Ver. 32. "And God shall glorify Him." [2064]
What is, "And God shall glorify Him in Himself"? It is "by means of [2065] Himself, not by means of another."
"And shall straightway glorify Him."
[4.] That is, "simultaneously with the Cross." "For it will not be after much time," He saith, "nor will He wait for the distant season of the Resurrection, nor will He then show Him glorious, but straightway on the Cross itself His glories shall appear." And so the sun was darkened, [2066] the rocks rent; the veil of the temple was parted asunder, many bodies of saints that slept arose, the tomb had its seals, the guards sat by, and while a stone lay over the Body the Body rose; forty days passed by, and the Gift of the Spirit came, and they all straightway preached Him. This is, "shall glorify Him in Himself, and shall straightway glorify Him"; not by Angels or Archangels, not by any other power, but by Himself. But how did He also glorify Him by Himself? By doing all for the glory of the Son. Yet the Son did all. Seest thou that He referreth to the Father the things done by Himself?
Ver. 33. "Little children, yet a little while I am with you--and [2067] as I said unto the Jews, Whither I go ye cannot come, so now I say to you."
He now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. But since they [2068] 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 [2069] Christ, that in after times when reminded [2070] 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 He did not now, because troubles were upon them, warn them of these things, but that He had foreknown them from the first, and that they were witnesses who had heard that He had said these things to the Jews. Wherefore He added also the word, "little children," that when they heard, "As I said to the Jews," they might not deem that the expression was used in like sense towards themselves. It was not then to depress but to comfort them that He thus spake, that their dangers might not, by coming upon them suddenly, trouble them to excess.
"Whither I go, ye cannot come." He showeth that His death is a removal, and a change for the better [2071] to a place which admits not corruptible bodies. This He saith, both to excite their love towards Him, and to make it more fervent. Ye know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so, when we see them going to a place to which it is not even possible for us to go. These things then He said, terrifying the Jews, but kindling longing 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.
"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 side. To the Jews therefore He [2072] 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." [2073]
For since it was likely that they would be troubled when they heard these things, as though they were about to be deserted, He comforteth them, investing them with that which was the root of all blessings and a safeguard, love. As though He had said, "Grieve ye at My departure? Nay, if ye love one another, ye shall be the stronger." Why then said He not this? Because He said what profited them more than this.
Ver. 35. "By this shall all men know that ye are My disciples." [2074]
[5.] By this He at the same time showed that the company [2075] should never be extinguished, when He gave them a distinguishing token. This He said when the traitor was cut off from them. But how calleth He that a new commandment which is contained also in the Old (covenant)? He made it new Himself by the manner; therefore He added, "As I have loved you." "I have not paid back to you a debt of good deeds first done by you, but Myself have begun," He saith. "And so ought you to benefit your dearest ones, though you owe them nothing"; and omitting to speak of the miracles which they should do, He maketh their characteristic, love. And why? Because it is this which chiefly shows men holy; it is the foundation of all virtue; by this mostly we are all even saved. For "this," He saith, "is to be a disciple; so shall all men praise you, when they see you imitating My Love." What then? Do not miracles much more show this? By no means. For "many will say, Lord, have we not in Thy Name cast out devils?" ( Matt. vii. 22.) And again, when they rejoice that the devils obey them, He saith, "Rejoice not that the devils obey [2076] you, but that your names are written in heaven." ( Luke x. 20.) And [2077] this indeed brought over the world, because that [2078] was before it; had not that been, neither would this have endured. This then straightway made them perfect, [2079] the having [2080] 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 [2081] 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 way. "But where did the Apostles manifest 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 blessings, much more had they the mother of them all. For this is a thing that springs from a virtuous soul; but where wickedness is, there the plant withers away. For "when," [2082] it saith, "iniquity shall abound, the love of many shall wax cold." ( Matt. xxiv. 12.) And miracles do not so much attract the heathen as the mode of 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. And with good reason. When one of them sees the greedy man, the plunderer, exhorting others to do the contrary, when he sees the man who was commanded to love even his enemies, treating his very kindred like brutes, he will say that the words are folly. When he sees one trembling at death, how will he receive the accounts of immortality? When he sees us fond of rule, and slaves to the other passions, he will more firmly remain in his own doctrines, forming no high opinion of us. We, we are the cause of their remaining in their error. Their own doctrines they have long condemned, and in like manner they admire ours, but they are hindered by our mode of life. To follow wisdom in talk is easy, many among themselves have done this; but they require the proof by works. "Then let them look to the ancients of our profession." But about them they by no means believe; they enquire concerning those now living. For, "show me," it saith, "thy faith by thy works" [2083] ( Jas. ii. 18 ); but this is not the case; on the contrary, seeing us tear our neighbors worse than any wild beast, they call us the curse of the world. These things restrain the heathen, and suffer them not to come over to our side. So that we shall be punished for these also; not only for what we do amiss ourselves, but because the name of God is blasphemed. How long shall we be given up to wealth, and luxury, and the other passions? For the future let us leave them. Hear what the Prophet saith of certain foolish ones, "Let us eat and drink, for to-morrow we die." ( Isa. xxii. 31.) But in the present case we cannot even say this, [2084] so "many" gather round themselves what belongs to all. So chiding them also, the Prophet said, "Will ye dwell alone upon the earth?" ( Isa. v. 8.) Wherefore I fear lest some grievous thing come to pass, and we draw down upon us heavy vengeance from God. And that this may not come to pass, let us be careful of [2085] all virtue, that we may obtain the future blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory now and forever, and world without end. Amen.
[2023] Ver. 19 omitted. "Now I tell you before it come, that when it is come to pass ye may believe that I am."
[2024] al. "return."
[2025] e nteuthen
[2026] al. "one may see even a close connection, since," &c.
[2027] i.e. the traitor's.
[2028] "Then the disciples looked one on another, doubting of whom He spake." N.T.
[2029] al. "The laying, &c. would."
[2030] Ver. 23-25. "Now there was leaning on Jesus' bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. He then, lying on Jesus' breast, saith unto Him, Lord, who is it?"
[2031] e ntruphon
[2032] i.e. speaks of himself.
[2033] St. John.
[2034] not in St. John, but see Matt. iv. 21
[2035] of Jairus.
[2036] "Simon, son of Jonas."
[2037] or, "Christ," auton
[2038] al. "on this account then."
[2039] i.e. that Jesus loved him.
[2040] i.e. in his Gospel history.
[2041] Sav. conject. "him."
[2042] a gapes
[2043] e phile
[2044] chorio
[2045] or, "Christ."
[2046] "And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon." N.T.
[2047] "after the sop," N.T.
[2048] al. "put forward."
[2049] al. "went forth out."
[2050] "unto him, That," &c., N.T.
[2051] Ver. 29, 30. "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. He then having received the sop, went immediately out."
[2052] al. "more plainly."
[2053] Judas.
[2054] al. "have gone out."
[2055] al. "thought it saith."
[2056] the carrying of money.
[2057] oikonomon
[2058] katedexeto
[2059] al. "far more grievous."
[2060] al. "His Cross."
[2061] "And God is glorified in Him." N.T.
[2062] "When ye have lifted up the Son of Man." N.T.
[2063] "this generation," N.T.
[2064] "If God be glorified in Him, God shall also glorify," &c., N.T.
[2065] dia
[2066] al. "turned away."
[2067] "Ye shall seek Me, and," &c., N.T. and Ben.
[2068] i.e. they who were to take Him.
[2069] or, "the glory of."
[2070] i.e. by the Spirit.
[2071] metathesis ameinon
[2072] al. "I."
[2073] "That ye love one another; as I have loved you, that ye also love one another." N.T.