[2235] "are Mine, therefore said I, that He shall take of Mine, and shall show it unto you." N.T.
[2236] lichnon
[2237] i.e. the Jews.
[2238] e keino
[2239] al. "concedeth that It should work," &c.
[2240] i.e. the Spirit's.
[2241] al. "nobleness."
[2242] al. "upon the Throne" (bematos).
[2243] "your mortal bodies," N.T.
[2244] "Lord Jesus," N.T.
[2245] i.e. heretical objectors.
[2246] al. "foretell."
[2247] i.e. the Spirit's.
[2248] Gr. "It."
[2249] charismatos
[2250] or "maintain my glory."
[2251] "as We," N.T.
[2252] or, "edges," stomaton
[2253] al. "bears."
[2254] al. "than all riches."
[2255] Sav. edition has, hi na meta asphaleias asphaleia arche, which seems to be an error of the press.
[2256] i.e. might perfect love.
[2257] georgousi, lit. "till."
[2258] i.e. the objection does not shake my argument.
[2259] i.e. non-communicants.
Homily LXXIX.
John xvi. 16, 17
"A little while, and ye shall not see [2260] Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith?" [And what follows. [2261] ]
[1.] Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, "I go," and, "Hereafter I will not speak with you," continually dwell on the same subject, saying, "A little while, and ye shall not see Me, because I go to Him that sent Me"? [2262] When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, [2263] the saying that, "I go to the Father." For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, "A little while, and ye shall not see Me," but also, "A little while, and ye shall see Me"; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. "If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying. For, desiring to infix in [2264] them the doctrine concerning His death, what saith He?
Ver. 20. [2265] "Verily, verily, I say unto you, That ye shall weep and lament"--which belonged to the Death and the Cross--"but the world shall rejoice."
Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that "little" meant, He saith, "Ye shall mourn and lament."
"But your sorrow shall be turned into joy." [2266] Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common [2267] example; and what saith He?
Ver. 21. "A woman when she is in travail hath sorrow." [2268]
And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: "Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy"; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, "Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain." Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them. [2269] And He said not, that the pain shall pass away only, but, "she doth not even remember it," so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because "a man hath come into the world," but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, "a child hath been born," but, "A man." For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, "a child hath been born unto her," but, "A man hath been born into the world."
Ver. 22, 23. [2270] "And ye now therefore have sorrow--[but I will see you again, and your sorrow shall be turned into joy]." [2271] Then, to show that He shall die no more, He saith, "And no man taketh it from you. And in that day ye shall ask Me nothing."
Again He proveth nothing else by these words, but that He is from God. "For then ye shall for the time to come know all things." But what is, "Ye shall not ask Me"? "Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things."
"Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name." [2272]
He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved [2273] by the Father. But where hath this taken place? Where they say, "Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word" ( Acts iv. 29, 31 ), "and work miracles in Thy Name." "And the place was shaken where they were."
Ver. 24. "Hitherto ye have asked nothing." [2274]
[2.] Hence He showeth it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. "For do not suppose, because I shall no longer be with you, that ye are deserted; My Name shall give you greater boldness." Since then the words which He had used had been veiled, He saith,
Ver. 25. "These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs."
"There shall be a time when ye shall know all things clearly." He speaketh of the time of the Resurrection. "Then,"
"I shall tell you plainly of the Father."
(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God-- Acts i. 3, 4 ,)--"because now being in fear, ye give no heed to My words; but then when ye see Me risen again, and converse with Me, ye will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me hath been made firm."
Ver. 26. "And I will not ask the Father." [2275]
"Your love for Me sufficeth to be your advocate."
Ver. 27, 28. "Because [2276] ye have loved Me, and have believed that I came out from God. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father."
For since His discourse concerning the Resurrection, and together with this, the hearing that "I came out from God, and thither I go," gave them no common comfort, He continually handleth these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, "A little while, and ye shall not see Me; and again a little while, and ye shall see Me" ( ver. 17 ), they with reason did not understand Him. But now it is no longer so. What then is, "Ye shall not ask Me"? "Ye shall not say, Show us the Father,' and, Whither goest Thou?' for ye shall know all knowledge, and the Father shall be disposed towards you even as I am." It was this especially which made them breathe again, the learning that they should be the Father's friends wherefore they say,
Ver. 30. [2277] "Now we know that Thou knowest all things."
Seest thou that He made answer to what was secretly harboring [2278] in their minds?
"And needest not that any man should ask Thee." [2279]
That is, "Before hearing, Thou knowest the things which made us stumble, and Thou hast given us rest, since Thou hast said, The Father loveth you, because ye have loved Me.'" After so many and so great matters, they say, "Now we know." Seest thou in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, "Now we know," He replieth, "Ye still require many other things to come to perfection; nothing is as yet achieved by you. Ye shall presently betray Me to My enemies, and such fear shall seize you, that ye shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful." Seest thou again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, "Lo, now Thou speakest plainly, and speakest no parable" ( ver. 29 ), "and therefore we believe Thee," He showeth them that now, when they believe, they do not yet believe, neither doth He accept their words. This He saith, referring them to another season. But the,
Ver. 32. [2280] "The Father is with Me," He hath again put on their account; for this they [2281] everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He saith,
Ver. 33. "These things I have spoken unto you, that in Me ye might have peace." [2282]
That is, "that ye should not cast Me from your thoughts, but receive Me." Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. "For not even when we suffer such things as I have mentioned shall your troubles stop there, [2283] but as long as ye are in the world ye shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for ye shall suffer nothing terrible. When the master hath gotten the better of his enemies, the disciples must not despond." "And how," tell me, "hast Thou conquered the world'?" I have told you already, that I have cast down its ruler, but ye shall know hereafter, when all things yield and give place to you.
[3.] But it is permitted to us also to conquer, looking to the Author of our faith, and walking on that road which He cut for us. So neither shall death get the mastery of us. "What then, shall we not die?" saith some one. Why, from this very thing [2284] it is clear that he shall not gain the mastery over us. The champion truly will then be glorious, not when he hath not closed with his opponent, but when having closed he is not holden by him. We therefore are not mortal, because of our struggle with death, but immortal, because of our victory; then should we have been mortal, had we remained with him always. As then I should not call the longest-lived animals immortal, although they long remain free from death, so neither him who shall rise after death mortal, because he is dissolved by death. For, tell me, if a man blush a little, should we say that he was continually ruddy? Not so, for the action is not a habit. If one become pale, should we call him jaundiced? No, for the affection is but temporary. And so you would not call him mortal, who hath been for but a short time in the hands of death. Since in this way we may speak of those who sleep, for they are dead, so to say, and without action. But doth death corrupt our bodies? What of that? It is not that they may remain in corruption, but that they be made better. Let us then conquer the world, let us run to immortality, let us follow our King, let us too set up a trophy, [2285] let us despise the world's pleasures. We need no toil to do so; let us transfer our souls to [2286] heaven, and all the world is conquered. If thou desirest it not, it is conquered; if thou deride it, it is worsted. Strangers are we and sojourners, let us then not grieve at any of its painful things. For if, being sprung from a renowned country, and from illustrious ancestors, thou hadst gone into some distant land, being known to no one, having with thee neither servants nor wealth, and then some one had insulted thee, thou wouldest not grieve as though thou hadst suffered these things at home. For the knowing clearly that thou wast in a strange and foreign land, would persuade thee to bear all easily, and to despise hunger, and thirst, and any suffering whatever. Consider this also now, that thou art a stranger and a sojourner, and let nothing disturb thee in this foreign land; for thou hast a City whose Artificer and Creator is God, and the [2287] sojourning itself is but for a short and little time. Let whoever will strike, insult, revile; we are in a strange land, and live but meanly; the dreadful thing would be, to suffer so in our own country, before our fellow-citizens, then is the greatest unseemliness and loss. For if a man be where he had none that knows him, he endures all easily, because insult becomes more grievous from the intention of those who offer it. For instance, if a man insult the governor, knowing that he is governor, then the insult is bitter; but if he insult, supposing him to be a private man, he cannot even touch him who undergoeth the insult. So let us reason also. For neither do our revilers know what we are, as, that we are citizens of heaven, registered for the country which is above, fellow-choristers of the Cherubim. Let us not then grieve nor deem their insult to be insult; had they known, they would not have insulted us. Do they deem us poor and mean? Neither let us count this an insult. For tell me, if a traveler having got before his servants, were sitting a little space in the inn waiting for them, and then the innkeeper, or some travelers, should behave rudely to him, and revile him, would he not laugh at the other's ignorance? would not their mistake rather give him pleasure? would he not feel a satisfaction as though not he but some one else were insulted? Let us too behave thus. We too sit in an inn, waiting for our friends who travel the same road; when we are all collected, then they shall know whom they insult. These men then shall hang [2288] their heads; then they shall say, "This is he whom we" fools "had in derision." ( Wisd. v. 3.)