"Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me: and He that receiveth Me, receiveth Him that sent Me." 118 66 conscious to themselves of nothing evil; but they deemed the declaration of Christ more to be believed than their own thoughts. Wherefore they "looked one on another." By laying the [1] GREAT is the recompense 2 of care be- whole upon one, Jesus would have cut short stowed upon the servants of God, and of itself3 their fear, but by adding, one of you," He it yieldeth to us its fruits. For, "he that receiveth troubled all. What then? The rest looked you," it saith, "receiveth Me, and he that re- upon one another; but the ever fervent Peter ceiveth Me, receiveth Him that sent Me." (Matt." beckoneth to John. Since he had been x. 40.) Now what can be equal to the receiving before rebuked, and when Christ desired to Christ and His Father? But what kind of con- wash him would have hindered Him, and since nection hath this with what was said before? he is everywhere found moved indeed by love, What hath it in common with that which He had yet blamed; being on this account afraid, he said, "If ye do these things happy are ye," to neither kept quiet, nor did he speak, but wished add, "He that receiveth you"? A close con- to gain information by means of John. But it is nection, and very harmonious. Observe how. a question worth asking, why when all were disWhen they were about to go forth and to suffer tressed, and trembling, when their leader was many dreadful things, He comforteth them in afraid, John like one at ease' leans on Jesus' two ways; one derived from Himself, the other bosom, and not only leans, but even (lies) on derived from others. "For if," He saith, "ye His breast? Nor is this the only thing worthy are truly wise, ever keeping Me in mind, and of enquiry, but that also which follows. What is bearing about all both what I said, and what I that? What he saith of himself, "Whom Jesus did, ye will easily endure terrible things. And loved." Why did no one else say this of himnot in this way only, but also from your enjoying self? yet the others were loved too. But he more great attention from all men." The first point than any. And if no other hath said this about He declared when He said, "If ye do these him, but he about himself, it is nothing wonderthings happy are ye"; the second when He said, ful. Paul too does the same,10 when occasion "He that receiveth you receiveth Me." For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold comfort. Then when He had given these directions to them as to men about to run through all the world, reflecting that the traitor was deprived of both of these things, and would enjoy neither of them, neither patience in toils, nor the service of kind entertainers, He again was troubled. And the Evangelist to signify this besides, and to show that it was on his account that He was troubled, adds, 13 calls, saying thus, "I knew a man fourteen years ago"; yet in fact he has gone through other no trifling praises of himself. Seems it to thee a small thing that, when he had heard, "Follow Me," he straightway left his nets, and his father, and followed; and that Christ took him alone with Peter into the mountain, (Matt. xvii. 1,) and another time again when He went into a house? (Luke viii. 51.) What high praise also has he himself passed on Peter without concealment, telling us that Christ said, "Peter," lovest thou Me more than these?" (c. xxi. 15), and everywhere he showeth him warm, and nobly disposed towards himself; 15 for instance, when he said, "Lord, and what shall this man do?" he spake from great love. But why did 16 no other say (this ") concerning him? Because he would not himself have said it, unless seized him when cut off, and he leaving them went forth by night.10 "Jesus saith unto him, Friend," that thou doest, do quickly." he had come to this passage. For if after telling us that Peter beckoned to John to ask, he had added nothing more, he would have caused considerable doubt, and have compelled us to enquire into the reason. In order therefore Ver. 28. "Now no man at the table knew himself to solve this difficulty, he saith, "He lay with what intent He spake this unto him." 12 on the bosom of Jesus." Thinkest thou that thou [3] Wonderful insensibility! How could it hast learnt a little thing when thou hast heard be that he was neither softened nor shamed; but that "he lay," and that their Master allowed such rendered yet more shameless, "went out." The boldness to them? If thou desirest to know" do quickly," is not the expression of one comthe cause of this, the action was of love; where-manding, nor advising, but of one reproaching, fore he saith, "Whom Jesus loved." I suppose and showing him that He desired to correct also that John doth this for another reason, as wishing to show that he was exempt from the charge; and so he speaks openly and is confident. Again, why did he use these words, not at any other point of time," but only when the chief of the Apostles beckoned? That thou mightest not deem that Peter beckoned to him as being greater, he saith that the thing took place because of the great love (which Jesus bare him). But why doth he even lie on His bosom? They had not as yet formed any high surmises concerning Him; besides, in this way He calmed their despondency; for it is probable that at this time their faces were overclouded. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question, He makes a way beforehand, and allows him to lean on His breast. Observe too his modesty; he mentions not his own name, but, "whom He loved." As also Paul, when he said, "I knew a man about fourteen years ago." Now for the first time Jesus convicted the traitor, but not even now by name; but how? Ver. 26. "He it is, to whom I shall give sop when I have dipped it."7 a Even the manner (of the rebuke) was calculated to put him to shame. He respected not the table, though he shared the bread; be it so; but the receiving the sop from His own hand, whom would not that have won over? yet him it won not. Ver. 27. "Then Satan entered into him." Laughing at him for his shamelessness. As long as he belonged to the band of disciples he dared not spring upon him, but attacked him from without; but when Christ made him manifest and separated him, then he sprang upon him without fear. It was not fitting to keep within one of such a character, and who so long had remained incorrigible. Wherefore He henceforth cast him out, and then that other 66 him, but that since he was incorrigible, He let ness. 15 "It was night," saith the Evangelist, when he went out. "Why tellest thou me the time?" That thou mayest learn his forwardness, that not even the time restrained him from his purpose. Yet not even did this make him quite manifest, 10 al. "went forth out." 11 "unto him, That," &c., N. T. 12 Ver. 29, 30. "For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we sop, He gave it to Judas have need of against the feast, or that he should give something to the poor. He then having received the sop, went immediately out.' 13 al. "more plainly." 14 Judas 4 ἐφίλε. 5 χωρίῳ. 6 or, "Christ." And when He had dipped the Iscariot, the son of Simon." Ń. T. 8" after the sop," N. T. 9 al. "put forward." 15 al. "have gone out." 1 Ver. 32. "And God shall glorify Him." 10 What is, "And God shall glorify Him in Himself"? It is "by means of" Himself, not by means of another." "And shall straightway glorify Him.” for the others were at this time in confusion, occupied by fear and great distress, and they knew not the true reason of what had been said, but supposed that He spake thus, in order that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also [4.] That is, "simultaneously with the Cross." to bestow much diligence on this thing. But "For it will not be after much time," He saith, they thought this, not without a cause, but "nor will He wait for the distant season of the "because he had the bag." Yet no one appears Resurrection, nor will He then show Him glorito have brought money to Him; that the female ous, but straightway on the Cross itself His disciples nourished Him of their substance, it glories shall appear.' And so the sun was darkhas said, but this it hath nowhere intimated. ened," the rocks rent, the veil of the temple was (Luke viii. 3.) But how did He who bade His parted asunder, many bodies of saints that slept disciples bear neither scrip, nor money, nor staff, arose, the tomb had its seals, the guards sat by, Himself bear a bag to minister to the poor? and while a stone lay over the Body, the Body That thou mayest learn, that it behooveth even rose; forty days passed by, and the Gift of the him who is exceedingly needy and crucified, to Spirit came, and they all straightway preached be very careful on this point. For many things Him. This is, "shall glorify Him in Himself, He did in the way of dispensation for our and shall straightway glorify Him"; not by instruction. The disciples then thought that Angels or Archangels, not by any other power, He said this, that Judas should give something but by Himself. But how did He also glorify to the poor; and not even this shamed him, His not being willing even to the last day to make him a public example. We too ought to do the like, and not parade the sins of our companions, though they be incurable. For even after this He gave a kiss to the man who came to betray Him, and endured, such an action as that was, and then proceeded to a thing of far greater daring, the Cross itself," to the death of shame, and there again He manifested His lovingkindness. And here He calleth it "glory," showing us that there is nothing so shameful and reproachful which makes not brighter him who goeth to it, if it be done according to the will of God. At least after the going forth of Judas to the betraying, He saith, 8 Ver. 31. "Now is the Son of Man glorified." In this way rousing the dejected thoughts of the disciples, and persuading them not only not to despond, but even to rejoice. On this account He rebuked Peter at the first, because for one who has been in death to overcome death, is great glory. And this is what He said of Him- | self, "When I am lifted up, then ye shall know that I Am" (c. vi'i. 28); and again, "Destroy this Temple" (c. ii. 19); and again, "No sign shall be given unto you but the sign of Jonas." (Matt. xii. 39.) For how can it be otherwise than great glory, the being able even after death to do greater things than before death? for in order that the Resurrection might be believed, the disciples did work greater things. But unless He had lived, and had been God, how could these men have wrought such things in His Name? 1 al. "thought it saith." 2 the carrying of money. 3 οικονομών. 9 7" And God is glorified in Him." 4 κατεδέξετο. 5 al. "far more grievous." 8" When ye have lifted up the Son of Man." N. T. 9" this generation," N. T. Him by Himself? By doing all for the glory of 13 Ver. 33. "Little children, yet a little while I am with you and as I said unto the Jews, Whither I go ye cannot come, so now I say to you." 14 He now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. But since they were about to come shortly, it was necessary to set all things before the disciples, that they might have them in remembrance; or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist saith, Luke xxii. 45,) who were possessed by despondency, as Christ saith Himself, "Because I have said these things unto you, sorrow hath filled your hearts" (c. xvi. 6), how could they retain all these things exactly? Why then were they spoken? It became no little gain to them with respect to their opinion of 15 Christ, that in after times when reminded, they certainly knew that they had long ago heard these things from Christ. But wherefore doth He first cast down their souls, saying, "Yet a little while I am with you"? "To the Jews indeed it was said with reason, but wherefore dost Thou place us in just the same class with those obstinate ones?" He by no means did so. "Why then said He, 'As I said to the Jews'?" He reminded them that 10"If God be glorified in Him, God shall also glorify." &c., N. T. 15 or, "the glory of." 16 i.e. by the Spirit. He did not now, because troubles were upon mandment which is contained also in the Old them, warn them of these things, but that He (covenant)? He made it new Himself by the had foreknown them from the first, and that manner; therefore He added, "As I have loved they were witnesses who had heard that He had you." "I have not paid back to you a debt said these things to the Jews. Wherefore He of good deeds first done by you, but Myself added also the word, "little children," that when have begun," He saith. "And so ought you to they heard, "As I said to the Jews," they might benefit your dearest ones, though you owe them. not deem that the expression was used in like nothing"; and omitting to speak of the mirasense towards themselves. It was not then to cles which they should do, He maketh their depress but to comfort them that He thus spake, characteristic, love. And why? Because it is that their dangers might not, by coming upon this which chiefly shows men holy; it is the them suddenly, trouble them to excess. foundation of all virtue; by this mostly we are "Whither I go, ye cannot come." He show all even saved. For " this," He saith, "is eth that His death is a removal, and a change to be a disciple; so shall all men praise you, for the better to a place which admits not when they see you imitating My Love." What corruptible bodies. This He saith, both to then? Do not miracles much more show this? By excite their love towards Him, and to make it no means. For "many will say, Lord, have we more fervent. Ye know that when we see any not in Thy Name cast out devils?" (Matt. vii. of our dearest friends departing from us, our 22.) And again, when they rejoice that the affection is warmest, and the more so, when devils obey them, He saith, "Rejoice not that we see them going to a place to which it is not the devils obey you, but that your names are even possible for us to go. These things then written in heaven." (Luke x. 20.) And this inHe said, terrifying the Jews, but kindling long-deed brought over the world, because that was ing in the disciples. "Such is the place, that not only not they, but not even you, My best beloved, can come there." Here He showeth also His Own dignity. 6 8 before it; had not that been, neither would this. have endured. This then straightway made them perfect," the having 10 all one heart and one soul. But had they separated one from the other, all things would have been lost. " Now He spake this not to them only, but to all who should believe on Him; since even now, there is nothing else that causes the heathen" to stumble, except that there is no love. " But," saith some one, "they also urge against us the absence of miracles." But not in the same "So now I say to you." Why "now"? "In one way to them, to you in another way"; that is, "not with them." But when did the Jews seek Him, when the disciples? The disciples, when they fled; the Jews, when they suffered miseries unendurable and surpassing all description at the capture of their city, when the wrath of God was borne down upon them from every way. "But where did the Apostles manifest side. To the Jews therefore He spake then, because of their unbelief, "but to you now, that troubles might not come upon you unexpected." Ver. 34. "A new commandment I give unto you.' 113 their love?" Seest thou Peter and John inseparable from one another, and going up to the Temple? (Acts iii. 1.) Seest thou Paul disposed in a like way towards them, and dost thou doubt? If they had gained the other For since it was likely that they would be blessings, much more had they the mother of troubled when they heard these things, as though them all. For this is a thing that springs from they were about to be deserted, He comforteth a virtuous soul; but where wickedness is, there them, investing them with that which was the root the plant withers away. For "when," 12 it saith, of all blessings and a safeguard, love. As though" iniquity shall abound, the love of many shall He had said, "Grieve ye at My departure? Nay, wax cold." (Matt. xxiv. 12.) And miracles do if ye love one another, ye shall be the stronger." not so much attract the heathen as the mode of Why then said He not this? Because He said what profited them more than this. life; and nothing so much causes a right life as love. For those who wrought miracles they often even called deceivers ; but they could have no hold upon a pure life. While then the message of the Gospel was not yet spread abroad, miracles were with good reason marveled at, but now men must get to be admired by their lives. For nothing so raises respect in the heathen as virtue, nothing so offends them as vice. 66 And with good reason. When one of them sees world. These things restrain the heathen, and the greedy man, the plunderer, exhorting others suffer them not to come over to our side. So to do the contrary, when he sees the man who that we shall be punished for these also; not was commanded to love even his enemies, treat- only for what we do amiss ourselves, but because ing his very kindred like brutes, he will say that the name of God is blasphemed. How long the words are folly. When he sees one trem- shall we be given up to wealth, and luxury, and bling at death, how will he receive the accounts the other passions? For the future let us leave of immortality? When he sees us fond of rule, them. Hear what the Prophet saith of certain and slaves to the other passions, he will more foolish ones, "Let us eat and drink, for to-morfirmly remain in his own doctrines, forming no row we die." (Isa. xxii. 31.) But in the present high opinion of us. We, we are the cause of case we cannot even say this, so many their remaining in their error. Their own doc- gather round themselves what belongs to all. trines they have long condemned, and in like So chiding them also, the Prophet said, "Will ye manner they admire ours, but they are hindered dwell alone upon the earth?" (Isa. v. 8.) Whereby our mode of life. To follow wisdom in talk fore I fear lest some grievous thing come to pass, is easy, many among themselves have done this; and we draw down upon us heavy vengeance from but they require the proof by works. "Then God. And that this may not come to pass, let let them look to the ancients of our profession." us be careful of all virtue, that we may obtain But about them they by no means believe; the future blessings, through the grace and lovthey enquire concerning those now living. For, ingkindness of our Lord Jesus Christ, by whom "show me," it saith, "thy faith by thy works" and with whom, to the Father and the Holy (Jas. ii. 18); but this is not the case; on the Ghost, be glory now and forever, and world contrary, seeing us tear our neighbors worse without end. Amen. than any wild beast, they call us the curse of the "Simon Peter said unto Him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow Me now, but thou shalt follow Me afterwards." 4 2 [1.] A GREAT thing is love, and stronger than fire itself, and it goeth up to the very heaven; there is no hindrance which can restrain its tearing force. And so the most fervent Peter, when he hears, "Whither I go ye cannot come," what saith he?"Lord, whither goest thou?" and this he said, not so much from wish to learn, as from desire to follow. To say openly, "I go," he dared not yet, but, "Whither goest thou?" Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, "Whither I go thou canst not follow Me now." Seest thou that he longed for the following Him, and therefore asked the question? And when he heard, "thou shalt follow Me afterwards," not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say, Ver. 37. 66 Why cannot I follow Thee now? I will lay down my life for Thee." 1 so read in some copies. 3 al. "whence neither shall there be." 2 al. "a great good." 4 ῥαγδαῖον. When he had shaken off the dread of being the traitor, and was shown to be one of His own, he afterwards asked boldly himself, while the others held their peace. "What sayest thou, Peter? He said, thou canst not,' and thou sayest, 'I can'? Therefore thou shalt know from this temptation that thy love is nothing without the presence of the impulses from above." Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness. Christ had said that He must be betrayed; Peter replied, "Be it far from Thee, Lord; this shall not happen unto Thee." (Matt. xvi. 22.) He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, "Thou shalt never wash my feet."9 (Ver. 8.) Again, when he hears, "Thou canst not follow Me now," he saith, "Though all deny Thee, I will not deny Thee." Since then it was likely that he would be lifted up to folly by his |