[1998] "So when He had washed their feet, and had taken," &c., N.T.
[1999] ten archen
[2000] al. "fall away."
[2001] al. "the Christ."
[2002] "Master and Lord," N.T.
[2003] al. "among them."
[2004] "be not ye called Rabbi," N.T.
[2005] kathegetes
[2006] i.e. one Master, one Father.
[2007] al. "the Christ."
[2008] e ntautha
[2009] i.e. this humble office.
[2010] tote
[2011] al. "purgeth."
[2012] kenoseie
[2013] a stragalous, square bones used as dice.
[2014] "I speak not of you all, I know whom I have chosen," N.T.
[2015] auta
[2016] lit. "to many."
[2017] "the children of," N.T.
[2018] e therapeuse
[2019] al. "by this."
[2020] or, in its own way, kath heauten
[2021] a nermatistos
[2022] i.e. Benjamin's.
Homily LXXII.
John xiii. 20 . [2023]
"Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me: and He that receiveth Me, receiveth Him that sent Me."
[1.] Great is the recompense [2024] of care bestowed upon the servants of God, and of itself [2025] it yieldeth to us its fruits. For, "he that receiveth you," it saith, "receiveth Me, and he that receiveth Me, receiveth Him that sent Me." ( Matt. x. 40.) Now what can be equal to the receiving Christ and His Father? But what kind of connection hath this with what was said before? What hath it in common with that which He had said, "If ye do these things happy are ye," to add, "He that receiveth you"? A close connection, and very harmonious. [2026] Observe how. When they were about to go forth and to suffer many dreadful things, He comforteth them in two ways; one derived from Himself, the other derived from others. "For if," He saith, "ye are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, ye will easily endure terrible things. And not in this way only, but also from your enjoying great attention from all men." The first point He declared when He said, "If ye do these things happy are ye"; the second when He said, "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 [2027] account that He was troubled, adds,
Ver. 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."
Again He bringeth fear on all by not mentioning (the traitor) by name.
Ver. 22. "But they are in doubt"; [2028] although 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 whole upon one, Jesus would [2029] have cut short their fear, but by adding, "one of you," He troubled all. What then? The rest looked upon one another; but the ever fervent Peter "beckoneth" [2030] to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease [2031] leans on Jesus' bosom, and not only leans, but even (lies) on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he saith of himself, "Whom Jesus loved." Why did no one else say this of himself? yet the others were loved too. But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same, [2032] when occasion calls, saying thus, "I knew a man fourteen years ago"; yet in fact he [2033] has gone through other no trifling praises of himself. Seems it to thee a small thing that, when he had heard, "Follow Me," [2034] 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? [2035] ( Luke viii. 51.) What high praise also has he himself passed on Peter without concealment, telling us that Christ said, "Peter, [2036] lovest thou Me more than these?" ( c. xxi. 15 ), and everywhere he showeth him warm, and nobly disposed towards himself; [2037] for instance, when he said, "Lord, and what shall this man do?" he spake from great love. But why did [2038] no other say (this [2039] ) concerning him? Because he would not himself have said it, unless he had come to this passage. [2040] 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 himself to solve this difficulty, he saith, "He lay on the bosom of Jesus." Thinkest thou that thou hast learnt a little thing when thou hast heard that "he lay," and that their Master allowed such boldness to them? [2041] If thou desirest to know the cause of this, the action was of love; [2042] wherefore he saith, "Whom Jesus loved." [2043] I suppose 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, [2044] 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 [2045] 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 a sop when I have dipped it."
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 [2047] 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 [2048] 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 seized him when cut off, and he leaving them went forth by night. [2049]
"Jesus saith unto him, Friend, [2050] that thou doest, do quickly."
Ver. 28. "Now no man at the table knew with what intent He spake this unto him." [2051]
[3.] Wonderful insensibility! How could it be that he was neither softened nor shamed; but rendered yet more shameless, "went out." The "do quickly," is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him, but that since he was incorrigible, He let him go. And this, the Evangelist saith, "no man of those that sat at the table knew." Some one may perhaps find here a considerable difficulty, if, when the disciples had asked, "Who is it?" and He had answered, "He to whom I shall give a sop when I have dipped it," they did not even so understand; unless indeed He spake it secretly, so that no man should hear. For John on this very account, leaning by His breast, asked Him almost close to His ear, so that the traitor might not be made manifest; and Christ answered in like manner, so that not even then did He discover him. And though He spake emphatically, [2052] "Friend, that thou doest, do quickly," even so they understood not. But he spake thus to show that the things were true which had been said by Him to the Jews concerning His death. For He had said to them, "I have power to lay down My life, and I have power to take it again": and, "No man taketh it from Me." ( c. x. 18.) As long then as He would retain it, no man was able (to take it); but when He resigned it, then the action became easy. All this He implied when He said, "That thou doest, do quickly." Yet not even then did He expose him, [2053] for perhaps the others might have torn him in pieces, or Peter might have killed him. On this account "no man at the table knew." Not even John? Not even he: for he could not have expected that a disciple would arrive [2054] at such a pitch of wickedness. For since they were far from such iniquity themselves, they could not suspect such things concerning others. As before He had told them, "I speak not of you all" ( ver. 18 ), yet did not reveal the person; so here, they thought that it was said concerning some other matter.
"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, 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 [2055] that He spake thus, in order that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but "because he had the bag." Yet no one appears to have brought money to Him; that the female disciples nourished Him of their substance, it has said, but this [2056] it hath nowhere intimated. ( Luke viii. 3.) But how did He who bade His disciples bear neither scrip, nor money, nor staff, Himself bear a bag to minister to the poor? That thou mayest learn, that it behooveth even him who is exceedingly needy and crucified, to be very careful on this point. For many things He did in the way of dispensation [2057] for our instruction. The disciples then thought that He said this, that Judas should give something 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, [2058] such an action as that was, and then proceeded to a thing of far greater daring, [2059] the Cross itself, [2060] 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,
Ver. 31. "Now is the Son of Man glorified." [2061]
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 Himself, "When I am lifted up, [2062] then ye shall know that I Am" ( c. viii. 28 ); and again, "Destroy this Temple" ( c. ii. 19 ); and again, "No sign shall be given unto you [2063] 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?