told you, that when the
time shall come, ye may remember that I told you of
them. And these things I said not unto you at the
beginning, because I was with you.
Aug. Aug. After the promise ofthe Holy Spirit, to inspire thera
r.xciu. ^.^j^ strength to give witness; He well adds. These things
have I spoken unto you, thai ye should not be offended. For
Rom. 5, when ihe love of God is shed abroad in our hearts hy the
"¦ Holy Spirit which is given to us, then great peace have
Ps. 118. they that love God's law, and they are not offended at it.
What they were about to suffer follows next: They shall
Chrys. put you out of the synagogues. Chrys. For the Jews had
Ixxvii. already agreed, if any confessed that He was Christ, that he
Aug. should be put out ofthe synagogue. Aug. But what evil was
Tr.xeiu.j^ to the Apostles to be put out of the Jewish synagogues,
which they would have gone out of, even if none had put
them out ? Our Lord wished to make known to them, that
the Jews were about not to receive Him, while they on the
other hand were not going to desert Him. There was no
other people of God beside the seed of Abraham: if they

VER. 1 — 4. ST. JOHN. 499
acknowledged Christ, the Churches of Christ would be none
other than the synagogues of the .Tews. But inasmuch as
they refused to acl<now]edge Him, nothing remained but
that they should put out of the synagogue those who would
not forsake Christ. He adds: But the time cometh, that
whoever killeth you, will think that he doeth Qod service.
Is this intended for a consolation, as if they would so take to
heart their expulsion from the synagogues, that death would
be a positive relief to thera after it? God forbid that they
who sought God's glory, not men's, should be so disturbed.
The meaning ofthe words is this: They shall put you out
of the synagogue, but do not be afraid of being left alone.
Separated from their assemblies, ye shall assemble so many
in my name, that they fearing that the temple and rites of the
old law will be deserted, will kill you, and think to do G od
service thereby, having a zeal for God, but not according to
knowledge. These who kill, are the same with those who put
out of the synagogues, viz. the Jews. For Gentiles would not
have thought that they were doing God service, by killing
Christ's witnesses, but their own false gods ; whereas every
one of the Jews, who killed the preacher of Christ, thought
he was doing God service, believing that whoever were con
verted to Christ, deserted the God of Israel. Chrys. ThenChiys.
He consoles them: And all these things will they do unto ^^°^.^^.:
you, because they have not known the Father nor Me. As if
He said. Let this consolation content you. Aug. And He Aug.
mentions these things beforehand, because trials, however ''•'"""-
soon to pass away, when they come upon men unprepared
for them, are very overwhelming: But these things have I
told you, thai when the hour shall come, ye may remember
that 1 told you of them: the hour, the hour of darkness, the
hour of night. But the night of the Jews was not allowed
to mix with or darken the day of the Christians. Chrys. Chrys.
And He predicted these trials for another reason, viz. thatj^"™!;.
they might not say that He had not foreseen them ; Thai ye
may remember that I told you of them, or that He had only
spoken to please them, and given false hopes. And the rea
son is added, why He did not reveal these things sooner:
And these things I said not unto you at the beginning, be
cause I was with you; because, that is, ye were in My
2 K 2

500 gospel according TO CHAP. XVf.
keeping, and might ask when you pleased, and the whole
battle rested upon Me. There was no need theu to tell you
^"S- . these things at the first, though I myself knew them. Aug.
1. In the other three Evangelists these predictions occur before
tbe supper ; John gives them after. Still if they relate them
as given very near His Passion, that is enough to explain His
saying. These things I said not unto you at the beginning.
Matthew however relates these prophecies as given long
before His Passion, on the occasion of His choosing the
twelve. How do we reconcile this with our Lord's words.'
By supposing them to apply to the promise of the Holy
Spirit, and the testimony He would give amidst their suffer
ing. This was what He had not told them at the beginning,
and that because He was with them, and His presence was
a sufficient consolation. But as He was about to depart, it
was meet that He should tell them of His coming, by whom
the love of God would be shed abroad in their hearts, to
Chrys. preach the word of God with boldness. Chrys. Or, He had
Ixxviii. foretold that they should suffer scourgings, but not that their
1- death could be thought doing God service ; which was the
strangest thing of all. Or, He there told them what they
would suffer from the Gentiles, here what from the Jews.
5. But now I go my way to him that sent me ; and
none of you asketh me. Whither goest thou ?
6. But because I have said these things unto you,
sorrow hath filled your heart.
7. Nevertheless I tell you the truth; It is expedient
for you that I go away: for if I go not away, the
Comforter will not come unto you; but if I depart, I
will send him unto you.
8. And when he is come, he will reprove the world
of sin, and of righteousness, and of judgment :
9. Of sin, because they believe not on me ;
10. Of righteousness, because I go to my Father,
and ye see me no more ;
11. Of judgment, because the prince of this world
is judged.

VER. 5  11. ST. JOHN. 601
Chrys. The disciples, not as yet perfected, being over- Chrys.
come by sorrow, our Lord blames and con-ects them, saying, j^°™:.
But now I go My way lo Him that sent Me; and none of\-
you asketh Me, Whither goest Thou ? They were so struck
down at hearing that whosoever killed them would think
that he was doing God service, that they could say nothing.
Wherefore He adds. But because I have said these things
unto you, sorrow hath filled your hearts. It was no small
consolation to them to know, that the Lord knew their
superabundant sorrow, because of His leaving them, and
because of the evils which they heard they were to suffer,
but knew not whether they should suffer manfully. Aug. Aug.
Or whereas they had asked Him above, whither He was '^'
going, and He had replied that He was going whither they
would not come ; now He promises that He will go in such
a way that no one will ask Him whither He goeth: and none
of you asketh Me, Whither goest Thou? Going up to
heaven, they questioned Him not in words, but followed with
their eyes. But our Lord saw what effect His words would
produce upon their minds. Not having yet that inward
consolation which the Holy Ghost was to impart, they were
afraid to lose the outward presence of Christ, and so, when
they could no longer doubt from His own words that they
were going to lose Him, their human affections were saddened,
for the loss of their visible object. Wherefore it follows ;
But because I have said these things unto you, sorrow hath
filled your heart. But He knew that it would be for tlieir
good, forasmuch as that inward sight wherewith the Holy
Ghost would console them, was the better one: Nevertheless
I tell you the truth; It is expedient for you that I go away.
Chrys. As if He said. Though your gi-ief be ever so great, Chrys.
ye must hear how that it is profitable for you that I go away. ^°™'ii
What the profit is He then shews : For if I go not aiuay,
the Comforter will not come unto you. Aug. This He says Aug.
not on account of any inequality between the Word of God J^,^*?^
and the Holy Ghost, but because the presence of the Son of c 19.
man amongst them would impede the coming of the latter.
For the Holy Ghost did not humble Himself as did the Son,
by taking upon Him the form of a servant. It was necessary
therefore that the form of the servant should be removed

502

gospel according TO CHAP. XVI.

from their eyes ; for so long as they looked upon that, they
thought that Christ was no more than what they saw Him to
be. So it follows : But if I depart, I will send Him unlo
Tr xciv ^°*'' ^^^' ^^^ could He not send Him while here. Him,
Who, we know, came and abode on Him at His baptism,
yea Him from Whom we know He never could be separated?
What meaneth then. If I go not away, the Comforter will
not come unto you, but, ye cannot receive the Spirit, so long
as ye know Christ according to the flesh ? Christ departing
in the body, not the Holy Ghost only, but the Father, and
Greg, the Son also came spiritually. Greg. As if He said plainly.
Moral. If I withdraw not My body from your eyes, I cannot lead
c. xvii. yovi to the understanding of the Invisible, through the Com-
Aug. forting Spirit. Aug. The Holy Ghost the Comforter brought
Pom. tbis, that the form of a servant which our Lord had received
Serm. jjj t}jg womb of the Virgin, being removed from the fleshly
eye, He was manifested to the purified mental vision in the
very form of God in which He remained equal to the Father,
Chrys. even while He deigned to appear in the flesh. Chrys.
X xviii. What say they here, who entertain unworthy notions of the
Spirit? Is it expedient for the master to go away, and a
servant to come ? He then shews the good that the Spirit
will do : And when He is come, He will reprove the
Aug. world of sin, 'of righteousness, and of judgment. Aug.
Tr. xcv. g^jj^ how is it that Christ did not reprove the world? Is
it because Christ spoke among the Jews only, whereas
the Holy Spirit, poured into His disciples throughout the
whole world, reproved not one nation only, but the world ?
But who would dare to say that the Holy Ghost reproved
the world by Christ's disciples, and that Christ did not,
2 Cor. when the Apostle exclaims. Do ye seek a proof of Christ
y',"*" speaking in Me? Those then whom the Holy Ghost
reproves, Christ reproves also. He shall reprove the world,
means. He shall pour love into your hearts, insomuch, that
fear being cast out, ye shall be free to reprove. He then
explains what He has said : Of sin, because they believed
not in Me. He mentions this as the sin above all others,
because while it remains, the others are retained, when it
Aug- departs, the others are remitted. Aug. But it makes a great
Dom. ». difference whether one believes in Christ, or only that He is
Ixi.

Tr. xcv.
2.

VER. 5— 11. ST. JOHN. 503
Christ. For that He was Christ, even the devils believed:
but he beheves in Christ, who both hopes in Christ and
loves Christ. Aug. The world is reproved of sin, because Aug.
it believes not in Christ, and reproved of righteousness, the
righteousness of those that believe. The very contrast of
the believing, is the censure of the unbelieving. Of righte
ousness, because I go to the Faiher: as it is the common
objection of unbelievers. How can we believe what we do not
see ? so the righteousness of believers lies in this. Because
I go to the Father, and ye see Me no more. For blessed are
they which see not, and believe. The faith even of those
who saw Christ is praised, not because they believed what
they saw, i. e. the Son of man, but because they believed
what they saw not, i. e. the Son of God. And when the
form ofthe servant was withdrawn from their sight altogether,
then only was fulfilled in completeness the text. The justJie\>.\o,
liveth by faith. It will be your righteousness then, of which ^^'
the world will be reproved, that ye shall believe in Me, not
seeing Me. And when ye shall see Me, ye shall see Me
as 1 shall be, not as I am now with you, i. e. ye shall not see
Me mortal, but everlasting. For in saying. Ye see Me jam non
no more, He means that they should see Hira no more for^ ij"?^
ever. Aug. Or thus: They believed not. He went to the Aug.
Father. Theirs therefore was the sin. His the righteousness, ^g^^'*'"
But that He came from the Father to us, ivas mercy; that s. ixi.
He went to the Father, was righteousness; according to the
saying of the Apostle, Wherefore God also hath highly Philip.
exalted Him. But if He went to the Father alone, what^' '
profit is it to us ? Is He not alone rather in the sense of being
one with all His members, as the head is with the body? So
then the world is reproved of sin, in those who believe not
in Christ; and of righteousness, in those who rise again in
the merabers of Christ. It follows. Of judgment, because the
prince qf this world is judged: i. e. the devil, the prince of
the wicked, who in heart dwell only in this world which they
love. He is judged in that he is cast out; and the world iss. ix.
reproved of this judgment; for it is vain for one who does
not beheve in Christ to complain of the devil, whom judged,
i. e. cast out, and permitted to attack us from without, only
for our trial, not men only but women, boys and giris, have

504 gospel according to chap. XVL
Aug. by martyrdom overcome. Aug. Or, is judged, i. e. is destined
'irrevocably for the punishment of eternal fire. And of this
judgment is the world reproved, in that it is judged with its
prince, the proud and ungodly one whom it imitates. Let
men therefore believe in Christ, lest they be reproved of the
sin of unbelief, by which all sins are retained; pass over to
the number of the believing, lest they be reproved of the
righteousness of those whom justified they do not imitate;
beware ofthe judgment to come, lest with the prince of this
Chrys. world whom they imitate, they too be judged. Chrys. Or
Ixxviii. thus: Shall reprove the world qf sin, i. e. cut off all excuse,
and shew that they have sinned unpardonably in not believing
in Me, when they see the ineffable gift of the Holy Ghost
Aug. obtained by calling upon Me. Aug. In this way too the
N. et*' Holy Ghost reproved the world of sin, i. e. by the mighty
^- '^est. works He did in the name of the Saviour, Who was con
demned by the world- The Saviour, His righteousness
retained, feared not to return to Him Who sent Him, and
in that He returned, proved that He had come from Him:
Chrys. Of righteousness, because I go to the Father. Chrys. i. e. My
Ixxviii. soil's to the Father will be a proof that I have led an
2- irreproachable life, so that they will not be able to say,
c. 9, 24, This man is a sinner ,- this man is not from God. Again,
inasmuch as I conquered the devil, (which no one who was
a sinner could do,) they cannot say that I have a devil, and
ara a deceiver. But as he hath been condemned by Me,
they shall be assured that they shall trample upon him
afterwards; and My resurrection will shew that he was not
Aug. able to detain Me. Aug. The devils seeing souls go from
y ^"" hell' to heaven, knew that the prince of this world was judged,
N. Test, and being brought to trial in the Saviour's cause, had lost
Mnferis all right to what he held. This was seen on our Saviour's
ascension, but was declared plainly and openly in the descent
of the Holy Ghost on the disciples.
12 I have yet many things to say unto you, but ye
cannot bear them now.
13. Howbeit when he, the Spirit of truth, is come,
he will guide you into all truth : for he shall not speak

VER. 12  15. ST. JOHN. 505
of himself: but whatsoever he shall hear, that shall he
speak; and he will shew you things to come.
14. He shall glorify me: for he shall receive of
mine, and shall shew it unto you.
15. All things that the Father hath are mine:
therefore said I, that he shall take of mine, and shall
shew it unto you.
Theophyl. Our Lord having said above. It is expedient
for you that I go away. He enlarges now upon it: I have
yet many things to say unto you, but ye cannot bear them
now. Aug. All heretics, when their fables are rejected for Aug.
their extravagance by the common sense of mankind, try to xcvii.'
defend themselves by this text; as if these were the things
which the disciples could not at this time bear, or as if the
Holy Spirit could teach things, which even the unclean
spirit is ashamed openly to teach and preach. But badTr.xcvi.
doctrines such as even natural shame cannot bear are one
thing, good doctrines such as our poor natural understanding
cannot bear are another. The one are allied to the shame
less body, the other lie far beyond the body. But what arexr.xcvi.
these things which they could not bear? I cannot mention i-
them for this very reason ; for who of us dare call himself
able to receive what they could not ? Some one will say
indeed that many, now that the Holy Ghost has been sent,
can do what Peter could not then, as earn the crown of
martyrdom. But do we therefore know what those things
were, which He was unwilling to communicate? For it
seems most absurd to suppose that the disciples were not
able to bear then the great doctrines, that we find in the
Apostolical EpisUes, which were written afterwards, which
our Lord is not said to have spoken to them. For why
could they not bear then what every one now reads and
bears in their writings, even though he may not under
stand? Men of perverse sects indeed cannot bear what is
found in Holy Scripture concerning the CathoUc faith, as
we cannot bear their sacrilegious vanities; for not to bear
means not to acquiesce in. But what believer or even
catechumen before he has been baptized and received the

506 GOSPEL ACCORDING TO CHAP XVI.
Holy Ghost, does not acquiesce in and listen to, even if he
does not understand, all that was written after our Lord's
xcvii. 5. ascension ? But some one will say. Do spiritual men never
hold doctrines which they do not coramunicate to carnal
xcviii.3. men, but do to spiritual? There is no necessity why any
doctrines should be kept secret from the babes, and revealed
to the grown up believers". Spiritual men ought not alto
gether to withhold spiritual doctrines from the carnal, seeing
the Catholic faith ought to be preached to all; nor at the
same time should they lower them in order to accommodate
them to the understanding of persons who cannot receive
them, and so make their own preaching contemptible, rather
xcvii. l-than the truth intelligible. So then we are not to understand
these words of our Lord to refer to certain secret doctrines,
which if the teacher revealed, the disciple vvould not be
able to bear, but to those very things in religious doctrine
which are within the comprehension of all of us. If Christ
chose to communicate these to us, in the sarae way in which
He does to the Angels, what men, yea what spiritual men,
which the Apostles were not now, could bear them? For
indeed every thing which can be known of the creature is
xcvi. 4. inferior to the Creator; and yet who is silent about Him?
While in the body we cannot know all the truth, as the Apostle
1 Cor. says. We know in part; but the Holy Spirit sanctifying us,
fits us for enjoying that fulness of which the same Apostle
says. Then face toface. Our Lord's promise, Bui when He
the Spirit of truth shall come, He shall teach you all truth,
or shall lead you into all iruth, does not refer to this life
only, but to the life to come, for which this complete fulness
is reserved. The Holy Spirit both teaches believers now all
the spiritual things which they are capable of receiving, and
Didym. also kindles in their hearts a desire to know more. Didymus.
Sanct! Or He means that His hearers had not yet attained to all
ii. ult . those things which for His name's sake they were able to bear :
inter SO revealing lesser things. He puts off the greater for a future
Hferon ti™^; such things as they could not understand till the Cross
itself of their crucified Head had been their instruction. As
yet they were slaves to the types, and shadows, and images
° For the same preaching, he argues, their capacity ; so that no difference
will be received by each according to need be made in the preaching.

VER. 12 — 15. ST. JoHi). 507
of the Law, and could not bear the truth of which the Law
was the shadow. But when the Holy Ghost came. He would
lead them by Llis teaching and discipline in'o all truth,
transferring them from the dead letter to the quickening
Spirit, in Whom alone all Scripture truth resides. Chuys. Chrys.
Having said then. Ye cannot bear them now, but then yej^"";;.
shall be able, and. The Holy Spirit shall lead you into all
iruth; lest this should make them suppose that the Holy
Spirit was the superior. He adds, For He shall not speak of
Himself, but whatsoever He shall hear, that shall He speak.
Aug. This is like what He said of Himself above, i. e. / can Aug.
of Mine own Self do nothing; as I hear I judge. But that ''¦^'^•
may be understood of Him as man; how must we understand
this of the Holy Ghost, Who never became a creature by
assuming a creature ? As meaning that He is not from Him
self. The Son is born of the Father, and the Holy Ghost
proceeds from the Father. In what the difference consists
between proceeding and being born, it would require a long
time to discuss, and would be rash to define. But to hear is
with Him to know, to know to be. As then He is not from
Himself, but from Him from Whom He proceeds, from Whom
His being is, from the same is His knowledge. From the
same therefore His hearing. The Holy Ghost then always
hears, because He always knows; and He hath heard, hears,
and will hear from Him from Whom He is. Didymus. jffgutsnpr.
shall not speak of Himself, i. e. not without Me, and Mine
and the Father's will: because He is not of Himself, but
from the Father and Me. That He exists, and that He
speaks. He hath from the Father and Me. 1 speak the truth;
i. e. I inspire as well as speak by Him, since He is the Spirit
of Truth. To say and to speak in the Trinity must not be
understood according to our usage, but according to the usage
of incorporeal natures, and especially the Trinity, which
implants Its will in the hearts of believers, and of those who
are worthy to hear It. For the Father then to speak, and the
Son to hear, is a mode of expressing the identity of their signifi-
nature, and their agreement. Again, the Holy Spirit, Who is est'°
the Spirit of truth, and the Spirit of wisdom, cannot hear
from the Son what He does not know, seeing He is the very
thing which is produced from the Son, i. e. trath proceeding

508 GOSPEL ACCORDING TO CHAP. XVI.
from truth, Comforter from Comforter, God from God. Lastly,
lest any one should separate Him from the will and society of
the Father and the Son, it is written, Whatsoever He shall
Aug. hear, that shall He speak. Aug. But it does not follow from
Xrin. hence that the Holy Spirit is inferior: for it is only signified
c. xiii. that He proceeds from the Father. Aug. Nor let the use of
Tr.xcix.the future tense perplex you: that hearing is eternal, because
the knowledge is eternal. To that which is eternal, without
beginning, and without end, a verb of any tense may be
applied. For though an unchangeable nature does not admit
of was, and shall be, but only is, yet it is allowable to say of
It, was, and is, and shall be; was, because It never began;
shall be, because It never shall end; is, because It always is.
utsup. Didymus. By the Spirit of truth too the knowledge of future
events hath been granted to holy men. Prophets filled with
this Spirit foretold and saw things to come, as if they were
present: And He will shew you things to come. Bede. It
is certain that many filled with the grace of the Holy Spirit
have foreknown future events. But as many gifted saints
have never had this power, the words. He will shew you things
io come, may be taken to mean, bring back to your minds
the joys of your heavenly country. He did however inform
the Apostles of what was to come, viz. of the evils that they
would have to suffer for Christ's sake, and the good things
Chrys. they w^ould receive in recompense. Chry'S. In this way
Ixxviii ^^^ He raised their spirits; for there is nothing for which
2. mankind so long, as the knowledge of the future. He relieves
them from all anxiety on this account, by shewing that
dangers would not fall upon them unawares. Then to shew
that He could have told them all the truth into which the
Holy Spirit would lead them. He adds. He shall glorify Me.
Aug. Aug. By pouring love into the hearts of believers, and making
"¦ them spiritual, and so able to see that the Son Whom they
had known before only according to the flesh, and thought
a man like themselves, was equal to the Father. Or certainly
because that love filling them with boldness, and casting out
Chrys. ^^^"^i they proclaimed Christ to men, and so spread His fame
Horn, throughout the whole world. For what they were going to
2. ¦ do in the power of the Holy Ghost, this the Holy Ghost says
Mat,23, jjg ^Qgg Himself Chrys. And because He had said. Ye have

VER. 12—15. ST. JOHN, 609
one Master, even Christ, that they might not be prevented by
this from admitting the Holy Ghost as well. He adds. For He
shall receive qf Mine, and shall shew it unto you. Didymus. Didym.
To receive must be taken here in a sense agreeable to the sano^^'
Divine Nature. As the Son in giving is not deprived of what ^t sup.
He gives, nor imparts to others with any loss of His own,
so too the Holy Ghost does not receive what before He had
not; for if He received what before He had not, the gift being
transferred to another, the giver would be thereby a loser.
We musi understand then that the Holy Ghost receives
from the Son that which belonged to His nature, and that
there are not two substances implied, one giving, and the
other receiving, but one substance only. In like manner the
Son too is said to receive from the Father that wherein He
Himself subsists. For neither is the Son any thing but what
is given Him by the Father, nor the Holy Ghost any sub
stance but that which is given Him by the Son. Aug. But Aug.
it is not true, as some heretics have thought, that because
the Son receives from the Father, the Holy Ghost from the
Son, as if by gradation, that therefore the Holy Ghost is
inferior to the Son. He Himself solves this difficulty, and
explains His own words: All things that the Father hath
are Mine: therefore said I, that He shall take of Mine,
and shall shew it unto you. Didymus. As if He said,uteup.
Although the Spirit of truth proceeds from the Father, yet all
things that the Father hath are Mine, and even the Spirit of
the Father is Mine, and receiveth of Mine. But beware,
when thou hearest this, that thou think not it is a thing or
possession which the Father and the Son have. That which
the Father hath according to His substance, i. e. His eternity,
immutability, goodness, it is this which the Son hath also.
Away with the cavils of logicians, who say, therefore the
Father is the Son. Had He said indeed. All that God hath
are Mine, impiety might have taken occasion to raise its
head; but when He saith. All things that the Father hath
are Mine, by using the name of the Father, He declareth
Himself the Son, and being the Son, He usurpeth not the
Paternity, though by the grace of adoption He is the Father
of many saints. Hilary. Our Lord therefore hath not left it vinrde
uncertain whether the Paraclete be from the Father, or from Trim
med.

510 GOSPEL according TO CHAP. XVI.
the Son; for He is sent by the Son, and proceedeth from the
Father, both these He receiveth from the Son. You ask
whether to receive from the Son and to proceed from the
Father be the same thing. Certainly, to receive from the
Son must be thought one and the same thing with receiving
from the Father: for when He says, All things that the
Father hath are Mine, therefore said I, that He shall
receive of Mine, He sheweth herein that the things are
received fi-om Him, because all things which the Father hath
are His, but that they are received from the Father also.
This unity hath no diversity; nor doth it matter from whom
the thing is received ; since that which is given by the
Father, is counted also as given by the Son.
16. A little while, and ye shall not see me: and
again, a little while, and ye shall see me, because I go
to the Father.
17. Then said some of his disciples among them
selves. What is this that he saith unto us, A litde
while, and ye shall not see me : and again, a little
while, and ye shall see me : and. Because I go to the
Father? 18. They said therefore. What is this that he saith,
A little while ? we cannot tell what he saith.
19. Now Jesus knew that they were desirous to ask
him, and said unto them. Do ye enquire among your
selves of that I said, A little while, and ye shall not
see me : and again, a little while, and ye shall see
me? 20. Verily, verily, I say unto you. That ye shall
weep and lament, but the world shall rejoice: and ye
shall be sorrowful, but your sorrow shall be turned
into joy.
21. A woman when she is in travail hath sorrow,
because her hour is come : but as soon as she is
delivered of the child, she remembereth no more the
anguish, for joy that a man is born into the world.

vlLR. 16 — 22. ST. JOHN. 511
22. And ye now therefore have sorrow : but I will
see you again, and your heart shall rejoice, and your
joy no man taketh from you.
Chrys. Our Lord after having relieved the spirits of the Chrys.
disciples by the promise of the Holy Spirit, again depresses j^"^'.
them : A little while, and ye shall not see Me. He does this
to accustom them to the mention of His departure, in order
that they may bear it well, when it does come. For nothing
so quiets the troubled mind, as the continued recurrence to
the subject of its grief. Bede. He saith, A little while, and^ede.
ye shall not see Me, alluding to His going to be taken thatp""' ^¦
night by the Jews, His crucifixion the next morning, andSec.par.
burial in the evening, which withdrew Him from all human Pas'oh.
sight. Chrys. But then, if one examines, these are words chrys.
of consolation : Because 1 go to the Father. For they shew,'^°?'-
that His death was only a translation : and more consolation
follows: And again, a little while, and ye shall see Mo : an
intimation this that He would return, and after a short
separation, come and live with them for ever. Aug. The Aug.
meaning of these words however was obscure, before their
fulfilment ; Then said some of His disciples among them
selves. What is this that He saith unto us, A little while,
and ye shall not see Me : and again, a little while, and ye
shall see Me: and. Because I go to the Father. Chrys. Chrys.
Either sorrow had confused their minds, or the obscurity ofj^"^' j
the words themselves prevented their understanding them,
and made them appear contradictory. If we shall see Thee,
they say, how goest Thou ? If Thou goest, how shall we
see Thee ? What is this that He saith unto us, A little
while? We cannot tell what He saith. Aug. For above, Aug.
because He did not say, A little while, but simply, T go to'^^'"'^'
the Father, He seemed to speak plainly. But what to them
Was obscure at the time, but by and by manifested, is mani
fest to us. For in a little while He suffered, and they did
not see Him ; and again, in a little while He rose again, and
they saw Him. He says. And ye shall see Me no more; for
the mortal Christ they saw no more. Alcuin. Or thus. It
will be a littie time during which ye will not see Me, i. e.
the three days that He rested in the grave ; and again, it

512 GOSPEL according to chap. XVL
will be a little time during which ye shall see Me, i. e. the
forty days of His appearance amongst them, from His Passion
to His ascension. And ye shall see Me for that little time
only, Because I go to the Father; for I am not going to stay
always in the body here, but, by that humanity which I
have assumed to ascend to heaven. It follows; Now Jesus
knew that they were desirous to ask Him, and said unto them.
Do ye enquire among yourselves of that I said, A little
while, and ye shall not see Me: and again, a little while,
and ye shall see Me ? Verily, verily, 1 say unto you, That
ye shall weep and lament. Their mercifiil Master, under
standing their ignorance and doubts, replied so as to explain
Aug- what He had said. Aug. Which must be understood thus,
Tr. ci. . . .
viz. that the disciples sorrowed at their Lord's death, and
then immediately rejoiced at His resurrection. The world
(i. e. the enemies of Christ, who put Him to death) rejoiced
just when the disciples sorrowed, i. e. at His death: Ye shall
weep and lament, but the world shall rejoice; and ye shall
be sorrowful, but your sorrow shall be turned into joy.
Alcuin. But this speech of our Lord's is applicable to all
believers who strive through present tears and afflictions to
attain to the joys eternal. While the righteous weep, the world
rejoiceth; for having no hope of the joys to come, all its
Chrys. delight is in the present. Chrys- Then He shews that
Horn- sorrow brings forth joy, short sorrow infinite joy, by an
^^'^' example from nature ; A woman when she is in travail hath
sorrow, because her hour is come; but as soon as she is
delivered qf the child, she remembereth no more the anguish,
Aug. for joy that a man is born into the world. Aug. This com-
"^^^ "'• parison does not seem difficult to understand. It was one
which lay near at hand, and He Himself immediately shews
its application. And ye now therefore have sorrow; but I will
see you again, and your heart shall rejoice. The bringing
forth is compared to sorrow, the birth to joy, which is
' especially true in the birth of a boy. And your joy ne
man taketh from you: their joy is Christ. This agrees with
Kom. 6 what the Apostle saith, Christ being risen from the dead
9- dieth no more. Chrys. By this example He also intimates
Ciirvs*
Horn, that He loosens the chains of death, and creates men anew.
ixxix. jjg ^Qgg jjQj. gg^y howevcr that she should not have tribulation.

VER. 20 — 22. ST. JOHN. 513
but that she should not remember it; so great is the joy which
follows. And so is it with the saints. He saith not, that a boy
is born, but that a man, a tacit allusion to His own resurrec
tion. Aug. To this joy it is better to refer what was said above, Aug.
A little while and ye shall not see Me, and again, a little while

' ye shall see Me. For the whole space of time that this
world continues is but a little while. Because I go to the
Father, refers to the former clause, a little while and ye shall
not see Me, not to the latter, a little while and ye shall
see Me. His going to the Father was the reason why they
would not see Him. So to them who then saw Him in
the body He says, A little while and ye shall not see Me ;
for He was about to go to the Father, and mortals would
thenceforth never see Him again, as they saw Him now.
The next words, A little while and ye shall see Me, are a
promise to the whole Church. For this littie while appears
long to us while it is passing, but when it is finished we shall
then see how little a time it has been. Alcuin. The woman
is the holy Church, who is fruitful in good works, and brings
forth spiritual children unto God. This woman, while she
brings forth, i- e. while she is making her progress in the
world, amidst temptations and afflictions, hath sorrow because
her hour is come; for no one ever hated his own flesh.
Aug. Nor yet in this bringing forth of joy, are we entirely Aug.
without joy to lighten our sorrow, but, as the Apostle saith, ''¦'"• •
we rejoice in hope: for even the woman, to whom we are Rom.
compared, rejoiceth more for her future offspring, than she ^' ^ *
sorrows for her present pain. Alcuin. But as soon as she
is delivered, i. e. when her laborious struggle is over, and
she has got the palm, she remembereth no more her former
anguish, for joy at reaping such a reward,ybryoy that a man
is born into the world. For as a woman rejoiceth when
a man is born into the world, so the Church is filled with
exultation when the faithful are born into life eternal. Bede. Bede.
Nor should it appear strange, if one who departeth from this ^^^^'
life is said to be born. For as a man is said to be bornSec.post.
when he comes out of his mother's womb into the light of p^'^^.
day, so raay he be said to be born who from out of the
prison of the body, is raised to the light eternal. Whence
the festivals of the saints, which are the days on which
2 L

514 GOSPEL according to chap. XVI.
they died, are called their birthdays. Alcuin. / will see
you again, i. e. I will take you to Myself Or, / will see
you again, i. e. I shall appear again and be seen by you;
Aug. and your heart shall rejoice. Aug. This fruit indeed the
r.ci. -Qjjm-gjj jjQ^ yearneth for in travail, but then will enjoy in
her delivery. And it is a male child, because all active
duties are for the sake of devotion; for that only is free
which is desired for its own sake, not for any thing else, and
action is for this end. This is the end which satisfies and is
eternal : for nothing can satisfy but what is itself the ultimate
end. Wherefore of them it is well said, Your joy no man
taketh from you.
23. And in that day ye shall ask me nothing. Verily,
verily, I say unto you. Whatsoever ye shall ask the
Father in my name, he will give it you.
24. Hitherto have ye asked nothing in my name:
ask, and ye shall receive, that your joy may be full,
25. These things have I spoken unto you in
proverbs : but the time cometh, when I shall no more
speak unto you in proverbs, but I shall shew you
plainly of the Father.
26, At that day ye shall ask in my name: and
I say not unto you, that I will pray the Father for you :
27. For the Father himself loveth you, because
ye have loved me, and have believed that I came out
from God.
28. I came forth from the Father, and am come
into the world: again, I leave the world, and go to the
Father.
Chrys. Chrys. Again our Lord shews that it is expedient that
Ixxix. He should go : And in that day shall ye ask Me nothing.
Aug- Aug. The word ask here means not only to seek for, but to
' ask a question : the Greek word from which it is translated
ctrys. has both meanings. Chrys. He says, And in that day,
Ixxix. i. e. when 1 shall have risen again, ye shall ask Me nothing,
i. e. not say to Me, Shew us the Father, and. Whither

VER. 23 — 28. ST. JOHN. 515
goest Thou? since ye will know this by the teaching of
the Holy Ghost: or. Ye shall ask Me nothing, i. e. not
want Me for a Mediator to obtain your requests, as My
name will be enough, if you only call upon that: Verily,
verily, I say unto you, Whatsoever ye shall ask the Father
in My Name, He will give it you. Wherein He shews His
power; that neither seen, or asked, but named only to the
Father, He will do miracles. Do not think then. He saith,
that because for the future I shall not be with you, that you
are therefore forsaken : for My name will be a still greater
protection to you than My presence: Hitherto have ye asked
nothing in My Name: ask, and ye shall receive, that your
joy may be full. Theophyl. For when your prayers shall
be fully answered, then will your gladness be greatest.
Chrys. These words being obscure. He adds. These things Chrys.
have I spoken to you in proverbs, but the time cometh when ixx?x.
I shall no more speak unto you in proverbs : for forty days
He talked with them as they were assembled, speaking of
the kingdom of God. And now. He says, ye are in too
great fear to attend to My words, but then, when you see Me
risen again, you will be able to proclaim these things openly.
Theophyl. He still cheers them with the promise that help adhuc.
will be given them from above in their temptations: At that
day ye shall ask in My Name. And ye will be so in favour with
the Father, that ye will no longer need my intervention:
And I say not unto you that I will pray the Father for you,
for the Father Himself loveth you. But that they might
not start back from our Lord, as though they were no longer
in need of Him, He adds. Because ye have loved Me: as if
to say. The Father loves you, because ye have loved Me;
when therefore ye fall from My love, ye will straightway fall
from the Father's love. Aug. But does He love us because Aug.
we love Him; or rather do not we love Him, because He ''-'"'•
loved us? This is what the Evangelist says. Let us love i John
Qod, because Qod first loved us. The Father then loves usj^'ji-f*
because we love the Son, it being from the Father and the gamus
Son, that we receive the love from the Father and the Son. vu"]".'
He loves what He has made; but He would not make in
us what He loved, except He loved us in the first place. Hilar.
Hilary Perfect faith in the Son, which believes and loves x;in!'
2 L 2 "¦ 31-

51C gospel ACCORDING TO CHAP. XVI.
what has come forth from God, and deserveth to be heard
and loved for its own sake, this faith confessing the Son of
God, born from Him, and sent by Him, needeth not an
intercessor with the Father : wherefore it follows. And have
believed that I came forth from Qod. His nativity and
advent are signified by, / came forth from the Father, and
am come into the world. The one is dispensation, the other
nature. To have come frora the Father, and to have come forth
from God, have not the same meaning; because it is one
1 in sub- thing to have come forth from God in the relation of Sonship',
tiam another thing to have come from the Father into this world
nativi- to accomplish the mystery^ of our salvation. Since to come
ssacia- forth from God is to subsist as His Son ^, what else can He be
menta. ^^t God. Chrys. As it was consolatory to them to hear of
tivitate His resurrection, and how He came from God, and went to
sub.^is- Q.Q^^ Jjg (Jvvells again and again on these subjects: Again
Chrys. / leave ihe world, and go to ihe Father. The one was
Ixxix. ^ proof that their faith in Him was not vain : the other that
Aug. they would still be under His protection. Aug. He came
1 r. cii. forth from the Father, because He is of the Father; He
came into the world, because He shewed Himself in the
body to the world. He left the world by His departure in
the body, and went to the Father by the ascension of His
humanity, nor yet in respect of the government of His
presence, left the world; just as when He went forth from
the Father and came into the world. He did so in such wise
as not to leave the Father. But our Lord Jesus Christ, we
read, was asked questions, and petitioned after His resurrec
tion : for ^vhen about to ascend to Heaven He was asked by
His disciples when He would restore the kingdom to Israel;
when in Heaven He was asked by Stephen, to receive his
spirit. And who would dare to say that as mortal He might
be asked, as immortal He might not? I think then that when
He says. In that day ye shall ask Me nothing. He refers not
to the time of His resurrection, but to that time when we
shall see Him as He is : which vision is not of this present
life, but of the life everlasting, when we shall ask for nothing,
ask no questions, because there will remain nothing to be
desired, nothing to be learnt. Alcuin. This is His meaning
then: In the world to come, ye .shall ask Me nothing: but in

VER. 23 — 28. ST. JOHN. 517
the mean time while ye are travelling on this v^'earisome road,
ask what ye want of the Father, and He will give it you:
Verily, verily, 1 say unto you. Whatsoever ye shall ask the
Father in My Name, He will give it you. Aug. The word Aug.
whatsoever, must not be understood to mean any thing, but
something which with reference to obtaining the life of blessed
ness is not nothing. That is not sought in the Saviour's name,
which is sought to the hindering of our salvation; for by,
in My name, must be understood not the mere sound of the
letters or syllables, but that which is rightly and truly signified
by that sound. He who holds any notion concerning Christ,
which should not be held of the only Son of God, does not
ask in His name. But he who thinks rightly of Him, asks
in His name, and receives what he asks, if it be not against
his eternal salvation: he receives when it is right he should
receive; for some things are only denied at present in order
to be granted at a more suitable tirae. Again, the words.
He will give it you, only comprehend those benefits which
properly appertain to the persons who ask. All saints are
heard for themselves, but not for all ; for it is not, will give,
simply, but, will give ynu; what follows: Hitherto have ye
asked nothing in My name, may be understood in two ways :
either that they had not asked in His name, because they had
not known it as it ought to be known; or. Ye have asked
nothing, because with reference to obtaining the thing ye
ought to ask for, what ye have asked for is to be counted
nothing. That therefore they may ask in His name not for
what is nothing, but for the fulness of joy. He adds. Ask and
ye shall receive, thai your joy may be full. This fidl joy is not
carnal, but spiritual joy; and it will be full, when it is so great
that nothing can be added to it. Aug. And this is that full Aug.
joy, than which nothing can be greater, viz. to enjoy God, the Trin. c
Trinity, in the image of Whom we are made. Aug. What- J^^^^
soever then is asked, which appertaineth to the getting this Tr. cii.
joy, this must be asked in the name of Christ. For His
saints that persevere in asking for it. He will never in His
divine mercy disappoint. But whatever is asked beside this
is nothing, i. e. not absolutely nothing, but nothing in com-oompu-
parison with so gi-eat a thing as this. It follows: These ^""'^'
things have I spoken unto you in proverbs: but ihe time
cometh, when I shall no more speak unto you in proverbs.

618 gospel ACCORDING TO CHAP. XVI.
but I shall shew you plainly of the Father. The hour of
which He speaks may be understood of the future life, when
1 Cor. jffQ shall see Him, as the Apostle saith, face io face, and,
' These things have I spoken to you in proverbs, of that which
the Apostle saith. Now we see as in a glass darkly. But I
will shew you that the Father shall be seen through the Son;
Mat.ii, T^or no man knoweth the Faiher save the Son, and he to
Greg, whom the Son shall reveal Him. Greg. When He declares
?fx- that He will .shew them plainly ofthe Father, He alludes to
viii. ' the manifestation about to take place of His own majesty,
which would both shew His own equality vvith the Father,
Aug. and the procession of the coeternal Spirit from both. Aug.
t. 3. ' But this sense seems to be interfered with by what follows :
At that day ye shall ask in My name. What shall we have
to ask for in a future life, when all our desires shall be satis
fied? Asking implies the want of somet'ning. It remains
then that vve understand the words of Jesus going to make
His disciples spiritual, from being carnal and natural beings.
The natural man so understands whatever he hears of God
in a bodily sense, as being unable to conceive any other.
Wherefore whatever Wisdom saith of the incorporeal, immu
table substance are proverbs to him, not that he accounts
them proverbs, but understands them as if they were proverbs.
But when, become spiritual, he hath begun to discern all
things, though in this life he see but in a glass and in part,
ye doth he perceive, not by bodily sense, not by idea of the
imagination, but by raost sure intelligence of the raind, per
ceive and hold that God is not body, but spirit: the Son
sheweth so plainly of the Father, that He who sheweth is
seen to be of the same nature with Him who is shewn. Then
they vvho ask, ask in His name, because by the sound of that
name they understand nothing but the thing itself which is
expressed by that name. These are able to think that our
Lord Jesus Christ, in so far as He is man, intercedes with
the Father for us, in so far as He is God, hears us together
with the Father: which I think is His meaning when He
says. And I say not unto you ihat I will pray the Father
for you. To understand this, viz. how that the Son does
not ask the Father, but Father and Son together hear tiiose
who ask, is beyond the reach of any but the spiritual
vision.

VER. 29  33. ST. JOHN. 519
29. His disciples said unto him, Lo, now speakest
thou plainly, and speakest no proverb.
30. Now are we sure that thou knowest all things,
and needest not that any man should ask thee: by
this we believe that thou camest forth from God.
31. Jesus answered them. Do ye now believe?
32. Behold, the hour cometh, yea, is now come,
that ye shall be scattered, every man to his own, and
shall leave me alone : and yet I am not alone, because
the Father is with me.
33. These things I have spoken unto you, that in
me ye might have peace. In the world ye shall have
tribulation: but be of good cheer; I have overcome
the world.
Chrys. The disciples were so refreshed with the thought Chrys.
of being in favour with the Father, that they say they are sure^^"™'
He knows all things: His disciples said unto Him, Now
speakest Thou plainly, and speakest no proverb. Aug. But Aug.
why do they say so, when the hour in which He was to ^' "'"'
speak without proverbs was yet future, and only promised?
Because, our Lord's communications still continuing pro
verbs to them, they are so far from understanding thera, that
they do not even understand their not understanding them.
Chrys. But since His answer metwhat was in their minds, they Chrys.
aAA, Now we are sure that Thou knowest all things. Seejj^°J^'.2.
how imperfect they yet were, after so many and great things
now at last to say, Now we are sure Sj-c. saying it too as if they
were conferring a favour. And needest not that any man
should ask thee; i. e. Thou knowest what offends us, before
we tell Thee, and Thou hast relieved us by saying that the
Father loveth us. Aug. Why this remark? To one Who Aug.
knew all things, instead of saying. Thou needest not that any '¦-'^'"-^•
man should ask Thee; it would have been more appropriate
to have said. Thou needest not to ask any man : yet we know
that both of these were done, viz. that our Lord both asked
questions, and was asked. But this is soon explained; for
both were for the benefit, not of Himself, but of those whom

52.0 GOSPEL ACCORDING TO CHAP. XVI.
He asked questions of, or by whom He was asked. He •
asked questions of men not in order to learn Himself, but
to teach them: and in the case of those who asked questions
of Him, such questions were necessary to them in order to
gain the knowledge they wanted; but they were not neces
sary to Him to tell Him what that was, because He knew
the wish of the enquirer, before the question was put. Thus
to know men's thoughts beforehand was no great thing
for the Lord, but to the minds of babes it was a great
thing: By this we know thai Tliou camest forth from God.
Hilar. HiLARY. They believe that He came forth frora God, be-
Trin. cause He does the works of God. For whereas our Lord
"' ^*- had said both, T came forth from the Faiher, and, / am
come inio the world from the Faiher, they testified no
wonder at the latter words, I am come into ihe world,
which they had often heard before. But their reply shews
a belief in and appreciation ofthe former, I came forth from
the Father. And they notice this in their reply: By this we
believe ihat Thou camest forth from God; not adding, and
art come into Ihe world, for they knew already that He
was sent from God, but had not yet received the doctrine of
His eternal generation. That unutterable doctrine they now
began to see for the first time in consequence of these words,
and therefore reply that He spoke no longer in parables.
For God is not born from God after the manner of human
birth: His is a coming forth from, rather than a birth from,
God. He is one from one; not a portion, not a defection,
not a diminution, not a derivation, not a pretension, not a pas
sion, but the birth of living nature from living nature. He is
God coming forth from God, not a creature appointed to the
name of God; He did not begin to be from nothing, but
maneate came forth from an abiding nature. To come forth, hath
Aug. the signification of birth, not of beginning. Aug. Lastly, He
Tr. cm. jgjninds them of their weak tender age in respect of the inner
man. Jesus answered them. Do ye now believe? Bede.
Which can be understood in two ways, either as reproaching,
or affirming. If the former, the meaning is. Ye have awaked
somewhat late to belief, for behold ihe hour cometh, yea is
now come, that ye shall be scattered every man to his home.
If the latter, it is, That which ye believe is true, but behold

VER. 29 — 33. ST. JOHN. 521
ihe hour cometh, Sgc. Aug. For they did not only with their Aug.
bodies leave His body, when He was taken, but with their ^' *""'
minds the faith. Chrys. Ye shall be scattered; i. e. when Chrys.
I am betrayed, fear shall so possess you, that ye will notj^"^".
be able even to take to flight together. But I shall suffer
no harm in consequence: And yet I am not alone, because
ihe Father is with Me. Aug. He wishes to advance them Aug.
so far as to understand that He had not separated from ''"''
the Father because He had come forth from the Father.
Chrys. These things have I said unio you, ihdl ye might Chiya.
have peace: i. e. that ye may not reject Me from your minds. ixxix'.2.
For not only when I am taken shall ye suffer tribulation,
but so long as ye are in the world: In the world ye shall
have tribulation. Greg. As if He said. Have Me within you Greg.
to comfort you, because you will have the world without ^^"j
you. Aug. The tribulation of which He speaks was to com- c. xi.
mence thus, i. e. in every one being scattered to his home, x^^it.
but was not to continue so. For in saying. And leave Me ""• 3-
alone. He does not mean this to apply to them in their
sufferings after His ascension. They were not to desert
Him then, but to abide and have peace in Him. Where
fore He adds. Be of good cheer. Chrys. i. e. raise up your Chrys.
spirits again: when the Master is victorious, the disciples ij^xx!
should not be dejected; I have overcome the world. Aug.
When the Holy Spirit was given them, they were of good
cheer, and, in His strength, victorious. For He would not
have overcome the world, had the world overcome His
members. When He says. These things have I spoken to
you, that in Me ye might have peace. He refers not only to
what He has just said, but to what He had said all along,
either from the time that He first had disciples, or since the
supper, when He began this long and wonderful discourse.
He declares this to be the object of His whole discourse,
viz. that in Him they might have peace. And this peace
shall have no end, but is itself the end of every pious action
and intention.

CHAP. XVII.
1 . These words spake Jesus, and lifted up his eyes
to heaven, and said. Father, the hour is come; glorify
thy Son, that thy Son also may glorify thee :
2. As thou hast given him power over all flesh, that
he should give eternal life to as many as thou hast
given him.
3. And this is life eternal, that they might know
thee the only true God, and Jesus Christ, whom thou
hast sent.
4. I have glorified thee on the earth: I have
finished the work which thou gavest me to do.
5. And now, O Father, glorify thou me with thine
own self with the glory which I had with thee before
the world was.
Chrys. Chrys. After having said. In the world ye shall have
Hom. ., , . o > J
Ixxx. tribulation, our Lord turns from admonition to prayer ;
thus teaching us in our tribulations to abandon all other
things, and flee to God. Bede. These things spake Jesus,
those things that He had said at the supper, partly sitting
c. 14, 31. as far as the words. Arise, let us go hence; and thence
standing, up to the end of the hymn which now commences.
And lifted up His eyes and said. Father, the hour is come ,-
Chrys. glorify Thy Son. Chrys. He lifted up His eyes to heaven to
Ixxx. 1. teach us intentness in our prayers : that we should stand
with uplifted eyes, not of the body only, but of the mind.
^"s-. AvG. Our Lord, in the form of a servant, could have prayed
in silence had He pleased ; but He remembered that He
had not only to pray, but to teach. For not only His dis-

VER. 1 — 5. GOSPEL ACCORDING TO ST. JOHN. 523
course, but His prayer also, was for His disciples' edification,
yea and for ours who read the same. Father, the hour is
come, shews that all time, and every thing that He did or
suffered to be done, was at His disposing. Who is not subject
to time. Not that we must suppose that this hour came by
any fatal necessity, but rather by God's ordering. Away
with the notion, that the stars could doom to death the
Creator ofthe stars. Hilary. He doth not say that the Hilar.
day, or the time, but that the hour is come. An hour contains (..'iq. '
a portion of a day. What was this hour ? He was now to
be spit upon, scourged, crucified. But the Father glorifies
the Son. The sun failed in his course, and with hira all
the other elements felt that death. The earth trembled
under the weight of our Lord hanging on the Cross, and
testified that it had not power to hold within it Him who
was dying. The Centurion proclaimed. Truly this was the Matt.
Son of Qod. The event answered the prediction. Our Lord '
had said. Glorify Thy Son, testifying that He was not the
Son in name only, but properly the Son. Thy Son, He
saith. Many of us are sons of God; but not such is the Son.
For He is the proper, true Son by nature, not by adoption,
in truth, not in name, by birth, not by creation. Therefore
after His glorifying, to the manifestation of the truth there
succeeded confession. The Centurion confesses Him to be
the true Son of God, that so none of His believers might
doubt what one of His persecutors could not deny. Aug. Aug.
But if He was glorified by His Passion, how much more by '' ""'
His Resurrection ? For His Passion rather shewed His
humility than His glory. So we must understand. Father,
the hour is come, glorify Thy Son, to mean, the hour is
come for sowing the seed, humility; defer not the fruit,
glory. Hilary. But perhaps this proves weakness in the Hilar.
Son ; His waiting to be glorified by one superior to Him- U,'^^^
self And who does not confess that the Father is superior,
seeing that He Himself saith. The Father is greater than I?
But beware lest the honour of the Father impair the glory of
the Son. It follows : That Thy Son also may glorify Thee.
So then the Son is not weak, inasmuch as He gives back in
His turn glory for the glory which He receives. This
petition for gloiy to be given and repaid, shews the same

524 GOSPEL ACCORDING TO CHAP. XVII.
Aug. divinity to be in both. Aug. But it is justly asked, how the
Son can glorify the Father, when the eternal glory of the
Father never experienced abasement in the form of man,
and in respect of its own Divine perfection, does not admit
of being added to. But among men this glory was less
when God was only known in Judaea; and therefore the Son
glorified the Father, when the Gospel of Christ spread the
knowledge of the Father among the Gentiles. Glorify Thy
Son, that Thy Son also may glorify Thee ; i. e. Raise Me
from the dead, that by Me Thou mayest be known to the
whole world. Then He unfolds further the manner in which
the Son glorifies the Father; As Thou hast given Him
power over all flesh, that He should give eternal life to as
many as Thou hast given Him. All flesh signifies all man
kind, the part being put for the whole. And this power
which is given to Christ by the Father over all flesh, must
Hilar. Jjg understood with reference to His human nature. Hilary.
Trin. For being made flesh Himself, He was about to restore
Hilar, eternal life to frail, corporeal, and mortal man. Hilary. If
Trin.31. Christ be God, not begotten, but unbegotten, then let this
receiving be thought weakness. But not if His receiving of
power signifies His begetting, in which He received what He
is. This gift cannot be counted for weakness. For the
Father is such in that He gives ; the Son remains God in
that He hath received the power of giving eternal life.
Chrys. Chrys. He saith. Thou hast given Him power over all Jlesh,
Ixxx, to shew that His preaching extended not to the Jews only,
but to the whole world. But what is all Jlesh ? For all did
not believe ? So far as lay with Him, all did. If they did
not attend to His words, it was not His fault who spoke,
Aug. but theirs who did not receive. Aug. He saith. As Thou
2!' ""' hast given Him power over all flesh, so the Son may glorify
Thee, i. e. make Thee known to all flesh which Thou hast
given Him ; for Thou hast so given it to Him, that He
should give eternal life to as many as Thou hast given Him.
Hilar. HiLARY. And in what eternal life is. He then shews: And
Tr.c.u.this is life eternal, that they might know Thee, the only true
Qod. To know the only true God is life, but this alone
does not constitute life. What else then is added? And
iv.'de Jesus Christ whom Thou hast sent. Hilary. The Arians
Tr. 0. 9.

VER. 1 — 5. ST. JOHN. 525
hold, that as the Father is the only true, only just, only
wise God, the Son hath no communion of these attributes ;
for that which is proper to one, cannot be partaken of by
another. And as these are as they think in the Father alone,
and not in the Son, they necessarily consider the Son a false
and vain God. Hilary. But it must be clear to every one Hilar.
that the reality of any thing is evidenced by its power. For "^^ g
that is true wheat, which when rising with grain and fenced
with ears, and shaken out by the winnowing machine, and
ground into corn, and baked into bread, and taken for food,
fulfils the nature and function of bread. I ask then wherein
the truth of Divinity is wanting to the Son, Who hath the
nature and virtue of Divinity. For He so made use of the
virtue of His nature, as to cause to be things which were
not, and to do every thing which seemed good to Him.
Hilary. Because He says. Thee the only, does He separate Hilar.
Himself from communion and unity with God? He dothlj^j^^
separate Himself, but that He adds immediately. And Jesus
Christ Whom Thou hast sent. For the Catholic faith con
fesses Christ to be true God, in that it confesses the Father
to be the only true God ; for natural birth did not introduce
any change of nature into the Only-Begotten God. Aug. Aug.
Dismissing then the Arians, let us see if we are forced toxi-. e.9.
confess, that by the words. That they may know Thee to be
the only true Qod, He means us to understand that the
Father only is the true God, in such sense as that only the
Three together. Father, Son, and Holy Ghost, are to be
called God ? Does our Lord's testimony authorize us to say
that the Father is the only true God, the Son the only true
God, and the Holy Ghost the only true God, and at the
same time, that the Father, Son, and Holy Ghost together,
i. e. the Trinity, are not three Gods, but one ' true God ?
Aug. Or is not the order of the words. That they may know Aug.
Thee and Jesus Christ, Whom Thou hast sent, to be the only ^' "* "
true Qod? the Holy Spirit being necessarily understood,
because the Spirit is only the love of the Father and the
Son, consubstantial with both. If then the Son so glorifies
Thee as Thou hast given Him power over all flesh, and
Thou hast given Him the power, that He should give eternal
• One and only are the same vford here, unus.

526 GOSPEL ACCORDING TO CHAP. XVII.
life to as many as Thou hast given Him, and. This is life
eternal, to know Thee, it follows that He glorifies Thee by
making Thee known to all whom Thou hast given Him.
Moreover, if the knowledge of God is life eternal, the more
advance we make in this knowledge, the more we make in
life eternal. But in life eternal we shall never die. Where
then there is no death, there will then be perfect knowledge
' clarifi- of God ; there will God be most glorified S because His glory
will be greatest. Glory was defined among the ancients to
be fame accompanied with praise. But if man is praised in
dependence on what is said of him, how will God be praised
Ps.83,4.when He shall be seen? as in the Psalm, Blessed are they
who dwell in Thy house: they will be alway praising Thee.
There will be praise of God without end, where will be full
knowledge of God. There then shall be heard the everlasting
praise of God, for there will there be fidl knowledge of God,
Aug. and therefore full glorifying of Him. Aug. What He said to
Xrin. His servant Moses, f am that I am ; this we shall contem-
5^ ^'jj- plate in the life eternal. Aug. For when sight has made
Aug. our faith truth, then eternity shall take possession of and
J^'. displace our mortality. Aug. But God is first glorified
c. xviii. here, when He is proclaimed, made known to, and believed
Tr. cv. i'^) by men: / have glorified Tliee on the earth. Hilary.
Hilar. This new glory with which our Lord had glorified the Father,
Trin. does not imply any advancement^ in Godhead, but refers to
• profeo- j^jjg }jonour received from those who are converted from
turn Divini- ignorance to knowledge. Chrys. He says, on the earth;
for He had been glorified in heaven, both in respect of the
glory of His owfi nature, and of the adoration of the Angels.
The glory therefore here spoken of is not that which belong
eth to His substance, but that which pertaineth to the wor
ship of man: wherefore it follows, I have finished the work
Aug. which Thou gavest Me io do. Aug. Not Thou coramandest
Me, but. Thou gavest Me, implying evidently grace. For
what hath human nature, even in the Only-Begotten, what
it hath not received ? But how had He finished the work
which had been given Him to do, when there yet remained
His passion to undergo ? He says He has finished it, i. e.
Chrys. He knows for certain that He will. Chrys. Or, / have
Ixxx." finished, i. e. He had done all His own part, or had done

VER. 1  5. ST. JOHN. 527
the chief of it, that standing for the whole; (for the root of
good was planted :) or He connects Himself with the future,
as if it were already present. Hilary. After which, that Hilar.
we may understand the reward of His obedience, and the Trin.
mystery of the whole dispensation. He adds. And now
glorify Me with the glory with Thine own Self, with the glory
which I had vrith Thee before the world was. Aug. He Aug.
had said above. Father, the hour is come; glorify Thy Son,
that Thy Son also may glorify Thee: the order of which
words shews that the Son was first to be glorified by the
Father, that the Father might be glorified by the Son.
But now He says, Ihave glorified Thee; and now glorify
Me; as if He had first glorified the Father, and then asked
to be glorified by Him. We must understand that the
first is the order in which one was to succeed the other,
but that He afterwards uses a past tense, to express a thing
future; the meaning being, I will glorify Thee on the earth,
hy finishing the work Thou hast given Me to do: and
now. Father, glorify Me, which is quite the same sentence
with the first one, except that He adds here the mode in
which He is to be glorified; with ihe glory which I had
before the world was, with Thee. The order of the words is.
The glory which I had with Tliee before the world was. This
has been taken by some to mean, that the human nature
which was assumed by the Word, would be changed into
the Word, that man would be changed into God, or, to
speak more correctly, be lost in God. For no one v^'ould
say that the Word of God would by that change be doubled,
or even made at all greater. But we avoid this error, if we
take the glory which He had with the Father before the
world was, to be the glory which He predestined for Him
on earth: (for if we believe Him to be the Son of man, we
need not be afraid to say that He was predestinated.) This
predestined time of His being glorified. He now saw was
arrived, that He might now receive what had been aforetime
predestined. He prayed accordingly : And now. Father, glorify
Me, Sfc. i. e. that glory which I had with Thee by Thy pre
destination, it is now time that I should have at Thy right
hand. Hilary. Or He prayed that that which was mortal. Hilar.
might receive the glory immortal, that the corruption of the ]^

iii. de
rin.

.S28 GOSPEL ACCORDING TO CHAP. XVII.
flesh might be transformed and absorbed into the incorruption
ofthe Spirit.
6. I have manifested thy name unto the men which
thou gavest me out of the world: thine they were,
and thou gavest them me; and they have kept thy
word. 7. Now they have known that all things whatsoever
thou hast given me are of thee.
8. For I have given unto them the words which
thou gavest me: and they have received them, and
have known surely that I came out from thee, and
they have believed that thou didst send me.
Chrys. Chrys. Having said, / have finished My work. He shews
Ixxxi". what kind of work it was, viz. that He should make known
the narae of God: 1 have manifested Thy name unto the
Aug. men which Thou gavest Me out of the world. Aug. If He
' speaks of the disciples only with whom He supped, this
has nothing to do with that glorifying of which He spoke
above, wherewith the Son glorified the Father; for what
glory is it to be known to twelve or eleven men? But if by
the men which were given to Him out of the world. He
means all those who should believe in Him afterwards, this
is without doubt the glory wherewith the Son glorifies the
Father; and, / have manifested Thy name, is the same as
what He said before, I have glorified Thee; the past being
put for the future both there and here. But what follows
shews that He is speaking here of those who were already
His disciples, not of all who should afterwards believe on
Him. At the beginning of His prayer then our Lord
is speaking of all believers, all to whom He should make
known the Father, thereby glorifying Him : for after saying,
that Thy Son also may glorify Thee, in shewing how that
was to be done. He says. As Thou hast given Him power
over all flesh. Now let us hear what He says to the disciples:
/ have manifested Thy name to the men which Thou gavest
Me out of the world. Had they not known the name of
God then, when they were Jews? We read in the Psalms,

VEB. 6  8. ST. JOHN. 529
In Jewry is Qod known ; His name is great in Israel. I have Ps.76,i .
manifested Thy name, then, must be understood not of the
name of God, but of the Father's name, which name could
not be manifested without the manifestation of the Son. For
God's name, as the God of the whole creation, could not
have been entirely unknown to any nation. As the Maker
then of the world. He was known among all nations, even
before the spread of the Gospel. In Jewry He was known
as a God, Who was not to be worshipped with the false gods:
but as the Father of that Christ, by whom He took away the
sins of the world. His name was unknown; which name
Christ now manifesteth to those whom the Father had given
Him out of the world. But how did He manifest it, when
the hour had not come of which He said above. The hour
cometh, when I shall no more speak unto you in proverbs.
We must understand the past to be put for the future.
Chrys. That He was the Son of the Father, Christ had Chrys.
already manifested to them by words and deeds. Aug. ixxxi.
Which Thou hast given Me out ofthe world: i. e. who were|;"^- .
not of the world. But this they were by regeneration, not
by nature. What is meant by. Thine they were, and Thou
gavest them Me? Had ever the Father any thing without
the Son? God forbid. But the Son of God had that some
times, which He had not as Son of man; for He had the
universe with His Father, while He was still in His mother's
womb. Wherefore by saying. They were Thine, the Son
of God does not separate Himself from the Father; but only
attributes all His power to Him, from whom He is, and hath
the same. And Thou gavest them Me, then, means that He
had received as man the power to have them ; nay, that He
Himself had given them to Himself, i. e. Christ as God with
the Father, to Christ as man not with the Father. His
purpose here is to shew His unanimity with the Father, and
how that it was the Father's pleasure that they should
beheve in Him. Bede. And they have kept Thy word.
He calls Himself the Word of the Father, because the Father
by Him created all things, and because He contains in Himself
all words : as if to say. They have committed Me to memory
so well, that they never will forget Me. Or, They have kept
Thy word, i. e. in that they have believed in Me: as it follows,
2 M

5-SO gospel according to chap. xvh.
Now they have known that all things whatsoever Thou hast
given Me, are of Thee. Some read. Now 1 have known, &c.
But this cannot be correct. For how could the Son be
ignorant of what was the Father's ? It is the disciples He is
speaking of; as if to say. They have learnt that there is
nothing in Me alien from Thee, and that whatever I teach
Aug. cometh from Thee. Aug. The Father gave Him all things,
„ ¦ ^'' when having all things He begat Him. Chrys. And whence
Hom. have they learned ? From My words, wherein I taught them
^^^'- that I came forth from Thee. For this was what He has
been labouring to shew throughout the whole of the Gospel :
For I have given unto them the words which Thou gavest
Aug. Me, and ihey have received ihem. Aug. i. e. have under-
c. 6. ' stood and remembered them. For then is a word received,
when the mind apprehends it ; as it follows. And have
known surely that I came out from Thee. And that none
might imagine that that knowledge was one of sight, not of
faith. He adds. And ihey hare believed {surely, is understood)
thai Thou didst send Me. What they believed surely, was
what they knew surely; hr, 1 came out from Thee, is, the
same with. Thou didst send Me. They believed surely, i. e.
1 c. 16. not as He said above they believed', but surely, i. e. as they
' ' were about to believe firmly, steadily, unwaveringly : never
any more to be scattered to their own, and leave Christ.
The disciples as yet were not such as He describes them
to be in the past tense, meaning such as they were to be
when they had received the Holy Ghost. The question
how the Father gave those words to the Son, is easier to
solve, if we suppose Him to have received them from the
Father as Son of man. But if we understand it to be as the
Begotten of the Father, let there be no time supposed pre
vious to His having them, as if He once existed without
them : for whatever God the Father gave God the Son, He
gave in begetting.
9. I pray for them : I pray not for the world, but
for them which thou hast given me; for they are
thine. 10. And all mine are thine, and thine are mine;
and 1^ am glorified in them.

ver. 9  13. ST. JOHN. 531
11. And now I am no inore in the world, but these
are in the world, and I come to thee. Holy Father,
keep through thine own name those whom thou hast
given me, that they may be one, as we are.
12. While I was with them in the world, I kept
them in thy name : those that thou gavest me 1 have
kept, and none of them is lost, but the son of perdi
tion ; that the scripture might be fulfilled.
13. And now come I to thee; and these things I
speak in the world, that they might have my joy
fulfilled in themselves.
Chrys. As the disciples were still sad in spite of all our chrys.
Lord's consolations, henceforth He addresses Hiraself to.^"™:
the Father to shew the love vvhich He had for them ; / pray
for them; He not only gives them what He has of His own,
but entreats another for them, as a still further proof of His
love. Aug. When He adds, / pray not for the world, by Aug.
the world He means those who live according to the lust of^''-""-
the (vorld, and have not the lot to be chosen by grace out of
the world, as those had for whom He prayed : But for them
which Thou hast given Me. It was because the Father had
given Him them, that they did not belong to the world.
Nor yet had the Father, iu giving them to the Son, lost what
He had given : For they are Thine. Chrys. He often repeats, chrys.
Thou hast given Me, to impress on them that it was allj^™-
according to the Father's will, and that He did not come to
rob another, but to take unto Him His own. Then to shew
them that this power ' had not been lately received from the i i^^i,
'Ba,ther,B.e&M%, And all Mine are Thine,and Thine are Mine :
as if to say. Let no one, hearing Me say. Them which Thou
hast given Me, suppose that they are separated from the
Father; for Mine are His: nor because I said, They are Thine,
suppose that they are separate from Me: for whatever is
His is Mine. Aug. It is sufficiently apparent from hence, Aug.
that all tilings which the Father hath, the Only-Begotten J/- <="¦
Son hath; hath in that He is God, born from the Father,
and equal with the Father; not in the sense in which the
2m2

532 GOSPEL ACCORDING TO CHAP. XVII.
Lukel5, elder son is told. All that I have is thine. For all there
31 means all creatures below the holy rational creature, but
here it means the very rational creature itself, which is only
subjected to God. Since this is God the Father's, it could
not at the same time be God the Son's, unless the Son were
equal to the Father. For it is impossible that saints, of
whom this is said, should be the property of any one, except
Him who created and sanctified them. When He says
0.16,15. a^^jQyg iji speaking of the Holy Spirit, All things that the
Father hath are Mine, He means all things which pertain to
the divinity of the Father; for He adds. He (the Holy Ghost)
shall receive qf Mine ; and the Holy Ghost would not receive
from a creature which was subject to the Father and the
Chrys. gQ,j. Chrys. Then He gives proof of this, / am glorified
Ixxxi". in them. If they glorify Me, believing in Me and Thee, it
is certain that I have power over them : for no one is glori-
^"S- .. fied by those amongst whom he has no power. Aug. He
3. speaks of this as already done, meaning that it was predes
tined, and sure to be. But is this the glorifying of which
He speaks above. And now, 0 Father, glorify Thou Me with
Thine own Self? If then with Thyself, what meaneth here,
In them? Perhaps that this very thing, i. e. His glory with
the Father, was made known to them, and through them to
Chrys. all that believe. Chrys. And now I am no more in the
Ixxxi. world: i. e. though I no longer appear in the flesh, I am
glorified by those who die for Me, as for the Father, and
Aug. preach Me as the Father. Aug. At the time at which He
4. ' 'was speaking, both were still in the world. Yet we must not
understand, I am no more in the world, metaphorically of
the heart and life; for could there ever have been a time
when He loved the things of the world? It remains then that
He means that He was not in the world, as He had been
before; i. e. that He was soon going away. Do we not say
every day, when any one is going to leave us, or going to
die, such an one is gone ? This is shewn to be the sense by
what follows; for He adds. And now I come to Thee. And
then He commends to His Father those whom He was about
to leave: Holy Father, keep through Thine own name those
whom Thou hast given Me. As man He prays God for His
disciples, whom He received from God. But mark what

VER. 9 — 13. ST. JOHN. 538
follows: That they maybe one, as We are: He does not say.
That they may be one with Us, as We are one; but, that they
may be one: that they may be one in their nature, as We are
one in Ours. For, in that He was God and man in one per
son, as man He prayed, as God He was one with Him to
Whora He prayed. Aug. He does not say. That I and theyA"^-^
maybe one, though He might have said so in the sense, thatTrin.
He was the head of the Church, and the Church His body;"- '^•
not one thing, but one person: the head and the body being
one Christ. But shewing something else, viz. that His
divinity is consubstantial with the Father, He prays that His
people may in like manner be one ; but one in Christ, not
only by the sarae nature, in which mortal man is made equal to
the Angels, but also by the same will, agreeing most entirely
in the same mind, and melted into one Spirit by the fire of
love. This is the meaning of, That they may be one as We
are: viz. that as the Father and the Son are one not only by
equality of substance, but also in will, so they, between whom
and God the Son is Mediator, may be one not only by the
union of nature, but by the union of love. Chrys. Again Chrys.
He speaks as man: While I was with them in the world, /^°^'.
kept them in Thy name; i. e. by Thy help. He speaks in
condescension to the minds of His disciples, who thought
they were more safe in His presence. Aug. The Son as man Aug.
kept His disciples in the Father's name, being placed among g"^'"^"
them inhuman form: the Father again kept them in the Son's
name, in that He heard those who asked in the Son's name.
But we must not take this carnally, as if the Father and Son
kept us in turns, for the Father, Son, and Holy Ghost guard
us at the same time : but Scripture does not raise us, except
it stoop to us. Let us understand then that when our Lord
says this. He is distinguishing the persons, not dividing the
nature, so that when the Son was keeping His disciples by
His bodily presence, the Father was waiting to succeed Him
on His departure; but both kept them by spiritual power,
and when the Son withdrew His bodily presence, He still
held with the Father the spiritual keeping. For when the
Son as man received them into His keeping. He did not
take them from the Father's keeping, and when the Father
gave them into the Son's keeping, it was to the Son as man,
who at the sarae time was God. Those that Thou gavest

534 GOSPEL ACCORDING TO CHAP. XVII.
Me I have kept, and none of them is lost but the son of
perdition: i. e. the betrayer of Christ, predestined to per
dition ; that the Scripture might be fidfilled, especially the
Hom^* prophecy in Psalm cviii. Chrys. He was the only one indeed
Ixxxi. who perished then, but there were many after. None of them
is lost, i. e. as far as 1 am concerned; as He says above more
clearly ; / will in no wise cast out. But when they cast them
selves out, I will not draw them to Myself by dint of compul
sion. It follows: And now I come to Thee. But some one
might ask. Canst Thou not keep them ? I can. Then why say
est Thou this? That they may have 3Iy joy fulfilled in them,
1. e. that they may not be alarmed in their as yet imperfect
Aug. state. Aug. Or thus: That they might have the joy spoken of
'''^™' above: That they may be one, as We are one. This His joy,
i. e. bestowed by Him, He says, is to be fulfilled in them:
on which account He spoke thus in the world. This joy is
the peace and happiness of the life to come. He says He
spoke in the world, though He had just now said, / am no
more in the world. For, inasmuch as He had not yet de
parted. He was still here ; and inasmuch as He was going to
depart. He was in a certain sense not here.
14. I have given them thy word; and the world
hath hated them, because they are not of the world,
even as I am not of the world.
15. I pray not that thou shouldest take them out of
the world, but that thou shouldest keep them from the
evil. 16. They are not of the world, even as I am not of
the world.
17. Sanctify them through thy truth; thy word is
truth. 18. As thou hast sent me into the world, even so
have I also sent them into the world.
19. And for their sakes I sanctify myself, that they
also might be sanctified through the truth.
Chrys. Chrys. Again, our Lord gives a reason why the disciples
ixx^'i. ^'¦® "'oi'tby of obtaining such favour from the Father: Ihave
given them Thy word; and the world hath hated them; i. e.

VER. 14 — 19. ST. JOHN. £35
They are had in hatred for Thy sake, and on account of Thy
word. Aug. They had not yet experienced these sufferings Aug.
Tr cviii»
which they afterwards met with ; but, after His custom. He
puis the future into the past tense. Then He gives the
reason why the world haled them ; viz. Because they are
not of the world. This was conferred upon them by re
generation; for by nature they were of the world. It was
given to them that they should not be of the world, even as
He was not ofthe world ; as it follows ; Even as I am not of
the world. He never was of the world ; for even His birth
of the form of a servant He received from the Holy Ghost,
from Whom they were born again. But though they were
no longer of the world, it was still necessary that they should
be in the world; / pray not that Thou shouldest take them
out of ihe world. Bede. As if to say. The time is now
at hand, when I shall be taken out of the world; and there
fore it is necessary that they should be still left in the world,
in order to preach Me and Thee to the world. But that
Thou shouldest keep ihem from ihe evil; every evil, but
especially the evil of schism. Aug. He repeats the same Aug.
thing again ; They are not of the world, even as f am not of ' ^'
the world. Chrys. Above, when He said. Them whom Chrys.
Tliou gavest Me out of the world, He meant their nature ; ixxxi'i.
here He means their actions. They are not of ihe world; ^-
because they have nothing in comraon with earth, they are
made citizens of heaven- Wherein He shews His love for
them, thus praising them to the Father. The word as when
used with respect to Him and the Father expresses like
ness of nature; but between us and Christ there is immense
distance. Keep them from the evil, i. e. not frora dangers
only, but from falling away from the faith. Aug. Sanctify k-ag.
them through Tliy truth: for thus were they to be kept^"''"''"'
from the evil. But it may be asked, how it was that they
were not of the world, when they were not yet sanctified in
the truth ? Because the sanctified have still to grow in
sanctity, and this by the help of God's grace. The heirs of
the New Testament are sanctified in that truth, the shadows
of which were the sanctification ofthe Old Testament; they
are sanctified in Christ, Who said above, 1 am the way, the c. 14, 6.
truth, and the life. It follows, Thy discourse is truth.

Hom.
Ixxxii

536 gospel according to chap. XVII.
The Greek is A(fyof, i. e. word. The Father then sanctified
them in the truth, i.e. in His Word the Only-Begotten,
them, i. e. the heirs of God, and joint-heirs with Christ.
Chrys. Chrys. Or thus: Sanctify them in Thy truth; i.e. Make
them holy, by the gift of the Holy Spirit, and sound
doctrines : for sound doctrines give knowledge of God, and
sanctify tbe soul. And as He is speaking of doctrines. He
adds,' Thy word is truth, i. e. there is in it no lie, nor any
thing typical, or bodily. Again, Sanctify ihem in Thy iruth,
may mean, Separate them for tbe ministry of the word, and
preaching. Gloss. As Thou hast sent Me into the world,
even so have 1 also sent them into the world. For what
Christ was sent into the world, for the same end were they;
2 Cor. as saith Paul, God was in Christ reconciling the world, unto
' ' Himself; and hath given to ns the word of reconciliation.
As does not express perfect likeness between our Lord and
His Apostles, but only as much as was possible in men.
Have sent them, He says, according to His custom of putting
Aug. the past for the future. Aug. It is manifest by this, that He
" ^"'is still speaking of the Apostles; for the very word Apostle
means in the Greek, sent. But since they are His members,
in that He is the Head of the Church, He says. And for
iheir .sakes I .sanctify Myself; i. e. 1 in Myself sanctify
them, since they are Myself And to make it more clear
that this was His meaning. He adds. That ihey also might
be sanctified through, the truth, i. e. in Me; inasrauch as the
Word is truth, in which the Son of man was sanctified from
the time that the Word was made flesh. For then He
sanctified Himself in Himself, i. e. Himself as man, in Him
self as the Word : the Word and man being one Christ.
But of His members it is that He saith. And for their sakes
I sanctify Myself, i. e. them in Me, since in Me both they
and I are. Thai they also might be sanctified in iruth:
they also, i. e. even as Myself; and in ihe truth, i. e. Myself
Chrys, Chrys. Or thus: For their sakes I sanctify Myself, i.e. I
Ixxxi'i. offe'^ Myself as a sacrifice to Thee; for all sacrifices, and
things that are offered to God, are called holy. And whereas
this sanctification was of old in figure, (a sheep being the
sacrifice,) but now in truth. He adds. That they also might he
sanctified through the truth; i. e. For I make them too an

VER. 20 — 23. ST. JOHN. 537
oblation to Thee ; either meaning that He who was offered up
was their head, or that they would be offered up too : as the
Apostle saith. Present your bodies a living sacrifice, holy. ^"™-
20. Neither pray I for these alone, but for them
also which shall believe on me through their word ;
21. That they all may be one; as thou. Father, art
in me, and I in thee, that they also may be one in us :
that the world may believe that thou hast sent me.
22. And the glory which thou gavest me I have
given them ; that they may be one, even as we are
one :
23. I in them, and thou in me, that they may be
made perfect in one : and that the world may know
that thou hast sent me, and hast loved them, as thou
hast loved me.
Aug. When our Lord had prayed for His disciples, whom Aug.
He named also Apostles, He added a prayer for all others who
should believe on Him; Neither pray I for these alone, but
for all others who shall believe on Me through their word.
Chrys. Another ground of consolation to them, that they Chrys.
were to be the cause of the salvation of others. Aug. ^W, ixxxii.
i. e. not only those who were then alive, but those who were :^"S-.Xr, cix>
to be born; not those only who heard the Apostles them
selves, but us who were born long after their death. We
have all believed in Christ through their word : for they
finst heard that word from Christ, and then preached it to
others, and so it has come down, and will go down to all
posterity. We may see that in this prayer there are sorae
disciples whom He does not pray for; for those, i. e. who
were neither with Him at the time, nor were about to believe
on Him afterwards through the Apostles' word, but believed
already. Was Nathanael with Him then, or Joseph of
Arimathea, and many others, who, John says, believed on
Him ? I do not mention old Simeon, or Anna the prophetess,
Zacharias, Elisabeth, or John the Baptist; for it might be
answered that it was not necessary to pray for deadj persons,
such as these who departed with such rich merits. With

538 gospel according to chap. xvii.
respect to the former then we must understand that they did
not yet believe in Him, as He wished, but that after His
resurrection, when the Apostles were taught and strengthened
by the Holy Spirit, they attained to a right faith. The case
Gal.i,i.of Paul however still remains. An Apostle not of men, or by
men; and ihat of the robber, who believed when even the
teachers themselves of the faith fell away. We must under
stand then, their word, to mean the word of faith itself which
they preached to the world; it being called their word,
because it was preached in the first instance and principally
by them ; for it was being preached by them, when Paul
received it by revelation from Jesus Christ Himself And
in this sense the robber too believed their word. Wherefore
in this prayer the Redeemer prays for all whom He redeemed,
both present and to come. And then follows the thing itself
which He prays for. That they all may be one. He asks
that for all, which he asked above for the disciples ; that all
Chrys. both we and they may be one. Chrys. And with this
Ixxxii. prayer for unanimity. He concludes His prayer; and then
begins a discourse on the same subject : A new command-
Hiiar. ment I give unto you, that ye love one another. Hilary.
Trin.^ And this unity is recommended by the great example of
unity : As Thou, Father, art in Me, and I in Thee, that they
also may be one in Us, i. e. that as the Father is in the Son,
and the Son in the Father, so, after the likeness of this
Chrys. unity, all may be one in the Father and in the Son. Chrys.
Ixxxii. This as again does not express perfect likeness, but only
likeness as far as it was possible in men ; as when He saith,
Luke 6, _Qg yg merciful, even as your Father, which is in heaven, is
Aug. merciful. Aug. We must particularly observe here, that our
Tr. ex. £Qy(j (]j(j not gay^ ^jjat we may be all one, but that they may
be all one, as Thou, Father, in Me, and I in Thee, are one,
understood. For the Father is so in the Son, that They are
one, because They are of one substance ; but we can be one
in Them, but not with Them ; because we and They are not of
one substance. They are in us, and we in Them, so as that
They are one in Their nature, we one in ours. They are in
us, as God is in the temple; we in Them, as the creature is
in its Creator. Wherefore He adds, in Us, to shew, that our
being made oue by charity, is to be attributed to the grace

VER. 20—23. ST. JOHN. 539
of God, not to ourselves. Aug. Or that in ourselves we can- Aug.
not be one, severed fi-om each other by diverse pleasures, xwu.^
and lusts, and the pollution of sin, from which we must be c. ix.
cleansed by a Mediator, in order to be one in Him. Hilary. Hilar.
Heretics endeavouring to get over the words, / a«£^i^!".j^°®
My Father are one, as a proving unity ,of nature, and to
reduce them to mean a unity simply of natural love, and
agreement of will, bring forwards these words of our Lord's
as an example of this kind of unity : That they may be all
one, as Thou, Father, art in Me, and I in Thee. But though
impiety can cheat its own understanding, it cannot alter the
meaning' of the words themselves. For they who are bom''°'«'''-
z. , . ..... , , gentiara
again of a nature that gives unity m life eternal, they cease
to be one in will merely, acquiring the sarae nature by their
regeneration : but the Father and Son alone are properly
one, because God, only-begotten of God, can only exist in
that nature frora which He is derived. Aug. But why does Aug.
He say. That the world may believe that Thou hast sent Me?
Will the world believe when we shall all be one in the
Faiher and the Son ? Is not this unity that peace eternal,
which is the reward of faith, rather than faith itself? For
though in this life all of us who hold in the same common
faith are one, yet even this unity is not a means to belief,
but the consequence of it. What means then. That all may
be one, that the world may believe? He prays for the
world when He says. Neither pray I for these alone, but
for all those who shall believe on Me through their word.
Whereby it appears that He does not make this unity the
cause of the world believing, but prays that the world
may believe, as He prays that they all may be one. The
meaning will be clearer if we always put in the word ask;
I ask that they all may be one ; 1 ask that they may
be one in Us ; I ask that the world may believe that Thou
hast sent Me. Hilary. Or, the world will believe that Hilar.
the Son is sent from the Father, for that reason, viz. because xrin.
all who believe in Him are one in the Father and the Son.
Chrys. For there is no scandal so great as division, whereas Chrys.
unity amongst believers is a great argument for believing; as ixxxi'i.
He said at the beginning of His discourse. By this shall all
men know ihat ye are My disciples, if ye have love one to

540 GOSPEL according TO CHAP. XVII.
another. For if tiiey quarrel, they will not be looked on as
the disciples of a peacemaking Master. And I, He saith,
not being a peacemaker, they will not acknowledge Me as
Aug. sent from God. Aug. Then our Saviour, Who, by pray
ing to the Father, shewed Himself to be man, now shews
that, being God with the Faiher, He doth what He prays
for: And the glory ivhich Thou gavest Me, I have given
them. What glory, but immortality, which human nature
was about to receive in Him? For that which was to be by
unchangeable predestination, though future. He expresses
by the past tense. That glory of immortality, which He
says was given Him by the Father, we must understand He
gave Himself also. For when the Son is silent of His own
cooperation in the Father's work. He shews His humility:
when He is silent of the Father's cooperation in His work,
He shews His equality. In this way here He neither dis
connects Himself with the Father's work, when He says.
The glory which Thou gavest Me, nor the Father with His
work, when He says, / have given them. But as He was
pleased by prayer to the Father to obtain that all might be
one, so now He is pleased to effect the same by His own
gift; for He continues. That all may be one, even as We are
Chrys. One. Chrys. By glory. He means miracles, and doctrines,
Ixxxii- ^^^ unity; which latter is the greater glory. For all who
2- believed through the Apostles are one. If any separated, it
was owing to men's own carelessness; not but that our Lord
Hilar, anticipates this happening. Hilary. By this giving and
Xrin. receiving of honour, then, all are one. But 1 do not yet
apprehend in what way this makes all one. Our Lord,
however, explains the gradation and order in the consummating
of this unity, when He adds, / in them, and Thou in Me;
so that inasmuch as He was in the Father bv His divine
nature, we in Him by His incarnation, and He again in us by
the mystery of the sacrament, a perfect union by means of a
Chrys. Mediator was established. Chrys. Elsewhere' He says of
Ixxxii. Himself and the Father, We will come and make Our abode
' T423 ^^^^ Him; by the mention of two persons, stopping the
mouths of the Sabellians. Here by saying that the Father
Aug. comes to the disciples through Him, He refutes the notion of
Tr.xc. the Arians. Aug. Nor is this said, however, as if to mean

VER. 24 — 26. ST. JOHN. 541
that the Father was not in us, or we in the Faiher. He only
means to sa.v, that He is Mediator between God and man.
And what He adds. That they may be made perfect in one,
shews that the reconciliation made by this Mediator, was
carried on even to the enjoyment of everlasting blessedness.
So what follows. That the world may know that Thou hast
sent Me, must not be taken to mean the same as the words
just above. That the world may believe. For as long as we
believe what we do not see, we are not yet made perfect, as
we shall be when we have merited to see what we believe.
So that when He speaks of their being made perfect, we are
to understand such a knowledge as shall be by sight, not
such as is by faith. These that believe are the world, not a
permanent eneray, but changed from an enemy to a friend; as
it follows : And hast loved them, as Thou hast loved Me. The
Father loves us in the Son, because He elected us in Him.
These words do not prove that we are equal to the Only
Begotten Son; for this mode of expression, as one thing so
another, does not always signify equality. It sometimes only
means, because one thing, therefore another. And this is
its meaning here: Thou hast loved them, as Thou hast loved
Me, i. e. Thou hast loved them, because Thou hast loved Me.
There is no reason for God loving His members, but that He
loves him. But since He hateth nothing that He hath made,
who can adequately express how much He loves the
members of His Only Begotten Son, and still more the Only
Begotten Himself

24. Father, I will that they also, whom thou hast
given me, be with me where I am; that they may
behold my glory, which thou hast given me : for thou
lovedst me before the foundation of the world.
25. O righteous Father, the world hath not known
thee : but I have known thee, and these have known
that thou hast sent me.
26. And I have declared unto them thy name, and
will declare it : that the love wherewith thou hast loved
me may be in them, and I in them.

542 GOSPEL ACCORDING TO CHAP. XVII.
Chrys. Chrys. After He has said that many should believe on
Ixxxi'i. Him through them, and that they should obtain great glory,
2- He then speaks of the crowns in store for them; Father, I
will that they also whom Thou hast given Me, be with Me
;*"g- . where L am. Aug. These are thev whom He has received
ir. CXI. -'
1. from the Father, whom He also chose out of the world; as
He saith at the beginning of this prayer. Thou hast given
Him power over all flesh, i. e. all mankind. That He should
give eternal life to as many as Thou hast given Him.
Wherein He shews that He had received power over all men,
to deliver whom He would, and to condemn whom He
would. Wherefore it is to all His merabers that He promises
this reward, that where He is, they may be also. Nor can
that but be done, which the Almighty Son saith that He
wishes to the Almighty Father: for the Father and the Son
have one will, which, if weakness prevent us from compre
hending, piety must believe. Where I am: so far as pertains
to the creature. He was made of the seed of David accord
ing to the flesh: He might say. Where I am, meaning where
He was shortly to be, i. e. heaven. In heaven then. He
promises us, we shall be. For thither was the form of a
servant raised, which He had taken from the Virgin, and
<^reg. there placed on the right hand of God. Greg. What means
Moral
John 3 then what the Truth saith above. No man hath ascended
'^- into heaven, but He that came down from heaven, even the
Sojz qf man which is in heaven. Yet here is no discrepancy,
for our Lord being the Head of His members, the reprobates
excluded. He is alone with us. And therefore, we raaking
one with Him, whence He came alone in Himself, thither
Aug. He returns alone in us. Aug. But as respects the form of
God, wherein He is equal to the Father, if we understand
these words, that they may be with Me where I am, with
reference to that, then away with all bodily ideas, and enquire
not where the Son, Who is equal to the Father, is: for no
one hath discovered where He is not. Wherefore it was not
enough for Him to say, I ivill that they may be where I am,
but He adds, with Me. For to be with Him is the great
good: even the miserable can be where He is, but only the
hajjpy can be with Him. And as in the case of the visible,
though very different be whatever example we take, a blind

VER. 24 — 26. ST. JOHN. 548
man will serve for one, as a blind man though He is where
the light is, yet is not himself with the light, but is absent
from it in its presence, so not only the unbelieving, but the
beheving, though they cannot be where Christ is not, yet are
not themselves with Christ by sight: by faith we cannot
doubt but that a believer is with Christ. But here He is
speaking of that sight wherein we shall see Him as He is;
as He adds. That they may behold My glory, which Thou
hast given Me. That they may behold. He says, not, that
they may believe. It is the reward of faith which He speaks
of, not faith itself Chrys. He saith not, that they may Chrys.
partake of My glory, but, that they may behold, intimating j^xxii.
that the rest there is to see the Son of God. The Father
gave Him glory, when He begat Him. Aug. When then we A.ug.
shall have seen the glory which the Father gave the Son,3.'^'
though by this glory we do not understand here, that which
He gave to the equal Son when He begat Him, but that
which He gave to the Son of man, after His crucifixion;
then shall the judgment be, then shall the wicked be taken
away, that he see not the glory of the Lord: what glory but
that whereby He is God ? If then we take their words.
That they may be with Me where I am, to be spoken by
Him as Son of God, in that case they must have a higher
meaning, viz. that we shall be in the Father with Christ.
As He immediately adds. That they may see My glory which
Thou hast given Me; and then. Which Thou gavest Me
before the foundation ofthe world. For in Him He loved
us before the foundation of the world, and then predestined
what He should do at the end of the world. Bede. That
which He calls glory then is the love wherewith He was
loved with the Father before the foundation of the world.
And in that glory He loved us too before the foundation of
the world. Theophyl. After then that He had prayed for
behevers, and promised them so many good things, another
prayer follows worthy of His mercy and benignity: O
righteous Father, the world hath not known Thee; as if to
say, I would wish that all men obtained these good things,
which I have asked for the believing. But inasrauch as they
have not known Thee, they shall not obtain the glory and Chrys.
crown. Chrys. He says this as if He were troubled at the,^

Horn. xxxii.

544 gospel according to ST. JOHN. CHAP. XVII.
thought, that they should be unwilling to know One so just
and good. And whereas the Jews had said, that they knew
God, and He knew Him not: He on the contrary says. But
I have known Thee, and these have known that Thou hast
sent Me, and I have declared unto them Thy name, and will
I make declare^ it, by giving them perfect knowledge through the
novpn jjQiy. Gbost. When they have learned what Thou art, they
will know that I am not separate from Thee, but Thine own
Son greatiy beloved, and joined to Thee. This I have told
them, that I might receive them, and that they who believe
this aright, shall preserve their faith and love toward Me
entire ; and I will abide in them : That the love wherewith
Aug. Thou hast loved Me may be in them, and I in them. Adg.
^r. CXI. Q^ thus; What is to know Him, but eternal life, which He
gave not to a condemned but to a reconciled world? For
this reason the world hath not known Thee; because Thou
art just, and hast punished them with this ignorance of Thee,
in reward for their misdeeds. And for this reason the
reconciled world knows Thee, because Thou art mercifiil,
and hast vouchsafed this knowledge, not in consequence of
their merits, but of thy grace. It follows: But I have known
Thee. He is God the fountain of grace by nature, man of
the Holy Ghost and Virgin by grace ineffable. Then because
the grace of God is through Jesus Christ, He says. And they
have known Me, i. e. the reconciled world have known Me,
by grace, forasmuch as Thou hast sent Me. And I have
made known Thy name to them by faith, and will make it
known by sight: that the love wherewith Thou hast loved
2 Tim. Me may be in them. The Apostle uses a like phrase, / have
' ' fought a good fight, by a good fight being the more common
form. The love wherewith the Father loveth the Son in us,
can only be in us because we are His members, and we are
loved in Him when He is loved wholly, i. e. both head and
body. And therefore He adds. And I in them; He is in
us, as in His temple, we in Him as our Head.

CHAP. XVIII.
1. When Jesus had spoken these words, he went
forth with his disciples over the brook Cedron, where
was a garden, into the which he entered, and his dis
ciples. 2. And Judas also, which betrayed him, knew the
place : for Jesus ofttimes resorted thither with his
disciples. Aug. The discourse, which our Lord had with His dis- Aug.
Xr. cxii.
ciples after supper, and the prayer which followed, being
now ended, the Evangelist begins the account of His Passion.
When Jesus had spoken these words. He came forth with
His disciples over ihe brook Cedron, where was a garden,
into which He entered, and His disciples. But this did not
take place immediately after the prayer was ended ; there
was an interval containing sorae things, which John omits,
but which are mentioned by the other Evangelists. Aug. A Aug.
contention took place between them, which of them was the g^. j;;.'
greater, as Luke relates. He also said to Peter, as Lukeo-iH-
adds in the same place. Behold, Satan hath desired to have Luke22,
31
you, that he might sift you as wheat, ^c. And according
to Matthew and Mark, they sang a hymn, and then went to Mat.26,
Mount Olivet. Matthew lastly brings the two narratives iyiarki4,
together: Then went Jesus with His disciples to a place '^^¦
which is called Qethsetnane. That is the place which John
mentions here, Where there was a garden, into the which He
entered, and His disciples. Aug. When Jesus had spoken^- ..
these words, shews that He did not enter before He had
finished speaking. Chrys. But why does not John say, Chrys.
When He had prayed. He entered ? Because His prayer j^"™';;.
was a speaking for His disciples' sake. It is now night time;
He goes and crosses the brook, and hastens to the place
2n

546 GOSPEL ACCORDING TO CH.A.P. XVIII.
which was known to the traitor ; thus giving no trouble to
those who were lying in wait for Him, and shewing His
disciples that He went voluntarily to die. Alcuin. Over the
brook Cedron, i. e. of cedars. It is the genitive in the Greek.
He goes over the brook, i. e- drinks of the brook of His Pas
sion. Where there was a garden, that the sin which was
committed in a garden. He might blot out in a garden.
Chrys. paradise signifies garden of delights. Chrys. That it
Ixxxii. might not be thought that He went into a garden to
hide Himself, it is added. But Judas who betrayed
Him knew the place : for Jesus often resorted thither with
;^"S- .. His disciples. Aug. There the wolf in sheep's clothing,
permitted by the deep counsel of the Master of the flock to
go among the sheep, learned in what way to disperse the
Chrys. flock, and ensnare the Shepherd. Chrys. Jesus had often
Ixxxiii. met and talked alone with His disciples there, on essential
doctrines, such as it was lawful for others to hear. He does
this on mountains, and in gardens, to be out of reach of
noise and tumult. Judas however went there, because
Christ had often passed the night there in the open air. He
would have gone to His house, if he had thought he should
find Him sleeping there. Theophyl. Judas knew that at
the feast time our Lord was wont to teach His disciples high
and mysterious doctrines, and that He taught in places like
this. And as it was then a solemn season, he thought He
would be found there, teaching His disciples things relating
to the feast.
3. Judas then, having received a band of men and
officers from the chief priests and Pharisees, cometh
thither with lanterns and torches and weapons.
4. Jesus therefore, knowing all things that should
come upon him, went forth, and said unto them. Whom
seek ye?
5. They answered him, Jesus of Nazareth. Jesus
saith unto them, I am he. And Judas also, which
betrayed him, stood with them.
6. As soon then as he said unto them, I am he,
they went backward, and fell to the ground.

r. cxu.

VER. 3 — 9. ST. .JOHN. 517
7. Then asked he them again. Whom seek ye?
And they said, Jesus of Nazareth.
8. Jesus answered, I have told you that I am he :
if therefore ye seek me, let these go their way :
9. That the saying might be fulfilled, which he
spake. Of them which thou gavest me have I lost
none. Gloss. The Evangelist had shewn how Judas had found Nihil
out the place where Christ was, now he relates how he went^
there. Judas then, having received a band of men and
officers from the chief priests and Pharisees, cometh thither
with lanterns and torches and weapons. Aug. It was a Aug.
band not of Jews, but of soldiers, granted, we must under-
stand, by the Governor, with legal authority to take the
criminal, as He was considered, and crush any opposition
that might be made. Chrys. But how could they persuade Chrys.
the band? By hiring them; for being soldiers, they were^,^""!;
ready to do any thing for money. Theophyl. They carry
torches and lanterns, to guard against Christ escaping in
the dark. Chrys. They had often sent elsewhere to Chrys.
take Him, but had not been able. Whence it is evident [^°"jjj
that He gave Himself up voluntarily; as it follows, Jesus
therefore, knowing all things that should come upon Him,
went forth, and said unto them. Whom seek ye ? Theo
phyl. He asks not because He needed to know, for He
knew all things that should come upon Him ; but because
He wished to shew, that though present, they could not
see or distinguish Him: Jesus saith unto them, I am He.
Chrys. He Himself had blinded their eyes. For that dark- Chrys.
ness was not the reason is clear, because the Evangelist,'^™;'..
says that they had lanterns. Though they had not lan
terns, however, they should at least have recognised Him
by His voice. And if they did not know Him, yet how
was it that Judas, who had been with Him constantly also,
did not know Him? And Judas also which betrayed Him
stood with them. Jesus did all this to shew that they
could not have taken Him, or even seen Him when He was
in the midst of them, had He not permitted it. Aug. ^sAug.
_ „ Tr.cxiii.
2 N 2 ¦

548 GOSPEL according to chap, xviii.
soon then as He said unto ihem, L am He, they went
backward. Where now is the band of soldiers, where the
terror and defence of arms ? Without a blow, one word struck,
drove back, prostrated a crowd fierce with hatred, terrible
with arms. For God was hid in the flesh, and the eternal day
was so obscured by His human body, that He was sought
for with lanterns and torches, to be slain in the darkness.
What shall He do when He cometh to judge. Who did thus
when He was going to be judged ? And now even at the
present time Christ saith by the Gospel, / am He, and an
Antichrist is expected by the Jews: to the end that they
may go backward, and fall to the ground; because that
Greg, forsaking heavenly, they desire earthly things. Greg. Why
Hom.ix.^® this, that the Elect fall on their faces, the reprobate
backward? Because every one who falls back, sees not
where he falls, whereas he who falls forward, sees where he
falls. The wicked when they suffer loss in invisible things, are
said to fall backward, because they do not see what is behind
them: but the righteous, who of their own accord cast
themselves down in temporal things, in order that they may
rise in spiritual, fall as il were upon their faces, when with
fear and repentance they humble themselves with their eyes
C'rys. open. Chrys. Lastly, lest any should say that He had
ixxx'ii. encouraged the Jews to kill Him, in delivering Himself into
their hands. He says every thing that is possible to reclaim
them. But when they persisted in their malice, and shewed
themselves inexcusable, then He gave Himself up into their
hands: Then asked He them again,Wliom seek ye? And ihey
said, Jesus of Nazareth. Jesus answered, I have told you
Aug. that I am He. Aug. They had heard at the first, I am He,
^' '"''but had not understood it; because He who could do
whatever He would, willed not that they should. But had
He never permitted Himself to be taken by them, they
would not have done indeed what they came to do ; but neither
would He what He came to do. So now having shewn His
power to them when they wished to take Him and could
not. He lets them seize Him, that they might be unconscious
agents of His will; Jf ye seek Me, let these go their way.
Chrvs. Chrys. As if to say. Though ye seek Me, ye have nothing
ixxxi'v. *o <^o ^itb these: lo, I give Myself up: thus even to the \as,t

VER. 10, 11. ST. JOHN. 549
hour does He shew His love for His own. Aug. He com- Aug.
mands His enemies, and they do what He commands ; they
permit them to go away, whom He would not have perish.
Chrys. The Evangelist, to shew that it was not their design Chrys.
to do this, but that His power did it, adds. That the saying^'^^-^
might be fulfilled which He spoke. Of them which Thou hast
given Me, have I lost none. He had said this with reference
not to temporal, but to eternal death: the Evangelist
however understands the word of temporal death also. Aug. Aug.
Xr. cxii>
But were the disciples never to die ? Why then would He 4.
lose them, even if they died then? Because they did not yet
believe in Him in a saving way.
10. Then Simon Peter having a sword drew it, and
smote the high priest's servant, and cut ofi' his right
ear. The servant's name was Malchus.
11. Then said Jesus unto Peter, Put up thy sword
into the sheath : the cup which my Father hath given
me, shall I not drink it?
Chrys. Peter trusting to these last words of our Lord's, Chrys.
and to what He had just done, assaults those who came tOij^^^jj.
take Him: Then Simon Peter having a sword drew it, and
smote the high priest's servant. But how, commanded as
he had been to have neither scrip, nor two garments, had he
a sword? Perhaps he had foreseen this occasion, and pro
vided one- Theophyl. Or, he had got one for sacrificing
the lamb, and carried it away with him from the Supper.
Chrys. But how could he, who had been forbidden ever to Chrys.
strike on the cheek, be a murderer? Because what he hadixxriii.
been forbidden to do was to avenge himself, but here he was^-
not avenging himself, but his Master. They were not how
ever yet perfect: afterwards ye shall see Peter beaten with
stripes, and bearing it humbly. And cut off his right ear:
this seems to shew the impetuosity of the Apostle; that he
struck at the head itself Aug. The servant's name was Aug.
Malchus; John is the only Evangelist who mentions the '¦¦°^"-
servant's name; as Luke is the only one who mentions that
our Lord touched the ear and healed him. Chrys. He^^'^s- Uom.
Ixxxiii.

550 gospel according to chap, xviii.
wrought this miracle both to teach us, that we ought to do
good to those who suffer, and to manifest His power. The
Evangelist gives the name, that those who then read it might
have the opportunity of enquiring into the truth of the ac
count. And he mentions that he was the servant of the high
priest, because in addition to the miracle of the cure itself,
this shews that it was performed upon one of those who came
to take Him, and who shortly after struck Him on the face.
Aug. Aug. The name Malchus signifies, about to reign. What then
5. ' ¦ does the ear cut off for our Lord, and healed by our Lord,
denote, but the abolition of the old, and the creating of a new,
'auditum hearing ' in the newness of the Spirit, and not in the oldness
ofthe letter ? To whomsoever this is given, who can doubt that
he will reign with Christ ? But he was a servant too, hath
reference to that oldness, which generated to bondage: the
cure figures liberty. Theophyl. Or, the cutting off of the
high priest's servant's right ear is a type of the people's deaf
ness, of which the chief priests partook most strongly: the
restoration ofthe ear, of ultimate reenlightenment ofthe under-
Aug. standing of the Jews, at the coraing of Elias. Aug. Our
'^¦"^"'Lord condemned Peter's act, and forbad him proceeding fur
ther: Then said Jesus unto Peter, Put up thy sword into the
sheath. He was to be admonished to have patience: and
Chrys. this was written for our learning. Chrys. He not only re-
Hom. s^j-ained Him however bv threats, but consoled him also at
Ixxxiu. J ^
2. the same time: The cup that My Father giveth Me, shall I
not drink it? Whereby He shews that it was not by their
power, but by His permission, that this had been done, and
that He did not oppose God, but was obedient even unto
death. Theophyl. In that He calls it a cup. He shews how
pleasing and acceptable death for the salvation of men was
Aug. to Him. Aug. The cup being given Him by the Father, is
Tr. cxii. t^g same with what the Apostle saith. Who spared not His
32. ' own Son, but delivered Him up for us all. But the Giver of
this cup and the Drinker of it are the same; as the same
Eph. 5, Apostle saith, Christ loved us, and gave Himself for us.
2. 12. Then the band and the captain and officers of
the Jews took Jesus, and bound him,
13. And led him away to Annas first; for he was

ver. 12 — 14. ST. JOHN. 551
father in law to Caiaphas, which was the high priest
that same year.
14. Now Caiaphas was he, which gave counsel to the
Jews, that it was expedient that one man should die
for the people.

Theophyl. Every thing having been done that could be
to dissuade the Jews, and they refusing to take warning.
He suffered Himself to be delivered into their hands: Then
the band and the captain and officers of the Jews took Jesus.
Aug. They took Him Whom they did not draw nigh to; nor Aug.
understood that which is written in the Psalms, Draw nigh pg' 3^"*
unto Him,, and be ye lightened. For had they thus drawn 6-
nigh to Him, they would have taken Him, not to kill Him, ad eum,
but to be in their hearts. But now that they take Him in^'^^S-
the way they do, they go backward. It follows, and bound
Him, Him by Whom they ought to have wished to be loosed.
And perhaps there were among them sorae who, afterwards
delivered by Him, exclaimed. Thou hast broken My chains Ps. 116.
asunder. But after that they had bound Jesus, it then ap
pears most clearly that Judas had betrayed Him not for a
good, but a most wicked purpose: And led Him away to
Annas first. Chrys. In exultation, to shew what they had Chrys.
done, as if they were raising a trophy. Aug. Why they did ixxxiji
so, he tells us immediately after : For he was father in law to'^-
Caiaphas, which was the high priest that same year. Matthew, Tncim.
in order to shorten the narrative, says that He was led to
Caiaphas; because He was led to Annas first, as being the
father in law of Caiaphas. So that we must understand that
Annas wished to act Caiaphas's part. Bede. In order that,
while our Lord was condemned by his colleague, he might
not be guiltless, though his crime was less. Or perhaps
his house lay in the way, and they were obliged to pass by
it. Or it was the design of Providence, that they who were
allied in blood, should be associated in guilt. That Caiaphas
however was high priest for that year sounds contrary to the
law, which ordained that there be only one high priest, and
made the oflice hereditary. But the pontificate had now
been abandoned to ambitious men. Alcuin. Josephus re-

552 gospel according to chap, xviii.
lates that this Caiaphas bought the high priesthood for this
year. No wonder then if a wicked high priest judged wick
edly. A man who was advanced to the priesthood by avarice,
Chrys. would keep himself there by injustice. Chrys. That no
Ixxxiii. °"^ however might be disturbed at the sound of the chains,
the Evangelist reminds them ofthe prophecy that His death
would be the salvation of the world: Now Caiaphas was he
which gave counsel to the Jews, that it was expedient that
one man should die for the people. Such is the overpowering
force of truth, that even its enemies echo it.
15. And Simon Peter followed Jesus, and so did
another disciple: that disciple was known unto the
high priest, and went in with Jesus into the palace of
the high priest.
16. But Peter stood at the door without. Then
went out that other disciple, which was known unto
the high priest, and spake unto her that kept the
door, and brought in Peter.
1 7. Then saith the damsel that kept the door unto
Peter, Art not thou also one of this man's disciples ?
He saith, I am not.
18. And the servants and officers stood there, who
had made a fire of coals; for it was cold: and they
warmed themselves: and Peter stood with them, and
warmed himself.
Aug. Aug. The temptation of Peter, which took place in the
Evang. midst of the contumelies offered to our Lord, is not placed
ii. vi. ^,y .^\ ju the same order. Matthew and Mark put the con
tumelies first, the temptation of Peter afterwards; Luke the
temptation first, the contumelies after. John begins with the
temptation : And Simon Peter followed Jesus, and so did
another disciple. Alcuin. He followed his Master out of
Aug. devotion, though afar off, on account of fear. Aug. Who
'that other disciple was we cannot hastily decide, as his
name is not told us. John however is wont to signify himself
by this expression, with the addition of, whom Jesus loved.

VER. 16 — 18. ST. JOHN. 553
Perhaps therefore he is the one. Chrys. He omits his
own name out of humility: though he is relating an act of
great virtue, how that he followed when the rest fled. He
puts Peter before himself, and then mentions himself, in order
to shew that he was inside the hall, and therefore related
what took place there with more certainty than the other
Evangelists could. That disciple was known unto the high
priest, and went in with Jesus into the palace of the high
priest. This he mentions not as a boast, but in order to dimi
nish his own merit, in having been the only one who entered
with Jesus. It is accounting for the act in another way, than
merely by greatness of mind. Peter's love took hira as far as the
palace, but his fear prevented him entering in: But Peter
stood at the door without. Alcuin. He stood without, as
being about to deny his Lord. He was not in Christ, who
dared not confess Christ. Chrys. But that Peter would Chrys.
have entered the palace, if he had been permitted, appears j^°^jj
by what immediately follows: Then went out that other dis
ciple who was known to the high priest, and spake unto her
who kept the doors, and brought in Peter. He did not bring
him in himself, because he kept near Christ. It follows:
Then saith the damsel that kept ihe door unio Peter, Art
not thou also one of this Mans disciples? He saith, L am
not. What sayest thou, O Peter? Didst thou not say
before, / will lay down my life for thy sake ? What then Mat.26,
had happened, that thou givest way even when the damsel
asks thee .'' It was not a soldier who asked thee, but a mean
porteress. Nor said she, Art thou this Deceiver's disciple, but,
this Man's : an expression of pity. Art not thou also, she
says, because John was inside. Aug. But what wonder, if ;*''g-...Tr.cxiii.
God foretold truly, man presumed falsely. Respecting this
denial of Peter we should remark, that Christ is not only
denied by him, who denies that He is Christ, but by him
also who denies himself to be a Christian. For the Lord
did not say to Peter, Thou shalt deny that thou art My dis
ciple, but. Thou shalt deny Me. He denied Him then, when I'ute22,
he denied that he was His disciple. And what was this but
to deny that he was a Christian ? How many afterwards,
even boys and girls, were able to despise death, confess
Christ, and enter courageously into the kingdom of heaven ;

554 gospel .according to chap, xviii.
which he who received the keys of the kingdom, was now
unable to do ? Wherein we see the reason for His saying
above. Let these go their way, for of those which Thou hast
given Me, have I lost none. If Peter had gone out of this
world immediately after denying Christ, He must have been
Chrys. lost. Chrys. Therefore did Divine Providence permit Peter
Petro et first to fall, in order that he might be less severe to sinners
Elia. from the remembrance of his own fall. Peter, the teacher
and master of the whole world, sinned, and obtained pardon,
that judges might thereafter have that rule to go by in dis
pensing pardon. For this reason I suppose the priesthood
was not given to Angels ; because, being without sin them
selves, they would punish sinners without pity- Passible
man is placed over man, in order that remembering his own
weakness, he may be merciful to others. Theophyl. Some
however foolishly favour Peter, so far as to say that he
denied Christ, because he did not wish to be away from
Christ, and he knew, they say, that if he confessed that he
was one of Christ's disciples, he would be separated from
Him, and would no longer have the liberty of following and
seeing his beloved Lord ; and therefore pretended to be one
of the servants, that his sad countenance might not be per
ceived, and so exclude him : And the servants and officers
stood there, who had made afire qf coals, and warmed them
selves; and Peter stood with them, and warmed himself.
Aug. Aug. It was not winter, and yet it was cold, as it often is at
Tr.cxni-tjjg vernal equinox. Greg. The fire of love was smothered
ii. Mor. in Peter's breast, and he was warming himself before the
coals of the persecutors, i. e. with the love of this present
life, whereby his weakness was increased.

19. The high priest then asked Jesus of his disci
ples, and of his doctrine.
20. Jesus answered him, I spake openly to the
world; I ever taught in the synagogue, and in the
temple, whither the Jews always resort ; and in secret
have I said nothing.
21. Why askest thou me? ask them which heard

, 11.

VER. 19 — 21. ST. JOHN. 555
me, what I have said unto them : behold, they know
what I said.
Chrys. As they could bring no charge against Christ, Chrys.
they asked Him of His disciples: I'he high priest ^Ae?z ixxxiii.
asked Jesus of His disciples ; perhaps where they were, and^-
on what account He had collected them, he wished to prove
that he was a seditious and factious person whom no one
attended to, except His own disciples. Theophyl. He asks
Him moreover of His doctrine, what it was, whether opposed
to Moses and the law, that he might take occasion thereby
to put Him to death as an enemy of God. Alcuin. He
does not ask in order to know the truth, but to find out
some charge against Him, on which to deliver Him to" the
Roman Governor to be condemned. But our Lord so tem
pers His answer, as neither to conceal the truth, nor yet to
appear to defend Himself: Jesus answered him, I spake
openly to the world; I ever taught in the synagogue, and in
the temple, whither the Jews always resort; and in secret
have I said nothing. Aug. There is a difiiculty here not to Aug.
be passed over : if He did not speak openly even to His ''-"""•
disciples, but only promised that He would do so at some
time, how was it that He spoke openly to the world ? He
spoke more openly to His disciples afterwards, when they
had withdrawn from the crowd ; for He then explained His
parables, the meaning of which He concealed from the others.
When He says then, I spake openly to the world.
He must be understood to mean, within the hearing
of many. So in one sense He spoke openly, i. e. in that
many heard Him ; in another sense not openly, i. e. in that
they did not understand Him. His speaking apart with His
disciples was not speaking in secret; for how could He speak
in secret before the multitude, especially when that small
number of His disciples were to make known what He said
to a much larger ? Theophyl. He refers here to the prophecy
of Esaias; I have not spoken in secret, in a dark place of isa. 45,
the earth. Chrys. Or, He spoke in secret, but not, as these chrys.
thought, from fear, or to excite sedition; but only when Hom.
what He said was above the understanding of the many. To * ^™'
establish the matter, however, upon superabundant evidence,

Tr.cxiii 3

556 GOSPEL according TO CHAP. XVIII.
He adds, Why askest thou Me ? ask them which heard Me
what I said unio ihem ; behold, ihey know what L .said unio
them : as if He said, Thou askest Me of My disciples ; ask
My enemies, who lie in wait for Me. These are the words
of one who was confident of the truth of what He said : for
it is incontrovertible evidence, when enemies are called in
Aug. as witnesses. Aug. For what they had heard and not under
stood, was not of such a kind, as that they could justly turn
it against Him. And as often as they tried by questioning
to find out some charge against Him, He so replied as to
blunt all their stratagem-s, and refute their calumnies.
22. And when he had thus spoken, one of the officers
which stood by struck Jesus with the palm of his hand,
saying, Answerest thou the high priest so?
23. Jesus answered him. If I have spoken evil,
bear witness of the evil : but if well, why smitest thou
me ?
24. Now Annas had sent him bound unto Caiaphas
the high priest.
Theophyl. When Jesus had appealed to the testimony
of the people by, an officer, wishing to clear hiraself, and shew
that he was not one of those who admired our Lord, struck
Him: And when He had thus spoken, one ofthe officers
which stood by struck Jesus with the palm of his hand,
Aug. saying, Answerest Thou the high priest so ? Aug. This
Evfng"' ®^®^® ^^^^ Annas was the high priest, for this was before He
iii. vi. was sent to Caiaphas. And Luke in the beginning of his
Gospel says, that Annas and Caiaphas were both high
priests. Alcuin. Here is fulfilled the prophecy, I gave my
cheek to ihe smiters. Jesus, though struck unjustly, rephed
gently: Jesus answered him. If I have spoken evil, bear
witness of the evil: but if well, why smitest thou Me ?
Theophyl. As if to say. If thou hast any fault to find with
what I have said, shew it; if thou hast not, why ragest thou?
Or thus: If I taught any thing unadvisedly, when I taught
in the synagogues, give proof of it to the high priest; but if
I taught aright, so that even ye officers admired, why smitest

VER. 2-2 — 24. ST. JOHN. 557
thou Me, Whom before thou admiredst ? Aug. What can be Aug.
truer, gentler, kinder, than this answer ? He Who received
the blow on the face neither wished for him who sti-uck it that
fire from heaven should consume him, or the earth open its
mouth and swallow him ; or a devil seize him ; or any other yet
more horrible kind of punishment. Yet had not He, by Whom
the world was made, power to cause any one of these things to
take place, but that He preferred teaching us that patience by
which the world is overcorae? Sorae one will ask here, why
He did not do what He Himself commanded, i. e. not make
this answer, but give the other cheek to the smiter? But
what if He did both, both answered gently, and gave, not
His cheek only to the smiter, but His whole body to be
nailed to the Cross ? And herein He shews, that those pre
cepts of patience are to be performed not by posture of the
body, but by preparation ofthe heart: for it is possible that
a man might give his cheek outwardly, and yet be angry at
the same time. How much better is it to answer truly, yet
gently, and be ready to bear even harder usage patiently.
Chrys. What should they do then but either disprove, orchrys.
admit, what He said? Yet this they do not do: it is not a^"™.-..
trial they are carrying on, but a faction, a tyranny. Not
knowing what to do further, they send Him to Caiaphas:
Now Annas sent Him bound io Caiaphas the high priest.
Theophyl. Thinking that as he was more cunning, he might
find out something against Him worthy of death. Aug. He Aug.
was the one to whora they were taking Him from the first, as ¦'^''•*"""
Matthew says ; he being the high priest of this year. We
must understand that the pontificate was taken between them
year by year alternately, and that it was by Caiaphas's con
sent that they led Him first to Annas ; or that their houses
were so situated, that they could not but pass straight by that
of Annas. Bede. Sent Him bound, not that He was bound
now for' the first time, for they bound Him when they took
Him. They sent Him bound as they had brought Him.
Or perhaps He may have been loosed from His bonds for
that hour, in order to be examined, after which He was
bound again, and sent to Caiaphas.

658 gospel according to chap, xviii.
25. And Simon Peter stood and warmed himself.
They said therefore unto him. Art not thou also one
of his disciples? He denied it, and said, I am not.
26. One of the servants of the high priest, being
his kinsman whose ear Peter cut oflf, saith. Did not
I see thee in the garden with him?
27- Peter then denied again : and immediately the
cock crew.
Aug. Aug. After the Evangelist has said that they sent Jesus
'^¦''""- bound from Annas to Caiaphas, he returns to Peter and his
three denials, which took place in the house of Annas : And
Simon Peter stood and warmed himself. He repeats what
Chrys. he had said before. Chrys. Or, He means that the once
Ixxxiii fci'^id disciple was now too torpid, to move even when our
Lord was carried away: shewing thereby how weak man's
nature is, when God forsakes him. Asked again, he again
denies: They said therefore unto him. Art not thou also one
Aug. of His disciples? He denied it, and said, L am not. Aug.
Evang.' Here we find Peter not at the gate, but at the fire, when he
iii. 6, denies the second time: so that he must have returned after
he had gone out of doors, where Matthew says he was. He
did not go out, and another damsel see him on the outside,
but another damsel saw him as he was rising to go out, and
remarked him, and told those who were by, i. e. those who
were standing with her at the fire inside the ball. This fellow
Matt, also was with Jesus of Nazareth. He heard this outside,
72.' ¦ and returned, and swore, / do not know ihe man. Then
John continues: They said therefore unto him. Art not thou
also one of His disciples? which words we suppose to have
been said to him when he had come back, and was standing at
the fire. And this explanation is confirmed by the fact, that
besides the other damsel mentioned by Matthew and Mark
in the second denial, there was another person, mentioned
by Luke, who also questioned him. So John uses the
plural: They said therefore unto him. And then follows
the third denial: One of ihe servants of ihe high priest,
being his kinsman whose ear Peter cut off, saith. Did not
I see thee in ihe garden with Him? That Matthew and

VER. 28 — 32. ST. JOHN. 569
Mark speak of the party who here question Peter in the
plural number, whereas Luke mentions only one, and John
also, adding that that one was the kinsman of him whose
ear Peter cut off, is easily explained by supposing that
Matthew and Mark used the plural number by a common
form of speech for the singular; or that one who had observed
him most strictly put the question first, and others followed
it up, and pressed Peter with more. Chrys. But neither Chrys.
did the garden bring back to his memory what he had then ixxxiii.
said, and the great professions of love he had made: Peters-
then denied again, and immediately the cock crew. Aug. Aug.
Lo, the prophecy ofthe Physician is fulfilled, the presumption
of the sick man demonstrated. That which Peter had said
he would do, he had not done. / will lay down my life for
Thy sake; but what our Lord had foretold had come to pass.
Thou shalt deny Me thrice. Chrys. The Evangelists have Luke22,
all given the same account of the denials of Peter, not with ch'rys.
any intention of throwing blame upon him, but to teach us ^°'^:..
how hurtful it is to trust in self, and not ascribe all to God. 3.
Bede. Mystically, by the first denial of Peter are denoted
those who before our Lord's Passion denied that He was
God, by the second, those who did so after His resurrection.
So by the first crowing ofthe cock His resurrection is signified;
by the second, the general resurrection at the end of the
world. By the first damsel, who obliged Peter to deny, is
denoted lust, by the second, carnal delight: by one or more
servants, the devils who persuade men to deny Christ.
28. Then led they Jesus from Caiaphas unto the
hall of judgment: and it was early; and they them
selves went not into the judgment hall, lest they
should be defiled; but that they might eat the Pass
over. 29. Pilate then went out unto them, and said. What
accusation bring ye against this man?
30. They answered and said unto him. If he were
not a malefactor, we would not have delivered him up
unto thee.

560 GOSPEL ACCORDING TO CHAP. XVIII.
31. Then said Pilate unto them. Take ye him, and
judge him according to your law. The Jews therefore
said unto him. It is not lawful for us to put any man
to death.
32. That the saying of Jesus might be fulfilled,
which he spake, signifying what death he should die.
Aug. Aug. The Evangelist returns to the part where he had
Tr.cxiv. jg^j^ ^g.^ jjj order to relate Peter's denial : Then led they Jesus
a Caia- to Caiaphas unto the hall of judgment: to Caiaphas from
^*, his colleague and father in law Annas, as has been said. But
if to Caiaphas, how to the prsetorium, which was the place
where the governor Pilate resided ? Bede. The praetorium
is the place where the praetor sat. Praetors were called
Aug. prefects and preceptors, because they issue decrees. Aug.
Tr.exiv.-g-^jjg^. ^jjgj^ ^Qj. gQjjjg urgent reason Caiaphas proceeded from
the house of Annas, where both had been sitting, to the
praetorium of the governor, and left Jesus to the hearing of
his father in law: or Pilate had established the praetorium in
the house of Caiaphas, which was large enough to afford a
separate lodging to its owner, and the governor at the same
Aug. time. Aug. According to Matthew, When the morning
Evan°g.' came, they led Him away, and delivered Him to Pontius
1. iii. e. Pilate. But He was to have been led to Caiaphas at first.
Mat.27 How is il then that He was brought to him so late? The
1- 2- truth is, now He was going as it were a committed criminal,
Caiaphas having already determined on His death. And He
was to be given up to Pilate immediately.
Chrys. '^n,d ii was early. Chrys. He was led to Caiaphas before
Hom. tjjg cock crew, but early in the morning to Pilate. Whereby
the Evangelist shews, that all that night of examination, ended
in proving nothing against Him ; and that He was sent to
Pilate in consequence. But leaving what passed then to
Aug. the other Evangelists, he goes to what followed. Aug. And
''• "^- ihey themselves entered not into ihe judgment hall: i. e. into
that part of the house which Pilate occupied, supposing it to
be the house of Caiaphas. Why they did not enter is next
Chrys. explained: Lest they should be defiled, but that ihey might
Hom. eat the Passover. Chrys. For the Jews were then celebrating

VER. 28—32. ST. JOHN. 561
the passover; He ;Hiraself celebrated it one day before,
reserving His own death for the sixth day ; on which day
the old passover was kept. Or, perhaps, the passover means
the whole season. Aug. The days of unleavened bread Aug.
were beginning; during which time it was defilement to "'"""'
enter the house of a stranger. Alcuin. The passover was
strictly the fourteenth day of the month, the day on which
the lamb was killed in the evening: the seven days following
were called the days of unleavened bread, in which nothing
leavened ought to be found in their houses. Yet we find
the day of the passover reckoned among the days of un
leavened bread : Now the first day qf the feast of unleavened'ilta.t.<i6,
bread the disciples came to Jesus, saying unto Him, Where
wilt Thou that we prepare for Thee to eat the passover? And
here also in like manner: That they might eat the passover;
the passover here signifying not the sacrifice of the lamb,
which took place the fourteenth day at evening, but the great
festival which was .celebrated on the fifteenth day, after the
sacrifice of the lamb. Our Lord, like the rest of the Jews,
kept the passover on the fourteenth day: on the fifteenth
day, when the great festival was held. He was crucified.
His immolation however began on the fourteenth day, from
the time that He was taken in the garden, Aug. O impious Aug.
blindness! They feared to be defiled by the judgment hall '^•°'^'^-
of a foreign prefect, to shed the blood of an innocent brother
they feared not. For that He Whom they killed was the
Lord and Giver of life, their blindness saved them from know
ing. Theophyl. Pilate however proceeds in a more gentle
way: Pilate then went out unto them,. Bede. It was the
custom ofthe Jews when they condemned any one to death,
to notity it to the governor, by delivering the man bound-
Chrys. Pilate however seeing Him bound, and such numbers Chrys.
conducting Him, supposed that they had not unquestion-jj^^^iij.
able evidence against Him, so proceeds to ask the question : *•
And said. What accusation bring ye against this Man?
For it was absurd, he said, to take the trial out of his hands,
and yet give him the punishment. They in reply bring
forward no positive charge but only their own conjee-.
tures : They answered and said unto him. If He were not «?
malefactor, we would not have delivered Him up unto (hee,
20

562 GOSPEL ACCORDING TO CHAP. XVIII.
Aug. Aug. Ask the freed from unclean spirits, the blind who saw,
ir.cxiv.^^^ dead who came to life again, and, what is greater than
all, the fools who were made wise, and let them answer,
whether Jesus was a malefactor. But they spoke, of whom
Ps. 39. He had Himself prophesied in the Psalms, They rewarded
Aug. Me evil for good. Aug. But is not this account contradic-
Evang. tory to Luke's, who mentions certain positive charges: And
iii. viii. fhey began to accuse Him, saying, We found this fellow per-
2. 'verting the nation, and forbidding to give tribute to Ccesar,
saying that He Himself is Christ a King. According to John,
the Jews seem to have been unwilling to bring actual charges,
in order that Pilate might condemn Him simply on their
authority, asking no questions, but taking it for granted
that if He was delivered up to him. He was certainly guilty.
Both accounts are however compatible. Each Evangelist
only inserts what he thinks sufficient. And John's account
implies that some charges had been made, when it comes
to Pilate's answer : Then said Pilate unto them. Take ye Him,
and judge Him according to your law. Theophyl. As if to
say. Since you will only have such a trial as will suit you,
and are proud, as if you never did any thing profane, take
ye Him, and condemn Him; 1 will not be made a judge for
such a purpose. Alcuin. Or as if he said. Ye who have
the law, know what the law judgeth concerning such : do
what ye know to be just.
The Jews therefore said unto him. It is not lawful for us
Aug. to put any man to death. Aug. But did not the law com-
4. ¦ ' 'mand not to spare malefactors, especially deceivers such as
they thought Hira ? We must understand them however to
mean, that the holiness of the day which they were beginning
to celebrate, made it unlawful to put any man to death.
Have ye then so lost your understanding by your wickedness,
that ye think yourselves free from the pollution of innocent
Chrys. blood, becausc ye deliver it to be shed by another ? Chrys.
Ixxxiii. Oi"' tbey were not allowed by the Roman law to put Him to
death themselves. Or,Pilate having sakA, Judge Him according
to your law, they reply. It is not lawful for us: His sin is
not a Jewish one. He hath not sinned according to our law:
His offence is political. He calls Himself a King. Or they
wished to have Him crucified, to add infamy to death : they

4

VER. 33—38. ST. JOHN. 56.3
not being allowed to put to death in this way themselves.
They put to death in another way, as we see in the stoning
of Stephen : That the saying of Jesus might be fulfilled,
which He spake, signifying what death He should die.
Which was fulfilled in that He was crucified, or in that He
was put to death by Gentiles as well as Jews. Aug. As we Aug.
. Tr.cxiv.
read in Mark, Behold, we go up to Jerusalem; and the Mark
Son of man shall be delivered unto the chief priests, and ^*'' ^^•
unto the scribes; and they shall condemn Him to death, and
shall deliver Him to the Gentiles. Pilate again was a Roman,
and was sent to the government of Judaea, from Rome. That
this saying of Jesus then might be fulfilled, i. e. that He
might be delivered unto and killed by the Gentiles, they would
not accept Pilate's offer, but said. It is not lawful for us to
put any man to death.

33. Then Pilate entered into the judgment hall
again, and called Jesus, and said unto him. Art thou
the King of the Jews?
34. Jesus answered him, Sayest thou this thing of
thyself, or did others tell it thee of me ?
35. Pilate answered. Am I a Jew? Thine own nation
and the chief priests have delivered thee unto me:
what hast thou done ?
36. Jesus answered, My kingdom is not of this world:
if my kingdom were of this world, then would my ser
vants fight, that I should not be delivered to the Jews :
but now is my kingdom not from hence.
37. Pilate therefore said unto him. Art thou a king
then ? Jesus answered. Thou sayest that I am a king.
To this end was I born, and for this cause came I into
the world, that I should bear witness unto the truth.
Every one that is of the truth heareth my voice.
38. Pilate saith unto him. What is truth?
Chrys. Pilate, wishing to rescue Him from the hatredof the Chrys.
Jews, protiracted' the trial a long time: Then Pilate entered^^l^^^
2 O 2 ' non al.

564 GOSPEL according to. CHAP, xviii.
into the judgment hall, and called Jesus. Theophyl. i. e.
Apart, because he had astrong suspicion that He was innocent,
and thought he could examine Him more accurately, away
frora the crowd : and said unto Hira, Art Thou the King of
the Jews? Alcuin. Wherein Pilate shews that the Jews had
Chrys. charged Him with calhng Himself King of the Jews. Chrys.
Ixxxiii. Or Pilate had heard this by report; and as the Jews had no
^- charge to bring forward, began to examine Him himself with
respect to the things commonly reported of Him.
Jesus answered him, Sayest thou this thing of thyself, or
did others tell it thee of Me? Theophyl. He intimates here
that Pilate was judging blindly and indiscreetly: If thou
sayest this thing of thyself. He says, bring forward proofs of
My rebellion ; if thou hast heard it from others, make regular
Aug. enquiry into it. Aug. Our Lord knew indeed both what He
r. cxv. jjj^ggjj- asked, and what Pilate would answer; but He wished
Chrys. jj ^q j^g v^rj-jt^gn down for our sakes. Chrys. He asks not in
Ixxxiii. ignorance, but in order to draw from Pilate himself an accu
sation against the Jews : Pilate answered. Am I a Jew? Thine
own nation and the chief priests have delivered Thee unto
Aug. me. Aug. He rejects the imputation that He could have
said it of Himself; Thine own nation and the chief priests
have delivered Thee unto me: adding, what hast Thou done?
Whereby he shews that this charge had been brought against
Him, for it is as much as to say. If Thou deniest that Thou
art a King, what hast Thou done to be delivered up to me?
As if it were no wonder that He should be delivered up, if
Chrys. Jjg called Himself a Kine. Chrys. He then tries to bring
Hom. . ° °
Ixxxiii. round the mind of Pilate, not a very bad man, by proving to
him, that He is not a mere man, but God, and the Son of
God; and overthrowing all suspicion of His having aimed
at a tyranny, which Pilate was afraid of, Jesus answered. My
Aug. kingdom is not of this world. Aug. This is what the good
i"^' ''^^' Master wished to teach us. But first it was necessary to
shew the falsity of the notions of both Jews and Gentiles as
to His kingdom, which Pilate had heard of; as if it meant
that He aimed at unlawful power; a crime punishable with
death, and this kingdom were a subject of jealousy to the
ruhng power, and to be guarded against as likely to be hos
tile either to the Romans or Jews. Now if our Lord had

VER. 33-88. ST. JOHN. 565
answered immediately Pilate's question. He wouldhave seemed
to have been answering not the Jews, but the Gentiles only.
But after Pilate's answer, what He says is an answer to both
Gentiles and Jews : as if He said. Men, i. e. Jews and Gentiles,
I hinder not your dominion in this world. What more would
ye have ? Come by faith to the kingdom which is not of this
world. For what is His kingdom, but they that believe in
Him, of whom He saith. Ye are not ofthe world: although He
wished that they should be in the world. In the sarae way,
here He does not say. My kingdom is not in this world; but,
is not of this world. Of the world are all men, who created
by God are born ofthe corrupt race of Adam. All that are
born again in Christ, are made a kingdom not of this world.
Thus hath God taken us out of the power of darkness, and
translated us to the kingdom of His dear Son. Chrys. Or Chrys.
He means that He does not derive His kingdom from the ixxxiii.
same source that earthly kings do; but that He hath His
sovereignty from above; inasmuch as He is not mere man,
but far greater and more glorious than man : If My kingdom
were of this world, then would My servants fight, that I
should not be delivered to the Jews. Here He shews the
weakness of an earthly kingdom, that it has its strength from its
servants, whereas that higher kingdom is sufficient to itself,
and wanting in nothing. And if His kingdom was thus the
greater of the two, it follows that He was taken of His own
will, and delivered up Himself Aug. After shewing that Aug.
His kingdom was not of this world. He adds. But now My'^"'"^^'
kingdom is not from hence. He does not say. Not here, for
His kingdom is here unto the end ofthe world, having within
it the tares mixed with the wheat until the harvest. But yet
it is not from hence, since it is a stranger in the world. The
ophyl. Or He sa,ys, from hence, not, here; because He reigns
in the world, and carries on the government of it, and dis
poses all things according to His will ; but His kingdom isnot
from below, but from above, and before all ages. Chrys. Chrys.
Heretics infer from these words that our Lord is a different i^°™;ij
person from the Creator of the worid. But when He says, ixx,'-
My kingdom is not from hence, He does not deprive the world ''«""
of His government and superintendence, but only shews that
His government is not human and corruptible. Pilate there-

666 gospel according to chap, xviii.
fore said unto Him, Art Thou a King then? Jesus answered,
^°e- Thou sayest that I am a King. Aug. He did not fear to
confess Himself a King, but so replied as neither to deny
that He was, nor yet to confess Himself a King in such sense
as that His kingdom should be supposed to be of this world.
He says, Thou sayest, meaning. Thou being carnal sayest it
cai-nally. He continues, To this end was I born, and for this
cause came I into the world, that 1 should bear witness to the
truth. The pronoun here, in hoc, must not be dwelt long on,
inhloreas if it meant, in hdc re, but shortened, as if it stood, ad hoc
natus sum, as the next words are, ad hoc veni in mundum.
Wherein it is evident He alludes to His birth in the flesh,
not to that divine birth which never had beginning. The
ophyl. Or, to Pilate's question whether He was a King,
our Lord answers. To this end was I born, i. e. to be a King.
That I am born from a King, proves that I am a King.
Chrys. Chrys. If then He was a King by birth. He hath nothing
Ixxxiii. which He hath not received from another. For this I came,
4- that I should bear witness to the truth, i. e. that I should
make all men believe it. We must observe how He shews
His humility here: when they accused Him as a malefactor.
He bore it in silence; but when He is asked of His kingdom,
then He talks with Pilate, instructs him, and raises his mind
to higher things. That I should bear witness to the truth,
Aug. shews that He had no crafty purpose in what He did. Aug.
r. cxv. g^^ when Christ bears witness to the truth. He bears witness
c. 14, 6. to Himself; as He said above, I am the truth. But inas
much as all men have not faith. He adds. Every one that is
qf the truth heareth My voice: heareth, that is, with the
inward ear; obeys My voice, believes Me. Every one that is
qf the truth, hath reference to the grace by which He calleth
according to His purpose. For as regards the nature in which
we are created, since the truth created all, all are of the truth.
But it is not all to whom it is given by the truth to obey the
truth. For had He even said. Every one that heareth My voice
is ofthe truth, it still would be thought that such were ofthe
truth, because they obeyed the truth. But He does not say
this, but. Every one that is of the truth heareth My voice. A
man then is not of the truth, because he hears His voice, but
hears His voice because he is of the truth. This grace is

VER. 38—40. ST. JOHN. 567
conferred upon him by the truth. Chrys. These words Chrys.
have an effect upon Pilate, persuade him to become a hearer, j^"^"/;
and elicit from him the short enquiry. What is truth? Pilate
said unto Him, What is truth? Theophyl. For it had almost
vanished from the world, and become unknown in conse
quence of the general unbelief
38. And when he had said this, he went out again
unto the Jews, and saith unto them, I find in him no
fault at all.
39. But ye have a custom, that I should release
unto you one at the passover : will ye therefore that I
release unto you the King of the Jews ?
40. Then cried they all again, saying. Not this man,
but Barabbas. Now Barabbas was a robber.
Aug. After Pilate had asked. What is truth ? he remem- Aug.
bered a custom of the Jews, of releasing one prisoner at the ''^^'
passover, and did not wait for Christ's answer, for fear of
losing this chance of saving Him, which he much wished to
do: And when he had said this, he went out again unto the
Jews. Chrys. He knew that this question required time to Chrys.
answer, and it was necessary immediately to rescue Him from ixxxiii
the fury of the Jews. So he went out. Alcuin. Or, he did
not wait to hear the reply, because he was unworthy to hear
it. And saith unto them, I find no fault in Him. Chrys. Chrys.
He did not say. He has sinned and is worthy of death ; yetj^^^jj
release Him at the feast; but acquitting Hira in the first place,
he does more than he need do, and asks it as a favour, that,
if they are unwilling to let Him go as innocent, they will at
any rate allow Him the benefit of the season : But ye have
a custom, that I should release one unto you at ihe passover.
Bede. This custom was not commanded in the law, but
had been handed down by tradition from the old fathers, viz.
that in remembrance of their deliverance out of Egypt, they
should release a prisoner at the passover. Pilate tries to
persuade them : Will ye therefore that I release unto you
the King ofthe Jews. Aug, He could not dismiss the idea Aug.

568 gospel according to st. john. chap, xviii.
from his mind, that Jesus was King of the Jews ; as if the
Truth itself, whom he had just asked what it was, had in
scribed it there as a title. Theophyl. Pilate is judicious in
replying that Jesus had done nothing wrong, and that there
was no reason to suspect Him of aiming at a kingdom. For
they might be sure that if He set Himself up as a King, and
a rival of the Roman empire, a Roman prefect would not
release Him. When then He says. Will ye thai I release
unto you the King ofthe Jews ? he clears Jesus of all guilt,
and mocks the Jews, as if to say. Him whom ye accuse of
thinking Himself a King, the same I bid you release: He
Aug. does no such thing. Aug. Upon this they cried out : Then
cried they all again, saying. Not this man, but Barabbas.
Now Barabbas was a robber. We blame you not, O Jews,
for releasing a guilty man at the passover, but for killing an
innocent one. Yet unless this were done, it were not the
true passover. Bede. Inasmuch then as they abandoned the
Saviour, and sought out a robber, to this day the devU
practises his robberies upon them. Alcdin. The name
Barabbas signifies. The son of their master, i. e. the devil ;
his master in his wickedness, the Jews' in their perfidy.

CHAP. XIX.
1. Then Pilate therefore took Jesus, and scourged
him. 2. And the soldiers platted a crown of thorns, and
put it on his head, and they put on him a purple
robe, 3. And said. Hail, King of the Jews ! and they
smote him with their hands.
4. Pilate therefore went forth again, and saith unto
them. Behold, I bring him forth to you, that ye may
know that I find no fault in him.
5. Then came Jesus forth, wearing the crown of
thorns, and the purple robe. And Pilate saith unto
them. Behold the man!

Aug. When the Jews had cried out that they did not wish Aug.
Jesus to be released on account of the passover, but Barab
bas, Then Pilate therefore took Jesus, and scourged Him.
Pilate seems to have done this for no reason but to satisfy
the malice of the Jews with some punishment short of death.
On which account he allowed his band to do what follows,
or perhaps even commanded them. The Evangelist only
says however that the soldiers did so, not that Pilate com
manded them : And the soldiers platted a crown of thorns,
and put it on His head, and they put on Him a purple robe,
and said. Hail, King ofthe Jews! and they smote Him wiih
their hands. Chrys. Pilate having called Him the King of chrys.
the Jews, they put the royal dress upon Him, in mockeiy. i^^^ij;
Bede. For instead of a diadem, they put upon Him a crown
of thorns, and a purple robe to represent the purple robe

570 gospel according to chap, xix.
Mat.27, which kings wear. Matthew says, a scarlet robe, but scarlet *
^^' and purple are different names for the same colour. And
though the soldiers did this in mockery, yet to us their acts
have a meaning. For by the crown of thorns is signified the
taking of our sins upon Him, the thorns which the earth of
our body brings forth. And the purple robe signifies the
flesh crucified. For our Lord is robed in purple, wherever
Chrys. He is glorified by the triumphs of holy martyrs. Chrys. It
xxxiv. ^^^ "o* ^* *be command of the governor that they did this,
but in order to gratify the Jews. For neither were they
commanded by him to go to the garden in the night, but the
Jews gave them money to go. He bore however all these
insults silently. Yet do thou, when thou hearest of them,
keep stedfastly in thy mind the King of the whole earth,
and Lord of Angels bearing all these contumelies in silence,
Aug. and imitate His example. Aug. Thus were fulfilled what
Tr.cxvi. Christ had prophesied of Himself; thus were martyrs taught
to suffer all that the malice of persecutors could inflict ; thus
that kingdom which was not of this world conquered the
proud world, not by fierce fighting, but by patient suffering.
Chrys. Chrys. That the Jews might cease from their fury, seeing
Ixxxiv. Him thus insulted, Pilate brought out Jesus before them
crowned : Pilate therefore went forth again, and saith unio
them. Behold, I bring Him forth to you, that ye may know
Aug. that I find no fault in Him. Aug. Hence it is apparent
j[f,(»5f^ 1. that these things were not done without Pilate's knowledge,
whether he commanded, or only permitted them, for the
reason we have mentioned, viz. that His enemies seeing the
insults heaped upon Him, might not thirst any longer for
His blood : Then came Jesus forth, wearing the crown of
thorns, and ihe purple robe: not the insignia of empire, but
the marks of ridicule. And Pilate saith unto them. Behold
the man ! as if to say. If ye envy the King, spare tiie outcast.
Ignominy overflows, let envy subside.
6. When the chief priests therefore and officers
saw him, they cried out, saying, Crucify him, crucify
* coccinea, from coccula, the shell-fish, from the blood of which the dye is
raade. Bede. ¦'

VER. 6  8. ST. JOHN. 571
him. Pilate saith unto them. Take ye him, and
crucify him: for I find no fault in him.
7. The Jews answered him. We have a law, and by
our law he ought to die, because he made himself the
Son of God.
8. When Pilate therefore heard that saying, he was
the more afraid.
Aug. The envy of the Jews does not subside at Christ's Aug.
disgraces; yea, rather rises: When the chief priests therefore ^'¦¦°''^''
and officers saw Him, ihey cried out, saying. Crucify Him,
crucify Him. Chrys. Pilate saw then that it was all in vain : Chrys.
Pilate saith unto them. Take ye Him, and crucify Him. This ixxSV.
is the speech of a man abhorring the deed, and urging others to 2-
do a deed which he abhors himself They had brought our^„„
Lord indeed to him that He might be put to death by his
sentence, but the very contrary was the result; the governor
acquitted Him: For I find no fault in Him. He clears
Him immediately from all charges : which shews that he
had only permitted the former outrages, to humour the
madness ofthe Jews. But nothing could shame the Jewish
hounds : The Jews answered him. We have a law, and by our
law He ought to die, because He made Himself the Son qf
God. Aug. Lo, another greater outbreak of envy. The Aug.
former was hghter, being only to punish Him for aspiring to '' °*^''
a usurpation of the royal power. Yet did Jesus make neither
claim falsely; both were true: He was both the Only-begotten
Son of God, and the King appointed by God upon the holy hill
of Sion. And He would have demonstrated His right to
both now, had He not been as patient as He was powerful.
Chrys. While they disputed with each other, He was silent, Chrys.
fulfilling the prophecy. He openeth not His mouth; He m'wsj^"^;^
taken from prison and from judgment. Aug. This agrees !«- 63,
with Luke's account. We found ihis fellow perverting the Aug.
nation, only with the addition of, because He made Himself^^^°^-
the Son of God. Chrys. Then Pilate begins to fear that iii. 8. '
what had been said might be true, and that he might appear ^'"''^2^'
to be administering justice improperiy : When Pilate therefore Chrys-
heard ihat saying, he was the more afraid. Bede. It wasixxS'v.

572 GOSPEL according TO chap. xix.
not the law that he was afraid of, as he was a stranger : but
he was more afraid, lest he should slay the Son of God.
Chrys. They were not afraid to say this, ihat He made
Himself the Son of God: but they kill Him for the very
reasons for which they ought to have worshipped Him.
9. And went again into the judgment hall, and
saith unto Jesus, Whence art thou ? But Jesus gave
him no answer.
10. Then saith Pilate unto him, Speakest thou not
unto me? knowest thou not that I have power to
crucify thee, and have power to release thee?
11. Jesus answered. Thou couldest have no power
at all against me, except it were given thee from above :
therefore he that delivered me unto thee hath the
greater sin.
12. And from thenceforth Pilate sought to release
him.

Chrys. Chrys. Pilate, agitated vrith fear, begins again examining
Ixxxiv. Him: And went again inio ihe judgment hall, and saith
2- unto Jesus, Whence art Thou? He no longer asks. What
hast Thou done? Bui Jesus gave him, no answer. For he
who had heard. To this end was T born, and for this cause
came I into the world, and. My kingdom is not from hence,
ought to have resisted, and rescued Him, instead of which he
had yielded to the fury of the Jews. Wherefore seeing that
he asked questions without object. He answers him no more.
Indeed at other times He was unwilling to give reasons,
and defend Himself by argument, when His works testified
so strongly for Him; thus shewing that He came voluntarily
Aug. to His work. Aug. In comparing the accounts of the
^ r.c V . jjjg-gj.gjj(. Evangelists together, we find that this silence was
maintained more than once; viz. before the High Priest, before
Isa. 63, jjgrod, and before Pilate. So that the prophecy of Him, As a
sheep before her shearers is dumb,so opened He not His mouth,
was amply fulfilled- To many indeed of the questions put to
Him, He did reply, but where He did not reply, this com-

VER. 9—12. ST. JOHN. 573
panson of the sheep shews us that His was not a silence of
guilt, but of innocence; not of self-condemnation, but of
compassion, and willingness to suffer for the sins of others.
Chrys. He remaining thus silent. Then saith Pilate untoChrys.
Him, Speakest Thou not unto me? knowest Thou not ihat]xxxiv.
I have power to crucify Thee, and have power to release'^-
Tliee ? See how he condemns himself If all depends upon
thee, why, when thou findest no fault of offence, dost thoii
not acquit Him ?
Jesus answered. Thou couldest have no power at all
against Me, except it were given thee from above; shewing
that this judgment was accomplished not in the common
and natural order of events, but mysteriously. But lest we
should think that Pilate was altogether free from blame, He
adds. Therefore he that hath delivered Me unto thee hath
the greater sin. But if it was given, thou wilt say, neither
he nor they were liable to blame. Thou speakest foolishly.
Given means permitted ; as if He said. He hath permitted
this to be done ; but ye are not on that account free from
guilt. Aug. So He answers. When He was silent. He was Aug,
silent not as guilty or crafty, but as a sheep : when He
answered. He taught as a shepherd. Let us hear what He
saith ; which is that, as He teacheth by His Apostle, There is Rom.is,
no power but of Qod; and that he that through envy delivers
an innocent person to the higher power, who puts to death
from fear of a greater power, still sins more than that higher
power itself God had given such power to Pilate, as that
he was still under Caesar's power: wherefore our Lord says.
Thou couldest have no power at all against Me, i. e. no
power however small, unless it, whatever it was, was given
thee from above. And as that is not so great as to give thee
complete liberty of action, therefore he that delivered Me
unto thee hath the greater sin. He delivered Me into thy
power from envy, but thou wilt exercise that power from
fear. And though a man ought not to kill another even
from fear, especially an innocent man, yet to do so from
envy is much worse. Wherefore our Lord does not say.
He that delivered Me unto thee hath the sin, as if the other
had none, but, hath the greater sin, implying that the other
also had some. Theophyl. He that delivered Me unto thee.

574 GOSPEL according to chap. xix.
i, e. Judas, or the multitude. When Jesus had boldly
replied, that unless He gave Himself up, and the Father con
sented, Pilate could have had no power over Him, Pilate
was the more anxious to release Him ; And from thenceforth
Aug. Pilate sought to release Him. Aug. Pilate had sought from
¦ the first to release : so we must understand, yrom thence, to
mean from this cause, i. e. lest he should incur guilt by put
ting to death an innocent person.
12. But the Jews cried out, saying. If thou let this
man go, thou art not Caesar's friend : whosoever maketh
himself a king speaketh against Csesar.
13. When Pilate therefore heard that saying, he
brought Jesus forth, and sat down in the judgment
seat in a place that is called the Pavement, but in the
Hebrew, Gabbatha.
14. And it was the preparation of the passover, and
about the sixth hour: and he saith unto the Jews,
Behold your King !
15. But they cried out. Away with him, away with
him, crucify him. Pilate saith unto them. Shall I
crucify your King ? The chief priests answered. We
have no king but Csesar.
16. Then delivered he him therefore unto them to
be crucified.
Aug. Aug. The Jews thought they could alarm Pilate more by
Tr.cxvi. the mention of Caesar, than by telling him of their law, as
they had done above; We have a law, and by that law He
ought to die, because He made Himself the Son of Qod. So
it follows, But the Jews cried out, saying. If thou let this
Man go, thou art not Caesar's friend; whosoever maketh
Chrys. himself a king speaketh against Ccesar. Chrys. But how
lxx"'v. *^^° y^ P™^'^ *^® -^ -^^ ^^® purple, His diadem. His chariot,
2. ' His guards ? Did He not walk about with His twelve dis
ciples only, and every thing mean about Him, food, dress,
Aug. and habitation ? Aug. Pilate was before afiaid not of vio-
Tr.cxvi.iating their law by sparing Him, but of killing the Son of

VER. 12—16. ST. JOHN. 575
God, in killing Him. But he could not treat his master
Caesar with the same contempt with which he treated the
law of a foreign nation: When Pilate therefore heard that
saying, he brought Jesus forth, and sat down in the judg
ment seat in a place that is called the Pa/vement, but in
the Hebrew, Qabbatha. Chrys. He went out to examine Chrys.
into the matter: his sitting down on the judgment seatixxxiV.
shews this. Gloss. The tribunal is the seat of the judge, ^-
as the throne is the seat of the king, and the chair the seat
ofthe doctor. Bede. Lithostraton, i. e. laid with stone; the
word signifies pavement. It was an elevated place.
And it was the preparation qf the Passover. Alcuin.
Parasceve, i. e. preparation. This was a name for the sixth
day, the day before the Sabbath, on which they prepared
what was necessary for the Sabbath; as we read. On /AeExod.
sixth day they gathered twice as much bread. As man was '
made on the sixth day, and God rested on the seventh ; so
Christ suffered on the sixth day, and rested in the grave on
the seventh.
And it was about ihe sixth hour. Aug. Why then doth Aug.
Mark say. And it was the third hour, and they crucified ^l^^^'
Him? Because on the third hour our Lord was crucified Mark
by the tongues of the Jews, on the sixth by the hands '
of the soldiers. So that we must understand that the
fifth hour was passed, and the sixth began, when Pilate
sat down on the judgment seat, [about the sixth hour,
John says,) and that the crucifixion, and all that took
place in connexion with it, filled up the rest of the hour,
fi-om which time up to the ninth hour there was darkness,
according to Matthew, Mark, and Luke. But since the Jews
tried to transfer the guilt of putting Christ to death from
themselves to the Romans, i. e. to Pilate and his soldiers,
Mark, omitting to mention the hour at which He was
crucified by the soldiers, has expressly recorded the third
hour; in order that it raight be evident that not only the
soldiers who crucified Jesus on the sixth hour, but the Jews
who cried out for His death at the third, were His crucifiers.
There is another way of solving this difficulty, viz. that the
sixth hour here does not mean the sixth hour ofthe day; as
John does not say. It was about the sixth hour of the day.

576 GOSPEL according to chap. xix.
but. It was the preparation of the passover, and about the
sixth hour. Parasceve means in Latin, praeparatio. For
Christ our passover, as saith the Apostle, is sacrificed for us.
The preparation for which passover, counting from the ninth
hour of the night, which seems to have been the hour at
which the chief priests pronounced upon our Lord's sacrifice,
saying. He is guilty qf death, between it and the third hour
of the day, when He was crucified, according to Mark, is an
interval of six hours, three of the night and three of the day.
Theophyl. Some suppose it to be a fault of the transcriber,
Chrys. who for the letter y, three, put s,six. Chrys. Pilate, despairing
P°™: of moving them, did not examine Him, as he intended, but
delivered Him up. And he saith unto the Jews, Behold
your King! Theophyl. As if to say. See the kind of Man
whom ye suspect of aspiring to the throne, a humble person,
Chrys. '"^^° cannot have any such design. Chrys. A speech that
Horn, should have softened their rage; but they were afraid of
2. ' letting Him go, lest He might draw away the multitude
again. For the love of rule is a heavy crime, and sufficient
to condemn a man. They cried out. Away with Him,
away with Him. And they resolved upon the most dis
graceful kind of death. Crucify Him, in order to prevent all
Aug. memorial of Him afterwards. Aug. Pilate still tries to
Tr.cxvi, overcome their apprehensions on Caesar's account; Pilate
saith unto them. Shall I crucify your King ? He tries to
shame them into doing what he had not been able to soften
them into by putting Christ to shame.
The chief priests answered. We have no king but Ceesar.
Chrys. Chrys. They voluntarily brought themselves under punish-
Hom. ment, and God gave them up to it. With one accord they
2. denied the kingdom of God, and God suffered them to fall
into their own condemnation; for they rejected the kingdom
of Christ, and called down upon their own heads that of
Aug. Caesar. Aug, But Pilate is at last overcome by fear: Then
Tr.cxvi, delivered he Him therefore unto them to be crucified. For
it would be taking part openly against Caesar, if when the
Jews declared that they had no king but Caesar, he wished
to put another king over them, as he would appear to do if
he let go unpunished a Man whom they had delivered to him
for punishment on this very ground. It is not however,

ver. 16 — 18. ST. JOHN. 577
delivered Him unto them to crucify Him, but, to be crucified,
1. e. by the sentence and authority of the governor. The
Evangelist says, delivered unto them, to shew that they were
implicated in the guilt from which they tried to escape. For
Pilate would not have done this except to plea.se them.
16. And they took Jesus, and led him away.
17. And he bearing his cross went forth into a place
called the place of a skull, which is called in the Hebrew
Golgotha :
18. Where they crucified him, and two other with
him, on either side one, and Jesus in the midst.
Gloss. By the command of the governor, the soldiers took
Christ to be crucified. And they took Jesus, and led Him
away. Aug. They, i. e. the soldiers, the guards of the Aug.
governor, as appears more clearly afterwards; Then the '¦•''^'"-
soldiers when Ihey had crucified Jesus ; though the Evangelist
might justiy have attributed the whole to the Jews, who
were really the authors of what they procured to be done.
Chrys. They compel Jesus to bear the cross, regarding it as Chrys.
unholy, and therefore avoiding the touch of it themselves. ^°^^ i
And He bearing His cross went forth inio a place called the
place of a skull, which is called in Hebrew Golgotha, where
they crucified Him. The same was done typically by
Isaac, who carried the wood. But then the matter only
proceeded as far as his father's good pleasure ordered, but
now it was fully accomplished, for the reality had appeared.
Theophyl. But as there Isaac was let go, and a ram offered;
so here too the Divine nature remains impassible, but the
human, of which the ram was the type, the offspring of that
straying ram, was slain. But why does another Evangelist
say that they hired Simon to bear the cross? Aug. Both Aug.
bore it; first Jesus, as John says, then Simon, as the other ^''^^^°-
three Evangehsts say. On first going forth. He bore His own iii. x.
cross. Aug. Great spectacle, to the profane a laughing- Aug,
stock, to the pious a mystery. Profaneness sees a King Jj^^^"'-
bearing a cross instead of a sceptre; piety sees a King
bearing a cross, thereon to nail Himself, and afterwards lo
nail it on the foreheads of kings. That to profane eyes was
2 P

QXVU.

578 GOSPEL ACCORDING TO CHAP. XIX'
contemptible, which the hearts of Saints would afterwards
glory in; Christ displaying His own cross on His shoulders,
and bearing that which was not to be put under a bushel,
the candlestick of that candle which was now about to bum.
Chrys. Chrys. He carried the badge of victory on His shoulders,
ixxxv. as conquerors do. Some say that the place qf Calvary was
where Adam died and was buried; so that in the very place
Hieron. where death reigned, there Jesus erected His trophy. Jerome.
^11 An apt connexion, and smooth to the ear, but not true. For
L-. xxvii. the place where they cut off the heads of men condemned to
death, called in consequence Calvary, was outside the city
gates, whereas we read in the book of Jesus the son of Nave,
Chrys. that Adam was buried by Hebron and Arbah. Chrys.
Ixxxv.i.They cnicified Him with the thieves: And two others vyith
Him., on either side one, and Jesus in the midst ; thus ful-
isa. 53, filling the prophecy. And He was numbered with the trans
gressors. What they did in wickedness, was a gain to the
truth. The devil wished to obscure what was done, but
could not. Though three were nailed on the cross, it was
evident that Jesus alone did the miracles ; and the arts of
the devil were frustrated. Nay, they even added to His
glory ; for to convert a thief on the cross, and bring him
into paradise, was no less a miracle than the rending of the
Aug. rocks. Aug. Yea, even the cross, if thou consider it, was a
in fin. judgment seat: for the Judge being the middle, one thief,
who believed, was pardoned, the other, who mocked, was
damned : a sign of what He would once do to the quick
and dead, place the one on His right hand, the other on
His left.
19. And Pilate wrote a title, and put it on the cross.
And the writing was, JESUS OF NAZARETH,
THE KING OF THE JEWS.
20. This title then read many of the Jews : for the
place where Jesus was crucified was nigh to the city :
and it was written in Hebrew, and Greek, and Latin.
21. Then said the chief priests of the Jews to Pilate,
Write not, The King of the Jews ; but that he said, I
am King of the Jews.

VER. 19  22. ST. JOHN. 579
22. Pilate answered. What I have written I have
written. Chrys. As letters are inscribed on a trophy declaring the
victory, so Pilate wrote a title on Christ's cross. And
Pilate wrote a title, and put it on the cross : thus at once
distinguishing Christ from the thieves with Him, and ex
posing the malice of the Jews in rising up against their King :
And the writing was, Jesus of Nazareth, the King of the
Jews. Bede. Wherein was shewn that His kingdom was
not, as they thought, destroyed, but rather strengthened.
Aug. But was Christ the King of the Jews only? or of the Aug.
Gentiles too .'' Of the Gentiles too, as we read in the Psalms, ^^j*'
Yet have I set My King upon My holy hill qf Sion; afterps. 2, 6.
which it follows. Demand qf Me, and I will give Thee the
heathen for Thine inheritance. So this title expresses a great
mystery, viz. that the wild olive-tree was made partaker of the
fatness of the olive-tree, not the olive-tree made partaker of
the bitterness ofthe wild olive-tree. Christ then is King of the
Jews according to the circumcision not of the flesh, but of
the heart; not in the letter, but in the spirit. This title then
read many of the Jews: for the place where Jesus was
crucified vms nigh to the city. Chrys. It is probable that
many Gentdes as well as Jews had come up to the feast.
So the title was written in three languages, that all might
read it: And it was written in Hebrew, and Greek, and
Latin. Aug. These three were the languages most known Aug.
there : the Hebrew, on account of being used in the worship oxviii."
of the Jews : the Greek, in consequence of the spread of
Greek philosophy: the Latin, from the Roman empire
being established every where. Theophyl. The title
written in three languages signifies that our Lord vvas
King of the whole world; practical, natural, and spiritual'. '.P''ao-
The Latin denotes the practical, because the Roman empire phys'iote,
was the most powerful, and best managed one; the G^reek ^J^'^J^"^
the physical, the Greeks being tbe best physical philoso
phers; and, lastly, tiie Hebrew the theological, because the
Jews had been made the depositaries of religious knowledge.
Chkys. But the Jews grudged our Lord this titie : Then said
the chief priests of the Jews to Pilate, Write not. The King
2 P 2

580 gospel ACCORDING TO CHAP. XIX,
of the Jews; but that He said, I am King of the Jews. For
as Pilate wrote it, it was a plain and single declaration that
He was King, but the addition of, that he said, made it a
charge against Him of petulance aud vain glory. But Pilate
was firm: Pilate answered. What I have written I have
written. Aug. O ineffable working of Divine power even in
the hearts of ignorant men ! Did not some hidden voice sound
from within, and, if we may say so, with clamorous silence,
saying to Pilate in the prophetic words of the Psalm, Alter
not the inscription of the title"? But what say ye, ye mad
priests: will the title be the less true, because Jesus said,
/ am the Kii<g of the Jews ? If that which Pilate wrote can
not be altered, can that be altered which the Truth spoke ?
Pilate wrote what he wrote, because our Lord said what He
said. 23. Then the soldiers, when they had crucified
Jesus, took his garments, and made four parts, to
every soldier a part; and also his coat: now the coat
was without seam, woven from the top throughout.
24. They said therefore among themselves. Let us
not rend it, but cast lots for it, whose it shall be:
that the Scripture might be fulfilled, which saith. They
parted my raiment among them, and for my vesture
they did cast lots.
On Pilate giving sentence, the soldiers under his command
crucified Jesus: Then the soldiers, when they had crucified
Jesus, took His gannents. And yet if we look to their inten
tions, their clamours, the Jews were rather the people which
crucified Him. On the parting and casting lots for His gar
ment, John gives more circumstances than the other Evan
gelists, And made four parts, to every soldier a part: whence
we see there were four soldiers who executed the governor's
sentence. And also His coat: took, understood. They took
His coat too. The sentence is brought in so to shew that this
was the only garment for which they cast lots, the others
=> In the LXX, the title of Ps. 66, truXty^ctfiut, Nie.
51, 58. IS, fx.yt iiatp^ii^Tis r^ Aac29 sis

VliR. -23, 2d. ST. JOHN. 5S1
being divided. Now the coat was without seam, woven from
the top throughout. Chrys. The Evangelist describes the Chrys.
tunic, to shew that it was of an inferior kind, the tunics j^^xv.
commonly worn in Palestine being made of two pieces.
Theophyl. Others say that they did not weave in Palestine,
as we do, the shuttie being driven upwards through the
warp; so that among them the woof was not carried upwards
but downwards \ Aug. Why they cast lots for it, next ap- Aug.
pears: They said therefore among themselves, Let us not rend^^^l
it, but cast lots for it whose it should be. It seems then that
the other garments were made up of equal parts, as it was
not necessary to rend them ; the tunic only having to be rent
in order to give each an equal share of it; to avoid which
they preferred casting lots for it, and one having it all. This
answered to the prophecy : That the Scripture might be ful
filled which saith. They parted My raiment among them, and
for My vesture they did cast lots. Chrys. Behold the sure- Chrys.
ness of prophecy. The Prophet foretold not only whatj^"™^.
they would part, but what they would not. They parted the
raiment, but cast lots for the vesture. Aug. Matthew in Aug.
saying. They parted His garments, casting lots, means us cxviit
to understand the whole division of the gjirments, including 3.
the tunic also for which they cast lots. Luke says the same: 35. ' '
They parted His raiment, and cast lots. In parting His gar- Luke23,
ments they carae to the tunic, for which they cast lots. Mark
is the only one that raises any question: They parted iiKs Markis,
garments, casting upon them what every man should take: '
as if they cast lots for all the garments, and not the tunic only.
But it is his brevity that creates the difficulty. Casting lots
upon ihem: as if it was, casting lots when they were parting
the garments. What every man should take: i. e. who
should take the tunic; as if the whole stood thus: Casting
lots upon them, who should take the tunic which remained
over and above the equal shares, into which the rest of the
garments were divided. The fourfold division of our Lord's
garment represents His Church, spread over the four quarters
of the globe, and distributed equally, i. e. in concord, to all.
The tunic for whicb they cast lots signifies the unity of aU
I" Herodotus (ii. 3. 6.) makes the wove downwards also, contrary to th?
fame remark of the Egyptians, who usual practice.

58-2 GOSPEL ACCORDING TO CHAP. XIX.
the parts, which is contained in the bond of love. And if
love is the more excellent way, above knowledge, and above
^f- 3> all other commandments, according to Colossians, Above
all things have charity, the garment by which this is denoted,
desuper,is well said to be woven from above. Through the whole, is
"'"'''" added, because no one is void of it, who belongs to that
whole, from which the Church Catholic is named. It is
without seam again, so that it can never come unsown, and
ad unum is in oue piece, i. e. brings all together into one. By the lot
provemt Jg signified the grace of God: for God elects not with
respect to person or merits, but according to His own secret
Chrys. counsel. Chrys. According to some. The tunic without
Ixxxv. seam, woven from above throughout , is an allegory shewing
1- that He who was crucified was not simply man, but also
had Divinity from above. Theophyl. The garment without
seam denotes the body of Christ, which wsis woven from
above; for the Holy Ghost came upon the Virgin, and the
power ofthe Highest overshadowed her. This holy body of
Christ then is indivisible: for though it be distributed for
every one to partake of, and to sanctify the soul and body of
each one individually, yet it subsists in all wholly and
indivisibly. The» world consisting of four elements, the
garments of Christ must be understood to represent the
visible creation, which the devils divide amongst themselves,
as often as they deliver to death the word of God which
dwelleth in us, and by worldly allurements bring us over to
Aug, their side. Aug. Nor let any one say that these things had
cxviii." ^^ good signification, because they were done by wicked
men; for if so, what shall we say of the cross itself? For
that was made by ungodly men, and yet certainly by it were
Eph. 3, signified. What is the length, and depth, and breadth, and
^ ¦ height, as the Apostle saith. Its breadth consists of a cross
beam, on which are stretched the hands of Him who hangs
upon it. This signifies the breadth of charity, and the good
works done therein. Its length consists of a cross beam
going lo the ground, and signifies perseverance in length of
time. The height is the top which rises above the cross
beam, and signifies the high end to which all things refer.
The depth is that part which is fixed in the ground; there it
is hidden, but the whole cross that we see rises from it.

VEB. 24— 27. ST. JOHN. 58:3
Even so all our good works proceed from the depth of God's
incomprehensible grace. But though the cross of Christ
only signify what the Apostie saith, They ihat are Christ's 03.15,
have crucified the flesh, wiih the affections and lusts, how '
great a good is it? Lastly, what is the sign of Christ, but
the cross of Christ? Which sign must bo applied to the
foreheads of believers, to the water of regeneration, to the oil
of chrism, to the sacrifice whereby we are nourished, or
none of these is profitable for life.
24. These things therefore the soldiers did.
26. Now there stood by the cross of Jesus his
mother, and his mother's sister, Mary the wife of
Cleophas, and Mary Magdalene.
26. When Jesus therefore saw his mother, and the
disciple standing by, whom he loved, he saith unto his
mother. Woman, behold thy son !
27. Then saith he to the disciple, Behold thy
mother ! And from that hour that disciple took her to
his own home.
Theophyl. While the soldiers were doing their cruel
work. He was thinking anxiously of His mother : These things
therefore the soldiers did. Now there stood by the cross of
Jesus His mother, and His mother's sister, Mary the wife
of Cleophas, and Mary Magdalene. Ambrose. Mary the
mother of our Lord stood before the cross of her Son.
None of the Evangelists hath told me this except John.
The others have related how that at our Lord's Passion the
earth quaked, the heaven was overspread with darkness, the
sun fled, the thief was taken into paradise after confession.
John hath told us, what the others have not, how that from
the cross whereon He hung. He called to His mother.
He thought it a greater thing to shew Him victorious over
punishment, fulfilling the offices of piety to His mother,
than giving the kingdom of heaven and eternal life to the
thief For if it was religious to give Ufe to the thief, a much
richer work of piety it is for a son to honour his mother with
such affection. Behold, He saith, thy son; behold thy

684 go.si'kl ACcoiioiNG TO chap. xix.
mother. Christ made His Testament from the cross, and
divided the offices of piety between the Mother and the
disciples. Our Lord made not only a public, but also a
domestic Testamnet. And this His Testament John sealed,
a witness worthy of such a Testator. A good testament it
was, not of money, but of eternal life, which was not written
with ink, but with the spirit of the living God : My tongue
Ps.45,1. is the pen of a ready writer. Mary, as became the mother of
our Lord, stood before the cross, when the Apostles fled,
and with pitiful eyes beheld the wounds of her Son. For
she looked not on the death of the Hostage, but on the salva
tion ofthe world ; and perhaps knowing that her Son's death
would bring this salvation, she who had been the habitation
ofthe King, thought that by her death she might add to that
universal gift.
But Jesns did not need any help for saving the world, as
Ps. 87. we read in the Psalm, / have been even as a man with no
help, free among the dead. He received indeed the affec
tion of a parent, but He did not seek another's help. Imitate
her, ye holy matrons, who, as towards her only most
beloved Son, hath set you an example of such virtue : for ye
have not sweeter sons, nor did the Virgin seek consolation
in again becoming a mother. Jero.me. The Mary which in
Mark and Matthew is called the mother of James and Joses,
was the wife of Alpheus, and sister of Mary the mother of
our Lord : which Mary John here designates qf Cleophas, either
from her father, or family, or for some other reason. She
need not be thought a different person, because she is called
in oue place Mary the mother of James the less, and here
Mary of Cleophas, for it is customary in Scripture to give
Chrys. different names to the same person. Chrys. Observe how
Ixxxv. t^® weaker sex is the stronger ; standing by the cross when
Aug. tiie disciples fly. Aug. If Matthew and Mark had not
Ev. iii.' mentioned by name Mary Magdalen, we should have thought
^'- that there were two parties, one of which stood far off, and
the other near. But how must we account for the same
Mary Magdalen and the other women standing afar off, as
Matthew and Mark say, and being near the cross, as John
says ? By supposing that they were within such a distance
as to be within sight of our Lord, and yet sufficientiy far off

VER. 24^27. ST. JOHN. 385
to be out of the way of the crowd and Centurion, and
soldiers who were immediately about Him. Or, we may
suppose that after our Lord had commended His mother to
the disciple, they retired to be out of the way of the crowd,
and saw what took place afterwards at a distance: so that
those Evangelists who do not mention them till after our Mat-
Lord's death, describe them as standing afar off. That^^^j^""**
some women are mentioned by all alike, others not, makes
no matter. Chrys. Though there were other women by, Chrys.
He makes no mention of any of them, but only of Hisixxxv.2.
mother, to shew us that we should specially honour our
mothers. Our parents indeed, if they actually oppose the
truth, are not even to be known : but otherwise we should
pay them all attention, and honour them above all the world
beside : When Jesus therefore saw His mother, and the dis
ciple standing by, whom he loved. He saith unto His mother,
Wom,an, behold thy son ! Bede. By the disciple whom
Jesus loved, the Evangelist means himself; not that the
others were not loved, but he was loved more intimately on
account of his estate of chastity ; for a Virgin our Lord
called him, and a Virgin he ever remained. Chrys. Heavens ! Chrys.
what honour does He pay to the disciple; who however j^"^^ 2
conceals his na'me from modesty. For had he wished to Papa?.
boast, he would have added the reason why he was loved,
for there must have been something great and wonderful to
have caused that love. This is all He says to John; He
does not console his grief, for this was a time for giving
consolation. Yet was it no small one to be honoured with
such a charge, to have the mother of our Lord, in her afllic-
tion, committed to his care by Himself on His departure:
Then saith He to the disciple. Behold thy mother ! Aug. Aug.
This truly is that hour of the which Jesus, when about to Tr.cxix.
change the water into wine, said. Mother, what have I to do
with thee? Mine hour is not yet come. Then, about to act
divinely, He repelled the mother of His humanity, of His
infirmity, as if He knew her not: now, suffering humanly,
He commends with human affection her of whom He was
made man. Here is a moral lesson. -The good Teacher
shews us by His example how that pious sons should take
care of their parents. The cross of the sufferer, is the chair

586 gospel according to chap. xix.
Chrys. of the Master. Chrys. Tbe shameless doctrine of Marcion
lxxxv.2.is refuted here. For if our Lord were not born according
to the flesh, and had not a mother, why did He make such
provision for her? Observe how imperturbable He is during
His crucifixion, talking to the disciple of His mother, ful
filling prophecies, giving good hope to the thief; whereas
before His crucifixion. He seemed in fear. The weakness
of His nature was shewn there, the exceeding greatness of
His power here. He teaches us too herein, not to turn back,
because we may feel disturbed at the difficulties before us;
for when we are once actually under the trial, all will be
Aug. light and easy for us. Aug. He does this to provide as it
2. ' were another son for His mother in his place; And from that
hour that disciple took her unto his own. Unto his own
Mat.i9, what ? Was not John one of those who said, Lo, we have left
all, and followed Tliee? He took her then to his own, i. e.
not to his farm, for he had none, but to his care, for of this he
was master. Bede. Another reading is, Accepit earn disci-
pulus in suam, his own mother some understand, but to his
own care seems better.
28. After this, Jesus knowing that all things were
now accomplished, that the Scripture might be fulfilled,
saith, I thirst.
29. Now there was set a vessel full of vinegar : and
they filled a spunge with \inegar, and put it upon hys
sop, and put it to his mouth.
30. When Jesus therefore had received the vinegar,
he said, It is finished: and he bowed his head, and
gave up the ghost.
Aug. Aug. He who appeared man, suffered all these things; He
who was God, ordered them : After this Jesus knowing that
all things were now accomplished; i. e. knowing the prophecy
Ps. 68. in the Psalms, And when I was thirsty, ihey gave me vinegar
minus to drink, said, / thirst: As if to say, ye have not done all:
give me yourselves: for the Jews were themselves vinegar,
having degenerated from the wine of the Patriarchs and the
Prophets. Noio there was a vessel full of vinegar: thev had

ver. 28—30. ST. JOHN. 587
drunk from the wickedness of the world, as from a full vessel,
and their heart was deceitful, as it were a spunge full of
caves and crooked hiding places : And they filled a spunge
with vinegar, and put it vpon hyssop, and put it to his
mouth. Chrys. They were not softened at all by what theychrys.
saw, but were the more enraged, and gave Him the cup tO]^°™^_
drink, as they did to criminals, i. e. with a hyssop. Aug. The
hyssop around which they put the spunge full of vinegar,
being a mean herb, taken to purge the breast, represents the
humility of Christ, which they hemmed in and thought they
had circumvented. For we are made clean by Christ's "<ro-"i>-?
humility. Nor let it perplex you that they were able to reach Jj',^'jj
His mouth when He was such a height above the ground: for
we read in the other Evangelists, what John omits to mention,
that the spunge was put upon a reed. Theophyl. Some
say that the hyssop is put here for reed, its leaves being like
a reed. When Jesus therefore had received the vinegar. He said.
It is finished. Aug. viz. what prophecy had foretold so Aug.
long before. Bede. It may be asked here, why it is said, Tr.cxix.
When Jesus had received the vinegar, when another Evan
gelists says. He would not drink. But this is easily settled. Mat.27,
He did not receive the vinegar, to drink it, but fulfil the^*'
prophecy. Aug. Then as there was nothing left Him to do Aug.
before He died, it follows. And He bowed His head, and ''-*''"''-
gave up the ghost, only dying when He had nothing more to
do, like Him who had to lay down His life, and to take it up
again. Greg. Ghost is put here for soul : for had the Evan- Greg.
gelist meant any thing else by it, though the ghost departed, ?5i' *^°''-
the soul might still have remained. Chrys. He did notchrys.
bow His head because He gave up the ghost, but He gave ^°™-
up the ghost because at that moment He bowed His head.
Whereby the Evangelist intimates that He was Lord of all.
Aug. For who ever had such power to sleep when he wished, Aug.
as our Lord had to die when He wished? What power '^''-*''"''-
must He have, for our good or evil. Who had such power
dying? Theophyl. Our Lord gave up His ghost to God
the Father shewing that the souls of the saints do not remain
in the tomb, but go into the hand of the Father of all ; while
sinners are reserved for the place of punishment, i. e. hell.

688 gospel according to chap. xix.
31. The Jews therefore, because it was the prepa
ration, that the bodies should not remain upon the cross
on the sabbath day, (for that sabbath day was an high
day,) besought Pilate that their legs might be broken,
and that they might be taken away.
32. Then came the soldiers, and brake the legs of
the first, and of the other which was crucified with
him. 33. But when they came to Jesus, and saw that he
was dead already, they brake not his legs :
34. But one of the soldiers with a spear pierced his
side, and forthwith came there out blood and water.
35. And he that saw it bare record, and his record
is true: and he knoweth that he saith true, that ye
might believe.
36. For these things were done, that the Scripture
should be fulfilled, A bone of him shall not be broken.
37. And again another Scripture saith. They shall
look on him whom they pierced.

Chrys. Chrys. The Je ws who strained at a gnat and swallowed a camel,
Ixxxv. after their audacious wickedness, reason scrupulously about
the day: The Jews therefore because it was the preparation ,
that the bodies should not remain upon the cross on the sab
bath. Bede. Parasceue, i. e. preparation: the sixth day
was so called because the children of Israel prepared twice
the number of loaves on that day. For that sabbath day
was an high day, i. e. on account ofthe feast ofthe passover.
Aug. Besought Pilate that their legs might be broken. Aug.
r. cxx. j^^^ .^^ order to take away the legs, but to cause death, that
they might be taken down from the cross, and the feast
day not be defiled by the sight of such horrid torments. The
ophyl. For it was commanded in the I^aw that the sun
should not set on the punishment of any one; or they were
unwilling to appear tormentors and homicides on a feast day.
Chrys. Chkys. How forcible is truth : their own devices it is that
ixxxv.s.'iccomplish the fulfilment of prophecy: Then came the

VER. 81—87. ST. JOHN. £89
soldiers and brake the legs of the first, and of the other
which was crucified with Him. Bui when they came lo
Jesus, and saw that He was dead already, they brake not
His legs: but one of the soldiers with a spear pierced His
side. Theophyl. To please the Jews, they pierce Christ,
thus insulting even His lifeless body. But the insult issues
in a miracle: for a miracle it is that blood should flow
from a dead body. Aug. The Evangelist has expressed Aug.
himself cautiously ; not struck, or wounded, but opened His y,^,
side: whereby was opened the gate of life, from whence theaperuit
sacraments of the Church flowed, without which we cannot
enter into that life which is the true life: And forthwith
came thereout blood and water. That blood was shed for
the remission of sins, that water tempers the cup of salvation.
This it was which was prefigured when Noah was commanded
to make a door in the side of the ark, by vvhich the animals
that were not to perish by the deluge entered; which animals
prefigured the Church- To shadow forth this, the woman
was made out of the side of the sleeping man; for this
second Adam bowed His head, and slept on the cross, that
out of that which came therefrom, there might be formed
a wife for Him. 0 death, by which the dead are quickened,
what can be purer than that blood, what more salutary than
that wound ! Chrvs. This being the source whence the Chrys.
holy mysteries are derived, when thou approachest the awful ixxxv.
cup, approach it as if thou wert about to drink out of Christ's
side. Theophyl. Shame then upon them who mix not
water with the wine in the holy mysteries: they seem as if
they believed not that the water flowed from the side. Had
blood flowed only, a man might have said that there was
some life left in the body, and that that was why the blood
flowed. But the water flowing is an irresistible miracle, and
therefore the Evangelist adds. And he that saw it bare
record. Chrys. As if to say, I did not hear it from others, Chrys.
. , , . 7 • J 1 Hom.
but saw it with mine own eyes. And his record is true, he ixxxv.
adds, not as if he had mentioned something so wonderful ^-
that his account would be suspected, but to stop tbe mouths
of heretics, and in contemplation of the deep value of those
niysteries which he announces.
And he knoweth that he saith true, that ye might believe.

590 GOSPEL ACCORDING TO CHAP. XIX.
Aug. Aug. He that saw it knoweth; let him that saw not believe
Tr.cxx.jjjg testimony. He gives testimonies from the Scriptures to
each of these two things he relates. After, they brake not
His legs, He adds. For these things were done, that the
Scripture should be fulfilled, A bone of Him shall not be
broken, a commandment which applied to the sacrifice of
the paschal lamb under the old law, which sacrifice fore
shadowed our Lord's. Also after. One of the soldiers with
a spear opened His side, then follows another Scripture
Zech. testimony; And again another Scripture saith. They shall
^^' ^^' look on Him whom they pierced, a prophecy which implies
that Christ will come in the very flesh in which He was
Hieron. crucified. Jerome. This testimony is taken from Zacharias.
Pref. ad •'
Pentet. 38. And after this Joseph of Arimathaea, being
a disciple of Jesus, but secretly for fear of the Jews,
besought Pilate that he might take away the body of
Jesus : and Pilate gave him leave. He came therefore,
and took the body of Jesus.
39. And there came also Nicodemus, which at the
first came to Jesus by night, and brought a mixture
of myrrh and aloes, about an hundred pound weight.
40. Then took they the body of Jesus, and wound
it in linen clothes with the spices, as the manner of
the Jews is to bury.
41. Now in the place where he was crucified there
was a garden, and in the garden a new sepulchre,
wherein was never man yet laid.
42. There laid they Jesus therefore because of the
Jews' preparation day; for the sepulchre was nigh at
hand.
Chrys- Chrys. Joseph thinking that the hatred of the Jews would
ixxxv. be appeased by His crucifixion, went with confidence to ask
permission to take charge of His burial: And after ihis,
Joseph of Arimathea besought Pilate. Bede. Arimathea is
the same as Ramatha, the city of Elkanah, and Samuel-
It was providentially ordered that he should be rich, in

VER. 88—42. ST JOHN. 591
order that he might have access to the governor, and just, in
order that he might merit the charge of our Lord's body:
That he might take the body of Jesus, because he was His
disciple. Chrys. He was not of the twelve, but of the Chrys.
seventy, for none of the twelve came near. Not that their ,^°";
fear kept them back, for Joseph was a disciple, «ec»-e</y /or 3.
fear of the Jews. But Joseph was a person of rank, and
known to Pilate ; so he went to him, and the favour was
granted, and afterwards believed Him, not as a condemned
man, but as a great and wonderful Person : He came there
fore, and took the body of Jesus. Aug. In performing this Aug.
last office to our Lord, he shewed a bold indifference to theE^^°i^
Jews, though he had avoided our Lord's company when"'- xxii.
alive, for fear of incurring their hatred. Bede. Their ferocity
being appeased for the lime by^ their success, he sought the
body of Christ. He did not come as a disciple, but simply
to perform a work of mercy, which is due, to the evil as well
as to the good. Nicodemus joined him: And there came
also Nicodemus, which at ihe first came to Jesus by night,
and brought a, mixture of myrrh and aloes, about an hundred
pound weight. Aug. We must not read the words, at ihe Aug.
first, first bringing a mixture of myrrh, but attach the ^rst '' ''^^'
to the former clause. For Nicodemus at the first came to
Jesus by night, as John relates in the former part of the
Gospel. From these words then we are to infer that that
was not the only time that Nicodemus went to our Lord, but
simply the first tirae; and that he came afterwards and heard
Christ's discourses, and became a disciple. Chrys. They chrys.
bring the spices most efficacious for preserving the body.^"""-
froin corruption, treating Him as a mere man. Yet this
shews great love. Bede. We must observe however that it
was simple ointment; for they were not allowed to mix many Exod.
ingredients together. Then took they the body of Jesus, and g^'^
wound ii in linen clothes with the spices, as the manner of
ihe Jews is io bury. Aug. Wherein the Evangelist intimates, Aug.
that in paying the last offices of the dead, the custom of the
nation is to be followed. It was the custom of the Jewish
nation to embalm their dead bodies, in order that they might Aug.^^
Wthe longer. Aug. Nor does John here contradict the Evang.'

592 GOSPEL according TO CIIAP. XI.V.
Other Evangelists, who, though they are silent about Nico
demus, yet do not affirm that our Lord was buried by Joseph
alone. Nor because they say that our Lord was wrapped in
a linen cloth by Joseph, do they say that other linen cloths
raay not have been brought by Nicodemus in addition ; so
that John may be right in saying, not, in a single cloth,
but, in linen cloths. Nay more, the napkin which was
about His head and the bands which were tied round His
body being all of linen, though there were but one linen
cloth. He may yet be said to have been wrapped up in
linen cloths: linen cloths being taken in a general sense, as
comprehending all that was made of linen. Bede. Hence
hath come down the custom of the Church, of consecrating
the Lord's body not on silk or gold cloth, but in a clean
Chrys. linen cloth. Chrys. But as they were pressed for lime, for
Ixxxv. Christ died al the ninth hour, and after that they had gone
4- to Pilate, and lukeji away the body, so that the evening was
now near, they lay Him iu the nearest tomb : Now in the
place where He was crucified there was a garden ; and, in
the garden a new sepulchre, wherein was never man yet laid.
A providential design, to make it certain that it was His
resurrection, and not any other person's that lay with Him.
Aug. Aug. As no one before or after Him was conceived in the
' * womb of the Virgin Mary, so in this grave was there none
buried before or after Him. Theophyl. In that it was a
new sepulchre, we arc given lo understand, that we are all
renewed by Christ's death, and death and corruption de
stroyed. Mark too the exceeding poverty that He took up
for our sakes. He had no house in His lifetime, and now
He is laid in another's sepulchre at His death, and His
nakedness covered by Joseph. There laid they Jesus there
fore because ofthe Jeics' preparation day; for the sepulchre
Aug. was nigh at hand. Aug. Implying that the burial was
g'""^"' hastened, in order to finish it before the evening, when, on
account of the preparation, which the Jews with us call more
commonly in the Latin, Caena pura, it was unlawful to do
Chrys. any such thing. Chrys. The sepulchre was near, that the
Sxv. disciples might approach it more easily, and be better wit
nesses of what took place there, and that even enemies might

VER. 38—42. ST. JOHN. 593
be made the witnesses of the burial, being placed there as
guards, and the story of His being stolen away shewed to
be false. Bede. Mystically, the name Joseph means, apt for
the receiving of a good work ; whereby we are admonished
that we should make ourselves worthy of our Lord's body,
before we receive it. Theophyl. Even now in a certain
sense Christ is put to death by the avaritious, in the person
of the poor raan suffering famine. Be therefore a Joseph,
and cover Christ's nakedness, and, not once, but continually
by contemplation, embalm Him in thy spiritual tomb, cover
Him, and mix myrrh and bitter aloes ; considering that
bitterest sentence of all. Depart, ye cursed, into everlasting Matt,
26, 41.
fire.

2 Q

CHAP. XX.
1. The first day of the week cometh Mary Magda
lene early, when it was yet dark, unto the sepulchre,
and seeth the stone taken away from the sepulchre.
2. Then she runneth, and cometh to Simon Peter,
and to the other disciple, whom Jesus loved, and saith
unto them, They have taken away the Lord out of
the sepulchre, and we know not where they have laid
him. 3. Peter therefore went forth, and that other dis
ciple, and came to the sepulchre.
4. So they ran both together : and the other dis
ciple did outrun Peter, and came first to the sepulchre.
5. And he stooping down, and looking in, saw the
linen clothes lying: yet went he not in.
6, Then cometh Simon Peter following him, and
went into the sepulchre, and seeing the hnen clothes
lie, 7. And the napkin, that was about his head, not
lying with the linen clothes, but wrapped together in a
place by itself.
8. Then went in also that other disciple, which
came first to the sepulchre, and he saw, and believed.
9. For as yet they knew not the Scripture, that he
must rise again from the dead.
Chrys. Chrys. The Sabbath being now over, during which it was
Ixxxv. unlawful to be there, Mary Magdalene could rest no longer.

VER. 1 9. GOSPEL ACCORDING TO ST. JOHN. 595
but came very early in the morning, to seek consolation at
the grave : The first day qf the week cometh Mary Magda
lene early, when it was yet dark, unto the sepulchre. Aug. Aug.
Mary Magdalene, undoubtedly the most fervent in love, of i" <^°''-
n *i. 1 liivang.
au tlie women that ministered to our Lord ; so that John iii. 24.
deservedly mentions her only, and says nothing of the others
who were with her, as we know from the other Evangelists.
Aug. Una sabbati is the day which Christians call the Aug.
Lord's day, after our Lord's resurrection. Matthew calls it^r-oxx.
prima sabbati. Bede. Una sabbali, i. e. one day after the
sabbath. Theophyl. Or thus: The Jews called the days
ofthe week sabbath, and the first day, one of the sabbaths,
which day is a type of the life to come ; for that life will be
one day not cut short by any night, since God is the sun
there, a sun which never sets. On this day then our Lord
rose again, with an incorruptible body, even as we in the life
to come shall put on incorruption. Aug. What Mark says, Aug.
Very early in the morning, at the rising ofthe sun, does notS^ "'
contradict John's words, when it was yet dark. At the iii. 24.
dawn of day, there are yet remains of darkness, which dis-jg ]
appear as the light breaks in. We must not understand
Mark's words. Very early in the morning, at the rising ofMcu
the sun, to mean that the sun was above the horizon, but"™™'
rather what we ourselves ordinarily mean by the phrase,
when we want any thing to be done very early, we say at
the rising of the sun, i. e. some time before the sun is risen.
Greg. It is well said. When it was yet dark: Mary was Greg.
seeking the Creator of all things in the tomb, and because ?°^^-
she found Him not, thought He was stolen. Truly it was xxii.
yet dark when she came to the sepulchre.
And seeth the stone taken away from the sepulchre. Aug. Aug.
Now took place what Matthew only relates, the earthquake, Evang.
and rolling away of the stone, and fright of the guards. ™- 2*-
Chrys. Our Lord rose while the stone and seal were still Chrys.
on the sepulchre- But as it was necessary that others should i^xxv.
be certified of this, the sepulchre is opened after the resurrec- 4.
tion, and so the fact confirmed. This it was which roused
Mary. For when she saw the stone taken away, she entered
not nor looked in, but ran to the disciples with all the speed
of love. But as yet she knew nothing for certain about the
2 q2

596 GOSPEL ACCORDING TO CHAP. XX,
resurrection, but thought that His body had been carried off.
Gloss. And therefore she ran to tell the disciples, that they
might seek Him with her, or grieve with her: Then she
runneth, and cometh to Simon Peter, and to the oilier
Aug. disciple, whom Jesus loved. Aug. This is the way in which
' he usually mentions himself Jesus loved all, but him in
an especial and familiar way. And saith unto them. They
have taken away the Lord out qf the sepulchre, and we
ff/^g- know not where ihey have laid Him. Greg. She puts
ix. the part for the whole; she had come only to seek for
the body of our Lord, and now she laments that our Lord,
Aug- the whole of Him, is taken awav. Aug. Some of the
Xr. cxx. Greek copies have, taken auay my Lord, which is more
expressive of love, and of the feeling of an handmaiden.
Chrys. But only a few have this reading. Chrys. The Evangelist
Ixxxv. does not deprive the woman of this praise, nor leaves out
from shame, that they had the news first from her. As soon
Greg, as they hear it, they hasten to the sepulchre. Greg. But
Evang. Peter and John before the others, for they loved most; Peter
therefore nent Jorth, and that other disciple, and came to
the sepulchre. Theophyl. But how came they to the
sepulchre, while the soldiers were guarding it.? an easy
question to answer. After our Lord's resurrection and the
earthquake, and the appearance of the angel at the sepulchre,
the guards withdrew, and told the Pharisees what had
Aug. happened. Aug. After saying, came to the sepulchre, he
Tr-oxx. gQgg \)-^^c\ and tells us how they came: So they ran both
together: and the other disciple did outrun Peter, and came
first to the sepulchre; meaning himself, but he always speaks
Chrys. of himself, as if he were speaking of another person. Chrys.
Ixxxv. On coming he sees the linen clothes set aside: And he stoop
ing down, and looking in, saw the linen clothes lying. But
he makes no further search: yet went he not in. Peter on
the other hand, being of a more fervid temper, pursued the
search, and examined every thing: Tlien cometh Simon Peter
following him, and went into the sepulchre, and seeth the
linen clothes lie, atid the napkin, that was about His head
not lying with ihe linen clothes, but wrapped together in a
place by itself. Which circumstances were proof of His
resurrection. For had they carried Him away, they would

VER. 1—9. ST. JOHN. 597
not have stripped Him; nor, if any had stolen Him, would
they have taken the trouble to wrap up the napkin, and put
it in a place by itself, apart from the linen clothes; but
would have taken away the body as it was. John mentioned
the myrrh first of all, for this reason, i. e. to shew }ou that
He could not have been stolen away. For myrrh would
make the linen adhere to the body, and so caused trouble to
the thieves, and they would never have been so senseless as
to have taken this unnecessary pains about the matter. After
Peter however, John entered: Then went in also thai other
disciple, which came first io the sepulchre, and he saw, and
believed. Aug. i. e. That Jesus had risen again, some think: Aug.
but what follows contradicts this notion. He saw the''^''^.'- cxxu.
sepulchre empty, and believed what the woman had said:
For as yet they knew not the Scripture, thai He must rise
again from the dead. If he did not yet know that He must
rise again from the dead, he could not believe that He had
risen. They had heard as much indeed from our Lord, and
very openly, but they were so accustomed to hear parables
from Him, that they took this for a parable, and thought He
meant something else. Greg. But this account of the Greg.
Evangelist' must not be thought to be without some mystical xxii. in
meaning. By John, the younger of the two, the synagogTie; Evang.
by Peter, the elder, the Gentile Church is represented: forsuhtilis
though the synagogue was before the Gentile Church as
regards the worship of God, as regards time the Gentile
world was before the synagogue. They ran together, because
the Gentile world ran side by side with the synagogue from
first to last, in respect of purity and community of life, though
a purity and community of understanding^ they had not. The 2 pari
synagogue came first to the sepulchre, but entered not: it knew ^^°™
the commandments of the law, and had heard the prophecies
of our Lord's incarnation and death, but would not believe in
Him who died. Then cometh Simon Peter, and enter edinto the
sepulchre: the Gentile Church both knew Jesus Christ as
dead man, and believed in Him as living God. The napkin
about our Lord's head is not found with the linen clothes,
L e. God, the Head of Christ, and the incomprehensible
mysteries'of the Godhead are removed from our poor know
ledge; His power transcends the nature of the creature.

598 gospel ACCORDING TO CHAP. XX.
And it is found not only apart, but also wrapped together ;
because of the linen wrapped together, neither beginning
nor end is seen ; and the height of the Divine nature had
neither beginning nor end. And it is into one place : for
where there is division, God is not; and they merit His grace,
who do not occasion scandal by dividing themselves into sects.
But as a napkin is what is used in labouring to wipe the sweat
of the brow, by the napkin here we may understand the labour
of God : which napkin is found apart, because the suffering
of our Redeemer is far removed firom ours ; inasmuch as He
suffered innocently, that which we suffer justly ; He sub
mitted Himself to death voluntarily, we by necessity. But
after Peter entered, John entered too ; for at the end of
the world even Judaea shall be gathered in to the true
faith. Theophyl. Or thus: Peter is practical and prompt,
John contemplative and intelligent, and learned in divine
things. Now the contemplative man is generally beforehand
in knowledge and intelligence, but the practical by his
fervour and activity gets the advance of the other's perception,
and sees first into the divine mystery.
10. Then the disciples vi^ent away again unto their
own home.
11. But Mary stood without at the sepulchre weep
ing : and as she wept, she stooped down, and looked
into the sepulchre,
12. And seeth two angels in white sitting, the one
at the head, and the other at the feet, where the body
of Jesus had lain.
13. And they say unto her. Woman, why weepest
thou? She saith unto them. Because they have taken
away my Lord, and I know not where they have laid
him. 14. And when she had thus said, she turned her
self back, and saw Jesus standing, and knew not that
it was Jesus.
15. Jesus saith unto her. Woman, why weepest
thou? whom seekest thou? She, supposing him to

VER. 10  ^18. ST. JOHN. 599
be the gardener, saith unto him. Sir, if thou have
borne him hence, tell me where thou hast'laid him,
and I will take him away.
16. Jesus saith unto her, Mary. She turned her
self, and saith unto him, Rabboni; which is to say,
Master. 1 7. Jesus saith unto her. Touch me not ; for I am
not yet ascended to my Father : but go to my brethren,
and say unto them, I ascend unto my Father, and
your Father ; and to my God, and your God.
18. Mary Magdalene came and told the disciples
that she had seen the Lord, and that he had spoken
these things unto her.
Greg. Mary Magdalene, who had been the sinner in the Greg.
city, and who had washed out the spots of her sins by her tears, ^°™';n
whose soul burned with love, did not retire from the sepul- Evang.
chre when the others did : Then the disciples went away again
unto their own home. Aug. i. e. To the place where they were Aug.
lodging, and from which they had ran to the sepulchre. ^'¦•'""^'-
But though the men returned, the stronger love of the woman
fixed her to the spot. But Mary stood without at the sepul
chre weeping. Aug. i. e. Outside of the place where the Aug.
stone sepulchre was, but yet within the garden. Chrys. *f ^.°?-
Be not astonished that Mary wept for love at the sepulchre, xxiv.69.
and Peter did not; for the female sex is naturally tender, ^'jjm!"
and inclined to weep. Aug. The eyes then which hadl^^xvi.
sought our Lord, and found Him not, now wept without j"|^j^j
interruption ; more for grief that our Lord had been removed, i-
than for His death upon the cross. For now even all
memorial of Him was taken away. Aug. She then saw, with Aug.
the other women, the Angel sitting on the right, on the stone g^^^?-
which had been rolled away from the sepulchre, at whose words xxiv.69.
it was that she looked into the sepulchre. Chrys. The sight of Mat-28,
the sepulchre itself was some consolation. Nay, behold her, to Chrys.
console herself still more, stooping down, to see the very place i^°^;._
where the body lay : And as she wept, she stooped down, Greg.
and looked into the sepulchre. Greg. For to have looked xxT'ut
supr.

600 gospel according to chap. xx.
once is not enough for love. Love makes one desire to look
Aug. over and over again. Aug. In her too great grief she could
Tr.cxxi.|^gjjg^,g neither her own eyes, nor the disciples'. Or was it
^^^S' a divine impulse which caused her to look in ? Greg. She
XXV? sought the body, and found it not ; she persevered in seek
ing ; and so it came to pass that she found. Her longings,
growing the stronger, the more they were disappointed, at last
found and laid hold on their object. For holy longings
ever gain strength by delay ; did they not, they would not
be longings. Mary so loved, that not content with seeing
the sepulchre, she stooped down and looked in : let ns see
the fruit which came of this persevering love: And seeth two
Angels in white sitting, the one at the head, and the other at
Chrys. the feet, where the body of Jesus had lain. Chrys. As her
ixxxvi understanding was not so raised as to be able to gather from
1- the napkins the fact of the resurrection, she is given the
sight of Angels in bright apparel, who sooth her sorrow.
Aug. Aug. But why did one sit at the head, the other at the feet?
r.cxxi.rj,^ signify that the glad tidings of Christ's Gospel was to
be delivered from the head to the feet, from the beginning
to the end- The Greek word Angel means one who delivers
Greg. news. Greg. The Angel sits at the head when the Apostles
xxv"i preach that in the beginning was the Word: he sits, as it
Evang. were, at the feet, when it is said. The Word was made flesh.
"=- 1) 14- By the two Angels too we may understand the two testa
ments; both of which proclaim alike the incarnation,
death, and resurrection of our Lord. The Old seems to sit
Chrys. at the head, the New at the feet. Chrys. The Angels who
Sxv' ^PP'^^'" ®^y nothing about the resurrection ; but by degrees
the subject is entered on. First of all they address her
compassionately, to prevent her from being overpowered by
a spectacle of such extraordinary brightness : And they say
unto her, Woman, why weepest thou ? The Angels forbad
tears, and announced, as it were, the joy that was at hand:
Greg. Why weepest thou? As if to say. Weep not. Greg. The
Horn. .pg^.y declarations of Scripture which excite our tears of love,
wipe away those very tears, by promising us the sight of our
Aug. Redeemer again. Aug. But she, thinking that they wanted
Tr.cxxi. j^Q jjjjQ^ ^j^y gjjg ^gp^^ j^gjjg |.j^^^^^ ^^^^ reason : She saith unto
them. Because they have taken away my Lord. The lifeless

VER. 10  18. ST. JOHN. 601
body of her Lord, she calls her Lord, putting the part for the
whole; just as we confess that Jesus Christ the Son of God was
buried, when only His flesh was buried. And I know not where
they have placed Him : it was a still greater grief, that she
did not know where to go to console her grief Chrys. As Chrys.
yet she knew nothing of the resurrection, but thought theixxxvi.
body had been taken away. Aug. Here the Angels must Aug.
be understood to rise up, for_ Luke describes them as seen Evang'
standing. Aug. The hour was now come, which the Angels "i-xxiv.
announced, when sorrow should be succeeded by joy: ^wc^Xr.cxxi.
when she had thus said, she turned herself back. Chrys. Chrys.
But why, tvhen she is talking to the Angels, and before she °'°" '
has heard any thing from them, does she turn back ? It seems
lo me that while she was speaking, Christ appeared behind
her, and that the Angels by their posture, look, and motion,
shewed that they saw our Lord, and that thus it was that she
turned back. Greg. We must observe that Mary, who as Greg.
yet doubted our Lord's resurrection, turned back to see-^°™-
¦' ' _ XXV.
Jesus. By her doubting she turned her back, as it were,
upon our Lord. Yet inasmuch as she loved, she saw Him.
She loved and doubted: she saw, and did not recognise Him:
And saw Jesus standing, and knew not thai ii was Jesus.
Chrys. To the Angels He appeared as their Lord, but not so to Chrys.
the woman, for the sight coming upon her all at once, would j'^°™\
have stupified her. She was not to be lifted suddenly, but
gradually to high things. Greg. Jesus saith unio her, Greg.
Woman, why weepest thou? He asks the cause of her grief, ^^™-
to set her longing still more. For the mere mentioning His
name whom she sought would inflame her love for Him.
Chrys. Because He appeared as a common person, sheChiys.
thought Him the gardener: She, supposing Him to be <^e ixxxvi.
gardener, saith unio Him, Sir, if Thou have borne Him hence, i-
iell me where Thou hast laid Him, and I will take Him
away. i. e. If thou hast taken Him away from fear of the
Jews, tell me, and I will take Him again. Theophyl. She
was afraid that tbe Jews might vent their rage even on the
lifeless body, and therefore wished to remove it to some
secret place Greg. Perhaps, however, the woman was right Greg.
in believing Jesus to be the gardener. Was not He the spiri- H™"
tual Gardener, who by the power of His love had sown strong

602 gospel according to chap. XX.
seeds of virtue in her breast.? But how is it that, as soon as
she sees the gardener, as she supposes Him to be, she says,
without having told Him who it was she was seeking, Sir, if
Thou hast borne Him hence? Tt arises from her love; when
one loves a person, one never thinks that any one else can be
ignorant of him. Our Lord, after calling her by the comraon
name of her sex, and not being recognised, calls her by her
own name: Jesus saith unto her, Mary; as if to say. Recog
nise Him, who recognises thee. Mary, being called by
name, recognises Him; that it was He whom she sought
externally, and He who taught her internally to seek : She
turned herself, and saith unto Him, Rabboni; which is to
Chrys. say, Master. Chrys. Just as He was sometimes in the
ixxxvi. ™idst of the Jews, and they did not know Him till He pleased
1- to make Flimself known. But why does she turn herself,
when she had turned herself before.? It seems to me that
when she said. Where thou hast laid Him, she turned
to the Angels, to ask why they were astonished. Then
Christ, calling her, discovered Himself by His voice, and
Aug. made her turn to Him again. Aug. Or she first turned her
'body, but thought Him what He was not; now she was
turned in heart, and knew who He was. Let no one how
ever blame her, because she called the gardener. Lord, and
Jesus, Master. The one was a title of courtesy to a person
from whom she was asking a favour; the other of respect to
a Teacher from whom she was used to learn to distinguish the
divine from the human. The word Lord is used in different
senses, when she says. They have taken away my Lord, and
Greg, when she says. Lord, if Thou have borne Him away. Greg.
The Evangelist does not add what she did upon recognising
Him, but we know fi-om what our Lord said to her: Jesus
saith unto her. Touch Me not. Mary then had tried to em
brace His feet, but was not allowed. Why not ? The reason
Aug. {oWovra: For L am not yet ascended to My Faiher. Aug. But
^r.oxxi.j^^ standing upon the earth, He is not touched, how shall
He be touched sitting in heaven? And did He not before
His ascension offer Himself to the touch of the disciples:
Luke Handle Me and see, for a spirit hath not flesh and
^ ' ^^' bones ? Who can be so absurd as to suppose that He
was willing that disciples should touch Him before He

Tr.cxxi.

Hom.

VER. 10 — 18. ST. JOHN. 603
ascended to His Father, and unwilling that women should
till after? Nay, we read of women after the resurrection, and
before He ascended to His Father, touching Him, one of
whom was Mary Magdalene herself, according to Matthew.
Either then Mary here is a type of the Gentile Church,
which did not believe in Christ till after His ascension : or
the meaning is that Jesus is to be believed in, i. e. spiritually
touched, in no other way, but as being one with the Father.
He ascends to the Father mystically, as it were, in the mind
of him who hath so far advanced as to acknowledge that He
is equal to the Father. But how could Mary believe in
Him otherwise than carnally, when she wept for Him as a
man ? Aug. Touch is as it were the end of knowledge'; and Aug.
He was unwilling that a soul intent upon Him should have Trin.
its end, in thinking Him only what He seemed to be. '°°*'°°'8
Chrys. Mary wished to be as familiar with Christ now, as chrys.
she was before His Passion; forgetting, in her joy, that His^°™-.
body was made much more holy by its resurrection. So, 2.
Touch Me not. He says, to remind her of this, and make her
feel awe in talking with Him. For which reason too He no
longer keeps company with His disciples, viz. that they
might look upon Him with the greater awe. Again, by
saying 1 have not yet ascended. He shews that He is hasten
ing there- And He who was going to depart and live no
more with men, ought not to be regarded with the same
feeling that He was before: But go io My brethren, and
say unio them, I ascend unto My Father, and your Father;
and io My God, and your God. Hilary. Heretics, among Hilar.
their other impieties, misinterpret these words of our Lord's, ^^ ^""*
and say, that if His Father is their Father, His God their
God, He cannot be God Himself But though He re
mained in the form of God, He took upon Him the form of
a servant ; and Christ says this in the form of a servant to
men. And we cannot doubt that in so far as He is man,
the Father is His Father in the same sense in which He is
of other men, and God His God in like manner. Indeed He
begins with saying. Go io My brethren. But God can only
have brethren according to the flesh; the Only-Begotten
God, being Only-Begotten, is without brethren- Aug. He Aug.
does' not say. Our Father, but. My Father and your Faiher: T"-""'-

604 gospel according to chap. xx.
Mine therefore and yours in a different sense ; Mine by
nature, yours by grace. Nor does He say. Our Qod, but.
My God — under Him I am man — and your God; between you
Aug. and Him I am Mediator. Aug. She then went away from
Evang. the sepulchre, i. e. from that part of the garden before the
in. XXIV. j.Qgjj which had been hollowed out, and witii her the other
women. But these, according lo Mark, were seized with
trembling and amazement, and said nothing to any man :
Mary Magdalene came and told the disciples that she had
seen the Lord, and ihat He had spoken these things unlo
Greg. her. Greg. So the sin of mankind is buried in the very
xx°" place whence it came forth. For whereas in Paradise the
woman gave the man the deadly fruit, a woman from the
sepulchre announced life to men; a woman delivers the
message of Him who raises us frora the dead, as a woman
Aug. had delivered the words of the serpent who slew us. Aug.
Evang. While she was going with the other women, according to
M tf J^atthew, JesHS met them, saying, All hail. So we gather
28, 9. that there were two visions of Angels; and that our Lord too
was seen twice, once when Mary took Him for the gardener,
andagain,whenHemet them by the way, and by this repeating
His presence confirmed their faith. And so Mary Magdalen
came and told the disciples, not alone, but with the other
women whom Luke mentions. Bede. Mystically, Mary,
which name signifies, mistress, enlightened, enlightener, star
of the sea, stands for the Church, which is also Magdalen,
i. e. towered, (Magdalen being Greek for tower,) as we read
Ps.6i,3.in the Psalms, Thou ha.st been a strong tower for me. In
that she announced Christ's resurrection to the disciples, all,
especially those to whom the office of preaching is committed,
are admonished to be zealous in setting forth to others
whatever is revealed from above.
19. Then the same day at evening, being the first
day of the week, when the doors were shut where the
disciples were assembled for fear of the Jews, came
Jesus and stood in the midst, and saith unto them.
Peace be unto you.
20. And when he had so said, he shewed unto

VER. 19  25. ST. JOll.N. (?(».^
them his hands and his side. Then wore the disoi}»los
glad, when they saw the Lord.
21. Then said Jesus to them again. Peace be unto
you : as my Father hath sent me, even so send I ^ ou.
22. And when he had said this, he breatlied on
them, and saith unto them, Receive ye the Holy
Ghost :
23. Whose soever sins ye remit, they are remitted
unto them ; and whose soever sins ye retain, they are
retained. 24. But Thomas, one of the twelve, called Didy
mus, was not with them when Jesus came.
25. The other disciples therefore said unto him.
We have seen the Lord. But he said unto them.
Except I shall see in his hands the print of the nails,
and put my finger into the print of the nails, and
thrust my hand into his side, I will not believe.
Chrys. The disciples, when they heard what Mary told Chrys.
them, were obliged either to disbelieve, or, if they believed, to ixxxvi.
grieve that He did not count them worthy to have the sight
of Him. He did not let them however pass a whole day in
such reflections, but in the midst of their longing trembling
desires to see Him, presented Himself to them: Then the
same day at evening, being the first day of the week, when
the doors were shut where the disciples were assembled for
fear ofthe Jens. BrtoE. Wherein is shewn the infirmity of
the Apostles. They assembled with doors shut, through that
same fear of the Jews, which had before scattered them :
Came Jesus, and stood, in the midst. He came in the evening,
because they would be the most afraid at that time. The
ophyl. Or because He waited till all were assembled : and
with shut doors, that he might shew how that in the very
same way he had risen again, i. e. with the stone lying on
the sepulchre. Aug. Some are strongly indisposed to be-Aug;_
lieve this miracle, and argue thus: If the same body rose ox. et cl.
again, which hung upon the Cross, how could that body ^f^^"''^-
enter through shut doors ? But if thou comprehendest the simile.

606 gospel according to chap. xx.
mode, it is no miracle : when reason fails, then is faith
^^"S- edified. Aug. The shut door did not hinder the body,
wherein Divinity resided. He could enter without open
doors, who was born without a violation of His mother's
Chrys. virginity. Chrys. It is wonderful that they did not think
Ixxxvi. him a phantom. But Mary had provided against this, by
the faith she had wrought in them. And He Himself too
shewed Himself so openly, and strengthened their wavering
minds by His voice: And saith unto them. Peace be unio
you, i. e. Be not disturbed. Wherein too He reminds them
16^^^''' °^ what He had said before His crucifixion ; My peace I
Greg, give io you; and again. In Me ye shall have peace. Greg.
^^°™'i^ And because their faith wavered even with the material body
Evang. before them. He shewed them His hands and side: And
when He had said this, He shewed them His hands and His
Aug. side. Aug. The nails had pierced His hands, the lance had
Tr.cxxi. .
pierced His side. For the healing of doubting hearts, the
Chrys. marks of the wounds were still preserved. Chrys. And
Ixxxvi. what He had promised before the crucifixion, / shall see
you again, and your heart shall rejoice, is now fulfilled:
Aug- Then were the disciples glad when ihey saw the Lord. Aug.
Dei. The glory, wherewith the righteous shall shine like the sun
in the kingdom of their Father, i. e. in Christ's body, we
must believe to have been rather veiled than not to have
been there at all. He accommodated His presence to man's
weak sight, and presented Himself in such form, as that His
Chrys. disciple could look at and recognise Him, Chrys. All
Ixxxvi. these things brought them to a most confident faith. As
they were in endless war with the Jews, He says again.
Then said Jesus unto them again. Peace be unio you.
Bede. A repetition is a confirmation : whether He repeats
it because the grace of love is twofold, or because He it is
Chrys. ^j^q made of twain one. Chrys. At the same time He
Horn.
Ixxxvi. shews the efficacy of the cross, by which He undoes all
evil things, and gives all good things; which is peace.
To the women above there was announced joy; for that
r6"." "' sex was in sorrow, and had received the curse. In sorrow
**™r shalt thou bring forth. All hindrances then being removed,
Greg, and every thing made straight, he adds. As My Father hath
Sii?in ^^'^^ ^^¦> ^^^"' ^° ^^'"'^ ^ y°"- Gri'EG. The Father sent the
Evang.

3Gen. 3

ver. 19—25. ST. JOHN. 607
Son, appointed Him to the work of redemption. He says
therefore. As My Father hath sent Me, even so send I you;
i. e. I love you, now that I send you to persecution, with the
same love wherewith My Father loved Me, when He sent
Me to My sufferings. Aug. We have learnt that the Son is Aug.
equal to the Father: here He shews Himself Mediator; He'^^-'"'^'-
Me, and / you. Chrys. Having then given them confidence Chrys.
by His own miracles, and appealing to Him who sent Him, He i^"""'..
uses a prayer to the Father, but of His own authority gives 2.
them power : And when He had said thus. He breathed on
them, and saith unto them, Receive ye the Holy Ghost.
Aug. That corporeal breath was not the substance of the Aug.
Holy Ghost, but to shew, by meet symbol, that the HolyJ^j.j^®
Ghost proceeded not only from the Father, but the Son. >-¦- xx.
For who would be so mad as to say, that it was one Spirit
which He gave by breathing, and another which He sent
after His ascension ? Greg. But why is He first given to Greg.
the disciples on earth, and afterwards sent from heaven ?^°'r-
*^ XXVl.
Because there are two commandments of love, to love God,
and to love our neighbour. The spirit to love our neighbour is
given on earth, the spirit to love God is given from heaven.
As then love is one, and there are two commandments ; so
the Spirit is one, and there are two gifts of the Spirit. And the
first is given by our Lord while yet upon earth, the second
from heaven, because by the love of our neighbour we learn
how to arrive at the love of God. Chrys. Some say thatchrys,
by breathing He did not give them the Spirit, but made Hom.
them meet to receive the Spirit. For if Daniel's senses were
so overpowered by the sight of the Angel, how would they
have been overwhelmed in receiving that unutterable gift, if
He had not first prepared them for it! It would not be
wrong however lo say that they received then the gift of a
certain spiritual power, not to raise the dead and do miracles,
but to remit sins : Whosesoever sins ye remit, they are remitted
unto them, and whosesoever sins ye retain, they are retained.
Aug. The love of the Church, which is shed abroad in our Aug.
hearts by tbe Holy Spirit, remits the sins of those who J''- "'"''•
partake of it; but retains the sins of those who do not.
Where then He has said. Receive ye the Holy Ghost, He
instantiy makes mention of the remission and retaining of

XX VI.

608 gospel according to chap. xx.
Greg. sins. Greg. We must understand that those who first
¦^°™' received the Holy Ghost, for innocence of life in them
selves, and preaching to a few others, received it openly
after the resurrection, that they might profit not a few only,
but many. The disciple^ who were called to such works of
humility, to what a height of glory are they led! Lo, not
'sortiun- only have they salvation for themselves, but are admitted'
'"¦" to the powers of the supreme Judgment-seat; so that, in
the place of God, they retain some men's sins, aud remit
others. Their place in the Church, the Bishops now hold;
who receive the authority to bind, when they are admitted
to the rank of government. Great the honour, but heavy^
the burden of the place. It is ill if one who knows not
how to govern his own life, shall be judge of another's.
Chrys. Chrys. A priest though he may have ordered well his own
^°™^i. life, yet, if he have not exercised proper vigilance over
4. others, is sent to hell with the evil doers. Wherefore,
knowing the greatness of their danger, pay them all respect,
even though they be not men of notable goodness. For
they who are in rule, should not be judged by those who
are under them. And their incorrectness of life will not
at all invalidate what they do by commission from God.
For not only cannot a priest, but not even angel or archangel,
do any thing of themselves; the Father, Son, and Holy Ghost
do all. The priest only furnishes the tongue, and the hand.
For it were not just that the salvation of those who come to
the Sacraments in faith, should be endangered by another's
Horn, wickedness. At the assembly of the disciples all were
Ixxxvii. present but Thomas, who probably had not returned from
the dispersion: But Thomas, one of the twelve, called
Didymus, ivas not with them when Jesus came. Alcuin.
Didymus, double or doubtful, because he doubted in be
lieving: Thomas, depth, because with most sure faith he
Greg, penetrated into the depth of our Lord's divinity. Greg. It
Horn, was not an accident that that particular disciple was not
present. The Divine mercy ordained that a doubting disciple
should, by feeling in his Master the wounds of the flesh,
heal in us the wounds of unbelief The unbelief of Thomas
is more profitable to our faith, than the belief of the other
disciples; for, the touch by which he is brought to believe, con-

ver. 26 .31. ST. JOHN. 609
firming our minds in belief, beyond all question. Bede.
But why does this Evangelist say that Thomas was absent,
when Luke writes that two disciples on their return from
Emmaus found the eleven assembled? We must understand
that Thomas had gone out, and that in the interval of his
absence, Jesus came and stood in the midst. Chrys. As Chrys.
to believe directly, and any how, is the mark of too easy ixxxvii.
a mind, so is too much enquiring of a gross one: and this^- .
is Thomas's fault. For when the Apostie said. We fiave"' "'
seen the Lord, he did not believe, not because he discredited
them, but from an idea of the impossibility of the thing
Jtself: The other disciples therefore said unto him. We have
seen the Lord. But he said unto them. Except I shall see
in His hands the print of ihe nails, and put my finger into
ihe print of the nails, and thrust my hand inio His side,
I will not believe. Being the grossest of all, he required the
evidence ofthe grossest sense, viz. the touch, and would not
even believe his eyes: for he does not say only. Except
T shall see, but adds, and put my finger into ihe print of the
nails, and thrust my hand into His side.
26. And after eight days again his disciples were
within, and Thomas with them : then came Jesus, the
doors being shut, and stood in the midst, and said.
Peace be unto you.
27. Then saith he to Thomas, Reach hither thy
finger, and behold my hands; and reach hither thy
hand, and thrust it into my side : and be not faithless,
but believing.
28. And Thomas answered and said unto him. My
Lord and my God.
29. Jesus saith unto him, Thomas, because thou
hast seen me, thou hast believed: blessed are they
that have not seen, and yet have believed.
30. And many other signs truly did Jesus in the
presence of his disciples, which are not written in this
book: 31. But these are written, that ye might believe
2r

610 gospel according to chap. XX
that Jesus is the Christ, the Son of God ; and that
beheving ye might have life through his name.
Chrys. Chrys. Consider the mercy of the Lord, how for the sake
Sxxvii. of one soul. He exhibits His wounds. And yet the disciples
deserved credit, and He had Himself foretold the event.
Notwithstanding, because one person, Thomas, would exa
mine Him, Christ allowed him. But He did not appear to
him immediately, but waited till the eighth day, in order
that the adraonition being given in the presence of the dis
ciples, might kindle in him greater desire, and strengthen
his faith for the future. And after eight days again His
disciples were within, and Thomas with them: then came
Jesus, the doors being shut, and stood in the midst, and said,
Aug. Peace be unto you. Aug- You ask; If He entered by the
Tap. ad shut door, where is the nature of His body ? And I reply ; If
Cat. 11.8. Jjg walked on the sea, where is the weight of His body ? The
modus' Lord did that as the Lord; and did He, after His resun-ec-
corporis. tion, cease to be the Lord? Chrys. Jesus then comes Him-
Hom^ self, and does not wait till Thomas interrogates Him. But
Ixxxvii. to shew that He heard what Thomas said to the disciples.
He uses the same words. And first He rebukes him; Then
saith He to Thomas, Reach hither thy finger, and behold
My hands; and reach hither thy hand, and thrust it into My
side: secondly. He admonishes him; And be not faithless,
but believing. Note how that before they receive the Holy
Ghost faith wavers, but afterward is firm. We may wonder
how an incorruptible body could retain the marks of the
nails. But it was done in condescension; in order that
they might be sure that it was the very person Who was
Aug. crucified. Aug. He might, had He pleased, have wiped all
ad Cat. ®P0'' ^^^ trace of wound fr-om His ^rified body ; but He had
i'- 8. reasons for retaining them. He shewed them to Thomas,
who would not believe except he saw and touched ; and He
will shew them to His enemies, not to say, as He did to
Thomas, Because thou hast seen, thou hast believed, but to
convict them : Behold the Man whora ye crucified, see the
wounds which ye inflicted, recognise the side which ye
pierced, that it was by you, and for you, that it was opened, and
xx'ii^Civ.yet ye cannot enter there. Aug. We are, as I know not
Dei, xix.

VER. 26  31. ST. JOHN. 611
how, afflicted with such love for the blessed martyrs, that
we would wish in that kingdom to see on their bodies the marks
of those wounds which they have borne for Christ's sake.
And perhaps we shall see them ; for they will not have
deformity, but dignity, and, though on the body, shine
forth not with bodily, but with spiritual beauty. Nor yet, if virtutis
any of the limbs of martyrs ha^'e been cut off, shall they
therefore appear without them in the resurrection of the
dead; for it is said. There shall not an hair of your head
perish. But if it be fit that in that new world, the traces of
glorious wounds should still be preserved on the immortal
flesh, in the places where the limbs were cut off there, though
those same limbs withal be not lost but restored, shall the
wounds appear. For though all the blemishes of the
body shall then be no more, yet the evidences of virtue are
not to be called blemishes. Greg. Our Lord gave that Greg.
flesh to be touched which He had introduced through shut^j^vi.
doors: wherein two wonderful, and, according to human
reason, contradictory things appear, viz. that after the resur
rection He had a body incorruptible, and yet palpable. For
that which is palpable must be corruptible, and that which is
incorruptible must be impalpable. But He shewed Himself
incorruptible and yet palpable, to prove that His body after
His resurrection was the same in nature as before, but
different in glory. Greg. Our body also in that resurrec- Greg.
tion to glory will be subtle by means of the action of the^^jj^gj
Spirit, but palpable by its true nature, not, as Eutychius
says, impalpable, and subtler than the winds and the air.
Aug. Thomas saw and touched the man, and confessed the Aug.
God whom he neither saw nor touched. By means of the
one he believed the other undoubtingly: Thomas answered
and said unto Him, My Lord and my God. Theophyl.
He who had been before unbeUeving, after touching the
body shewed himself the best divine ; for he asserted the
twofold nature and one Person of Christ ; by saying. My
Lord, the human nature, by saying, My Qod, the divine,
and by joining them both, confessed that one and the same
Person was Lord and God.
Jesus saith unto him. Because thou hast seen Me, thou
hast believed Aug. He saith not. Hast touched me, but,Aug^^,
2 r2 ¦ '

612 GOSPEL ACCORDING TO CHAP. XX.
hast seen me ; the sight being a kind of general sense, and
put in the place often of the other four senses ; as when we
say. Hear, and see how well it sounds ; smell, and see how
sweet it smells; taste, and see how well it tastes; touch,
and see how warm it is. Wherefore also our Lord says.
Reach hither thy finger, and behold My hands. What is
this but. Touch and see ? And yet he had not eyes in his
finger. He refers them both to seeing and to touching,
when He says. Because thou hast seen, thou hast believed.
Although it might be said, that the disciple did not dare to
Greg, touch, what was oflered to be touched. Greg. But when
xxvi.' the Apostle says. Faith is the substance qf things hoped for,
Het-ii, the evidence of things not seen, it is plain that things which are
seen, are objects not of faith, but of knowledge. Why then
is it said to Thomas who saw and touched, Because thou
hast seen Me, thou hast believed? Because he saw one
thing, believed another; saw the man, confessed the God.
But what follows is very gladdening; Blessed are they that
have not seen, and yet have believed. In which sentence we
are specially included, who have not seen Hira with the
eye, but retain Him in the mind, provided we only develope
our faith in good works. For he only really believes, who
Aug. practises what he believes. Aug. He uses the past tense,
r.cxxi. ^^ future to His knowledge having already taken place by
Chrys. His owu predestination. Chrys. Tf any one then says,
jj°™^j Would that I had lived in those times, and seen Christ doing
miracles ! let him reflect. Blessed are they that have not seen,
and yet have believed. Theophyl. Here He raeans the dis
ciples who had believed without seeing the print of the nails,
Chrys. and His side. Chrys. John having related less than the
Ixxxvii. other Evangelists, adds. And many other signs truly did
Jesus in the presence of His disciples, which are not written
in this book. Yet neither did the others relate all, but only
what was sufficient for the purpose of convincing men. He
probably here refers to the miracles which our Lord did
after His resurrection, and therefore says. In the presence qf
His disciples, and they being the only persons with whom
He conversed after His resurrection. Then to let you
understand, that the miracles were not done for the sake ofthe
disciples only. He adds. But these are written, that ye might

VER. 26—31. ST. JOHN. 618
believe that Jesus is the Christ, the Son of Qod; addressing
Himself to mankind generally. And, this belief, he then
says, profits ourselves, not Him in Whom we believe. And
that believing ye might have life through His name, i. e.
through Jesus, which is life.

CHAP. XXI.
1. After these things Jesus shewed himself again to
the disciples at the sea of Tiberias; and on this wise
shewed he himself.
2. There were together Simon Peter, and Thomas
called Didymus, and Nathanael of Cana in Galilee,
and the sons of Zebedee, and two other of his disciples.
3. Simon Peter saith unto them, I go a fishmg.
They say unto him. We also go with thee. They went
forth, and entered into a ship immediately; and that
night they caught nothing.
4. But when the morning was now come, Jesus
stood on the shore : but the disciples knew not that it
was Jesus.
5. Then Jesus saith unto them. Children, have ye
any meat? They answered him. No.
6. And he said unto them. Cast the net on the right
side of the ship, and ye shall find. They cast there
fore, and now they were not able to draw it for the
multitude of fishes.
7. Therefore that disciple whom Jesus loved saith
unto Peter, It is the Lord. Now when Simon Peter
heard that it was the Lord, he girt his fisher's coat
unto him, (for he was naked,) and did cast himself
into the sea.
8. And the other disciples came in a: little ship; (for
they were not far from land, but as it were two hundred
cubits,) dragging the net with fishes.

VER. 1  1]_ GOSPEL ACCORDING TO ST. JOHN. 615
9. As soon then as they were come to land, they saw
a fire of coals there, and fish laid thereon, and bread.
10. Jesus saith unto them, Bring of the fish which
ye have now caught.
11. Simon Peter went up, and drew the net to land
full of great fishes, an hundred and fifty and three:
and for all there were so many, yet was not the net
broken. Aug. The preceding words of the Evangelist seem to Aug.
indicate the end ofthe book; but He goes on farther to givej^^;;*"
an account of our Lord's appearance by the sea of Tiberias:
After these things Jesus shewed Himself again to the
disciples at the sea of Tiberias. Chrys. He says. Afterwards, Chrys.
because He did not go continually with His disciples as? °™-..
before; and, manifested Himself, because His body being
incoiTuptible, it was a condescension to allow Himself to be
seen. He mentions the place, to shew that our Lord had
taken away a good deal of their fear, and that they no longer
kept within doors, though they had gone to Galilee to avoid
the persecution of the Jews. Bede. The Evangelist, after
his wont, first states the thing itself, and then says how it
took place: And on ihis wise shewed He Himself. Chrys. Chrys.
As our Lord was not with them regularly, and the Spirit was ixxxvii.
not given them, and they had received no commission, and had
nothing to do, they followed the trade of fishermen : And on
this wise shewed He Himself. There were together Simon
Peter, and Tliomas called Didymus, and Nathanael of Cana
in Galilee; he who was called by Philip, and the sons of
Zebedee, i- e. James and John, and two other of His
disciples. Simon Peter saith unto them, I go a fishing.
Greg. It may be asked, why Peter, who was a fisherman Greg.
before his conversion, returned to fishing, when it is said.
No man putting his hand to the plough, and looking back, l.x,ie9,
is fit for ihe kingdom of God. Aug. If the disciples had^^^g
done this after the death of Jesus, and before His resurrec- Tract.
tion, we should have imagined that they did it in despair.
But now after tiiat He has risen from the grave, after seeing
the marks of His wounds, after receiving, by means of His

616 GOSPEL ACCORDING TO CHAP. XXL
breathing, the Holy Ghost, all at once they become what
they were before, fishers, not of men, but of fishes. We
must remember then that they were not forbidden by their
Apostleship from earning their livelihood by a lawful craft,
provided they had no other means of living. For if the
blessed Paul used not that power which he had with the rest
of the preachers of the Gospel, as they did, but went a war
fare upon his own resources, lest the Gentiles, who were
aliens from the name of Christ, might be offended at a
doctrine apparently venal; if, educated in another way, he
learnt a craft he never knew before, that, while the teacher
worked with his own hands, the hearer might not be burdened;
much more might Peter, who had been a fisherman, work at
what he knew, if he had nothing else to live upon at the
time. But how had he not, some one will ask, when our
Matt. 6, Lord promises. Seek ye first the kingdom of God and His
righteousness, and all these things shall be added unto you ?
Our Lord, we answer, fulfilled this promise, by bringing
them the fishes to catch : for who else brought them ? He did
not bring upon them that poverty which obliged them to go
'disposi-gsliiug except in order to exhibit a miracle'. Greg. The
turn mi- ° ....
raculum craft which was exercised without sm before conversion, was
Horn" no sin after it. Wherefore after his conversion Peter returned
Ixxxiv. to fishing; but Matthew sat not down again for the receipt
nil ne-' o^ custom. For there are some businesses which cannot or
gotium can hardly be carried on without sin ; and these cannot be
Chrys. returned to after conversion. Chrys. The other disciples
^°™^-.. followed Peter: They say unto him. We also go with thee ;
for from this time they were all bound together; and they
wished too to see the fishing: They went forth and entered
into a ship immediately. And that night they caught nothing.
Greg. They fished in the night, from fear. Greg. The fishing was
°™' made to be very unlucky, in order to raise their astonishment
at the miiacle after: And that night they caught nothing.
Chrys. Chrys. In the midst of their labour and distress, Jesus pre-
ixxxvii. sented Himself to them: But when the morning was now
come, Jesus stood on the shore: but the disciples knew not
that il was Jesus. He did not make Himself known to them
immediately, but entered into conversation; and first He
speaks after human fashion: Then Jesus saith unto ihem.

VER. 1  11. ST. JOHN. ((17
Children, have ye any meat? as if He wished to beg some ut
them. They answered. No. He then gives them a sign to know
Him by : And He said unto them. Oast the net on the right side
qf the ship, and ye shall find. They cast therefore, and now
they were not able to draw it for the multitude of fishes.
The recognition of Him brings out Peter and John in their
different tempers of mind; the one fervid, the other sublime;
the one ready, the other penetrating. John is the first to recog
nise our Lord : Therefore that disciple whom Jesus loved saith
unto Peter, It is the Lord; Peter is the first to come to Him :
Now when Simon Peter heard that it was the Lord, he girt
his fishers coat unto Him, for he was naked. Bede. The
Evangelist alludes to himself here the same way he always
does. He recognised our Lord either by the miracle, or by
the sound of His v^oice, or the association of former occasions
on which He found them fishing. Peter was naked in com
parison with the usual dress he wore, in the sense in which we
say to a person whom we meet thinly clad. You are quite bare.
Peter was bare for convenience sake, as fishermen are in fish
ing. Theophyl. Peter's girding himself is a sign of modesty.
He girt himself with a linen coat, such as Thamian and Tyriau
fishermen throw over them, when they have nothing else on,
or even over their other clothes. Bede. He went to Jesus
with the ardour with which he did every thing : And did
cast himself into the sea. And the other disciples came in a
little ship. We raust not understand here that Peter walked
on the top of the water, but either swara, or walked through
the water, being very near the land: For they were not far
from land, but as it were about two hundred cubits. Gloss.
A parenthesis ; for it follows, dragging the net with fishes. The
order is. The other disciples came in a little ship, dragging
the net with fishes. Chrys. Another miracle follows : As Chrys.
soon then as they were come to land, they saw afire of coals^°^\:^
there, and fish laid thereon, and bread. He no longer works
upon already existing materials, but in a still more wonderful
way; shewing that it was only in condescension' that He i dispen-
wrought His miracles upon existing matter before His cruci- '''"'"'«'"
fixion. Aug. We must not understand that the bread was Aug.
laid on the coals, but read it as if it stood. They saw a fire T';^^^'.'-
of coals there, and fish laid on the coals; and they saw bread.

618 gospel ACCORDING TO CHAP. XXL
Theophyl. To shew that it was no vision. He bade them take
of the fish they had caught. Jesus saith unto them. Bring of
the fish which ye have now caught. Another miracle follows;
viz. that the net was not broken by the number offish: Simon
Peter went up, and drew the net to land full of great fishes,
an hundred and fifty and three: and for all there were so
Aug. many, yet was not ihe net broken. Aug. Mystically, in the
cxxu! draught of fishes He signified the mystery' of the Church,
' sacra- such as it will be at the final resurrection of the dead. And
to make this clearer, it is put near the end of the book.
The number seven, which is the number of the disciples who
were fishing, signifies the end of time; for time is counted
by periods of seven days. Theophyl. In the night time
before the presence of the sun, Christ, the Prophets took
nothing; for though they endeavoured to correct the people,
Greg, yet these often fell into idolatry. Greg. It may be asked,
Ho™, ^jjy after His resurrection He stood on the shore to receive
the disciples, whereas before He walked on the sea ?
The sea signifies the world, which is tossed about with
various causes of tumults, and the waves of this corruptible
life; the shore by its solidity figures the rest eternal. The
disciples then, inasmuch as they were still upon the waves of
this raortal life, were labouring on the sea; but the Redeemer
having by His resurrection thrown off the corruption of the
Aug. flesh, stood upon the shore. Aug. The shore is the end of
Tract, tijg ggj^ amj therefore signifies the end of the world. The
CXXll. °
Church IS here typified as she will be at the end of the world,
just as other draughts of fishes typified her as she is now.
Jesus before did not stand on the shore, but went into a
ship which was Simon's, and asked him to put out a little
from the land. In a former draught the nets are not thrown
to the right, or to the left, so that the good or the bad should
Luke 5, be typified alone, but indifferently: Let down your nets for
^- a draught, meaning that the good and bad were mixed
together. But here it is. Cast the net on the right side of
the ship; to signify those who should stand on the right
hand, the good. The one our Lord did at the beginning of
His ministry, the other after His resurrection, shewing therein
that the former draught of fishes signified the mixture of
bad and good, which composes the Church at present;

VEH. 1 — 11, ST. JOHN. 619
the latter the good alone, which it will contain in eternity,
when the world is ended, and the resurrection ofthe dead com
pleted. But they who belong to the resurrection of life, i . e. to
the right hand, and are caught within the net of the Christian
name, shall only appear on the shore, i. e. at the end of the
world, after the resurrection : wherefore they were not able
to draw the net into the ship, and unload the fishes, as they
were before. The Church keeps these of the right hand,
after death, in the sleep of peace, as it were in the deep,
till the net come to shore. That the first draught was
taken in two little ships, the last two hundred cubits from
land, a hundred and a hundred, typifies, I think, the two
classes of elect, circumcised and uncu-cumcised. Bede. By
the two hundred cubits is signified the twofold grace of love ;
the love of God and the love of our neighbour; for by them we
approach to Christ. The fish broiled is Christ Who suffered.
He deigned to be hid in the waters of human nature, and to be
taken in the net of our night; and having become a fish by
the taking of humanity, became bread to refresh us by His
divinity. Greg. To Peter was the holy Church committed ;
to him is it specially said. Feed My sheep. That then which
is afterwards declared by word, is now signified by act. He
it is who draws the fishes to the firm shore, because he it was
who pointed out the stability of the eternal country to the
faithful. This he did by word of mouth, by epistles; this
he does daily by signs and miracles. After saying that the
net was full of great fishes, the number follows: Full of great
fishes, an hundred and fifty and three. Aug. In the draught Aug.
before, the number of the fishes is not raentioned, as if inexxii.
fulfilment ofthe prophecy in the Psalm, ff T should declare Ps.i\,7.
ihem, and speak of them, they should be more than I am
able io express; but here there is a certain nuraber men
tioned, which we must explain. The number which sig
nifies the law is ten, from the ten Commandments. But
when to tbe law is joined grace, to the letter spirit, the num
ber seven is brought in, that being the number which repre
sents the Holy Spirit, to Whora sanctification properly be
longs. For sanctification was first heard of in the law, with
respect to the seventh day; and Isaiah praises the Holy
Spirit for His sevenfold work and office. The seven of the

620 gospel ACCORDING TO CHAP. XXI.
Spirit added to the ten of the law make seventeen; and the
numbers frora one up to seventeen when added together,
Greg, make a hundred and fifty-three. Greg. Seven and ten mul-
xxlv".' tiplied by three raake fifty-one. The fiftieth year was a year
of rest to the whole people from all their work. In unity
Aug. is true rest; for where division is, true rest cannot be. Aug.
cxxil It is not then signified that only a hundred and fifty-three
saints are to rise again to eternal life, but this number repre
sents all who partake ofthe grace of the Holy Spirit: which
number too contains three fifties, and three over, with reference
to the mystery of the Trinity. And the number fifty is made
up of seven sevens, and one in addition, signifying that those
sevens are one. That they were great fishes too, is not
without meaning. For when our Lord says, / came not to
destroy ihe law, but to fulfil, by giving, that is, the Holy
Spirit through Whom the law can be liilfilled, He says almost
immediately after. Whosoever shall do and teach them, ihe
same shall be called great in the kingdom of heaven. In
the first draught the net was broken, to signify schisms; but
here to shew that in that perfect peace of the blessed there
would be no schisms, the Evangelist continues: And for all
1 vorci- they were so great ', yet was not the net broken ; as if alluding
to the case before, in which it was broken, and making a
favourable comparison.

TAtV
tanti

12. Jesus saith unto them. Come and dine. And
none of the disciples durst ask him, Who art thou?
knowing that it was the Lord.
13. Jesus then cometh, and taketh bread, and giveth
them, and fish likewise.
14. This is now the third time that Jesus shewed
himself to his disciples, after that he was risen from
the dead.
Aug.
Tract. Aug. The fishing beinu: over, our Lord invites them to dine :
Chrvs' '^^^"'* saith unto them. Come and dine. Chrys. John does
Horn, not say that He ate with them, but Luke does. He ate
Aug. " however not to satisfy the wants of nature, but to shew the
xiii.de rcalitv of His resurrection. Aug The bodies of the iust,
Civ.Dei, ' ¦'
c. xxii.

VER. 12— 14. ST. JOHN. 621
when they rise again, shall need neither the word of life that
they die not of disease, or old age, nor any bodily nourish
ment to prevent hunger and thirst. For they shall be en
dowed with a sure and inviolable gift of immortality, that
they shaU not eat of necessity, but only be able to eat if they
will. Not the power, but the need of eating and drinking
shall be taken away from them; in like manner as our
Saviour after His resurrection took meat and drink with His
disciples, with spiritual but still real flesh, not for the sake
of nourishment, but in exercise of a power.
And none of His disciples durst ask Him, who art Thou?
knowing that it was the Lord. Aug. No one dared to doubt Aug.
that it was He, much less deny it; so evident was it. Hadcxxii.'
any one doubted, he would have asked. Chrys. He means Chrys.
that they had not confidence to talk to Him, as before, butix^xvii.
sat looking at Him in silence and awe, absorbed in regarding
His altered and now supemalural forra, and unwilling to ask
any question. Knowing that it was the Lord, they were in
fear, and only ate what, in exercise of His great power.
He had created. He again does not look up to heaven,
or do any thing after a human sort, thus shewing that His
forraer acts of that kind were done only in condescension :
Jesus then cometh, and taketh bread, and giveth them, and
fish likewise. Aug. Mystically, the fried fish is Christ Who Aug.
suffered. And He is the bread that came down from heaven. oxxiii!2.
To Him the Church is united to His body for participation
of eternal bliss. Wherefore He says, Bring qf the fishes
which ye have now caught; to signify that all of us who
have this hope, and are in that septenary number of disciples,
which represents the universal Church here, partake of this
great sacrament, and are admitted to this bliss. Greg. By Greg.
holding this last feast with seven disciples, he declares that xxi™.'
they only who are full of the sevenfold grace of the Holy
Spirit, shall be with Him in the eternal feast. Time also is
reckoned by periods of seven days, and perfection is often
designated by the number seven. They therefore feast upon
the presence of the Truth in that last banquet, who now
strive for perfection. Chrys. Inasmuch, however, as He did Chrys.
not converse with them regularly, or in the same way as^^xvil.
before the Evangelist adds. This is now the third time that

((¦22 GOSPEL ACCORDING TO CHAP. XXI.
Jesus shewed Himself to His disciples, after that He was
Aug. risen from the dead. Aug. Which has reference not to
oxxiii.3. manifestations, but to days ; i. e. the first day after He had
risen, eight days after that, when Thomas saw and believed,
and this day at the draught of fishes; and thenceforward as
-f^g- often as He saw them, up to the time of His ascension. Aug.
de Con. .
Evang. We find in the four Evangelists ten occasions mentioned,
111. 26. pjj ^ijicjj Quj Lord was seen after His resurrection : one at
the sepulchre by the women ; a second by the woraen
returning from tbe sepulchre; a third by Peter; a fourth by
' in cas- the two going to' Emmaus; a fifth in Jerusalem, when Thomas
was not present; a sixth when Thomas saw Him; a seventh
at the sea of Tiberias ; an eighth by all the eleven on a moun
tain of Galilee, mentioned by Matthew; a ninth when for the
last time He sat at meat with the disciples; a tenth when
He was seen no longer upon earth, but high up on a cloud.

15. So when they had dined, Jesus saith to Simon
Peter, Simon, son of Jonas, lovest thou me more
than these? He saith unto him, Yea, Lord; thou
knowest that I love thee. He saith unto him. Feed
my lambs.
16. He saith to him again the second time, Simon,
son of Jonas, lovest thou me? He saith unto him.
Yea, Lord; thou knowest that I love thee. He saith
unto him. Feed my sheep.
17. He saith unto him the third time, Simon, son
of Jonas, lovest thou me ? Peter was grieved because
he said unto him the third time, Lovest thou me?
And he said unto him. Lord, thou knowest all things;
thou knowest that I love thee. Jesus saith unto him.
Feed my sheep.
Theophyl. The dinner being ended. He commits to
Peter the superintendence over the sheep of the world, not
to the others: So when ihey had dined, Jesus saith to
Simon Peter, Simon, son of Jonas, lovest thou Me more

VBR. 15  17. ST. .lOHN. 623
than these? Aug. Our Lord asked this, knowing it: Ho
knew that Peter not only loved Him, but loved Him more
than all the rest. Alcuin. He is called Simon, son of John,
John being his natural father. But mystically, Simon is
obedience, John grace, a name well befitting him who was
so obedient to God's grace, that he loved our Lord more
ardently than any of the others. Such virtue arising from
divine gift, not mere human will. Aug. While our Lord
was being condemned to death, he feared, and denied Him.
But by His resurrection Christ implanted love in his heart,
and drove away fear. Peter denied, because he feared to
die: but when our Lord was risen from the dead, and by
His death destroyed death, what .should he fear? He saith
unto Him, Yea, Lord; Thou knowest thai I love Tliee.
On this confession of his love, our Lord commends His
sheep to him: He saith untu him. Feed My lambs: as if
there were no way of Peter's shewing his love for Him, but
by being a faithful shepherd, under the chief Shepherd.
Chrys. That which most of all attracts the Divine love is Chrys.
care and love for our neighbour. Our Lord passing by thej^°™'jjj
rest, addresses this command' to Peter: he being the chief !•
of the Apostles, the mouth of the disciples, and head of the
college. Our Lord remembers no more his sin in denying
Him, or brings that as a charge against him, but commits to
him at once the superintendence over his brethren. If thou
lovest Me, have rule over thy brethren, shew forth that love
which thou hast evidenced throughout, and that life which
thou saidst thou wouldest lay down for Me, lay down for the
sheep. He saith io him again the second time, Simon, son of
Jonas, lovest thou Me ? He saith unto Him, Yea, Lord; Tract.
Thou knowest that I love Thee. Well doth He say to^^^^Jj^
Peter, Lwest thou Me, and Peter answer, Amo Te, and our diiigis
Lord rephes again. Feed My lambs. Whereby, it appears amo.
that amor and dileciio are the same thing: especially as our
Lord the third time He speaks does not say, Diligis Me, but
Amas Me. He saith unio him the third time, Simon, son of
Jonas, lovest thou Me? K third time our Lord asks Peter
whether he loves Him. Three confessions are made to
answer to the three denials ; that the tongue might shew as

624 gospel ACCORDING TO CHAP. XXI.
much love as it had fear, and life gained draw out the voice
Chrys. as much as death threatened. Chrys. A third time He asks
Ixxxviii- the same question, and gives the same command ; to shew
of what importance He esteems the superintendence of His
own sheep, and how He regards it as the greatest proof
of love to Him. Theophyl. Thence is taken the custom
Chrys. of threefold confession in baptism. ChrYS. The question
Horn, asked for the third time disturbed him: Peter was grieved
because He said unto him ihe third time, Lovest thou Me ?
He was afraid perhaps of receiving a reproof again for pro
fessing to love more than he did. So he appeals to Christ
Himself: And he said unto Him, Lord, Thou knowest all
things, i. e. the secrets of the heart, present and to come.
Aug. Aug. He was grieved because he was asked so often by Him
Dom. 'Who knew what He asked, and gave the answer. He replies
serm.50. tijgj.gfQ^e from his inmost heart; Thou knowest that I love
Aug. Thee. Aug. He says no raore. He only replies what he
cxxiv! hnew hiraself; he knew he loved Him; whether any else
non occ. loved Him he could not tell, as he could not see into
another's heart: Jesus saith unio him, Feed My sheep; as if
to say. Be it the office of love to feed the Lord's flock, as it
was the resolution of fear to deny the Shepherd. Theophyl.
There is a difference perhaps between lambs and sheep.
The lambs are those just initiated, the sheep are the perfected.
Alcuin. To feed the sheep is to support the believers in
Christ from falling frora the faith, to provide earthly sus
tenance for those under us, to preach and exemplify withal
our preaching by our lives, to resist adversaries, to correct
Aug. wanderers. Aug. They who feed Christ's sheep, as if they
cxxHi". were their own, not Christ's, shew plainly that they love
themselves, not Christ; that they are moved by lust of glory,
power, gain, not by the love of obeying, ministering, pleasing
God. Let us love therefore, not ourselves, but Hira, and in
feeding His sheep, seek not our own, but the things which
are His. For whoso loveth himself, not God, loveth not
himself: raan that cannot live of himself, must die by loving
himself; and he cannot love himself, who loves himself to
his own destruction. Whereas when He by Whom we live
is loved, we love ourselves the more, because we do not love
ourselves; because we do not love ourselves in order that

VER. 18 IQ
we may love Him by Whom «,> livo, Aro UiK unMUhdil \,i,i
servants arose, who divided Ciivist'.s tUn'l. aud luoulod do« n '|*,';,'j:,'
the division to their succes.sors: nud you lu«nr llii>iii Ma.^ ,
Those sheep are mine, what sookest thou with my »Uov\<,
I will not let thee come to my sheep. If we call our .slio('|.
ours, as they call them theirs, Christ hath lost llis slioop.
18. Verily, verily, I say unto thee. When thou wast
young, thou girdedst thyself, and walkedst whither
thou wouldest : but when thou shalt be old, thou shalt
stretch forth thy hands, and another shall gird thee,
and carry thee whither thou wouldest not.
19. This spake he, signifying by what death he
should glorify God.
Chrys. Our Lord having made Peter declare his love, Chrys.
informs him of his future martyrdom ; an intimation to us how i^^xvii
we should love : Verily, verily, [ say unto thee. When thou
wast young, thou girdedst thyself, and walkedst whither thou
wouldest. He reminds him of his former life, because,
whereas in worldly matters a young man has powers, an old
man none; in spiritual things, on the contrary, virtue is
brighter, manliness stronger, in old age ; age is no hindrance
to grace. Peter had all along desired to share Christ's
dangers; so Christ tells him. Be of good cheer; I will fulfil
thy desire in such a way, that what thou hast not suffered
when young, thou shalt suffer when old : Bui when thou art
old. Whence it appears, that he was then neither a young
nor an old man, but in the prime of life. Origen. It is not Orig.
easy to find any ready to pass at once from this life ; and so Matt
he says to Peter, When thou art old, thou shalt stretch forth
thy hand,. Aug. That is, shalt be crucified. And to come Aug.
to this end. Another shall gird thee, and carry thee whither'^^^^:
thou wouldest not. First He said what would come to pass, 5.
secondly, how it would come to pass. For it was not when
crucified, but when about to be crucified, that he was led
whither he would not. He wished to be released from the
body, and be with Christ ; but, if it were possible, he wished
to attain to eternal life without the pains of death ; to
2 s

626 gospel according to chap. xxi.
which he went against his will, but conquered by the force
of his will, and triumphing over the human feeling, so
natural a one, that even old age could not deprive Peter of
it. But whatever be the pain of death, it ought to be
conquered by the strength of love for Him, Who being our
life, voluntarily also underwent death for us. For if there is
no pain in death, or very little, the glory of martyrdom would
Chrys. jjot be great. Chrys. He says. Whither thou wouldest not,
Ixxxviii. with reference to the natural reluctance of the soul to be
separated from the body; an instinct implanted by God to
prevent men putting au end to themselves. Then raising
the subject, the Evangelist says, This spake He, signifying
by what death he should glorify God: not, should die: he
expresses himself so, to intimate that to suffer for Christ was
non occ. the glory of the sufferer. But unless the mind is persuaded
that He is very God, the sight of Him can in no way enable
us to endure death. Wherefore the death of the saints is
Aug. certainty of divine glory. Aug. He who denied and loved,
cxxiii. died in perfect love for Him, for Whom he had promised to
die with wrong haste. It was necessary that Christ should
first die for Peter's salvation, and then Peter die for Christ's
Gospel.

19. And when he had spoken this, he saith unto
him. Follow me.
20. Then Peter, turning about, seeth the disciple
whom Jesus loved following ; which also leaned on his
breast at supper, and said. Lord, which is he that
betrayeth thee ?
21. Peter seeing him saith to Jesus, Lord, and what
shall this man do ?
22. Jesus saith unto him. If I will that he tarry till
I come, what is that to thee? follow thou me.
23. Then went this saying abroad among the
brethren, that that disciple should not die : yet Jesus
said not unto him. He shall not die ; but. If I will that
he tan-y till I come, what is that to thee ?

VER. ]9_23. ST. JOHN. 627
Aug. Our Lord having foretold to Peter by what death he Aug.
should glorify God, bids him follow Him. And when HeJ^^^^'
had spoken this. He saith unto him. Follow Me. Why does
He say. Follow Me, to Peter, and not to the others who were
present, who as disciples were following their Master ? Or if
we understand it of his martyrdom, was Peter the only one
who died for the Christian truth ? Was not James put to death
by Herod ? Some one will say that James was not crucified,
and that this was fitly addressed to Peter, because he not
only died, but suffered the death of the cross, as Christ did.
Theophyl. Peter hearing that he was to suffer death for
Christ, asks whether John was to die : Then Peter, turning
about, seeth the disciple whom Jesus loved following ; which
also leaned on His breast at supper, and said. Lord, which
is he thai betrayeth Thee ? Peter seeing him saith to Jesus,
Lord, and what shall this man do? Aug. He calls himself Aug.
the disciple whom Jesus loved, because Jesus had a greater j^^^'"
and more familiar love for him, than for the rest; so that He
made him lie on His breast at supper. In this way John
the more commends the divine excellency of that Gospel
which he preached. Some think, and they no contempti
ble commentators upon Scripture, that the reason why John
was loved more than the rest, was, because he had lived in
perfect chastity from his youth up. Then went this saying
abroad among the brethren, that ihat disciple should not
die: yet Jesus said not unto him. He shall not die ; but. If
I will thai he tarry till I come, what is thai to thee ? The
ophyl. i. e. Shall he not die ? Aug. Jesus saith unio him, Aug.
What is that to lliee? and He then repeats. Follow thou ^<?, J^xiV.'
as if John would not follow Him, because he wished to
remain till He came ,- Then went ihis saying abroad among
ihe disciples, that that disciple should not die. Was it not
a natural inference of the disciple's ? But John himself does
away with such a notion: Yet Jesus said not unto him. He
shall not die; but. If I will that he tarry till I come, what is
thai to thee ? But if any so will, let him contradict, and say
that what John says is true, viz. that our Lord did not say that
that disciple should not die, but that nevertheless this was
signified by using such words as John records. Theophyl.
Or let him say, Christ did not deny that John was to die, for

6"28 gospel according to chap. xxi.
whatever is born dies ; but said, / will ihat he tarry till I
come, i. e. to live to the end of the world, and then he shall
suffer martyrdom for Me. And therefore they confess that
he still lives, but will be killed by Antichrist, and will preach
Christ's name with Elias. But if his sepulchre be objected,
then they say that he entered in alive, and went out of it after-
Aug- wards- Aug. Or perhaps he will allow that John still lies in
exjiv." his sepulchre at Ephesus, but asleep, not dead ; and will
give us a proof, that the soil over his grave is moist and
watery, owing to his respiration. But why should our
Lord grant it as a great privilege to the disciple whom
He loved, that he should sleep this long time in the body,
when he released Peter from the burden of the flesh by a
glorious martyrdom, and gave him what Paul had longed
for, when he said, / have a desire io depart and be with
Christ? If there really takes place at John's grave that
which report says, it is either done to commend his pre
cious death, since that had not martyrdom to commend
it, or for some other cause not known to us. Yet the question
remains. Why did our Lord say of one who was about to die,
/ will that he tarry till I come ? It may be asked too why
our Lord loved John the most, when Peter loved our Lord
the most ? I might easily reply, that the one who loved
Christ the more, was the better man, and the one whom
Christ loved the more, the more blessed ; only this would
not be a defence of our Lord's justice. This important
question then I will endeavour to answer. The Church
acknowledges two modes of life, as divinely revealed, that
by faith, and that by sight. The one is represented by the
Apostle Peter, in respect ofthe primacy of his Apostleship;
the other by John: wherefore to the one it is said. Follow
Me, i, e. imitate Me in enduring temporal sufferings; of the
other it is said, / will that he tarry till I come : as if to say,
Do thou follow Me, by the endurance of temporal sufferings,
let him remain till 1 come to give everlasting bliss ; or to
open out the meaning raore, Let action be perfected by
following the example of My Passion, but let contemplation
wait inchoate till at My coming it be completed : wait, not
simply remain, continue, but wait for its completion at
Christ's coming. Now in this life of action it is true, the

VER. 19-23. ST. JOHN. 629
more we love Christ, the more we are freed from sin ; but He
does not love us as we are. He frees us from sin, that we may
not always remain as we are, but He loves us heretofore
rather, because hereafter we shall not have that which dis
pleases Him, and which He frees us fi-om. So then let Peter
love Him, that we may be freed from this mortality; let John
be loved by Him, that we may be preserved in that immortality.
John loVed less than Peter, because, as he represented that
life in which we are much more loved, our Lord said, / will
that he remain (i. e. wait) till I come; seeing that that
greater love we have not yet, but wait till we have it at His
coming. And this intermediate state is represented by Peter
who loves, but is loved less, for Christ loves us in our misery
less than in our blessedness : and we again love the contem
plation of truth such as it will be then, less in our present
state, because as yet we neither know nor have it. But let
none separate those illustrious Apostles; that which Peter
represented, and that which John represented, both were
sometime to be. Gloss. / will that he tarry, i. e. I will not
that he suffer raartyrdora, but wait for the quiet dissolution
ofthe flesh, when I shall come and receive him into eternal
blessedness. Theophyl. When our Lord says to Peter,
Follow Me, He confers upon him the superintendence over
all the faithful, and at the same time bids him imitate Him in
every thing, word and work. He shews too His affection
for Peter; for those who are most dear to us, we bid follow
us. Chrys. But if it be asked. How then did James assume chrys.
the see of Jerusalem? I answer, that our Lord enthroned P"""-...
' Ixxxvni.
Peter, not as Bishop of this see, but as Doctor of the whole 2.
world: Then Peter, turning about, seeth ihe disciple whom
Jesus loved following, which also leaned on his breast at
supper. It is not without meaning that that circumstance
of leaning on His breast is mentioned, but to shew what con
fidence Peter had after his denial. For he who at the supper
dared not ask himself, but gave his question to John to put,
has the superintendence over his brethren committed to him,
and whereas before he gave a question which concerned
himself lo another to put, he now asks questions himself of
his Master concerning others. Our Lord then having foretold
such great things of him, and committed the worid to him, and

630 GOSPEL .according to chap. xxi.
prophesied his martyrdom, and made known his greater love,
Peter wishing to have John admitted to a share of this calling,
says. And what shall this man do ? as if to say. Will he not go
the same way with us ? For Peter had great love for John,
as appears from the Gospels and Acts ofthe Apostles, which
give many proofs of their close friendship. So Peter does
John the same turn, that John had done him ; thinking that
he wanted to ask about himself, but was afraid, he puts the
question for him. However, inasmuch as they were now
going to have the care of the world committed to them, and
could not remain together without injury to their charge,
our Lord says, If I will that he tarry till I come, what is
that to thee ? as if to say. Attend to the work committed to
thee, and do it : if I will that he abide here, what is that to
thee ? Theophyl. Some have understood. Till I come, to
mean. Till I come to punish the Jews who have crucified
Me, and strike them with the Roman rod. For they say
that this Apostle lived up to the time of Vespasian, who
took Jerusalem, and dwelt near when it was taken. Or,
Till I come, i. e. till I give him the commission to preach,
for to you I commit now the pontificate of the world:
and in this follow Me, but let hira remain till I come and
Chrys. call him, as I do thee now. Chrys. The Evangelist then
Horn. . . ,11-.,
Ixxxviii. corrects the opinion taken up by the disciples.
24. This is the disciple which testifieth of these
things, and wrote these things : and we know that his
testimony is true.
25. And there are also many other things which
Jesus did, the which, if they should be written every
one, I suppose that even the world itself could not
contain the books that should be written. Amen.
Chrys. Chrys, Johu appeals to his own knowledge of these
Ixxxviii. events, having been witness of them: This is the disciple
2- which testifieth of these things. When we assert any un
doubted fact in common life, we do not withhold our testi-
Acts 2, mony : much less would he, who wrote by the inspiration of
^^' the Holy Ghost. And thus the other Aposties, And we

VEK- 21, 25. ST. JOHN. 631
are witnesses qf these things, and wrote these things.
John IS only one who appeals to his own testimony ; and he
does so, because he was the last who wrote. And for this
reason he often mentions Christ's love for him, i. e. to shew
the motive which led him to write, and to give weight to his
history. And we know that his testimony is true. He was
present at every event, even at the crucifixion, when our
Lord committed His mother to him; circumstances which
both shew Christ's love, and his own importance as a witness.
But if any believe not, let him consider what follows: And
there are also many other things which Jesus did. If, when
there were so many things to relate, I have not said so much
as the other, and have selected often reproaches and con
tumelies in preference to other things, it is evident that I
have not written partially. One who wants to shew another
off to advantage does the very contrary, omits the disho
nourable parts. Aug. The which, if they should be written Aug.
every one; I suppose that even the world itself could not cow- oxxiv.'s.
tain the books thai should be written ; meaning not the
world had not space for them, but that the capacity of readers
was not large enough to hold them : though sometimes words
themselves may exceed the truth, and yet the thing they
express be true ; a mode of speech which is used not
to explain an obscure and doubtful, but to magnify or
estimate a plain, thing : nor does it involve any departure
from the path of truth ; inasmuch as the excess of the word
over the truth is evidently only a figure of speech, and not a
deception. This way of speaking the Greeks call hyperbole,
and it is found in other parts of Scripture. Chrys. This is Chrys.
said to shew the power of Him Who did the miracles ; i. e. i^xi^jij.
that it was as easy for Him to do them, as it is for us to speak
of them, seeing He is God over all, blessed for ever.

THE END.

BAXTER, PRINTER, OXFORD.

D

YALE

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