Wednesday of the 1st week after Pentecost

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.

It is Peter, chosen by the Lord himself to feed his flock, who merits three times to hear the words "Feed my little lambs; feed my lambs; feed my sheep." And so, by feeding well the flock of Christ with the food of faith, he effaced the sin of his former fall. For this reason he is admonished three times to feed the flock. He is asked three times whether he loves the Lord in order that he may confess him three times whom he had denied three times before his crucifixion.

O pastors! Imitate that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought near those who were far away. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded those who were well fed. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands and gave them authority over all his flock. For he said to Simon Cephas, "Feed my sheep and my lambs and my ewes." So Simon fed his sheep and fulfilled his calling and handed over the flock to you and departed. And so you also must feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, or plant gardens, or fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things, he thereby hands over his flock to the wolves.

Christ rose again in the flesh, and Peter rose in the spirit because, when Christ died in his passion, Peter died by his denial. Christ the Lord was raised from the dead, and out of his love he raised Peter. He questioned him about the love he was confessing and entrusted him with his sheep. After all, what benefit could Peter confer on Christ by the mere fact of his loving Christ? If Christ loves you, it is to your advantage, not Christ's. And if you love Christ, it is to your advantage, not Christ's. And yet Christ the Lord wanted to indicate how people ought to show that they love Christ. And he made it plain enough by entrusting him with his sheep. "Do you love me?" "I do." "Feed my sheep." All this once, all this a second time, all this a third time. Peter made no other reply than that he loved him. The Lord asked no other question but whether he loved him. When Peter answered, our Lord did nothing else but entrust his sheep to him.

He is being armed for weightier and greater matters. He is told "Feed my sheep," a task that was certainly going to mean danger for the flesh but glory for the spirit. Just think how much he was going to suffer for the name of Christ by feeding the sheep of Christ! "Feed my sheep, feed my lambs." I mean, if you love me, what present are you going to give me? The prince of pastors made him a pastor so that Peter would feed Christ's sheep, not his own.…"Feed my sheep." Why? Because you love me, because you are devoted to me, I am committing my sheep to you. Feed them, but remember they are mine. Heretical leaders, though, wish to make their own the sheep that are really Christ's. All the same, they are forced … to set the stamp of Christ on them. They may make them their own private flock, but they still have to register them in the Lord's name.

Feed "my" sheep; he did not say "yours," did he? Feed, good servant, the Lord's sheep that bear the Lord's brand. After all, was Paul crucified for you, or were you baptized in the name of Peter and Paul? So feed his sheep, washed in his baptism, sealed in his name, redeemed with his blood. "Feed," he says, "my sheep."

"So when they had dined, He saith to Simon Peter, Simon, [son] of John, 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." To the threefold denial there is now appended a threefold confession, that his tongue may not yield a feebler service to love than to fear, and imminent death may not appear to have elicited more from the lips than present life. Let it be the office of love to feed the Lord's flock, if it was the signal of fear to deny the Shepherd. Those who have this purpose in feeding the flock of Christ, that they may have them as their own, and not as Christ's, are convicted of loving themselves, and not Christ, from the desire either of boasting, or wielding power, or acquiring gain, and not from the love of obeying, serving, and pleasing God. Against such, therefore, there stands as a wakeful sentinel this thrice inculcated utterance of Christ, of whom the apostle complains that they seek their own, not the things that are Jesus Christ's. For what else mean the words, "Lovest thou me? Feed my sheep," than if it were said, If thou lovest me, think not of feeding thyself, but feed my sheep as mine, and not as thine own; seek my glory in them, and not thine own; my dominion, and not thine; my gain, and not thine; lest thou be found in the fellowship of those who belong to the perilous times, lovers of their own selves, and all else that is joined on to this beginning of evils?

We have it also demonstrated here that love and liking are one and the same thing; for the Lord also in the last question said not Diligis me? but, Amas me? Let us, then, love not ourselves, but Him; and in feeding His sheep, let us be seeking the things which are His, not the things which are our own. For in some inexplicable way, I know not what, every one that loveth himself, and not God, loveth not himself; and whoever loveth God, and not himself, he it is that loveth himself. For he that cannot live by himself will certainly die by loving himself; he therefore loveth not himself who loves himself to his own loss of life. But when He is loved by whom life is preserved, a man by not loving himself only loveth the more, when it is for this reason that he loveth not himself [namely] that he may love Him by whom he lives.

Our Lord asked this, knowing it: He knew that Peter not only loved Him, but loved Him more than all the rest.

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 that I love Thee. On this confession of his love, our Lord commends His sheep to him: He saith unto him, Feed My lambs: as if there were no way of Peter's showing his love for Him, but by being a faithful shepherd, under the chief Shepherd.

(Tract. cxxii) Well doth He say to Peter, Lovest thou Me (ἀγαπᾶς diligis), and Peter answer, Amo Te (φελῶ amo), and our Lord replies again, Feed My lambs. Whereby, it appears that amor and dilectio are the same thing: especially as our Lord the third time He speaks does not say, Diligis Me, but Amas Me. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? A third time our Lord asks Peter whether he loves Him. Three confessions are made to answer to the three denials; that the tongue might show as much love as it had fear, and life gained draw out the voice as much as death threatened.

(Tract. cxxiii) They who feed Christ's sheep, as if they were their own, not Christ's, show 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 Him, and in feeding His sheep, seek not our own, but the things which are His. For whoso loveth himself, not God, loveth not himself: man 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 we may love Him by Whom we live.

(Serm. Pass.) But unfaithful servants arose, who divided Christ's flock, and handed down the division to their successors: and you hear them say, Those sheep are mine, what seekest thou with my sheep, I will not let thee come to my sheep. If we call our sheep ours, as they call them theirs, Christ hath lost His sheep.

When therefore they had dined. It should be noted that during the meal he did not ask about love, because, as is said in Sirach chapter six, "there is a friend who is a companion at table, and he will not remain in the day of necessity." But afterward he asks: Jesus says to Simon Peter: Simon, son of John, do you love me more than these? Therefore he asks about love, because he does not wish to entrust his flock except to one who loves; therefore about greater love, because he wishes to entrust it to one who loves more. Hence Gregory: "He who does not have charity ought by no means to undertake the office of preaching"; certainly much less the office of prelacy, because, as is said in John chapter ten, "the good shepherd lays down his life for his sheep."

He says to him: Yes, Lord. Here is set forth Peter's response, in which he responds that he loves, but not that he loves more, because he did not know the love of the others. Hence Augustine: "That Peter responds, I love you, and did not add more than these: he responded what he knew about himself; for he could not know how much he was loved by another, because he could not see the heart of another." You know that I love you: in this response Peter shows that he does not respond in flattery, but truly. Hence Chrysostom: "He calls as witness him who knows hidden things." So Jeremiah invoked him, in the seventeenth chapter: "I have not desired the day of man, you know."

He says to him. Here is noted after the response the exhortation to action: because "the proof of love is the display of works"; therefore he says: Feed my lambs: in which the wondrous love of Christ for his sheep is expressed, because he showed this above all other things as a sign of his love: and this indeed Peter fulfilled and urged to be fulfilled, 1 Peter 5: "Elders, feed the flock of God which is among you," etc.

It is asked: since the other Apostles stood around, who loved the Lord, why was only Peter questioned about love? There is one response: because the care of the flock was to be specially entrusted to him among the others, therefore he is specially asked about his love. Hence Chrysostom: "Peter was the foremost of the Apostles and the mouth of the disciples and the head of the college"; therefore, passing over and bypassing the others, he speaks to him about such things. — Another reason can also be assigned: because Peter had notably denied him, and therefore seemed not to be worthy to be placed before the other Apostles; therefore the Lord asks, so that he might show his charity excelling above the rest, and might confirm the pastoral office which he had given.

It is asked: since Peter could not answer this question: Do you love me more than these? because he did not know about the others, why does the Lord ask? I respond: It must be said that the Lord asks this in order to show his excellence in the asking and his correction in the answering; hence Augustine: "That Peter loved the Lord more than the others is evidently apparent where, questioning him, he says: Do you love me more than these? Which indeed he knew, and yet he was asking, so that we too might know his love toward the Lord." And Peter's correction is shown in this, that he does not dare to place himself before the others, as above before the passion, when he said: "Even if all shall be scandalized in you, yet not I."

If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." And again to the same He says, after His resurrection, "Feed nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?"

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Peter started to reach Jesus before the rest, disdaining, as it appears, to go by boat, because of the incomparable fervour and admirable zeal of his love towards Christ. Therefore He comes first to land, and draws up the net; for he was always an impressionable man, easily excited to enthusiasm both in speech and action. Therefore, also, he first made confession of faith when the Saviour put to them the inquiry in the parts of Caesarea Philippi, saying: Who do men say that I the Son of Man am? And of the other disciples some said Elijah, and others Jeremiah, or one of the prophets. But when Christ put the further question to them: But Who say ye that I am? Peter took the lead, and becoming spokesman for the rest, hastened to reply: Thou art the Christ, the Son of the living God. Moreover, when the band of soldiers came, together with the officers of the Jews, to take Jesus away to the rulers, the rest all left Him and fled, but Peter struck off Malchus' ear with a sword. For he thought it right by every means in his power to defend his Master, though the attack that he made was in fact altogether displeasing to Him. As, therefore, he came more impetuously than the rest, Christ puts to him the question whether he loved Him more than they, and repeated it three times; and Peter answers in the affirmative, and confesses his love for Him, saying that Christ Himself was a witness to his state of mind. And, after each confession, he heard Christ telling him in different words to take thought of His sheep, as He calls mankind in the parable.

And I think (for I say that we ought to search out the hidden meaning that is here implied) that these words were not written without a purpose, but the saying is pregnant with meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask, Why is it that Christ only asks Simon, though the other disciples were present? And what is the meaning of the words, Feed My lambs, and the like? We reply, that the inspired Peter had indeed already been elected, together with the other disciples, to be an Apostle of God (for our Lord Jesus Christ Himself named them Apostles, according to the Scripture), but, when the events connected with the plot of the Jews against Him came to pass, his fall came betwixt; for the inspired Peter was seized with uncontrollable fear, and thrice denied the Lord. Christ succours His erring disciple, and elicits by divers questions his thrice-repeated confession, counterbalancing, as it were, his error thereby, and making his recovery as signal as his fall. For a transgression which was verbal, and only in mere words supplied ground of accusation against him, could surely be wiped out in the same fashion as it was committed. He requires him to say whether he loved Him more than the rest. For in truth, as he had enjoyed a greater measure of forgiveness, and received from a more bountiful Hand the remission of his transgression, surely he would be likely to feel greater love than the rest, and requite his Benefactor with the extremity of affection. For although all the holy disciples alike betook themselves to flight, the inhumanity of the Jews inspiring them with a terror that they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus, still Peter's transgression by his thrice-repeated denial was special and peculiar to him.

Therefore, as he had received a greater measure of forgiveness than the rest, he is asked to tell Christ whether he loved Him more; for, as the Saviour Himself said, he to whom most is forgiven will also love much. Herein, also, is a type given to the. Churches, that they ought thrice to ask for a confession of Christ from those who have chosen to love Him by coming to Him in Holy Baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the Chief Shepherd, that is Christ, unless they take thought for the health of the sheep of His fold, and their continuance in well-being. Such was the inspired Paul, who shared the infirmities of his weak brethren, and called those who through him believed, and chose to gain repute by the glory of their deeds, the boast, and joy, and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. And this, if he reason well and justly, any one may perceive. For if He died for us, surely He must esteem the salvation and life of us all as deserving of all care. And if they who sin against the brethren, and wound their conscience when it is weak, in truth sin against Christ; surely it is true to say, that they are doing the Lord Himself service who take, as it were, by the hand the mind of those who have been admitted to the faith, and who are expected to be called to perfection therein, and are eager to stablish them firmly in the faith, by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away, and by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship, already given unto him, washing away the disgrace of his fall that came betwixt, and obliterating his faint-heartedness, that arose from human infirmity.

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus putteth into his hands the chief authority among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, "If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep."

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter.

(Hom. lxxxviii. 1) That which most of all attracts the Divine love is care and love for our neighbour. Our Lord passing by the 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, show 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 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.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

Look to me, Peter, on how you offer instruction. Remembering your own fall, sympathize with all. Mindful of that maiden who caused your own downfall, do not be harsh. If conceit attacks you, listen again to the sound of the rooster's crow, And remember the tears with whose streams I washed you, I who alone know what is in your heart. Peter, do you love me? Do what I say, feed my flock, and love those whom I love, Sympathizing with sinners and remembering the compassion I had for you, since I received you after you denied me three times. You have a thief as gatekeeper of paradise to give you courage. Send him those whom you wish. Because of you, Adam turned to me, Crying, "O Creator offer me The robber as gatekeeper, and Cephas as keeper of the keys. You who alone know what is in the heart."

Jesus promoted Peter and placed him as the head of the lambs of his herd and said, "Feed my lambs," that is, all those who believe in me and who, because they were instructed only recently, are weaker. And for this reason, it is necessary that you carry their burden, and protect them, and comfort them in their weakness and nourish them with the grace that was given to you.

Since the dinner had a purpose for Him, He entrusts to Peter the care of the sheep of the whole world, entrusting the care not to anyone else but to him, first, because he was the chosen one from among all and was the mouthpiece of the entire company of the apostles; then in order to show that he must have boldness, since his denial has been atoned for. He does not bring up the denial, does not reproach him for it, but says: "If you love Me, take care of the brethren and prove now that ardent love for Me of which you spoke, saying that you were ready even to die for Me."

The dinner being ended, He commits to Peter the superintendence over the sheep of the world, not to the others: So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?

Thence is taken the custom of threefold confession in baptism.

There is a difference perhaps between lambs and sheep. The lambs are those just initiated, the sheep are the perfected.

The Evangelist just showed what the Lord did for the disciples in general; here he shows him dealing with his two especially loved disciples: first, what he did for Peter; and how he dealt with John (v 20). He does two things with the first: first, he lays on Peter the pastoral office; secondly, he predicts that he will be martyred (v 18).

He imposes the pastoral office on Peter only after an examination. Thus, those who are to be raised to this office are first examined, "Do not be hasty in the laying on of hands" (1 Tim 5:22). Christ examined him three times, and so this part is divided into three parts. In the first part we see our Lord's question (v 15); Peter's answer; and the imposition of the office (v 15). Looking at the first, we can consider three things: the time of the examination; the tenor of the conversation; and on what Peter was examined.

The order of this event is given as When they had finished the meal. This signifies the spiritual meal by which the soul is refreshed with spiritual gifts, even when it is united to the body: "I will come in to him and eat with him" (Rev 3:20). Therefore it is appropriate that one who is raised to this office be already refreshed with this joyous meal. Otherwise, how could he refresh the hungry ones that come to him: "I will feast the soul of the priests with abundance" (Jer 31:14), with that abundance mentioned in Psalm 63 (v 5): "My soul is feasted as with marrow and fat."

The tenor of the conversation is seen when he says, Jesus said to Simon Peter. Three things are given here which are necessary for a prelate. First, obedience, when he says, Simon, which means obedient. A prelate needs to be obedient because one who does not know how to obey superiors does not know how to govern inferiors: "An obedient man will speak of victory" (Prv 21:28). Secondly, a prelate needs knowledge, indicated by Peter, which means understanding. A prelate needs understanding for he is the appointed watchman, and one who is blind is a poor watchman: "His watchmen are blind" (Is 56:10); "Because you have rejected knowledge, I reject you from being a priest to me" (Hos 4:6). Thirdly, a prelate needs grace, for he says son of John. Prelates need grace because if they do not have grace they do not have anything: "By the grace of God I am what I am" (1 Cor 15:10); "And when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship" (Gal 2:9).

The questions are about love; and Jesus asks, Do you love me more than these? This was a suitable question, for Peter had previously fallen, as we saw before, and it was not appropriate that he be preferred to the others until his sin was forgiven ‑ which is only brought about by charity: "Love covers a multitude of sins" (1 Pet 4:8); "Love covers all offenses" (Prv 10:12). So it was fitting that his charity be made known by this questioning, not indeed to him who looks into the depths of our hearts, but to others. So Christ said, but not as one who did not already know, Do you love me more than these? Now we read that "perfect love casts out fear" (1 Jn 4:18). Thus it was that when our Lord was about to die, Peter was afraid and denied him; but the risen Lord restored love and banished his fear. So Peter, who before had denied Christ because he was afraid to die, now, after our Lord has arisen, feared nothing. Why should he be afraid, since he now realized that death had died?

This questioning was also appropriate for the office, since many who assume a pastoral office use it as self‑lovers: "In the last days there will come times of stress. For men will be lovers of self" (1 Tim 3:1). One who does not love the Lord is not a fit prelate. A fit prelate is one who does not seek his own advantage, but that of Christ's; and he does this through love: "The love of Christ controls us" (2 Cor 5:14). Love also becomes this office because it benefits others: for it is due to the abundance of love that those who love Jesus will at times give up the quiet of their own contemplation to help their neighbor. Although the Apostle said, "I am sure that neither death nor life... will be able to separate us from the love of God" (Rom 8:39), he added, "For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren" (Rom 9:3). Thus a prelate should be questioned about his love.

He adds, more than these, for even as the Philosopher says in his Politics, it is the natural order of things that the one who cares for and governs others should be better. Thus he says that just as the soul is to the body that it rules, and reason is to our lower powers, so man is related to the irrational animals. And there ought to be a similar relation between prelates and their subjects. Thus, according to Gregory, the life of a pastor should be such that he is related to his subjects as a shepherd to his sheep. So Christ says, more than these, because the more Peter loves the better he is: "Do you see him whom the Lord has chosen? There is none like him among all the people" (1 Sam 10:24).

But in selecting someone to rule is it always necessary to choose the one who is unconditionally better, even if the laws say that it is enough to choose one who is merely good? To answer this two distinctions must be made. Some things are sufficient according to human judgment which are still not sufficient according to the divine judgment. According to human judgment, if a person cannot be reproached for something, this is sufficient for his election to stand. For it is obvious that it would be difficult to have elections if they could be nullified because someone was found who was better than the one actually chosen. So, according to our human judgment, it is sufficient if an election is honest and a suitable person is chosen.

But, so far as concerns the divine judgment, and our own conscience, it is necessary to choose that person who is better. Now a person can be unconditionally better; and this is the way a holier person is said to be better, for holiness makes one good. Yet such a person might not be better for the Church. For this purpose, that person would be better who is better educated, more competent, more discerning, and chosen more unanimously. But if other things are equal, such as the benefit and welfare of the Church, one would sin if he were to choose a person who was less unconditionally good than another. There has to be a reason for such a choice. This is either the honor of God and the benefit of the Church, or some private motive. If the motive is the honor of God and the benefit to the Church, these goods will be regarded as linked to the one chosen, and will make him the better person, in these respects. If there is some private motive for the choice, such as some carnal love, the expectation of ecclesiastical advancement, or temporal advantage, the election is a fraud and there has been partiality.

Now we see Peter's answer, Yes, Lord; you know that I love you. This is a clear sign that he had retracted his previous denial. And it shows that if the predestined fall, they are always better after they are corrected. Before his denial, Peter thought that he was better than the other apostles, saying, "Though they all fall away because of you, I will never fall away" (Mt 26:33). And when Jesus said to him, "You will deny me three times," Peter went against this and even boasted that "Even if I must die with you, I will not deny you" (Mt 26:35). But now, Peter, having been conquered by his own weakness, does not presume to state his love unless it is attested to and confirmed by the Lord. He humbles himself before Christ, saying, You know that I love you: "My witness is in heaven, and he that vouches for me is on high" (Job 16:19). He also humbles himself in respect to the apostles, for he does not say that he loves Jesus more than they do, but simply, I love you. This teaches us not to rank ourselves before others, but others before ourselves: "In humility count others better than yourselves" (Phil 2:3).

We can also notice, as Augustine points out, that when our Lord asks, Do you love (diligis) me, Peter does not answer with the same word, but says I love (amo) you, as if they were the same. And they are the same in reality, but there is some difference in meaning: Love (amor) is a movement of our appetitive power, and if this is regulated by our reason it is the will's act of love, which is called "direction" (dilectio) ‑ because it presupposes an act of election, choice (electio). This is why the brute animals are not said to love (diligere). For if the appetitive movement is not regulated by reason, it is called amor.

After this examination, Christ assigns Peter his office, saying, Feed my lambs, that is, my faithful, which I, the Lamb, call lambs: "Behold, the Lamb of God" (1:29). Thus, one should not be called a Christian who says he is not under the care of that shepherd, that is, Peter: "They shall all have one shepherd" (Ez 37:24); "They shall appoint for themselves one head" (Hos 1:11). It was appropriate that this office be assigned to Peter, the others being passed over, because, according to Chrysostom, he was the extraordinary apostle, the voice of the disciples, and the head of the group.

Peter also restrained himself in this inquiry of our Lord's by answering cautiously, for he remembered earlier on, when Christ's passion was drawing near, he had attributed greater constancy to himself than he possessed.

He says to him again. Here is set forth the second inquiry, in which the procedure is similar, as before. The Lord therefore inquires, as before, about love: Simon, son of John, do you love me? Simon, son of John he is called, because he was the son of John. — And Peter responds: He said to him: Yes, Lord, you know that I love you. Bede: "O how faithful and pure a soul! which does not fear to say to its Creator, before whose eyes all things are naked and open: Lord, you know that I love you." He says to him. Here is set forth the exhortation, as before: Feed my lambs. He repeats the aforesaid exhortation: whence Bede: "This is the sole and true proof of complete love toward God: if you have striven to exercise the care of solicitous labor toward your brothers." Feed, namely by example, as he of whom it is said in the Psalm: "He fed them in the innocence of his heart."

If the faith of the apostle Peter is shaken by his Lord's passion, it is so that with bitter weeping he may hear the soothing words "Feed my sheep."

When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart, and then was asked even a third time, he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying, "Thou knowest all things," meaneth, "things present, and things to come." Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, "lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last." But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care of His own sheep, and that this especially is a sign of love towards Him.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

A second time he said to him, "Tend my Sheep," that is, Simon, tend the men who are mature in faith and possessing proven wisdom, who obey you in the prescribed degrees of the church, in the apostolate, in the priesthood, and in the pastoral office.

Now we have the second examination. In order to avoid a lot of repetition, note that Christ says three times, Feed my lambs, because Peter ought to feed them three ways. First, they are to be fed by being taught: "And I will give you shepherds after my own heart, who will feed you with knowledge and understanding" (Jer 3:15). Secondly, they are to be fed by example: "Set the believers an example in speech and conduct, in love, in faith, in purity" (1 Tim 4:12); "Upon the mountain heights of Israel," that is, in the excellence of great men, "shall be their pasture" (Ez 34:14). Thirdly, they are to be fed by being offered temporal help: "Woe, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?" (Ez 34:2).

To feed the sheep is to support the believers in Christ from falling from the faith, to provide earthly sustenance for those under us, to preach and exemplify withal our preaching by our lives, to resist adversaries, to correct wanderers.

(de Verb. Dom. serm. 50) He was grieved because he was asked so often by Him Who knew what He asked, and gave the answer. He replies therefore from his inmost heart; Thou knowest that I love Thee.

(Tract. cxxiv) He says no more, He only replies what he knew himself; he knew he loved Him; whether any else loved Him he could not tell, as he could not see into another's heart: (non occ.). Jesus saith unto 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.

What [Christ] said to [Peter] at this point, "Feed my sheep," was surely the same thing that he had said to him more clearly before his passion, "But I have asked on your behalf that your faith may not fail you, and once you have recovered, strengthen your brothers." To feed Christ's sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly [to seeing to it] that they may make greater and greater progress in their faith. However, we must look carefully at the fact that his feeding of the Lord's flock is not to be carried out with one single approach but should rather be multifaceted. A director must diligently see to it that earthly necessities are not lacking to his subjects and also be careful in providing them with examples of virtues along with words of preaching.… When those who are under his care may perhaps themselves have fallen into error, he as a righteous person should, according to the word of the psalmist, "accuse them mercifully and rebuke them," but he should not soothe their hearts with the oil of harmful approval. This too is one of the obligations of a pious shepherd.

He says to him a third time. Here is set forth the third inquiry in the same order as before, namely question, response, exhortation. The Lord therefore asks about the same thing: Simon, son of John, do you love me? From this text it is clear that to love is taken in a good sense, as to love. — And Peter was saddened. Here is noted Peter's response: but nevertheless he responded with sadness, because, as Chrysostom says, he feared lest it should happen to him as it happened when he said: "I will lay down my life for you"; and therefore he was saddened, because he said to him a third time: Do you love me? But nevertheless he did not despair; rather, he responded confidently and said to him: whence he adds to his response: Lord, you know all things, as God; you know that I love you, you know even better than I. For he knew that he was the one who said in Jeremiah 17: "I am the Lord who searches hearts and reins," that is, thoughts and affections. He says to him: Feed my sheep. Here is noted the exhortation: and by sheep are understood the more perfect subjects. It should be noted that the Lord commands to feed the sheep, not to shear them, not to devour them, because the pastor is not commanded by the love of Christ to feed himself, but the sheep; Ezekiel 34: "Woe to the shepherds of Israel who fed themselves! Are not the sheep fed by the shepherds? You ate the milk and covered yourselves with the wool."

It is asked: why does the Lord ask so many times: Peter, do you love me? Augustine responds: "He asks three times for this reason, so that a threefold confession might be rendered for the threefold denial, lest the tongue serve love less than it served fear." Another reason is given: because he was asking for the purpose of commending his flock; and because he wished to commend the flock three times, therefore he asks three times about love.

It is asked: why does he say to him three times: Feed? And it is answered that the sheep of Christ ought to be fed in three ways, namely by word, by example, and by temporal support; hence Bede: "The solicitude of the pastoral office requires that the ruler of the Church diligently provide lest temporal supports be lacking to the people, and show them examples of virtue, and zealously bestow upon them the word of preaching."

It is asked: why does he say twice that lambs are to be fed and once sheep? I respond that by lambs are understood those who are imperfect and tender in faith, and these need more ample pasture, that is, more solicitous care; but by sheep, the more mature, who are able to govern themselves, and these do not need such great care.

In the last chapter of John: Feed my sheep, was said to Peter: but the sheep of Christ are all who walk by the way of salvation: therefore Peter was set as prelate over all such: therefore one was the shepherd of all the sheep of Christ according to the foundation of the Church: therefore also according to its progress and consummation, one must be obeyed by all.

Bernard, treating the aforementioned words, in the second book to Eugene says thus: "You are the one to whom the keys have been handed over, to whom the sheep have been entrusted. There are indeed other doorkeepers of heaven and shepherds of flocks: but you so much more gloriously, inasmuch as you have more distinctly than the rest inherited both names. They have flocks assigned to them, each one his own; to you alone all have been entrusted, one flock to one shepherd. Not only of sheep, but also of shepherds, you alone are the pastor of all. How shall I prove this, you ask? From the word of the Lord: If you love me, Peter, feed my sheep. Which sheep? The peoples of this or that city, or region, or kingdom? My sheep, he says. To whom is it not plain that he did not designate some, but assigned all? Nothing is excepted where nothing is distinguished." And afterwards: "Your privilege stands unshaken, both in the keys and in the sheep entrusted to you, namely the sign of the singular pontificate of Peter, through which he undertook to govern not one ship, as each of the others his own, but the world itself."

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Here is a type given to the churches in that they ought to ask for a threefold confession of Christ from those who have chosen to love him by coming to him in holy baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the chief shepherd, that is, Christ, unless they take thought for the health of the sheep of his fold and their continual well-being.… Surely it is true to say that they are doing the Lord himself service who take, as it were, by the hand the mind of those who have been admitted to the faith and who are expected to be called to maturity in this faith. They are, in fact, eager to establish them firmly in the faith by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away with. And, by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship already given to him, washing away the disgrace of his fall that came in the intervening period and obliterating his faintheartedness that arose from human infirmity.

It appears from these words that, if one who is able refuses to feed the sheep of almighty God, he shows that he does not love the chief Shepherd. For if, in order to accomplish the good of all, the Only Begotten of the Father came forth from the concealment of the Father into our midst, what shall we say if we prefer our privacy over the good of our neighbors? And so, rest is to be desired by us with all our heart. And yet for the advantage of many it should sometimes be laid aside. For, as we ought with full desire to fly from occupation, so, if there should be a lack of anyone available to preach, we need to put a willing shoulder under the burden of occupation. And this we are taught by the conduct of two prophets [Jeremiah and Isaiah], one of whom attempted to shun the office of preaching, while the other desired it.

I myself am convinced by the Petrine claims, nor looking around the world does there seem much doubt which (if Christianity is true) is the True Church, the temple of the Spirit* dying but living, corrupt but holy, self-reforming and rearising. But for me that Church of which the Pope is the acknowledged head on earth has as chief claim that it is the one that has (and still does) ever defended the Blessed Sacrament, and given it most honour, and put it (as Christ plainly intended) in the prime place. 'Feed my sheep' was His last charge to St Peter; and since His words are always first to be understood literally, I suppose them to refer primarily to the Bread of Life. It was against this that the W. European revolt (or Reformation) was really launched – 'the blasphemous fable of the Mass' – and faith/works a mere red herring. I suppose the greatest reform of our time was that carried out by St Pius X surpassing anything, however needed, that the Council will achieve. I wonder what state the Church would now be but for it.

* Not that one should forget the wise words of Charles Williams, that it is our duty to tend the accredited and established altar, though the Holy Spirit may send the fire down somewhere else. God cannot be limited (even by his own Foundations) – of which St Paul is the first & prime example – and may use any channel for His grace. Even to love Our Lord, and certainly to call him Lord, and God, is a grace, and may bring more grace. Nonetheless, speaking institutionally and not of individual souls the channel must eventually run back into the ordained course, or run into the sands and perish. Besides the Sun there may be moonlight (even bright enough to read by); but if the Sun were removed there would be no Moon to see. What would Christianity now be if the Roman Church has in fact been destroyed?

(Hom. lxxxviii) A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him.

(Hom. lxxxviii) The question asked for the third time disturbed him: Peter was grieved because He said unto him the third time, Lovest thou Me? He was afraid perhaps of receiving a reproof again for professing 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.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

The Savior does not say to him, fast, or keep watch for me. But, since the pastoral care of souls is more worthy and more useful to the community, he entrusts him with this. I, he says, need nothing: feed my sheep, and return to me the love with which I loved you, because I will take your care for them as care devoted to me.

He asks him three times, partly to show that He cares so much for the faithful and loves His own sheep so much that the care of His sheep serves as a sign of love for Him Himself; and partly by the threefold questioning and confession He heals the threefold denial, and corrects with words the fall that occurred in words. From this arose the custom of requiring a threefold confession from those desiring to be baptized. After the first and second question, Peter calls as witness Him who knows hearts; he no longer trusts in himself, does not answer hastily, but each time adds: "You know." When Peter was asked a third time, he became troubled, wondering whether he was mistaken in thinking that he loved, when perhaps in reality he did not love, because before he too had thought highly of himself and his own strength, yet the outcome proved him wrong. And now he feared the same thing. Therefore he answers with reverence: "Lord! You know all things, both the present and the future; You know that now I love You, as it seems to me, but whether my love will endure for the time to come, this You know, and I do not vouch for myself." Another person, perhaps, will find a distinction between the terms "lambs" and "sheep," between the words "feed" and "tend." By "lambs," perhaps, are meant beginners, and by "sheep" – those more perfect. Therefore, whoever loves Christ must have care for both the lambs and the sheep, must "feed" the lambs, that is, exercise over them a simpler oversight, and "tend" the sheep, which points to a higher guidance. Sometimes, however, even the most perfect are in need of tender care, and the overseers of the sheep must nourish them. "To tend" expresses a stricter oversight, while "to feed" – a more tender one. What then shall we render to the Lord, who so loved us that He made the care of His sheep the sign of love for Himself?

The third time Christ says to him, Feed my sheep. This is because there are three types of people in the Church: beginners, those who have made some progress, and the perfect. The first two types are the lambs, since they are still imperfect. The others, since they are perfect, are called sheep: "The mountains," that is, the perfect, "skipped like rams," and "the hills," the others, "like lambs" (Ps 114:4). And so all prelates ought to guard their charges as Christ's sheep and not their own. But alas! As Augustine says in his Easter Sermon: "We witness the appearance of certain unfaithful servants who have abandoned Christ's flock and by their thefts have made gold their flock. You hear them say, 'These are my sheep. What do you want with my sheep? I will not let you come to my sheep.' But if we say 'my sheep,' and others talk about their sheep, then Christ has lost his own sheep."

Note also that just as Peter was assigned his office three times, so he was examined three times. This was because he had denied Christ three times. As Augustine says: "A threefold profession was required so that Peter's tongue might show as much love as it had shown of fear, and that life gained would wrest more words than the threat of death." Another reason for this was because Peter was obligated to love Christ for three things. First, because his sin was forgiven, for the one who is forgiven more loves the more (cf. Lk 7:43). Secondly, because he was promised a great honor: "On this rock I will build my Church" (Mt 16:18). Thirdly, because of the office entrusted to him, as right here, when Christ entrusts the care of the Church to him, Feed. "You shall love the Lord your God with all your heart," so that you will direct your entire intention to God, "and with all your soul," so that your entire will might rest in God through love, "and with all your might," so that the performance of all your actions will serve God.

Peter became sad because asked three times. As was seen, he was rebuked by our Lord before the passion when he so quickly asserted that he loved him. Now, seeing that he is questioned so many times about his love, he is afraid he will be rebuked again and becomes sad. Thus he says, Lord, you know everything; you know that I love you. He is saying in effect: I do love you; at least I think I do. But you know all things, and perhaps you know of something else that will happen. And so the final commitment of the Church is given to the humbled Peter. According to one of the Greek doctors, this is also the reason why catechumens are questioned three times during their baptism.

And as he [Peter] went forth of the city, he saw the Lord entering into Rome. And when he saw him, he said: Lord, whither goest thou thus (or here)? And the Lord said unto him: I go into Rome to be crucified. And Peter said unto him: Lord, art thou (being) crucified again? He said unto him: Yea, Peter, I am (being) crucified again. And Peter came to himself: and having beheld the Lord ascending up into heaven, he returned to Rome, rejoicing, and glorifying the Lord, for that he said: I am being crucified: the which was about to befall Peter.

He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad.

And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness.

The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all.

And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?

And having approached and standing by the cross he began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love (friendship) unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ. And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from every thing that is of the senses, from every thing that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.

And when they had hanged him up after the manner he desired, he began again to say: Ye men unto whom it belongeth to hear, hearken to that which I shall declare unto you at this especial time as I hang here. Learn ye the mystery of all nature, and the beginning of all things, what it was. For the first man, whose race I bear in mine appearance (or, of the race of whom I bear the likeness), fell (was borne) head downwards, and showed forth a manner of birth such as was not heretofore: for it was dead, having no motion. He, then, being pulled down -who also cast his first state down upon the earth- established this whole disposition of all things, being hanged up an image of the creation (Gk. vocation) wherein he made the things of the right hand into left hand and the left hand into right hand, and changed about all the marks of their nature, so that he thought those things that were not fair to be fair, and those that were in truth evil, to be good. Concerning which the Lord saith in a mystery: Unless ye make the things of the right hand as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowedge of the kingdom.

This thought, therefore, have I declared unto you; and the figure wherein ye now see me hanging is the representation of that man that first came unto birth. Ye therefore, my beloved, and ye that hear me and that shall hear, ought to cease from your former error and return back again. For it is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God? So that the word is the upright beam whereon I am crucified. And the sound is that which crosseth it, the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man.

Now whereas thou hast made known and revealed these things unto me, O word of life, called now by me wood (or, word called now by me the tree of life), I give thee thanks, not with these lips that are nailed unto the cross, nor with this tongue by which truth and falsehood issue forth, nor with this word which cometh forth by means of art whose nature is material, but with that voice do I give thee thanks, O King, which is perceived (understood) in silence, which is not heard openly, which proceedeth not forth by organs of the body, which goeth not into ears of flesh, which is not heard of corruptible substance, which existeth not in the world, neither is sent forth upon earth, nor written in books, which is owned by one and not by another: but with this, O Jesu Christ, do I give thee thanks, with the silence of a voice, wherewith the spirit that is in me loveth thee, speaketh unto thee, seeth thee, and beseecheth thee. Thou art perceived of the spirit only, thou art unto me father, thou my mother, thou my brother, thou my friend, thou my bondsman, thou my steward: thou art the All and the All is in thee: and thou Art, and there is nought else that is save thee only.

Unto him therefore do ye also, brethren, flee, and if ye learn that in him alone ye exist, ye shall obtain those things whereof he saith unto you: 'which neither eye hath seen nor ear heard, neither have they entered into the heart of man.' We ask, therefore, for that which thou hast promised to give unto us, O thou undefiled Jesu. We praise thee, we give thee thanks, and confess to thee, glorifying thee, even we men that are yet without strength, for thou art God alone, and none other: to whom be glory now and unto all ages. Amen.

And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord.

Such was the end reached by that denier and lover; elated by his presumption, prostrated by his denial, cleansed by his weeping, approved by his confession, crowned by his suffering, this was the end he reached, to die with a perfected love for the name of Him with whom, by a perverted forwardness, he had promised to die. He would do, when strengthened by His resurrection, what in his weakness he promised prematurely. For the needful order was that Christ should first die for Peter's salvation, and then that Peter should die for the preaching of Christ. The boldness thus begun by human temerity was an utter inversion of the order that had been instituted by the Truth. Peter thought to lay down his life for Christ, the one to be delivered in behalf of the Deliverer, seeing that Christ had come to lay down His life for all His own, including Peter also, which, you see, was now done. Now and henceforth a true, because graciously bestowed, strength of heart may be assumed for incurring death itself for the name of the Lord, and not a false one presumptuously usurped through an erroneous estimate of ourselves. Now there is no need that we should any more fear the passage out of the present life, because in the Lord's resurrection we have a foregoing illustration of the life to come. Now thou hast cause, Peter, to be no longer afraid of death, because He liveth whom thou didst mourn when dead, and whom in thy carnal love thou didst try to hinder from dying in our behalf. Thou didst dare to step in before the Leader, and thou didst tremble before His persecutor: now that the price has been paid for thee, it is thy duty to follow the Buyer, and follow Him even to the death of the cross. Thou hast heard the words of Him whom thou hast already proved to be truthful; He Himself hath foretold thy suffering, who formerly foretold thy denial.

"Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest: but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wilt not. And this spake He, signifying by what death he should glorify God." "Thou shall stretch forth thy hands," He said; in other words, thou shall be crucified. But that thou mayest come to this, "another shall gird thee, and carry thee," not whither thou wouldest, but "whither thou wouldest not." He told him first what would happen, and then how it should come to pass. For it was not after being crucified, but when actually about to be crucified, that he was carried whither he would not; for after being crucified he went his way, not whither he would not, but rather whither he would. And though when set free from the body he wished to be with Christ, yet, were it only possible, he had a desire for eternal life apart from the grievousness of death, to which grievous experience he was unwillingly carried, but from it [when all was over] he was willingly carried away; unwillingly he came to it, but willingly he conquered it, and left this feeling of infirmity behind that makes every one unwilling to die,-a feeling so permanently natural, that even old age itself was unable to set the blessed Peter free from its influence, even as it was said unto him, "When thou shalt be old," thou shall be led "whither thou wouldest not."

For our consolation the Saviour Himself transfigured also the same feeling in His own person when He said, "Father, if it be possible, let this cup pass from me;" and He certainly had come to die without having any necessity, but only the willingness to die, with power to lay down His life, and with power to take it again. But however great be the grievousness of death, it ought to be overcome by the power of that love which is felt to Him who, being our life, was willing to endure even death in our behalf. For if there were no grievousness, even of the smallest kind, in death, the glory of the martyrs would not be so great. But if the good Shepherd, who laid down His own life for His sheep, has raised up so many martyrs for Himself out of the very sheep, how much more ought those to contend to death for the truth, and even to blood against sin, who are entrusted by Him with the feeding, that is, with the teaching and governing of these very sheep? And on this account, along with the preceding example of His own passion, who can fail to see that the shepherds ought all the more to set themselves closely to imitate the Shepherd, if He was so imitated even by many of the sheep under whom, as the one Shepherd and in the one flock, the shepherds themselves are likewise sheep? For He made all those His sheep for [all of] whom He died, because He Himself also became a sheep that He might suffer for all.

(Tract. cxxiii. 5) That is, shalt be crucified. And to come to this end, Another shall gird thee, and carry thee whither thou wouldest not. First He said what would come to pass, 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 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 not be great.

(Tract. cxxiii) He who denied and loved, 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.

After Peter's confirmation in love was made, here follows his invitation to the consummation of love. Now the consummation of love is that a man lay down his life for Christ: therefore here follows an invitation to imitate the passion.

Peter is therefore certified by the Lord concerning the manner of his death, namely through passion and the cross: and to make it certain, he says: Amen, amen I say to you: and this is the passion, that in his old age he would be crucified for Christ: whence he says: When you were younger, you girded yourself and walked where you wished, that is, you followed your own will: Sirach 18: "Son, do not go after your concupiscences, and turn away from your own will." But when you have grown old, you will stretch out your hands, namely on the cross; and another will gird you, "namely with bonds," as Nero, and will lead you where you do not wish, "that is, to death"; because, as is said in Second Corinthians 5, "we do not wish to be unclothed, but to be further clothed." And the reason for this is given in Ephesians 5: "Because no one ever hated his own flesh." Peter was bound with chains: Acts 12: "Peter was sleeping between two soldiers, bound with two chains."

It is asked about what he says: Another will gird you and lead you where you do not wish. It seems from this that the passion of Peter was involuntary: therefore it was not meritorious. I respond: The will is twofold: of reason and of nature. He suffered willingly by the will of reason, but unwillingly by the will of nature or of sensuality. Nor is this surprising, because it was so in the Head; whence Matthew twenty-six: Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will. Whence Augustine: "Peter came unwilling to death, willing he conquered death, and he left behind this disposition of weakness, by which no one wishes to die, so deeply natural that not even old age could take it away from blessed Peter."

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him.

With great kindness and tenderness our Lord Jesus Christ testifies to the fervour of the love which His disciple bore unto Him, and the high honour of his piety and endurance, tried to the uttermost. For He tells him clearly what would be the issue of his apostleship, and what would be the end of his life. For He foretold unto him, that one would take him to a place whither he would not go; that is, in which his persecutors, or those who condemned him to the penalty of death, had fixed the cross. He says, that the place of his crucifixion would be a place whither Peter would not go. For no one of the Saints suffers death of his own free choice. But though death be bitter, and though it come upon them sorely against their will, yet do they who yearn for the glory that God gives disdain earthly life. Therefore Christ foretold, that the blessed Peter would be taken to a place to die in, sore displeasing and hateful unto him. But he would never have attained to so glorious a death, nor have been crucified for Christ, had he not followed His injunction to take charge of the sheep of His fold, and, having the power of the love of Christ firmly rooted in his heart, called to obedience those who have been ensnared into error by the wiles of the devil. For they who ventured on this crime, and slew the blessed Peter, had no other accusation to charge him withal, save only his zeal in Christ's service. We may see then hereby, that our Lord Jesus Christ well, and of necessity, foretold Peter's end, that by the doom that he was destined to suffer he might in a manner put the seal of truth upon the words he spake unto Him: Yea, Lord; Thou knowest that I love Thee. For that he met his death at all on account of preaching the Gospel was surely a plain and incontrovertible proof of affection, and showed that he was in no way lacking in perfect love towards Christ. Christ, then, adds to what He had said, the words "Follow Me," which bear the signification they so commonly have of following Him as a disciple, and also hinting darkly, as I think, at something else; or meaning, Tread in the track of the perils through which I have passed, and walk in the same path, by deed and word succouring the souls of those who are called, and hesitate not to encounter death itself upon the cross, which, Christ says, will be your lot when you reach old age; not suffering Peter to be alarmed before the time, but deferring for a long season the approach of the king of terrors.

Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.

St. Peter was crucified upside down as a huge inhuman joke; but his human seriousness survived the inhuman joke, because, in whatever posture, he had died for his faith. The modern martyr of the Pankhurst type courts the absurdity without making the suffering strong enough to eclipse the absurdity. She is like a St. Peter who should deliberately stand on his head for ten seconds and then expect to be canonised for it.

Simon Peter the son of John, from the village of Bethsaida in the province of Galilee, brother of Andrew the apostle, and himself chief of the apostles, after having been bishop of the church of Antioch and having preached to the Dispersion — the believers in circumcision, in Pontus, Galatia, Cappadocia, Asia and Bithynia — pushed on to Rome in the second year of Claudius to overthrow Simon Magus, and held the sacerdotal chair there for twenty-five years until the last, that is the fourteenth, year of Nero. At his hands he received the crown of martyrdom being nailed to the cross with his head towards the ground and his feet raised on high, asserting that he was unworthy to be crucified in the same manner as his Lord.

And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him.

And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had continually said, "I will lay down my life for Thee", and, "Though I should die with Thee, yet will I not deny Thee": He hath given him back his desire. What then is the, "Whither thou willest not"? He speaketh of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, "whither thou willest not," is then the expression of one signifying natural feeling.

But how after having said, "When thou wast young," doth He again say, "When thou art old"? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age.) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongeth to Him. In things of this life the young man is useful, the old useless; "but in Mine," He saith, "not so; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life." This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, "Be of good cheer," He saith, "I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old."

Then the Evangelist, to rouse the hearer, has added, "This spake He, signifying by what death he should glorify God." He said not, "Should die," but, "Should glorify God," that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.

"And when He had spoken this, He saith, Follow Me." Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, "How then did James receive the chair at Jerusalem?" I would make this reply, that He appointed Peter teacher, not of the chair, but of the world.

For 'most excellent Theophilus' Luke compiled the individual events that took place in his presence - as he plainly shows by omitting the martyrdom of Peter

(super. Matt.) It is not easy to find any ready to pass at once from this life; and so he says to Peter, When thou art old, thou shalt stretch forth thy hand.

Thus Peter, the first of the apostles, having been often apprehended, and thrown into prison, and treated with igominy, was last of all crucified at Rome.

We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, when he is made fast to the cross.

Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord's!

And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Cæsars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, [John 21:18] when he is made fast to the cross.

The Lord, having spoken to Peter about love for Himself, also foretells to him the martyrdom that he will endure. He says this in order to show that if He asks him about love, He asks not out of distrust toward him, but out of confidence that he loves, for how can he not love who will even be martyred for Him? He asked in order to more fully reveal the love of Peter himself and to teach all others that if we desire to love Him, we must prove our love for Him through care for the brethren. How then does He foretell his martyrdom? Listen. "When you were young, you girded yourself," and so forth. "Since," He says, "you love Me and have more than once promised to lay down your life for Me in times of danger, be at peace; I will fulfill your desire, so that what you did not suffer in your youth, you will suffer in your old age." He reminds him of his former life in order to show that the spiritual and the carnal stand in inverse relation. In worldly affairs the young man is useful, while the one who has grown old is useless; in spiritual affairs, on the contrary, the struggle is more glorious when old age has come. He says this with the aim of stirring up his love and inflaming him for martyrdom. He also hints to him that he too will be crucified. For the words "you will stretch out your hands, and another will gird you" indicate nothing other than being stretched out on the cross and being bound. By the words "when you were young" and again "but when you grow old," he shows that Peter at that time was neither young nor old, but a man in his prime. Why did the Lord tell him that "another will gird you and lead you where you do not wish"? Although Peter desired martyrdom, and desired it ardently, the Lord's words point to the sympathy of our nature for life and to the fact that the soul is reluctant to part from the body. For God so arranged it, and arranged it for our benefit, so that we would not kill ourselves. Therefore no one, even if he be a saint, puts off the body without feeling.

Above, our Lord entrusted the office of shepherd to Peter. Now he foretells his martyrdom. This was pertinent because a good shepherd should lay down his life for his sheep (10:11). It was not granted to the young Peter to lay down his life for Christ; but rather to the old Peter to lay down his life for his sheep. This is what Christ foretold to him. Christ first tells of Peter's past life; then he predicts the end of his future life (v 18). Thirdly, the Evangelist explains our Lord's words (v 19).

Peter's past life showed certain shortcomings, for as a young man he was too presumptuous and self‑willed. But this is characteristic of the young, as the Philosopher says in his Rhetoric. Thus we read in Ecclesiastes (11:9) a kind of reproach: "Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth; walk in the ways of your heart and the sight of your eyes." Our Lord refers to this trait of Peter and says, When you were young, you girded yourself and walked where you would. He says, you girded yourself, that is, you restrained yourself from certain unlawful and superfluous things, but walked where you would, not allowing yourself to be kept in check by anyone. That is why you always wanted to be in danger for my sake. But it was not granted to you that you suffer for me when young, but when you are old I will fulfill your desire because you will stretch out your hands, and another will gird you. What a wondrous prediction! It gives both the time and the suffering. From the time these words were spoken until Peter's death, about thirty‑seven years went by. We can see from this that Peter was quite old.

According to Chrysostom, he says, when you are old, because human affairs are different than divine affairs: in human affairs the young are useful, and the old are not of much use; but in divine matters virtue is not taken away by old age, rather it sometimes becomes even stronger: "My old age is exalted in abundant mercy" (Ps 92:10); "As the days of your youth, so shall your old age be" (Deut 33:25). But this is to be understood only of those who have practiced virtue in their youth, as Cicero says. For those who have passed their youth in idleness will become of little or no value when old. This also teaches us that we rarely find rulers and teachers who are useful to the Church dying young, as Origen remarks in his explanation of Matthew (25:19): "Now after a long time the master of those servants came." He gives Paul as an example. In Acts (7:58) Paul is seen as "a young man," but in Philemon (1:9) he is "an old man." The reason for this is that people of this caliber are so rare, that when they are found, the Lord preserves them to a ripe old age.

He mentions the way he will suffer when he says, you will stretch out your hands, for Peter was crucified. Yet he was crucified using ropes, not nails, so he would not die so quickly. This is the girding spoken of by Christ.

Three things can be considered in the sufferings of the saints. First, there is a natural affection: there is such a natural love between the soul and the body that the soul never desires to be separated from the body, nor the body from the soul: "For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed" (2 Cor 5:4); "My soul is very sorrowful, even to death" (Mt 26:38). This is why Christ says, where you do not wish to go, that is, by the impulse of nature, which is so rooted in nature that even old age could not destroy it in Peter. Yet, the desire due to grace weakens this: "My desire is to depart and be with Christ" (Phil 1:23); "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor 5:8). Secondly, the intentions of the persecutors and the saints are different, and carry you where you do not wish to go. Thirdly, we see that we should be prepared to suffer, but not to kill ourselves. Thus Christ says, you will stretch out your hands. This clearly was the case with Peter: for when the people wanted to rebel against Nero and deliver Peter, he forbade it: "Christ also suffered for you, leaving you an example" (1 Pet 2:21).

The words another will gird you rightly come before and carry you, the thought being that another will gird you because he will carry you where you do not wish to go. Lest one think this statement was lightly written, it was written after the death of Peter. Peter was killed during Nero's lifetime; and John wrote this Gospel after he returned from the exile to which he had been banished during the reign of Domitian, there being several other emperors between Nero and Domitian.

Peter accomplished later on by the grace of God what he had previously been unable to do by self-reliance. You see, after the Lord had entrusted him with his, not Peter's sheep, to feed them, not for himself but for the Lord, he told him about his future martyrdom, which he had forfeited the first time because he had been in much too much of a hurry. "When you are older," he said, "someone else will gird you and carry you where you do not wish to go. He said this, though, to signify by what death he was going to glorify the Lord." It came about that Peter arrived at his martyrdom, having washed away his denial with his tears. What had been promised him by the Savior could not be taken away from him by the tempter.

He said, "Follow me," but not in the same way as when he had previously called the disciples. Then too, certainly, he said, "Follow me." But then it was to school he was summoning them; now it is to the prize giving.

Why is it said to Peter, "Follow me," and not to the others who were likewise present? Surely the disciples followed Him also as their Master. But if it is to be understood only in reference to his suffering, was Peter the only one that suffered for the truth of Christianity? Was there not present there amongst those seven, another son of Zebedee, the brother of John, who, after His ascension, is plainly recorded to have been slain by Herod? But some one may say that, as James was not crucified, it was properly enough said to Peter, "Follow me," inasmuch as he underwent not only death, but, like Christ, even the death of the cross.

It is no unimportant question why the Lord, when He manifested Himself for the third time to the disciples, said unto the Apostle Peter, "Follow me;" but of the Apostle John, "Thus I wish him to remain till I come, what is that to thee?" When the Lord, then, had announced beforehand to Peter by what death he was to glorify God, "He saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper, and said, Lord, which is he that shall betray Thee? Peter, therefore, seeing him, saith to Jesus, Lord, and what [of] this man? Jesus saith unto him, Thus do I wish him to remain till I come, what is that to thee? Follow thou me."

There are two states of life, therefore, preached and commended to herself from heaven, that are known to the Church, whereof the one is in faith, the other in sight; one in the temporal sojourn in a foreign land, the other in the eternity of the [heavenly] abode; one in labor, the other in repose; one on the way, the other in the fatherland; one in active work, the other in the wages of contemplation; one declines from evil and makes for good, the other has no evil to decline from, and has great good to enjoy; the one fights with a foe, the other reigns without a foe; the one is brave in the midst of adversities, the other has no experience of adversity; the one is bridling its carnal lusts, the other has full scope for spiritual delights; the one is anxious with the care of conquering, the other secure in the peace of victory; the one is helped in temptations, the other, free from all temptations, rejoices in the Helper Himself; the one is occupied in relieving the indigent, the other is there, where no indigence is found; the one pardons the sins of others, that its own may be pardoned to itself, the other neither has anything to pardon nor does aught for which pardon has to be asked; the one is scourged with evils that it may not be elated with good things, the other is free from all evil by such a fullness of grace that, without any temptation to pride, it may cleave to that which is supremely good; the one discerneth both good and evil, the other has only that which is good presented to view: therefore the one is good, but miserable as yet; the other, better and blessed. This one was signified by the Apostle Peter, that other by John.

The whole of the one is passed here to the end of this world, and there finds its termination, the other is deferred for its completion till after the end of this world, but has no end in the world to come. Hence it is said to the latter, "Follow me;" but of the former, "Thus I will that he tarry till I come, what is that to thee? follow thou me." For what means this last? So far as my wisdom goes, so far as I comprehend, what is it but this, Follow thou me by imitating me in the endurance of temporal evils; let him remain till I come to restore everlasting good? And this may be expressed more clearly in this way: Let perfected action, informed by the example of my passion, follow me; but let contemplation only begun remain [so] till I come, to be perfected when I come. For the godly plenitude of patience, reaching forward even unto death, followeth Christ; but the fullness of knowledge tarrieth till Christ come, to be manifested then.

Let no one, however, separate these distinguished apostles. In that which was signified by Peter, they were both alike; and in that which was signified by John, they will both be alike hereafter. In their representative character, the one was following, the other tarrying; but in their personal faith they were both of them enduring the present evils of the misery here, both of them expecting the future good things of the blessedness to come. And such is the case, not with them alone, but with the holy universal Church, the spouse of Christ, who has still to be rescued from the present trials, and to be preserved in the future happiness. And these two states of life were symbolized by Peter and John, the one by the one, the other by the other; but in this life they both of them walked for a time by faith, and the other they shall both of them enjoy eternally by sight. For the whole body of the saints, therefore, inseparably belonging to the body of Christ, and for their safe pilotage through the present tempestuous life, did Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ.

(Tract. cxxiii) He who denied and loved, 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.

(Tract. cxxiv) Our Lord having foretold to Peter by what death he should glorify God, bids him follow Him. And when He 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.

Now this, namely that you will stretch out your hands, he said, signifying by what death he would glorify God: because by the death of the cross, which, although before Christ it was to be held in contempt, afterwards became glorious: and by this Peter was made glorious. Whence Augustine says: "That denier, both lifted up by presumption, cast down by denying, afterwards purged by weeping, proved by confessing, was crowned by suffering." By this Peter glorified the Lord, just as Paul said in Philippians 1: "Christ will be magnified in my body, whether by life or by death." And because the passion is not good unless it is voluntary: therefore he exhorts Peter to suffer voluntarily: and for this reason he says: And when he had said this, he says to him, that is, to Peter: Follow me, come voluntarily to the passion of the cross, according to what Peter himself says in First Peter 2: "Christ suffered for us, leaving you an example, that you might follow his steps." Concerning this following or imitation, the Lord said to Peter above in chapter thirteen: "Where I go, you cannot come now; but you shall follow afterwards."

It is asked about what he says: Signifying by what death he would glorify God, because above in chapter five: I do not receive glory from men; therefore, since Peter was a man, he did not glorify God. I respond: It must be said that although God is not glorified in himself, he is nevertheless glorified to us in his Saints who suffer for his glory, because through this it becomes known to us how much must be suffered for the love of God by the example of the Saints.

It is asked about the fact that the Lord specially says to Peter: You, follow me; because if it is understood by way of perfection, many others followed; if by way of passion, likewise; if by the kind of death, Andrew also followed. And it is answered here according to some that you does not indicate distinction absolutely there, but only in respect to John, about whom the discourse was. Or it must be said that you indicates there more significance than distinction: for since Peter was the head of the Church and the chief prelate, just as he excelled in prelacy, so also he ought to excel in imitation.

The Lord did not hand over his little flock to its pastor until he had received genuine pledges. He received the threefold [confession] that [Simon] had professed as trustworthy pledges for the three [denials]. Therefore, when his Master said [to him], "Do you love me?" our Lord was wanting to receive from him his true love so that, after having given the pledge of his love, [Simon] might receive [Jesus'] sheep as a flock. When [the Lord] saw that his mouth was confessing and that his tears were a seal, he gave him the reward reserved for pastors, namely, death, since this is the crown of victory of the pastors and their shepherds. [The Lord] was not able to give Simon the allotted portion of death until he had received from him [the pledge of] his love. For in the same way our Lord would not have given his life for his little flock if it had not been on account of his love for it.

[Nero] publicly announced himself as the first among God's chief enemies and so was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: "But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church." And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in the same way in Italy and suffered martyrdom at the same time." I have quoted these things in order that the truth of the history might be still more confirmed.

If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion.

The Evangelist, according to his custom, adds in explanation of the words: "This he said, signifying by what death Peter would glorify God." Jesus said to Peter "you will stretch out your hands" and so forth, signifying that he would suffer martyrdom for Him. He calls Peter's death the glory of God, because suffering for Him unto death is truly the glory of God. For if the soul is not fully convinced that He is the true God, then a man will not die for Him. And therefore the death of the saints is a confirmation of the glory of God. The Lord entrusted to Peter the care of all believers. For if James received the throne in Jerusalem, Peter received it in the whole world. After this the Lord says to him: "Follow Me," showing His care for him and His great affection toward him. By "following," understand here both diligence in all deeds and words. For those follow Him who walk in the footsteps of His life and imitate His uprightness in all things. Perhaps He commands Peter to follow Him physically as well, showing, as I said, His special affection for him. For we make those who are close to us our followers.

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 that betrayeth Thee? Peter seeing him saith to Jesus, Lord, and what shall this man do?

i. e. Shall he not die?

Or let him say, Christ did not deny that John was to die, for whatever is born dies; but said, I will that 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 afterwards.

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 shows too His affection for Peter; for those who are most dear to us, we bid follow us.

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 him remain till I come and call him, as I do thee now.

John mentions this as something in the future, saying, This he said to show by what death he was to glorify God, for the death of the saints gives glory to Christ: "Christ will be honored in my body, whether by life or by death" (Phil 1:20); "But let none of you suffer as a murderer, or a thief... yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God" (1 Pet 4:15). Indeed, the greatness of the Lord is shown by the fact that the saints brave death for his truth and faith.

After the Evangelist showed what our Lord had in mind for Peter, he now tells about John. First, we see the commendation of the disciple, John; secondly, his gospel is commended (v 25). In regard to the first, we see the occasion for John's commendation; and then the commendation itself, the disciple whom Jesus loved.

The occasion for John's commendation was Christ's invitation to Peter to follow him. And after he said this to him, that is, after Christ told Peter about his office and martyrdom, he said to him, Jesus said to Peter, Follow me. For Augustine, this means follow me in martyrdom, by suffering for me; for it is not enough just to suffer in some way, but this must be done by following Christ, that is, by suffering for his sake: "Blessed are you when men hate you... on account of the Son of man" (Lk 6:22); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21).

Many others who were present would also suffer for Christ, especially James, who was the first to be killed: "He killed James the brother of John with the sword" (Acts 12:2). Why then does Christ say to Peter in particular, Follow me? The reason, according to Augustine, was that Peter not only suffered death for Christ, but also followed Christ even in the kind of death, that is, death by the cross: "If any man would come after me, let him deny himself and take up his cross and follow me" (Mt 16:24). Or, according to Chrysostom, in saying Follow me, Christ means in your office as prelate, leader. He was saying in effect: As I have the care of the Church, received from my Father ‑ "Ask of me, and I will make the nations your heritage" (Ps 2:8) ‑ so will you be, in my place, over the whole Church.

But after Christ's ascension, why did James hold first place in Jerusalem? We can say that James had a special jurisdiction over that place, but Peter had the universal authority over the whole Church of believers.

The Lord either said what he said to Peter about his martyrdom, or he said it about the gospel of John. As regards the martyrdom and this "Follow me," [he means] suffer for me, suffer what I did. Because Christ was crucified, Peter too was crucified … while John experienced none of this. That is what is meant by, "It is thus that I wish him to remain." Let him fall asleep without wounds, without torment, and wait for me. You, Peter, "Follow me," suffer what I did. That's one way these words can be explained.…As regards the Gospel of John, though, this is what I think is meant: that Peter wrote about the Lord, others too wrote; but their writing was more concerned with the Lord's humanity.… But while there is something about the divinity of Christ in Peter's letters, in John's gospel it is very much to the fore.… He soared above the clouds and soared above the stars, soared above the angels, soared above every creature and arrived at the Word through which all things were made.

"Then went this saying abroad among the brethren, that that disciple dieth not: yet Jesus said not unto him, He dieth not; but, Thus do I wish him to remain till I come, what is that to thee?" You see the great extent in this Gospel of a question which, by its depth, must exercise in no ordinary way the mind of the inquirer. For why is it said to Peter, "Follow me," and not to the others who were likewise present? Who can readily believe that anything else was meant than what the brethren who lived at the time believed, namely, that that disciple was not to die, but to abide in this life till Jesus came? But John himself removed such an idea, by giving a flat contradiction to the report that the Lord had said so. For why should he add, "Jesus saith not, He dieth not," save to prevent what was false from taking hold of the hearts of men?

(Tract. cxxiv.) Or perhaps he will allow that John still lies in 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 rent the burden of the flesh by a glorious martyrdom, and gave him what Paul had longed for, when he said, I have a desire to 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 precious 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, I 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 of the 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, I 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 I come to give everlasting bliss; or to open out the meaning more, 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 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 displeases Him, and which He frees us from. 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, I 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 contemplation 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.

(Tract. cxxiv) Jesus saith unto him, What is that to thee? and He then repeats, Follow thou Me, as if John would not follow Him, because he wished to remain till He came; Then went this saying abroad among the 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 that 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.

Jesus says to him. Here thirdly Peter is assured that John would not suffer, through the Lord's response, in which he reveals the truth, to satisfy the question, and rebukes curiosity, to correct the one asking. He reveals the truth when he says: Jesus says to him: Thus I wish him to remain until I come: Bede: "Thus, that is, to await the last day without the violence of persecution": he responds to the one asking. When he says: What is it to you? Follow me, he rebukes him for the curiosity of the question: whence Chrysostom: "What is it to you, if I wish him to remain thus? Attend to the things that are your own, and be solicitous about these": Sirach 3: "Do not be curious about his many works, but think always on those things which he has commanded you"; and therefore he repeats: Follow me, as if to say: think about this and be solicitous about this.

It is asked about what he says: Thus I will him to remain until I come. Therefore it seems that at least until the Lord's coming his soul has not been separated from his body: for after that, nothing is established from the text: therefore it seems that John has not yet died: and as evidence for this is the fact that his body is not found. I respond: It must be said that besides the first interpretation of the disciples, which they made, which the Evangelist himself refutes — namely that he would not die — there are three other interpretations. One is that he has not died, but will die at the coming of the Lord: but for now he is in slumber beneath the earth, and therefore his body is not to be found. — But this position is improbable: because it is not to be believed that the Lord would defer for so long showing his glory to the disciple whom he loved, which glory the Apostle desired, in Philippians 1: I desire to be dissolved and to be with Christ. Another opinion is that the Lord assumed him in body and soul, and in that assumption he died and rose again. — Even if this opinion cannot be so easily disproved, nevertheless, because it lacks authority, it is dismissed with the same ease with which it is proved. The third opinion says that John died, and asserts nothing about his body, because nothing certain is found. But what was said: Thus I will him to remain until I come, that is, "to await the last day not of the age, but of his own death, when I myself coming shall receive him into the dwelling of eternal blessedness."

The inspired Evangelist points to himself obscurely, but still sufficiently to indicate who is meant. For he it was who was the beloved disciple, and who leaned upon Christ's Breast at the last Supper, and asked who it was that should betray Him. Peter, then, observing him, longed for information, and sought to know in what perils he would be involved in the time to come, and in what way his life would end. But the question seemed unseemly, and it appeared to savour rather of a meddlesome and inquisitive spirit, that, after having learnt what was to happen unto himself, he should seek to know the future fate of others. For this cause, then, I think the Lord makes no direct reply to his question or inquiry, but, diverting the aim of the questioner, does not say that John will not die, but, If I will that he tarry till I come, what is that to thee? That is to say, Thou hast heard, O Peter, the things concerning thyself, what need is there for thee to ask questions about others, and to seek to fathom out of season the knowledge of the Divine decrees. For if he never die at all, He says, what consolation will this be to thy heart? The man who is wise and prudent, then, if he is doomed to die, will not trouble himself as to whether another will be saved alive or not; for it will be enough for him to suffer his own doom, and he will receive no comfort at all from the misfortune or good cheer of another. The passage is fraught with some such meaning as this. Peter's speech here seems to imply that the blessed Peter anxiously desired to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were surely fated to, die by torture, either of the same or of some other kind. And do not be amazed at this, but rather take the following thought into consideration. It is common to us, however profitless it be, to like at times not to be seen to be the only ones who are suffering, or who are destined to undergo some dreadful fate, but to prefer to hear that others have either suffered it already or are expected to suffer it in the future.

Antony was confused as he meditated upon the depths of God's judgements, and he asked God, 'Lord, how is it that some die young and others grow old and sick? Why are there some poor and some rich? Why are there those who are bad and rich and oppress the good poor?' He heard a voice saying to him, 'Antony, worry about yourself; these other matters are up to God, and it will not do you any good to know them.'

I will that he tarry, i. e. I will not that he suffer martyrdom, but wait for the quiet dissolution of the flesh, when I shall come and receive him into eternal blessedness.

Since he spake from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, saith, "If I will that he tarry - what is that to thee?" By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

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?

Knowing that Peter cared about John and did not wish to be separated from him, the Lord, in order to put an end to their untimely union and attachment to one another, says: "You have been entrusted with a task; carry it out and follow Me, as I lead you out to preach and place the whole world in your hands. But if I wish him to remain here, in the vicinity of Galilee, and do not wish to send him together with you, what is that to you?" The words "till I come" some understood thus: until I come upon the Jews who crucified Me, to punish them by means of the Romans and destroy their city. For they say that this apostle (John) remained in the highland regions almost until the reign of Vespasian, preaching and dwelling there, and before the capture of Jerusalem he withdrew from there. So then, since a great task was being entrusted to them — the preaching of the Gospel — they no longer needed to be together with one another, but to go separately, one to some people, and the other to others.

Christ's answer is given, So it is my will that he remain until I come, what is that to you? Notice that the Greek text does not have "So" but If it is my will that he remain until I come, what is that to you? Yet the difference is not too important, for whatever the expression, the meaning understood by the apostles from the beginning was that John was not going to die. So it is my will that he remain until I come, was for them the same as saying, John will not die until I come.

But this interpretation is rejected by what follows: yet Jesus did not say to him that he was not to die, but, So it is my will that he remain until I come, what is that to you?

Those who defend the first interpretation, claim that John added this not to exclude the first interpretation but to show that our Lord did not convey that meaning by these words, but only by the words, So it is my will that he remain. This is the reason they say that John has not yet died.

There are various opinions about John's burial. All say that it is true that he was buried in a tomb which still exists. But some say he entered his tomb while still alive, and then left it by divine power, transported to the region of Enoch and Elias, and he is being kept there until the end of the world. According to this, the meaning is: So it is my will that he remain alive until the end of the world; and then, under the Antichrist, he will be martyred along with those other two. For it is not right that he should not die, for whatever is born dies: "It is appointed for men to die once" (Heb 9:27).

Others say he entered his tomb at Ephesus alive, and he remains there still alive, but sleeping, until the Lord comes. They base their theory on the fact that the soil there moves up and down in rhythm with John's breathing. Augustine rejects this by saying that it is not as good to be alive and sleeping as to be alive and blessed. Why then would Christ reward the disciple he loved above the others with a long sleep and deprive him of that great good for the sake of which the apostle wanted to be dissolved and to be with Christ (Phil 1:23). Thus, we should not believe this. Rather, we should say that he died and arose with his body indicated by the fact that his body cannot be found ‑ and remains happy with Christ, as Christ invited him: "He who testifies to these things says, Surely I am coming soon" (Rev 22:20).

Augustine explains this passage mystically. Then the word remain means "continue on," or "persist," as in "Remain in the city, until you are clothed with power from on high" (Lk 24:49). Consequently, our Lord is saying about John, that is, about the contemplative life, So it is my will that he remain, that is, continue on, until I come, either at the end of the world, or at the death of any contemplative; for the contemplative life although begun here is not completed here. It remains incomplete and continues on till Christ comes to complete it: "Then they were... told to rest a little longer, until the number of their fellow servants and their brethren should be complete" (Rev 6:11); "Mary has chosen the good portion, which shall not be taken away from her" (Lk 10:42); "Long life is in her right hand; in her left hand are riches and honor" (Prv 3:16). Meanwhile, the active life, completed and vivified by the example of Christ's passion, follows him by suffering for him.

Chrysostom understands it this way: So it is my will that he remain, that is, to remain in Judea, and to preach on this earth; and I want you, Peter, to follow me by having a concern for the entire world, and by suffering for me; and John is to remain until I come, to destroy the Jewish nation. What is that to you? means "These things are for me to decide." For we do see from history that John did not leave Judea until Vespasian came to Judea and took Jerusalem; then John set out for Asia.

Then there is the interpretation of Jerome: Follow me! Peter, by your martyrdom; and so, now speaking about John, it is my will that he remain, without the sufferings of martyrdom and death, until I come, to call him to myself ‑ "I will come again and take you to myself" (14:3) ‑ what is that, this privilege, to you? And so in the stories about blessed John it is said that when he was ninety years old our Lord Jesus Christ appeared to him and invited him to his banquet.

There is, then, nothing for us to fear in death, nothing for us to mourn, whether life, which was received from nature be rendered up to it again, or whether it is sacrificed to some duty that claims it, and this will be either an act of religion or the exercise of some virtue. And no one ever wished to remain as at present. This has been supposed to have been promised to John, but it is not the truth. We hold fast to the words and deduce the meaning from them. He himself in his own writing denies that there was a promise that he should not die, that no one from that instance might yield to an empty hope. But if to wish for this would be an extravagant hope, how much more extravagant would it be to grieve without rule for what has happened according to rule!

This saying therefore went out among the brethren. Here fourthly the understanding of the believers is corrected, that John would simply not die: whence he says: That that disciple does not die, against that verse of the Psalm: "Who is the man that shall live and not see death." And Jesus did not say. Here the correction of that saying is set forth, because Jesus did not say this, namely that he does not die; he did not say: He does not die, because, as is said in Ecclesiastes 9, "there is no one who lives forever": but: Thus I wish him to remain until I come: what is it to you? This is to be read and expounded in a qualified sense, as above.

"Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not that he shall not die; but, If I will that he tarry till I come, what is that to thee?" "Do not thou on any account suppose," He saith, "that I order your matters after a single rule." And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, "Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters."

And observe, I pray thee, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. "Jesus said not," he tells us, "that he shall not die, but, If I will that he tarry."

John underwent death, although concerning him there had prevailed an unfounded expectation that he would remain alive until the coming of the Lord.

Even John underwent death, although concerning him there had prevailed an ungrounded expectation that he would remain alive until the coming of the Lord. Heresies, indeed, for the most pan spring hurriedly into existence, from examples furnished by ourselves: they procure their defensive armour from the very place which they attack.

Peter turned to the secret decision of providence and saw from a distance the disciple John, son of thunder, who followed slowly, admiring the great and sublime promise made by our Lord to Peter.… Since John lived long, that is, seventy-three years after the ascension of the Lord to the time of Trajan, and died after all the other apostles in peace and serenity by natural death, the Lord alludes to this by saying, If I want him to live long enough so that he may remain until my return, you do not need to investigate this. Only pay attention to what is yours, that is, take care of your work and follow me.

Look, please, at the modesty of the evangelist, with what care he corrects the mistaken understanding of many who did not comprehend what the Lord said about him, but thought that he would not die. This was not the case; the Lord did not say that he would not die, but that he would not preach at the same time as Peter, but would remain after him. "Until I come," that is, until I wish to bring him out to preach as well. I am now sending you out to care for the whole world, and you follow Me, but let him remain here until I come again and bring him out too, just as I did you. Some understand it this way: Peter, having heard that he would die for Christ, said, "What about John? Will he not also die?" Christ did not deny this, for everyone who is born will also die, but said, "If I want him to remain, that is, to live until the end of the world and then become a martyr for Me." Hence they also say that he is alive and will be put to death by the Antichrist, when together with Elijah he will preach Christ. If they point to his tomb, what of it? He entered it alive and was then translated, like Enoch and Elijah. So, the Evangelist refutes the false opinion of those who thought that this disciple would not die, but would be immortal: for it is an outright lie that a man could be immortal. Although Enoch and Elijah did not die, nevertheless they are mortal. So too he, although he has not died, will die. Therefore the understanding of the words "will not die" in the sense that he would be immortal, is false. Others assert that he died, and they understand the words "if I want him to remain" in the way we explained above. We have presented all opinions so that none would be unknown to the curious. In our opinion, the words "that he remain until I come" are better understood not as referring to life, but to separation from Peter, as the illustrious and golden-mouthed John understood it.

Then the Evangelist shows how the disciples understood these words of our Lord. They thought that John would not die. The saying spread abroad among the brethren, the disciples ‑ "Behold, how good and pleasant it is when brothers dwell in unity!" (Ps 133:1) ‑ that this disciple, John, was not to die. But he corrects this error, saying, Yet Jesus did not say to him that he was not to die: "Are you also still without understanding?" (Mt 15:16). The rest has been explained.

(ubi sup.) Otherwise; he who breaks the least of these commandments, that is, of Moses' Law, and teaches men so, shall be called the least; but he who shall do (these least), and so teach, shall not indeed be esteemed great, yet not so little as he who breaks them. That he should be great, he ought to do and to teach the things which Christ now teaches.

(De Civ. Dei, xx. 9.) Otherwise, unless your righteousness exceed the righteousness of the Scribes and Pharisees, that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, They say, and do not; (Mat. 23:3.) just as if He had said, Unless your righteousness exceed in this way that ye do what ye teach, you shall not enter the kingdom of heaven. We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one least, the other great; this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter.

(Id. cont. Faust. xix. 31.) This expression, the kingdom of heaven, so often used by our Lord, I know not whether any one would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made.

To bind oneself by vow to obey another is the ultimate completion of perfection, because in it is most fully realized abounding justice, which is evangelical justice, according to that passage in Matthew 5: Unless your justice shall abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven. For there is a threefold act of justice, namely to rectify, to coordinate, and to compensate. For justice is nothing other than a right will, ordered and recompensative, because through it "there is rendered to each one what is his own," according to what befits the rectitude of right and the dignity of order. The perfect rectification of abounding justice is measured according to the conformity of the will to truth; but truth humbles each person, so that one thinks less of oneself than of another. Therefore that person is perfectly and abundantly rectified who, according to what truth dictates, not unwillingly but voluntarily humbles his will beneath another and in a certain manner reduces and captivates it into a kind of servitude; which indeed is accomplished through obedience rendered to another person, which is most opposed to arrogance and ambition.

He finds fault with the righteousness of the scribes and Pharisees, for they were not concerned with faith in the divine promise but with human praise and worldly glory. We have an example of this in the puffed-up and proud Pharisee who seemed to prefer the merits of his own righteousness and shamelessly made himself conspicuous in God's sight with his smugness and complacent words.The scribes and Pharisees therefore stressed the appearance of righteousness, not that they might please God but that they might seek the fame of human glory and acquire earthly gain and material comforts. Hence the Lord urges us to give priority to the works of heavenly righteousness and the merits of faith over that detestable righteousness of human praise.

(non occ.) Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.

Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.

He therefore rebukes the Pharisees, who showed contempt for God's commandments and set up their own traditions, for their teaching among the people is of no value if they destroy even a small part of what is in the law. We can understand this in another sense, namely, that a teacher's learning, even if tainted by a small sin, demotes him from the highest place. It does not profit him to teach a righteousness that he undermines by the slightest fault. The Beatitude is perfected if what you teach with your words you practice with your works.

"For I say unto you, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven."

Here by righteousness He means the whole of virtue; even as also discoursing of Job, He said, "He was a blameless man, righteous." According to the same signification of the word, Paul also called that man "righteous" for whom, as he said, no law is even set. "For," saith he, "a law is not made for a righteous man." And in many other places too one might find this name standing for virtue in general.

But observe, I pray thee, the increase of grace; in that He will have His newly-come disciples better than the teachers in the old covenant. For by "Scribes and Pharisees" here, He meant not merely the lawless, but the well-doers. For, were they not doing well, He would not have said they have a righteousness; neither would He have compared the unreal to the real.

And observe also here, how He commends the old law, by making a comparison between it and the other; which kind of thing implies it to be of the same tribe and kindred. For more and less, is in the same kind. He doth not, you see, find fault with the old law, but will have it made stricter. Whereas, had it been evil, He would not have required more of it; He would not have made it more perfect, but would have cast it out.

And how one may say, if it be such, doth it not bring us into the Kingdom? It doth not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it doth bring in one and all. Yea, for "many shall come," saith He, "from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob." And Lazarus also receiving the great prize, is shown dwelling in Abraham's bosom. And all, as many as have shone forth with excellency in the old dispensation, shone by it, every one of them. And Christ Himself, had it been in anything evil or alien from Him, would not have fulfilled it all when He came.

So that from all considerations it is clear, that not from any badness in itself doth it fail to bring us in, but because it is now the season of higher precepts.

And if it be more imperfect than the new, neither doth this imply it to be evil: since upon this principle the new law itself will be in the very same case. Because in truth our knowledge of this, when compared with that which is to come, is a sort of partial and imperfect thing, and is done away on the coming of that other. "For when," saith He, "that which is perfect is come, then that which is in part shall be done away:" even as it befell the old law through the new. Yet we are not to blame the new law for this, though that also gives place on our attaining unto the Kingdom: for "then," saith He, "that which is in part shall be done away:" but for all this we call it great.

Since then both the rewards thereof are greater, and the power given by the Spirit more abundant, in reason it requires our graces to be greater also. For it is no longer "a land that floweth with milk and honey," nor a comfortable old age, nor many children, nor corn and wine, and flocks and herds: but Heaven, and the good things in the Heavens, and adoption and brotherhood with the Only-Begotten, and to partake of the inheritance and to be glorified and to reign with Him, and those unnumbered rewards.

And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for "except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven."

Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings.

The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfil My commandments, shall not enter into the kingdom of heaven. For those indeed save from the punishment due to transgressors of the Law, but do not bring into the kingdom; but My commandments both deliver from punishment, and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? See how to be the least in the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them. But he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven.

How will our "righteousness abound above that of the Scribes and Pharisees," as the Lord has prescribed, unless we shall have seen through the abundance of that adversary quality, that is, of unrighteousness? But if the head of unrighteousness is idolatry, the first point is, that we be fore-fortified against the abundance of idolatry, while we recognise it not only in its palpable manifestations.

After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens-according to the sentence of the apostles-which not even the fathers were able to sustain, have wholly ceased: such (parts), however. as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. If "righteousness" must, of course chastity must too.

For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven. "Righteousness" means all the virtues, as in "Job was a righteous man, holy and blameless" (Job 1:1). Tremble then, O man, when you have understood how much is required of us. Then He teaches us how we can exceed the righteousness of the Scribes and Pharisees, and He enumerates the virtues.

(cont. Faust. xix. 30.) For almost all the precepts which the Lord gave, saying, But I say unto you, are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shows them that every evil thought to the hurt of a brother is to be held for a kind of murder.

(De Civ. Dei, i. 20.) We do not, because we have heard that, Thou shall not kill, deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by a general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles.

In this commandment: "You shall not kill," anger breaking forth into injuries destructive of natural or substantial life and of sound life and of honorable life is prohibited. For nature desires what is better, and therefore it does not suffice for it to have mere existing life; rather, beyond this it desires a healthy and sound and honorable life; and accordingly the Lawgiver in this commandment: "You shall not kill," first prohibits anger breaking forth into injuries destructive of natural life; second, of sound life, namely, when injury is done through beatings or wounds; third, of honorable life, such as the injury done through open or hidden insult, such as that which is done through a gesture.

Hence in the Gospel: "You have heard that it was said to the ancients: You shall not kill; and whoever kills shall be liable to judgment. But I say to you that everyone who is angry with his brother shall be liable to judgment. And whoever says to his brother: Raca, shall be liable to the council. And whoever says: You fool, shall be liable to the fire of Gehenna." Therefore it is plain that in three ways a man acts against that commandment: "You shall not kill," namely when someone is angry with his brother, or when he says: Raca, or when he says: You fool. And when he does this from deliberation of mind, then he says that he is liable to the fire of Gehenna. And because natural life is the foundation of the others, therefore under this form: "You shall not kill," the Lawgiver expressed the commandment.

That explains what always used to puzzle me about Christian writers; they seem to be so very strict at one moment and so very free and easy at another. They talk about mere sins of thought as if they were immensely important: and then they talk about the most frightful murders and treacheries as if you had only got to repent and all would be forgiven. But I have come to see that they are right. What they are always thinking of is the mark which the action leaves on that tiny central self which no one sees in this life but which each of us will have to endure—or enjoy—for ever. One man may be so placed that his anger sheds the blood of thousands, and another so placed that however angry he gets he will only be laughed at. But the little mark on the soul may be much the same in both. Each has done something to himself which, unless he repents, will make it harder for him to keep out of the rage next time he is tempted, and will make the rage worse when he does fall into it. Each of them, if he seriously turns to God, can have that twist in the central man straightened out again: each is, in the long run, doomed if he will not. The bigness or smallness of the thing, seen from the outside, is not what really matters.

This is what the Lord said: "I have not come to abolish the law but to fulfill it." In other words, to accentuate what was considered least; that is to say, to reform for the better the precepts of the law.For this reason the holy apostle says, "Do we, then, overthrow the law by this faith? By no means! On the contrary, we uphold the law." … The law commands us not to murder. The gospel commands us not to get angry without reason, that we may remove every root of sin from our hearts, because anger can even lead to homicide.

"Ye have heard that it was said to them of old time, Thou shall not kill."

And yet it was Himself who gave those laws also, but so far He states them impersonally. For if on the one hand He had said, "Ye have heard that I said to them of old," the saying would have been hard to receive, and would have stood in the way of all the hearers. If again, on the other hand, after having said, "Ye have heard that it was said to them of old by my Father," He had added, "But I say," He would have seemed to be taking yet more on Himself.

Wherefore He hath simply stated it, making out thereby one point only; the proof that in fitting season He had come saying these things. For by the words, "It was said to them of old," He pointed out the length of the time, since they received this commandment. And this He did to shame the hearer, shrinking from the advance to the higher class of His commandments; as though a teacher should say to a child that was indolent, "Knowest thou not how long a time thou hast consumed in learning syllables?" This then He also covertly intimates by the expression, "them of old time," and thus for the future summons them on to the higher order of His instructions: as if He had said, "Ye are learning these lessons long enough, and you must henceforth press on to such as are higher than these."

And it is well that He doth not disturb the order of the commandments, but begins first with that which comes earlier, with which the law also began. Yea, for this too suits with one showing the harmony between them.

Christ willing to show that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments (vid. Mat. 19:18.), that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbour.

For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way.

After that, the Lord, "amplifying the Law," openly adds the prohibition of anger against a brother to that of murder. Not even by an evil word does He permit it to be vented.

Not even by an evil word does He permit it to be vented. Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes.

But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law " -forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committed adultery in his own heart; " and instead of, "Thou shalt not kill," "Whoever shall have said to his brother, Racha, shall be in danger of hell." Ask (yourself) whether the law of not committing adultery be still in force, to which has been added that of not indulging concupiscence.

Ye have heard that it was said to men of old, Thou shalt not murder; and whosoever shall murder shall be liable to judgement. Christ does not mention by whom this was said. For if He had said, "My Father said to the men of old, but I say to you," it would have appeared that He was giving laws in opposition to the Father. Again, if He had said, "I said to the men of old," this would have been hard to accept. Therefore He speaks indefinitely, "It was said to the men of old" (Deut. 5:17). He shows that the law has become antiquated by saying, "It was said to the men of old." Therefore, since the law has become old and antiquated and near the point of obliteration, it is necessary to leave it and to run to the new commandments.

What are we to do? "Whoever says, 'You fool!' shall be liable to the hell of fire." But "no human being can tame the tongue." Will everyone therefore go to the hell of fire? By no means. "Lord, you have become our refuge from generation to generation." Your wrath is just. You send no one to hell unjustly. "Where shall I go from your spirit? or where shall I flee from your presence," unless to you? Thus let us understand, my dearly beloved, that if no human being can tame the tongue, we must take refuge in God, who will tame it. Does your own human nature prevent you from taming your tongue? "No human being can tame the tongue."Consider this analogy from the animals that we tame. A horse does not tame itself; a camel does not tame itself; an elephant does not tame itself; a snake does not tame itself; a lion does not tame itself. So too a man does not tame himself. In order to tame a horse, an ox, a camel, an elephant, a lion and a snake, a human being is required. Therefore God should be required in order for a human being to be tamed.

(de Civ. Dei, ix. 4.) There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shown in such a manner that justice is preserved. But in the Christian rule we do not enquire whether the mind is first affected with anger or with sorrow, but whence.

(Retract. i. 19.) This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offence. He then it is who is angry without cause, who is angry with his brother, and not with the offence.

(de Civ. Dei, xiv. 9.) But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason.

(Serm. in Mont. i. 9.) And there is this same distinction between the first case here put by the Saviour and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, He who saith to his brother, Raca, is in danger of the council. Some seek the interpretation of this word in the Greek, and think that Raca means ragged, from the Greek ῥάκος, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, 'heu.'

(ubi sup.) In the third case are three things; anger, the voice expressive of anger, and a word of reproach, Thou fool. Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in his heart without giving any sign of it. If again he suffers any sound expressive of the passion to escape him, it is more than had he silently suppressed the rising anger; and if he speaks a word which conveys a direct reproach, it is a yet greater sin.

(ubi sup.) Here we have three arraignments, the judgment, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defence; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects a man to judgment; in the second, anger alone, which is the least of the three degrees of sin.

(ubi sup.) Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.

(ubi sup.) In all these three sentences there are some words understood. In the first indeed, as many copies read without cause, there is nothing to be supplied. In the second, He who saith to his brother, Racha, we must supply the words, without cause; and again, in He who says, Thou fool, two things are understood, to his brother, and, without cause. And this forms the defence of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.

In this commandment: "You shall not kill," anger breaking forth into injuries destructive of natural or substantial life and of sound life and of honorable life is prohibited. For nature desires what is better, and therefore it does not suffice for it to have mere existing life; rather, beyond this it desires a healthy and sound and honorable life; and accordingly the Lawgiver in this commandment: "You shall not kill," first prohibits anger breaking forth into injuries destructive of natural life; second, of sound life, namely, when injury is done through beatings or wounds; third, of honorable life, such as the injury done through open or hidden insult, such as that which is done through a gesture.

Hence in the Gospel: "You have heard that it was said to the ancients: You shall not kill; and whoever kills shall be liable to judgment. But I say to you that everyone who is angry with his brother shall be liable to judgment. And whoever says to his brother: Raca, shall be liable to the council. And whoever says: You fool, shall be liable to the fire of Gehenna." Therefore it is plain that in three ways a man acts against that commandment: "You shall not kill," namely when someone is angry with his brother, or when he says: Raca, or when he says: You fool. And when he does this from deliberation of mind, then he says that he is liable to the fire of Gehenna. And because natural life is the foundation of the others, therefore under this form: "You shall not kill," the Lawgiver expressed the commandment.

How greatly the Lord esteems fraternal love we know from this, for he makes clear that a gift offered to God is not acceptable unless the giver of a gift to his brother puts aside his anger and becomes reconciled to him.Furthermore, we learn that the gifts offered by Cain were rejected by God. He failed to observe charity toward his brother and harbored anger in his heart. Hence, not without good reason does the Lord in the Gospel indicate in many places the prime necessity of fraternal charity when he says, "A new commandment I give you, that you love one another." And again: "By this will all men know that you are my disciples, if you have love for one another." Rightly so, the Lord also spoke through Zechariah: "Render true judgments, show kindness and mercy each to his brother." Through David he likewise declared: "Refrain from anger, and forsake wrath!"

A brother asked Poemen, 'What is the meaning of the text, "Whoever is angry with his brother without a cause" (Matt. 5:22)?' He answered, 'If you are angry with your brother for any kind of trouble that he gives you, that is anger without a cause, and it is better to pluck out your right eye and cast it from you. But if anyone wants to separate you from God, then you must be angry with him.'

"Whoever says to his brother, 'Raca,' shall be liable to the council." One who reproaches with empty-headedness someone who is filled with the Holy Spirit becomes liable to the council of holy men and is to expiate this outrage against the Holy Spirit through punishment handed down by the holy judges. "Whoever says, 'You fool!' shall be liable to the hell of fire." … Thus whatever the law has not condemned as to a person's works, the faith of the Gospels castigates because of one's readiness simply to use insulting words.

Or, he who reproaches with emptiness one full of the Holy Spirit, will he arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.

(Verse 22) Because whoever is angry with his brother will be liable to judgment. In some manuscripts it is added, without cause: but in the true definitive sentence, anger is completely eliminated, as the Scripture says: Whoever is angry with his brother. For if we are commanded to offer the other cheek to the one who strikes us, and to love our enemies, and to pray for those who persecute us (Luke 6), all occasion for anger is removed. Therefore, without cause must be removed, because the anger of man does not produce the righteousness of God (James 1).

But whoever says to his brother, 'Raca,' shall be liable to the council. This word 'Raca' is properly of the Hebrews: for Raca signifies 'empty,' that is, foolish or senseless: which we can call a common insult, without a brain. If we are to give an account for idle words, how much more for an insult (Matthew 5:22)! But it is also distinctly added: Whoever says to his brother, 'Raca.' For our brother is no one else, unless he has the same Father as us. When someone believes in God in the same way and knows Christ as the wisdom of God (1 Cor. 1): by what means can it be indicated by the praise of foolishness?

But whoever says, 'You fool!' will be liable to the hell of fire. Ἀπὸ κοινοῦ ex superioribus subauditur: Whoever says to his brother, 'You fool!' will be liable to the hell of fire. For whoever says to a believer, 'You fool!' is impious in religion.

Some copies add here the words, without cause; but by the true readingc the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man worketh not the righteousness of God.

Or, Racha is a Hebrew word signifying, 'empty,' 'vain;' as we might say in the common phrase of reproach, 'empty-pate.' Observe that He says brother; for who is our brother, but he who has the same Father as ourselves?

"But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment."

Seest thou authority in perfection? Seest thou a bearing suited to a legislator? Why, which among prophets ever spake on this wise? which among righteous men? which among patriarchs? None; but, "Thus saith the Lord." But the Son not so. Because they were publishing their Master's commands, He His Father's. And when I say, "His Father's," I mean His own. "For mine," saith He, "are thine, and thine are mine." And they had their fellow-servants to legislate for, He His own servants.

Let us now ask those who reject the law, "is, 'Be not angry' contrary to 'Do no murder'? or is not the one commandment the completion and the development of the other?" Clearly the one is the fulfilling of the other, and that is greater on this very account. Since he who is not stirred up to anger, will much more refrain from murder; and he who bridles wrath will much more keep his hands to himself. For wrath is the root of murder. And you see that He who cuts up the root will much more remove the branches; or rather, will not permit them so much as to shoot out at all. Not therefore to abolish the law did He make these enactments, but for the more complete observation of it. For with what design did the law enjoin these things? Was it not, that no one might slay his neighbor? It follows, that he who was opposing the law would have to enjoin murder. For to murder, were the contrary to doing no murder. But if He doth not suffer one even to be angry, the mind of the law is established by Him more completely. For he that studies to avoid murder will not refrain from it equally with him that hath put away even anger; this latter being further removed from the crime.

But these things we have said, as one might say them incidentally, concerning all the commandments. Now we must go on to that which is before us, and keep to the thread of what had been affirmed. "He that is angry with his brother without a cause shall be in danger of the judgment:" so He speaks. Thus He hath not altogether taken the thing away: first, because it is not possible, being a man, to be freed from passions: we may indeed get the dominion over them, but to be altogether without them is out of the question.

Next, because this passion is even useful, if we know how to use it at the suitable time. See, for instance, what great good was wrought by that anger of Paul, which he felt against the Corinthians, on that well-known occasion; and how, as it delivered them from a grievous pest, so by the same means again he recovered the people of the Galatians likewise, which had fallen aside; and others too beside these. What then is the proper time for anger? When we are not avenging ourselves, but checking others in their lawless freaks, or forcing them to attend in their negligence.

And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said "Avenge not yourselves, dearly beloved, but rather give place unto wrath." When we are contending for riches: yea, for this hath he also taken away, where he saith, "Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?" For as this last sort is superfluous, so is the first necessary and profitable. But most men do the contrary; becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see despite done to another: both which are just opposite to the laws of the Gospel.

Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, "Be ye angry, and sin not."

"And whosoever shall say to his brother, Raca, shall be in danger of the council."

By the council in this place He means the tribunal of the Hebrews: and He hath mentioned this now, on purpose that He might not seem everywhere to play the stranger and innovator.

But this word, "Raca," is not an expression of a great insolence, but rather of some contempt and slight on the part of the speaker. For as we, giving orders either to our servants, or to any very inferior person, say, "Away with thee; you here, tell such an one:" so they who make use of the Syrians' language say, "Raca," putting that word in stead of "thou." But God, the lover of man, roots up even the least faults, commanding us to behave to one another in seemly manner, and with due respect; and this with a view of destroying hereby also the greater.

"But whosoever shall say, Thou fool, shall be in danger of hell fire."

To many this commandment hath appeared grievous and galling, if for a mere word we are really to pay so great a penalty. And some even say that it was spoken rather hyperbolically. But I fear lest, when we have deceived ourselves with words here, we may in deeds there suffer that extreme punishment.

For wherefore, tell me, doth the commandment seem overburdensome? Knowest thou not that most punishments and most sins have their beginning from words? Yea, for by words are blasphemies, and denials are by words, and revilings, and reproaches, and perjuries, and bearing false witness. Regard not then its being a mere word, but whether it have not much danger, this do thou inquire. Art thou ignorant that in the season of enmity, when wrath is inflamed, and the soul kindled, even the least thing appears great, and what is not very reproachful is counted intolerable? And often these little things have given birth even to murder, and overthrown whole cities. For just as where friendship is, even grievous things are light, so where enmity lies beneath, very trifles appear intolerable. And however simply a word be spoken, it is surmised to have been spoken with an evil meaning.

And see how He proceeds by little and little in His punishments, all but excusing Himself unto thee, and signifying that His desire indeed is to threaten nothing of the kind, but that we drag Him on to such denunciations. For observe: "I bade thee," saith He, "not be angry for nought, because thou art in danger of the judgment. Thou hast despised the former commandment: see what anger hath produced; it hath led thee on straightway to insult, for thou hast called thy brother 'Raca.' Again, I set another punishment, 'the council.' If thou overlook even this, and proceed to that which is more grievous, I visit thee no longer with these finite punishments, but with the undying penalty of hell, lest after this thou shouldest break forth even to murder." For there is nothing, nothing in the world more intolerable than insolence; it is what hath very great power to sting a man's soul. But when the word too which is spoken is in itself more wounding than the insolence, the blaze becomes twice as great. Think it not then a light thing to call another "fool." For when of that which separates us from the brutes, and by which especially we are human beings, namely, the mind and the understanding, when of this thou hast robbed thy brother, thou hast deprived him of all his nobleness.

Let us not then regard the words merely, but realizing the things themselves, and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only "the adulterous" and "the effeminate," but "the revilers" also. And with great reason: for the insolent man mars all the beauty of charity, and casts upon his neighbor unnumbered ills, and works up lasting enmities, and tears asunder the members of Christ, and is daily driving away that peace which God so desires: giving much vantage ground unto the devil by his injurious ways, and making him the stronger. Therefore Christ Himself, cutting out the sinews of the devil's power, brought in this law.

For indeed He makes much account of love: this being above all things the mother of every good, and the badge of His disciples, and the bond which holds together our whole condition. With reason therefore doth He remove with great earnestness the roots and the sources of that hatred which utterly spoils it.

"Whoever says to his brother, 'Raca,' shall be liable to the council." The word raca, my brothers, is not simply an expression but the visceral reaction of a ridiculer as well as an insult. It usually manifests itself by a sidelong glance or a flaring of the nostrils or a rattle in the throat, so that one's will concocts insults and the extent of the harm done is unknown. But God, who looks at a person's intentions, sees his desires and judges his feelings, brings the one who is guilty of ridiculing his brother to the council of the holy, because ridicule aimed at one person redounds to the insulting of everyone; the condition of one limb spreads to the body, and the suffering of the body goes up to the head. Thus, as to what a ridiculer has inflicted on his brother, he will realize and regret in the heavenly council that his insight reached up to God."Whoever says, 'You fool!' shall be liable to the hell of fire." What the angry man concealed in his heart, what the ridiculer held in his throat, the backbiter has put into words. Thus the expressed insult will be reckoned with in the fire of hell. The judgment for hidden faults depends on the Savior's decision, so that based on an examination of causes a just judgment is rendered. Clearly then a manifest crime will produce a punishment. But someone may ask, "Just how great is the force of a word, that whoever says to his brother, 'You fool!' will be accorded severe punishment?" Very great, my brothers, very great, for Christ is in your brother, and Christ is the wisdom of God. Therefore whoever says to his brother "You fool!" has ridiculed God's wisdom.

He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil.

Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with.

But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger.

And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.'

But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the meaning of the word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad?

In danger of the council; that is, (according to the interpretation given by the Apostles in their Constitutions,) in danger of being one of that Council which condemned Christe.

The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrate to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.

That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God's altar before we compose whatever of discord or offence we have contracted with our brethren. For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way.

But after He has supervened, and has united the grace of faith with patience, now it is no longer lawful to assail even with word, nor to say "fool" even, without "danger of the judgment.

He has said two things: "Whoever says, 'Raca,' and whoever says, 'You fool,' " referring foolishness to the soul, and "despicable" to things of the body. By this he describes one who assumes an air of superiority, exalts himself over his brothers in the faith. Such a one hates them and turns away from them or looks down upon them with disgust or, frequently, passes them by as not worthy of a single look. He derives this sense of superiority from advantages of either body or soul and, on this account, looks down on his brothers as inferior to him. Such a person, Jesus says, is not considered by me as immune from condemnation. For the one who hates is akin to a murderer; such a person ought especially to have had love for these others on account of their shared faith, even though their common human nature should have been reason enough to unite them in friendship.

In speaking of the judgment and of the council and of the Gehenna of fire, Jesus refers to one and the same punishment. He does not indicate various things through the difference of the words, nor some different chastisement. But if it is not permissible to call somebody a fool, why does the Lord himself employ the expression fools? It is not fitting to call one's particular brother a fool, for such a word issues from anger and not from righteousness. It is even more impious when it is spoken against someone who is holy. But the Lord justly terms as fools people who are in no way righteous and in no way what he is. He does this not out of anger but for the sake of truth. Again, Gehenna is the place of eternal and infernal punishment.

But I say unto you, That whosoever is angry with His brother without good cause shall be liable to judgement. The prophets, about to prophesy, would say, "Thus saith the Lord," but Christ says, "I say," showing the authority of His divinity. For the prophets were servants; but He is the Son and possesses all that the Father has. He who "is angry with his brother without good cause" is condemned; but if anyone should get angry for good reason, either by way of chastisement or out of spiritual zeal, he is not condemned. For even Paul spoke words of anger to Elymas the Magician and to the high priest, not "without good cause," but out of zeal (Acts 13:6-12 and 23:2-3). But when we get angry over money or opinions, then it is "without good cause." And whosoever shall say to his brother, Raca, shall be liable to the council. "The council" means the court of the Hebrews. "Raca" means something like "Hey, you!" as when we say to someone whom we scorn, "Hey you, get out of here!" The Lord exhorts us in these matters because He desires to teach us to be strict even in small things and to give honor to one another. Some say that "Raca" is a Syriac word for "despicable" or "scum." Therefore, whoever insults his brother as "despicable" will be liable to the council of the holy apostles when they sit to judge the twelve tribes. But whosoever shall say, Thou fool, shall be liable to the gehenna of fire. There are many who say and believe that this is too grievous and severe a judgement. But it is not. For is he who would deny the existence of his brother's faculties of reason and thought, those characteristics by which we differ from the beasts, is such a man not deserving of gehenna? For he who reviles and insults, dissolves love; and when love is dissolved, all the virtues are destroyed along with it, just as when love is present it unites to itself all the virtues. Therefore, he who hurls insults, destroys all the virtues by tearing love to shreds, and rightly does he deserve the fire of hell.

Next there follows here: Therefore, if you have brought your gift to the altar, and there rememberest that your brother has ought against you; leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. From this surely it is clear that what is said above is said of a brother: inasmuch as the sentence which follows is connected by such a conjunction that it confirms the preceding one; for He does not say, But if you bring your gift to the altar; but He says, Therefore, if you bring your gift to the altar. For if it is not lawful to be angry with one's brother without a cause, or to say Raca, or to say You fool, much less is it lawful so to retain anything in one's mind, as that indignation may be turned into hatred. And to this belongs also what is said in another passage: Let not the sun go down upon your wrath. We are therefore commanded, when about to bring our gift to the altar, if we remember that our brother has ought against us, to leave the gift before the altar, and to go and be reconciled to our brother, and then to come and offer the gift. But if this is to be understood literally, one might perhaps suppose that such a thing ought to be done if the brother is present; for it cannot be delayed too long, since you are commanded to leave your gift before the altar. If, therefore, such a thing should come into your mind respecting one who is absent, and, as may happen, even settled down beyond the sea, it is absurd to suppose that your gift is to be left before the altar until you may offer it to God after having traversed both lands and seas. And therefore we are compelled to have recourse to an altogether internal and spiritual interpretation, in order that what has been said may be understood without absurdity.

And so we may interpret the altar spiritually, as being faith itself in the inner temple of God, whose emblem is the visible altar. For whatever offering we present to God, whether prophecy, or teaching, or prayer, or a psalm, or a hymn, and whatever other such like spiritual gift occurs to the mind, it cannot be acceptable to God, unless it be sustained by sincerity of faith, and, as it were, placed on that fixedly and immoveably, so that what we utter may remain whole and uninjured. For many heretics, not having the altar, i.e. true faith, have spoken blasphemies for praise; being weighed down, to wit, with earthly opinions, and thus, as it were, throwing down their offering on the ground. But there ought also to be purity of intention on the part of the offerer. And therefore, when we are about to present any such offering in our heart, i.e. in the inner temple of God (For, as it is said, the temple of God is holy, which temple you are; and, That Christ may dwell in the inner man by faith in your hearts) if it occur to our mind that a brother has ought against us, i.e. if we have injured him in anything (for then he has something against us whereas we have something against him if he has injured us, and in that case it is not necessary to proceed to reconciliation: for you will not ask pardon of one who has done you an injury, but merely forgive him, as you desire to be forgiven by the Lord what you have committed against Him), we are therefore to proceed to reconciliation, when it has occurred to our mind that we have perhaps injured our brother in something; but this is to be done not with the bodily feet, but with the emotions of the mind, so that you are to prostrate yourself with humble disposition before your brother, to whom you have hastened in affectionate thought, in the presence of Him to whom you are about to present your offering. For thus, even if he should be present, you will be able to soften him by a mind free from dissimulation, and to recall him to goodwill by asking pardon, if first you have done this before God, going to him not with the slow movement of the body, but with the very swift impulse of love; and then coming, i.e. recalling your attention to that which you were beginning to do, you will offer your gift. 28. But who acts in a way that he is neither angry with his brother without a cause, nor says Raca without a cause, nor calls him a fool without a cause, all of which are most proudly committed; or so, that, if perchance he has fallen into any of these, he asks pardon with suppliant mind, which is the only remedy; who but just the man that is not puffed up with the spirit of empty boasting? Blessed therefore are the poor in spirit: for theirs is the kingdom of heaven. Let us look now at what follows.

(ubi sup.) In all these three sentences there are some words understood. In the first indeed, as many copies read without cause, there is nothing to be supplied. In the second, He who saith to his brother, Racha, we must supply the words, without cause; and again, in He who says, Thou fool, two things are understood, to his brother, and, without cause. And this forms the defence of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.

(Serm. in Mont. i. 10.) If it be not lawful to be angry with a brother, or to say to him Racha, or Thou fool, much less is it lawful to keep in the memory any thing which might convert anger into hate.

(ubi sup.) And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us.

(ubi sup.) If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar; to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in aught harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.

The statement "if you should bring your gift" shows that this is conceived as a means of salvation and as an escape from punishment for sinners. For this God invented repentance. One will avert punishment, however, who tends to the feelings of another who has been wounded. But one who does not love his brother does not love the Lord. Hence it is fitting that whoever bears hard feelings toward his brother is not accepted, since he does not approach the Lord in truth.

A brother learnt that another brother was angry with him, and went to make it up but the other did not open the door of his cell. So he went to a hermit, and told him about it. The hermit said, 'See that you have no reason, which looks like a just reason, in your heart for blaming your brother: as though you would accuse him and justify yourself, for if so God will not touch his heart to open the door to you. I tell you this: even if he has sinned against you, think in your heart that you have sinned against him; justify your brother rather than yourself and then God will put it into his heart to make peace with you.'

(Hom. 1. in Ezech. viii. 9.) Lo He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.

He bids us when peace with our fellow-men is restored, then to return to peace with God, passing from the love of men to the love of God; then go and offer thy gift.

(Vers. 23, 24.) Therefore, if you offer your gift at the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother: and then coming, offer your gift. He did not say, if you have something against your brother, but if your brother has something against you, so that a harsher necessity of reconciliation may be imposed on you. As long as we cannot appease him, I do not know whether we should consequently offer our gifts to God.

It is not, If thou hast ought against thy brother; but, If thy brother has ought against thee, that the necessity of reconciliation may be more imperative.

"If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift."

O goodness! O exceeding love to man! He makes no account of the honor due unto Himself, for the sake of our love towards our neighbor; implying that not at all from any enmity, nor out of any desire to punish, had He uttered those former threatenings, but out of very tender affection. For what can be milder than these sayings? "Let my service," saith he, "be interrupted, that thy love may continue; since this also is a sacrifice, thy being reconciled to thy brother." Yea, for this cause He said not, "after the offering," or "before the offering;" but, while the very gift lies there, and when the sacrifice is already beginning, He sends thee to be reconciled to thy brother; and neither after removing that which lies before us, nor before presenting the gift, but while it lies in the midst, He bids thee hasten thither.

With what motive then doth He command so to do, and wherefore? These two ends, as it appears to me, He is hereby shadowing out and providing for. First, as I have said, His will is to point out that He highly values charity, and considers it to be the greatest sacrifice: and that without it He doth not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso hath been charged not to offer before he be reconciled, will hasten, if not for love of his neighbor, yet, that this may not lie unconsecrated, to run unto him who hath been grieved, and do away the enmity. For this cause He hath also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when He had said, "Leave thy gift," He stayed not at this, but added, "before the altar" (by the very place again causing him to shudder); "and go away." And He said not merely, "Go away," but He added, "first, and then come and offer thy gift." By all these things making it manifest, that this table receives not them that are at enmity with each other.

Let the initiated hear this, as many as draw nigh in enmity: and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: "A sacrifice of praise will glorify me;" and again, "Sacrifice to God a sacrifice of praise;" and, "The lifting up of mine hands is an evening sacrifice." So that if it be but a prayer, which thou art offering in such a frame of mind, it were better to leave thy prayer, and become reconciled to thy brother, and then to offer thy prayer.

For to this end were all things done: to this end even God became man, and took order for all those works, that He might set us at one.

And whereas in this place He is sending the wrong doer to the sufferer, in His prayer He leads the sufferer to the wrong doer, and reconciles them. For as there He saith, "Forgive men their debts;" so here, "If he hath ought against thee, go thy way unto him."

Or rather, even here too He seems to me to be sending the injured person: and for some such reason He said not, "Reconcile thyself to thy brother," but, "Be thou reconciled." And while the saying seems to pertain to the aggressor, the whole of it really pertains to him that is aggrieved. Thus, "If thou art reconciled to him," saith Christ, "through thy love to him thou wilt have me also propitious, and wilt be able to offer thy sacrifice with great confidence. But if thou art still irritated, consider that even I readily command that which is mine to be lightly esteemed, that ye may become friends; and let these thoughts be soothing to thine anger."

And He said not, "When thou hast suffered any of the greater wrongs, then be reconciled; but, "Though it be some trifle that he hath against thee." And He added not, "Whether justly or unjustly; but merely, "If he hath ought against thee." For though it be justly, not even in that case oughtest thou to protract the enmity; since Christ also was justly angered with us, yet nevertheless He gave Himself for us to be slain, "not imputing those trespasses."

But if it is he that hath done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward.

See the mercy of God, that He thinks rather of man's benefit than of His own honour; He loves concord in the faithful more than offerings at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offence, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds be reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done.

As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say "seven times," or "seventy-seven times? " Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience. If "the sun go down over our wrath," we are in jeopardy: we are not allowed to remain one day without patience.

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother have aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. God disregards His own honor solely that we might love one another. He said, "If thy brother have aught against thee," and added nothing more. Whether rightly or wrongly your brother has anything against you, be reconciled. And Jesus did not say, "If thou hast aught against him," but, "If he hath aught against thee" hasten to make him your friend. He commands you to leave the gift so that you will be compelled to be reconciled. For when you intend to make an offering, you must first be reconciled. At the same time the Lord shows that love is the true sacrifice.

In the spiritual sense therefore we may understand faith as an altar in the inner temple of God, to which the visible altar symbolically points. Whatever gift we offer to God—whether it be prophecy, or doctrine, or prayer, or a hymn, or a psalm, or whatever other spiritual gifts of this kind may come to mind—cannot be acceptable to God unless it is held up by sincere faith and firmly and immovably fixed on it, so that our words may be pure and undefiled.

He did not say, "If you have anything against your brother" but "If your brother has anything against you," so that a greater need for reconciliation is imposed on you. As long as we are unable to make peace with our brother, I do not know whether we may offer our gifts to God.

To give assent to sin is already a completed evil, even if someone does not actually commit the deed. And by this saying our Savior, hurling us away from the cause of sins, endeavors to cut sin off completely. For when this intention is not present in our souls, neither shall the action accompany it.

(ubi sup.) If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar; to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in aught harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.

(Serm. in Mont. i. 11.) Let us see who this adversary is to whom we are bid to be benevolent, It may then be either the Devil, or man, or the flesh, or God, or His commandments. But I do not see how we can be bid be benevolent, or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances,

(ubi sup.) I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance. Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who bring it into subjection, do not agree with it, but compel it to agree with them.

(ubi sup.) Perhaps then it is God with whom we are here enjoined to agree. He may be said to be our adversary, because we have departed from Him by sin, and He resisteth the proud. Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be in the way with God, because He is every where. But if we like not to say that the wicked are with God, who is every where present, as we do not say that the blind are with that light which is every where around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reading, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it.

Others, who seem to have a more complete explanation, believe that the opponent here must be understood as the Holy Spirit, who opposes the vices and desires of the flesh. As the apostle points out,"The flesh lusts against the Spirit, and the Spirit against the flesh; for these are opposed to each other, so that you do not do what you would."The Spirit indeed desires heavenly things; the flesh lusts after earthly things. The Spirit rejoices over spiritual gifts; the flesh is attracted to bodily vices. Concerning this the apostle says, "Do not grieve the Holy Spirit of God, with whom you have been sealed for the day of redemption." Therefore, the Lord instructs us to listen to this adversary of sin and human error, upholding those things that are righteous and holy. We should obey him in all things while we are with him on the way, in the caravan of this present life. By doing so we will have peace and perpetual fellowship with him.

The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road of life, lest we be cast into the season of death before peace be joined between us.

Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you.

For because charity covereth a multitude of sins, we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin.

(Verse 25 onwards) Be reconciled quickly with your adversary while you are on the way with him, lest your adversary deliver you to the judge, and the judge deliver you to the officer, and you be thrown into prison. Truly I say to you, you will not get out of there until you have paid the last penny. Because what we have in Latin codices is 'consentiens,' it is written in Greek as 'Εὐνοῶν,' which means benevolent or kind. From the preceding and subsequent passages, it is clear that our Lord and Savior, while we run on the path of this world, encourages us to peace and harmony, according to the Apostle, who says: If possible, as far as it depends on you, live at peace with all men (Rom. XII, 18). For in the preceding chapter, he also said: If you bring your gift to the altar and there remember that your brother has something against you: and when this is finished, he immediately adds: Be reconciled to your adversary, etc. And in the following he commands: Love your enemies, do good to those who hate you, and pray for those who persecute and slander you. When this is clear and the consequent understanding, many think it is said about the flesh and the soul, or about the soul and the spirit, which is not entirely correct. For how can the flesh be sent to prison if the soul does not agree, since both the soul and the flesh must be imprisoned together? And the flesh can do nothing except what the mind commands, or the Holy Spirit dwelling in us can deliver judgment to the flesh or the soul that resists, since he himself is the judge. Others, according to the Letter of Peter saying: Your adversary the devil, as a roaring lion, goes about seeking whom he may devour (I Peter 5:8), and the rest, interpret the adversary as the devil, and they want to command from the Savior that, as long as it is in our power, we may be benevolent towards the devil, who is an enemy and avenger, and not make him suffer punishment on our behalf. For since he himself supplies the incentives of vices, and even to us who sin willingly, if we agree with him who suggests vices, he must also be tormented on our behalf. And they say it is a kind act for each saint to sustain his adversary, if he does not make him endure torments for himself. Some say more forcefully that in Baptism each person enters into a pact with the devil and says: I renounce you, devil, and your pomp, and your vices, and your world, which is in the evil one (1 John 5:19). Therefore, if we keep the pact, we are kind and consenting to our adversary, and by no means are we to be shut up in prison. But if we have in fact transgressed anything of what we promised to the devil, we will be handed over to the judge and the officer, and we will be thrown into prison, and we will not be released from it until we repay the last quarter. A quarter is a type of coin that has two minutes. Hence, in another Gospel, that poor and widowed woman is said to have sent a quarter into the treasury (Mark 12), and in another, two minutes (Luke 21). Not that the Gospels are in disagreement, but that one quarter has two minute coins. This is therefore what he is saying: You will not leave the prison until you have paid even the smallest sins.

The word here in our Latin books is 'consentiens,' in Greek, εὐνοῶν, which means, 'kind,' 'benevolent.'

Some, from that verse of Peter, Your adversary the Devil, &c. (1 Pet. 5:8.) will have the Saviour's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison.

And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command?

But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbour; as it was said above, Go, be reconciled to thy brother.

A farthing is a coin containing two mites. What He says then is, 'Thou shalt not go forth thence till thou hast paid for the smallest sins.'

"Agree with thine adversary quickly, whilst thou art in the way with him."

That is, that thou mayest not say, "What then, if I am injured;" "what if I am plundered, and dragged too before the tribunal?" even this occasion and excuse He hath taken away: for He commands us not even so to be at enmity. Then, since this injunction was great, He draws His advice from the things present, which are wont to restrain the grosser sort more than the future. "Why, what sayest thou?" saith He. "That thine adversary is stronger, and doeth thee wrong? Of course then he will wrong thee more, if thou do not make it up, but art forced to go into court. For in the former case, by giving up some money, thou wilt keep thy person free; but when thou art come under the sentence of the judge, thou wilt both be bound, and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap two good results: first, not having to suffer anything painful: and secondly, that the good done will be thereafter thine own doing, and no longer the effect of compulsion on his part. But if thou wilt not be ruled by these sayings, thou wrongest not him, so much as thyself."

And see here also how He hastens him; for having said, "Agree with thine adversary," He added, "quickly;" and He was not satisfied with this, but even of this quickness He hath required a further increase, saying, "Whilst thou art in the way with him;" pressing and hastening him hereby with great earnestness. For nothing doth so much turn our life upside down, as delay and procrastination in the performance of our good works. Nay, this hath often caused us to lose all. Therefore, as Paul for his part saith, "Before the sun set, do away the enmity;" and as He Himself had said above, "Before the offering is completed, be reconciled;" so He saith in this place also, "Quickly, whilst thou art in the way with him," before thou art come to the doors of the court; before thou standest at the bar and art come to be thenceforth under the sway of him that judgeth. Since, before entering in, thou hast all in thine own control but if thou set thy foot on that threshold, thou wilt not by ever so earnest efforts be able to arrange thy matters at thy will, having come under the constraint of another.

But what is it "to agree?" He means either, consent rather to suffer wrong; or, "so plead the cause, as if thou wert in the place of the other;" that thou mayest not corrupt justice by self-love, but rather, deliberating on another's cause as thine own, mayest so proceed to deliver thy vote in this matter. And if this be a great thing, marvel not; since with this view did He set forth all those His blessings, that having beforehand smoothed and prepared the hearer's soul, he might render it apter to receive all His enactments.

Now some say that He obscurely signifies the devil himself, under the name of the adversary; and bids us have nothing of his, (for this, they say, is to "agree" with him): no compromise being possible after our departure hence, nor anything awaiting us, but that punishment, from which no prayers can deliver. But to me He seems to be speaking of the judges in this world, and of the way to the court of justice, and of this prison.

For after he had abashed men by higher things, and things future, he alarms them also by such as are in this life. Which thing Paul also doth, using both the future and the present to sway his hearer: as when, deterring from wickedness, he points out to him that is inclined to evil, the ruler armed: thus saying, "But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is a minister of God." And again, enjoining us to be subject unto him, he sets forth not the fear of God only, but the threatening also of the other party, and his watchful care. "For ye must needs be subject, not only for wrath, but also for conscience sake." Because the more irrational, as I have already said, are wont to be sooner corrected by these things, things which appear and are at hand. Wherefore Christ also made mention, not of hell only, but also of a court of justice, and of being dragged thither, and of the prison, and of all the suffering there; by all these means destroying the roots of murder. For he who neither reviles, nor goes to law, nor prolongs enmity, how will he ever commit murder? So that from hence also it is evident, that in the advantage of our neighbor stands our own advantage. For he that agrees with his adversary, will benefit himself much more; becoming free, by his own act, from courts of law, and prisons, and the wretchedness that is there.

In this life, this way traveled by all, you do well to accept and not ignore the suggestions of the conscience. But if you are inconsiderate and negligent in this life, conscience itself, assuming the role of a prosecutor, will accuse you before the judge. Conscience will subject to the juryman's decision, and you will be handed over to incurable punishments. Such things you would not have suffered, if along the way you had in fact acquired goodwill toward your accuser, accepting his reproaches as offered out of goodwill. For this also the divine Evangelist John says in his letter: "If our conscience does not condemn us, we have confidence before God."

The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by his judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God.

The officer, that is, the ministering Angel of punishment, and he shall cast you into the prison of hell.

Or, If you will make your peace yet in this world, you may receive pardon of even the heaviest offences; but if once damned and cast, into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by the very last farthing.

Or, the prison is worldly misfortune which God often sends upon sinners.

"Love your enemies," says He, "pray for them that curse you," lest such a man in any transaction of business be irritated by any unjust conduct of yours, and "deliver thee to the judge" of his own (nation ), and you be thrown into prison, and be detained in its close and narrow cell until you have liquidated all your debt against him.

It is therefore quite in keeping with this order of things, that that part of our nature should be the first to have the recompense and reward to which they are due on account of its priority. In short, inasmuch as we understand "the prison" pointed out in the Gospel to be Hades, and as we also interpret "the uttermost farthing" to mean the very smallest offence which has to be recompensed there before the resurrection, no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection, when the recompense will be administered through the flesh besides.

As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say "seven times," or "seventy-seven times? " Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience.

Agree with thine adversary quickly, while thou art on the way with him, lest thy adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Some believe the "adversary" to mean the devil, and "the way" to mean our life. The Lord is thus exhorting us: while you are still in this life, give back to the devil what belongs to him and be done with him, so that later he will not be able to accuse you of some sin, as if you had something that belonged to him. For then you will be handed over for punishment so that you make an accounting for even the smallest transgressions. For a farthing equals two mites (Lk. 12:6, 21:2). You, O reader, understand that this passage also refers to human adversaries and that the Lord is exhorting us not to become entangled in lawsuits, lest we be distracted from doing the works of God. Even if you have been wronged, He says, do not enter the court but settle the dispute while still on the way, lest you suffer something worse on account of your adversary's power.

But now, with respect to paying the uttermost farthing, it may be understood without absurdity either as standing for this, that nothing is left unpunished; just as in common speech we also say "to the very dregs," when we wish to express that something is so drained out that nothing is left: or by the expression "the uttermost farthing" earthly sins may be meant. For as a fourth part of the separate component parts of this world, and in fact as the last, the earth is found; so that you begin with the heavens, you reckon the air the second, water the third, the earth the fourth. It may therefore seem to be suitably said, "till thou hast paid the last fourth," in the sense of "till thou hast expiated thy earthly sins:" for this the sinner also heard, "Earth thou art, and unto earth shall thou return." Then, as to the expression "till thou hast paid," I wonder if it does not mean that punishment which is called eternal. For whence is that debt paid where there is now no opportunity given of repenting and of leading a more correct life? For perhaps the expression "till thou hast paid" stands here in the same sense as in that passage where it is said, "Sit Thou at my right hand, until I make Thine enemies Thy footstool;" for not even when the enemies have been put under His feet, will He cease to sit at the right hand: or that statement of the apostle, "For He must reign, till He hath put all enemies under His feet;" for not even when they have been put under His feet, will He cease to reign. Hence, as it is there understood of Him respecting whom it is said, "He must reign, till He hath put His enemies under His feet" that He will reign for ever, inasmuch as they will be for ever under His feet: so here it may be understood of him respecting whom it is said, "Thou shalt by no means come out thence, till thou hast paid the uttermost farthing," that he will never come out; for he is always paying the uttermost farthing, so long as he is suffering the everlasting punishment of his earthly sins.

(ubi sup.) By the Judge I understand Christ, for, the Father hath committed all judgment to the Son; (John 5:22.) and by the officer, or minister, an Angel, for, Angels came and ministered unto Him; and we believe that He will come with his Angels to judge.

(ubi sup.) By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, Verily I say unto thee, thou shalt not come out thence till thou hast paid the very last farthing.

(ubi sup.) Or it is an expression to denote that there is nothing that shall go unpunished; as we say 'To the dregs,' when we are speaking of any thing so emptied that nothing is left in it. Or by the last farthing (quadrans.) may be denoted earthly sins. For the fourth and last element of this world is earth. Paid, that is in eternal punishment; and until used in the same sense as in that, Sit thou on my right hand until I make thy enemies thy footstool; (Ps. 110:1.) for He does not cease to reign when His enemies are put under His feet. So here, until thou hast paid, is as much as to say, thou shalt never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins.

From what precedes and follows, we are given to understand that our Lord and Savior exhorts us to peace and harmony while we are pilgrims in this world. As the apostle says, "Strive for peace with all persons." For in the previous section Jesus said, "If you are offering your gift and there remember that your brother has something against you," he immediately goes on to say "make friends" or come to terms with "your opponent," and so forth. Then he orders, "Love your enemies and bless those who hate you and pray for those who persecute you." This is clear from the explanation that follows. Many people, however, have a confused idea of the flesh and the soul or the soul and the spirit. They wonder: How is the flesh to be sent to prison if the soul is at odds with it, for the soul and the flesh must be united and the flesh can do nothing unless the mind gives the order? And how can the Holy Spirit dwelling in us turn over to a judge the opposing flesh or soul when he himself is the judge? The epistle of Peter says, "Our adversary the devil prowls around like a roaring lion." Some interpret that the adversary is the devil. Then they draw the odd conclusion that they are being counseled by the Savior that as far as possible we should be kind toward the devil who is the enemy and avenger. Nor should we make him suffer for us—though he offers incentives to vice to us who sin through our own will—by consenting to have him who is the great troublemaker suffer punishment also for our sake. They say that each saint should be benevolent to this demonic adversary by not making him suffer torments on his account. Thus some people rashly reason that individuals make a covenant with the devil in baptism by saying, "I relinquish to you, Satan, your splendors and your vices and your world steeped in wickedness." If we therefore keep that covenant, we will be benevolent and obliging toward our adversary and by no means deserving of imprisonment.

But the Lord says that if we have transgressed any of the things we pledged to the devil, we shall be handed over to the judge and the guard. We shall be put in prison and not be released until we have paid back the last farthing. A farthing is a type of coin consisting of two mites. On this point, the poor widow in one Gospel is said to have put a farthing into the treasury; in another Gospel, two mites. There is no discrepancy here, for one farthing contains two mites. So this is what he says: You will not come out of prison until you have paid for the least of your sins.

Moreover, as often as the soul has fallen short as a defaulter in sin, it has to be recalled to existence, until it "pays the utmost farthing," thrust out from time to time into the prison of the body.

For who is there that will not desire, while he is in the flesh, to put on immortality, and to continue his life by a happy escape from death, through the transformation which must be experienced instead of it, without encountering too that Hades which will exact the very last farthing? Notwithstanding, he who has already traversed Hades is destined also to obtain the change after the resurrection.

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.

And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment. After the judgment, He shall go hence, will lead with Him the body of which He is the head, and deliver up the kingdom of God. Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. He says also in another place on this wise: "These shall go away into everlasting burning" (speaking of certain on the left), "but the just into life eternal;" of which life He says in another place: "And this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent." Then will He be there manifested, "who, being in the form of God, thought it not robbery to be equal with God." Then He will manifest Himself, as He has promised to manifest Himself to them that love Him. For "he that loveth me," saith He, "keepeth my commandments; and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself to him." He was present in person with those to whom He was speaking: but they saw the form of a servant, they did not see the form of God. They were being led on His own beast to His dwelling to be healed; but now being healed, they will see, because, saith He, "I will manifest myself to him." How is He shown equal to the Father? When He says to Philip, "He that seeth me seeth my Father also."

"He that hath my commandments," He adds, "and keepeth them, he it is that loveth me." He that hath [them] in his memory, and keepeth them in his life; who hath them orally, and keepeth them morally; who hath them in the ear, and keepeth them in deed; or who hath them in deed, and keepeth them by perseverance;-"he it is," He says, "that loveth me." By works is love made manifest as no fruitless application of a name. "And he that loveth me," He says, "shall be loved of my Father, and I will love him, and will manifest myself to him." But what is this, "I will love"? Is it as if He were then only to love, and loveth not at present? Surely not. For how could the Father love us apart from the Son, or the Son apart from the Father? Working as They do inseparably, how can They love apart? But He said, "I will love him," in reference to that which follows, "and I will manifest myself to him." "I will love, and will manifest;" that is, I will love to the very extent of manifesting. For this has been the present aim of His love, that we may believe, and keep hold of the commandment of faith; but then His love will have this for its object, that we may see, and get that very sight as the reward of our faith: for we also love now, by believing in that which we shall see hereafter; but then shall we love in the sight of that which now we believe.

(Tract. lxxv. 5) He that hath them in mind, and keepeth them in life; he that hath them in words, and keepeth them in works; he that hath them by hearing, and keepeth them by doing; he that hath them by doing, and keepeth them by persevering, he it is that loveth Me. Love must be shown by works, or it is a mere barren name.

(Tract. lxxv. 5) I will love him, as if now He did not love him. What meaneth this? He explains it in what follows: And will manifest Myself unto him, i. e. I 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.

(ad Paul. de videndo Dei, Ep. 112:100, 10) He promises to show Himself to them that love Him as God with the Father, not in that body which He bore upon earth, and which the wicked saw.

Even now the Son loves those who love him and the Father. But he loves them now so that they may live properly as a result of their faith, which works through love. Then (in the future), he will love them as well, but in such a way that they may come to the vision of the truth of which they only had a taste through faith. When he adds, "I will show myself to him," he will indeed show himself to all human beings but will show his very own being only to the elect. At the judgment even the damned will see Christ, but only the just will see the king in all his beauty.

He who has the commandments. Here the third point is touched upon, namely that to those who observe the commandments a reward is promised. And the reason for this is that such a one who keeps the commandments is loved by the Lord, and therefore is beatified and glorified: on account of which he says: He who has my commandments and keeps them, he it is who loves me: because, as Gregory says, "the proof of love is the display of works"; whence in the Psalm: "His justice unto the children of children, to those who keep his covenant and are mindful of his commandments to do them." He who keeps them thus truly loves indeed, not in word only, as those of whom it is said in First John, chapter three: "Let us not love in word nor in tongue, but in deed and in truth." But he who loves me will be loved by my Father, and also by me, and I will love him: Proverbs, chapter eight: "I love those who love me"; and I will show my love in the reward: whence: And I will manifest myself to him, and this is the reward; whence in the Psalm: "I will show him my salvation"; the Gloss: "The vision is the whole reward"; below in the seventeenth chapter: "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent."

Our Saviour here says that the revelation of the mystery in us will then be clearest when we see ourselves living in conformity with His likeness. For as I live, He says, ye shall live also; the mind of each being fulfilled as it were not with what he has heard and believed merely, but rather with what he actually enjoys, when he has reached the completion of the promise. For experience is more powerful than language in ability to convince and satisfy. That we may not think that all without distinction are endowed with the power to partake of so holy a blessing, even though they be not good men and illuminated by the fear of God, He has added at once to His speech the qualification, "they that love Me;" clearly showing thereby that no others will be allowed to choose so incomparable a grace, but those who have chosen to live most righteously: for they would be "those that love Him." For even if it be the fact that Christ raises the bodies of all men, for there will be a resurrection of the evil and the good alike, yet not to all without distinction will a new life of glory and felicity be given. For it is clear that some only rise again to punishment, and will have a life more grievous than any death, while others spending ages of blessedness, will actually live the desirable and holy life in Christ. For that they who are doomed to receive the sentence of punishment from Christ on the occasion of the judgment, will abide without a taste of the blessed life, although they shared with the Saints the lot of resurrection, He makes plain by these words: He that believeth on the Son hath eternal life, but he that obeyeth not the Son shall not see life, but the wrath of God shall abide on Him. For know that although while all the evil and the good alike await the resurrection, He says that those who are fast bound by the charge of disobedience cannot even attain to a glimpse of the life, as He declares that it is not the mere act of resurrection that is life, but that that life rather consists in rest and glory and felicity, spiritual of course and of no other kind. A spiritual kind of felicity is meant, the perfect knowledge of God and the complete revelation of the mysteries of Christ, not as in a glass and in riddles, even as now showing the characters of the object of our quest dimly, but shining out to us and glistening in perfect purity and making our knowledge quite complete. For that which is in part shall be done away, as Paul says.

Our Lord Jesus Christ then, when He teaches us that to those who choose to love Him and to those who do His commandments is the promise of His revelation given, and to them it is more appropriate and pertinent, and not to those who are otherwise minded and who do the contrary, has conveyed this useful lesson in the words: He that hath My commandments and keepeth them, he it is that loveth Me. And a man has His commands when he has received the faith, and, laying it to heart, has let into his inmost soul the unpolluted and unmistakeable teaching of the Gospel commandments. And he fulfils them by carrying them out into actuality, and by making haste to distinguish himself by the light of his actions. Such a man then is perfect and wholly wedded to righteousness, a shining light by his faith and conduct, who has witness borne him of his holiness after the pattern of Christ. For At the mouth of two or three witnesses shall every word be established, according to the Scripture. A man of this sort again, God the Father will surely love, and no less also the Son will love him. For as He is of the same Substance, so also has He the same Will as His Father. For as the Substance is one the Will also is one, and there is one purpose over all, and there is no discord severing Their Wills in twain. For to those who are thought worthy of the Divine love He promises that He will give a glorious reward and that He will crown them with exceeding great blessings. For I will manifest Myself unto him, He says. For to the pure in heart the mystery of the Godhead will be clearly revealed, and Christ gives them light, illuminating the path of every duty by His Spirit, and unveiling Himself and making Himself visible as it were by the ineffable torchlight of the soul. And those who have made their choice once for all are blessed and worthy of all admiration. And methinks the prophet David was a man after this sort when he says, I will hear what the Lord God will say in me. And so is also the Divine Apostle when he exhorts us, saying, If ye seek a proof of Christ that speaketh in me; for He speaks of things concerning Himself in His Saints by His Spirit; yea, reveals other mysteries besides. Therefore it is true that knowing these things well, the Saints sometimes say, Unto us God revealed them through the Spirit; sometimes, But we have the mind of Christ, meaning by His mind His Spirit.

Jesus has added the qualification "he who loves me," clearly showing that none other than those who have chosen to live most righteously will be allowed to choose such an incomparable grace, for they are the ones who love him. While it is true that Christ raises the bodies of all—for there will be a resurrection of the evil and the good alike—a new life of glory and happiness will not be given to all without distinction. For it is clear that some only rise again to punishment and will have a life worse than any death, while others … will live a desirable and holy life in Christ.

Do you see how [Jesus] has hidden his manifestation in the commandments? Of all the commandments, therefore, the most comprehensive is to love God and our neighbor. This love is made firm through abstaining from material things and through stillness of thoughts.Knowing this, the Lord enjoins us "not to be anxious about tomorrow," and rightly so. For if someone has not freed himself from material things and from concern about them, how can he be freed from evil thoughts? And if he is beset by evil thoughts, how can he see the reality of the sin concealed behind them? This sin wraps the soul in darkness and obscurity and increases its hold on us through our evil thoughts and actions. The devil initiates the whole process by testing a person with a provocation that the person is not compelled to accept. But the one urged on by self-indulgence and self-esteem begins to entertain this provocation with enjoyment. Even if their discrimination tells them to reject it, yet in practice they take pleasure in it and accept it. If someone has not perceived this general process of sinning, when will he pray about it and be cleansed from it? And if he has not been cleansed, how will he find purity of nature? And if he has not found this, how will he behold the inner dwelling place of Christ? For we are a dwelling place of God, according to the words of prophet, evangelist and apostle.

Whoever loves me and keeps my commandments will enjoy my love and that of the Father and will obtain in addition a vision of who I really am. They will not be disadvantaged by the fact that they did not see me in body. Indeed, they will also enjoy that vision at the appropriate time as well when they see me coming down from heaven.

With such words, as we said above, He calms their sorrow, teaching them that the one who loves Him is not the one who grieves over His death — which grief they themselves were experiencing — but the one who keeps His commandments and precepts about not being attached to the present life, but laying down one's life for God and for the good. He speaks to them as if to say: "You think that you grieve over My death out of love, but I, on the contrary, place the sign of love in your not grieving." That such is the thought in His words is evident from what He says a little further on: "If you loved Me, you would rejoice that I am going to My Father" (John 14:28). So then, whoever loves Me has My commandments, and not only has them but also keeps them, lest the thief — the devil — should come and steal this treasure, for careful vigilance is needed so as not to lose them.

He who loves Me, what reward shall he receive? "He shall be loved by My Father, and I will love him, and will manifest Myself to him."

Why did He say this: "I will manifest Myself to him"? Since after the resurrection He was to appear to them in a body of divine form, so that they would not take Him for a spirit and a phantom, He foretells this to them, so that when they saw Him then, they would not remain in unbelief, but would remember that He had foretold this to them, and that He appears to them for keeping His commandments, so that they would always strive to keep them, and He would always appear to them. The mystery of the resurrection is great, and they would have accepted it with difficulty; therefore He prepares them, saying that He will appear to them Himself. For after the resurrection He also ate for the very reason that they would not consider Him a phantom — which was precisely the thought Judas had now.

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 shows the privileged state of one who loves: And he that loveth Me shall be loved of My Father, and I will love him.

Or, as after the resurrection He was to appear to them in a body more assimilated to His divinity, that they might 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 shows Himself to them as a reward for their keeping His commandments; and that therefore they are bound ever to keep them, that they may ever enjoy the sight of Him.

Now the reason for his return is given, and our Lord mentions two reasons why he is seen by the faithful and not by the world. The first is their true love for God; the second is God's love for them (v 21b).

As to the first he says, he who has my commandments and keeps them, he it is who loves me. Note that true love is love which appears and proves itself by actions: for love is revealed by its actions. Since to love someone is to will that person something good and to desire what this person wants, one does not seem to truly love a person if he does not accomplish the will of the beloved or do what he knows this person wants. And so one who does not do the will of God does not seem to truly love him. Thus he says, he who has my commandments and keeps them, he it is who loves me, that is, with a true love for me.

Some have these commandments of God in their heart, by remembering them and continually meditating on them: "I have laid up your word in my heart, that I might not sin against you" (Ps 119:11). But this is not enough unless they are kept in one's actions: "A good understanding have all those who practice it" (Ps 111:10). Others have these commandments on their lips, by preaching and exhorting: "How sweet are your words to my taste" (Ps 119:103). They also should follow them in their actions, because "He who does them and teaches them shall be called great in the kingdom of heaven" (Mt 5:19). Thus in Matthew (c 23), God reprimands those who speak but do not act. Others have them by hearing them, gladly and earnestly listening to them: "He who is of God hears the words of God" (8:47). Yet this is not enough unless they keep them in their actions, "for it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified" (Rom 2:13); "Do not labor for the food which perishes, but for the food which endures to eternal life" (6:27). Therefore, those who have the commandments in the above ways do keep them to a certain extent; but they still have to persist in keeping them. For this reason Augustine says: "The person who keeps the commandments in his memory and keeps them in his life, who has them in his speech and keeps them in his conduct, who has them by hearing them and keeps them by doing them, who has them by doing and persisting in doing them, this is one who loves me."

As for the second reason why he will be seen by the faithful, he says, he who loves me will be loved by my Father. At first glance this does not seem to make sense. Does God love us because we love him? Assuredly not; for we read: "not that we loved God, but because he has first loved us" (1 Jn 4:10).

Therefore, we should understand this statement in the light of what was said before, "He who has my commandments and keeps them, he it is who loves me." This does not mean that one keeps the commandments and as a result of this loves. But rather, one loves, and as a result of this, keeps the commandments. In the same way, we should say here that one is loved by the Father, and as a result he loves Christ, and not that one is loved because he loves. Therefore, we love the Son because the Father loves us. For it is a characteristic of true love that it draws the one loved to love the one who loves him: "I have loved you with an everlasting love, and therefore I have drawn you having compassion on you" (Jer 31:3).

Because the Father's love is not without the Son's love, since it is the same love in each, "Whatever the Father does, that the Son does likewise" (5:19), he adds, and I will love him. Why does he say, I will love, using the future, since the Father and the Son love all things from eternity? We should answer that love, considered as being in the divine will, is eternal; but considered as manifested in the accomplishment of some work and effect, is temporal. So the meaning is: and I will love him, that is, I will show the effect of my love, because I will manifest myself to him: for I love in order to manifest myself.

Note that one's love for another is sometimes qualified and sometimes absolute. It is qualified when one wills the other some particular good; but it is absolute when one wills the other all good. Now God loves every created thing in a qualified sense, because he wills some good to every creature, even to the demons, for example, that they live and understand and exist. There are particular goods. But God loves absolutely those to whom he wills all good, that is, that they have God himself. And to have God is to have truth, for God is Truth. But truth is had or possessed when it is known. So God, who is Truth, truly and absolutely loves those to whom he manifests himself. This is what he says, and I will manifest myself to him, that is, in the future, by glory, which is the ultimate effect of future beatitude: "He showed it to his friend" (Job 36:33); "She hastens to make herself known to those who desire her" (Wis 6:13).

Someone might ask: The Father will manifest himself, will he not? Yes, both the Father and the Son. For the Son manifests himself and the Father at the same time, because the Son is the Word of the Father: "No one knows the Father except the Son" (Mt 11:27). If in the meantime the Son manifests himself to anyone in some way, this is a sign of God's love. And this can be a reason why the world will not see him, because he will not manifest himself to it because it does not love him.

Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' (John 14:23). Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"

Let him be a temple, and God will come to him. He does not disdain, does not reject, does not scorn; rather, He deigns, unless He should be indignant. Hear Him promising, hear Him in the meantime deigning by promising, not indignantly threatening: "We will come," He says, "to him, I and the Father." To him whom He mentioned above as His lover, the obedient to His commandments, the keeper of His mandate, the lover of God, the lover of his neighbor: "We will come," He says, "to him, and make Our home with him."

The heart of the faithful is not narrow, to whom the temple of Solomon was narrow. For even he, when he built this, said: If the heaven of heavens does not suffice for you. And yet the temple of God is holy, which you are. For we, he says elsewhere, are the temple of the living God. "And how do you prove this?", as if it were said to him: As it is written, he says, I will dwell in them. If some great patron said to you: "I will dwell with you," what would you do? Since your house is narrow, without a doubt you would be troubled, indeed you would be terrified, you would wish it not to happen. For you would not want to be in straits, receiving a great one, to whose coming your poor little house would not suffice. Do not fear the coming of your God, do not fear the affection of your God. He will not narrow you when He comes; rather by coming, He will broaden you. For in order that you may know that He will broaden you, He not only promised His coming: I will dwell in them, but also the very breadth, by adding: And I will walk in them. If you love this breadth, you see it. Fear has torment, therefore it has straits; and thus love has breadth. See the breadth of charity: Because the charity of God is poured forth, he says, in our hearts.

"Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not, keepeth not my sayings." Here we have set forth the reason why He is to manifest Himself to His own, and not to that other class whom He distinguishes by the name of the world; and such is the reason also why the one loveth Him, and the other loveth Him not. It is the very reason, whereof it is declared in the sacred psalm, "Judge me, O God, and plead my cause against an unholy nation." For such as love are chosen, because they love: but those who have not love, though they speak with the tongues of men and angels, are become a sounding brass and a tinkling cymbal; and though they had the gift of prophecy, and knew all mysteries and all knowledge, and had all faith so that they could remove mountains, they are nothing; and though they distributed all their substance, and gave their body to be burnt, it profiteth them nothing. The saints are distinguished from the world by that love which maketh the one-minded to dwell together in a house. In this house Father and Son make their abode, and impart that very love to those whom They shall also honor at last with this promised self manifestation; of which the disciple questioned his Master, that not only those who then listened might learn it from His own lips, but we also from his Gospel. For he had made inquiry about the manifestation of Christ, and heard in reply about His loving and abiding. There is therefore a kind of inward manifestation of God, which is entirely unknown to the ungodly, who receive no manifestation of God the Father and the Holy Spirit: of the Son, indeed, there might have been such, but only in the flesh; and that, too, neither of the same kind as the other, nor able under any form to remain with them, save only for a little while; and even that, for judgment, not for rejoicing; for punishment, not for reward.

(Tract. lxxvi. 1) 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 love Me, he will keep My words.

(Tract. lxxvi. 2) Love distinguishes the saints from the world: it maketh men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For there is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation 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 former, 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 contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him.

(Tract. lxxvi. 4) But while the Father and the Son make Their abode with the loving 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 absurd 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 with you for ever. (v.16) He will therefore be in the same 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 implied.

So great is the condescension of the Word, so great the benevolence of the Father of the Word toward a well-disposed and well-ordered soul (which is itself the gift of the Father and the work of the Word), that the soul which they have preceded and prepared for themselves with such a blessing, they deign also to honor with their presence, and in such a way that they not only come to it, but also make their abode with it. For it does not suffice to show themselves, unless they also grant free access to themselves. What is it for the Word to come to a soul? To instruct it in wisdom. What is it for the Father to come? To dispose it to the love of wisdom, so that it can say: "I have become a lover of her beauty." To love is the Father's nature: and therefore the coming of the Father is proved from the love that has been poured in. What would instruction do without love? It would puff up. What would love do without instruction? It would go astray.

If I should feel that understanding is being opened to me, so that I understand the Scriptures, or the word of wisdom as it were bubbling up from within, or the light poured in from above revealing mysteries, or indeed a certain most ample bosom of heaven being unfolded to me, and richer showers of meditations flowing in upon my mind from on high: I do not doubt that the Bridegroom is present. For these are the riches of the Word, and from his fullness we receive these things. But if at the same time there shall have poured itself in a certain humble yet rich devotion of intimate sprinkling, so that the love of recognized truth begets in me a certain necessary hatred of vanity and contempt for it, lest perhaps either knowledge puff up, or the frequency of visitations exalt me: then I feel assuredly that I am being dealt with in a fatherly manner, and I do not doubt that the Father is present. But if I shall have persevered in always responding, as far as it is in me, to this condescension with worthy affections and acts, and the grace of God with me shall not have been empty: then both the Father who nourishes and the Word who instructs shall make their abode with me also.

There shines forth a threefold signification in Scriptures, teaching what to believe, what to expect, and what to do. What to believe, in terms of faith; what to expect, in terms of hope; what to do, in terms of charity, which consists in action, and not only in affective dispositions. "If anyone love Me, he will keep My word."

Jesus answered and said to him: If anyone loves me, he will keep my word; Luke 6: "Why do you call me Lord, Lord, and do not do the things which I command you?" "The love of God is not idle: for it works great things, if it is; but if it refuses to work, it is not love." And from this observance one merits the Lord's manifestation; hence and my Father will love him: and from this love follows manifestation: therefore he says: And we will come to him. And if the Lord comes, no good is lacking: Wisdom 7: "All good things came to me together with her." And we will make our abode with him, and this by merit of the observance of the commandments: hence Gregory: "He who truly loves God and perfectly keeps his commandments, in him the Lord makes his abode: because the love of the Divinity so penetrates him that he does not withdraw from this love in the time of temptation." And therefore, supply, he is manifested to you who keep my commandments, because you love me, and therefore you merit it.

It is asked concerning what is said of the Father, that the Father will come: whence: We will come to him. Why does He say this rather of Himself and the Father than of the Holy Spirit? And it seems that this ought not to be said of the Father, because the Father sends the Son. But if the Father were to come at the same time as the Son, by the same reason by which He would send the Son, by the same reason He would also send Himself. Likewise, how does He come who is everywhere and does not assume a creature? I respond: It must be said that the coming of God to us, as Augustine says, is understood according to effect, not through essence; whence Augustine: "They come to us while we come to them: they come by helping, we come by obeying; they come by illuminating, we come by beholding; they come by filling, we come by receiving." Since therefore the works of the Trinity are undivided, when the Holy Spirit comes, according to truth the Father and the Son come; yet according to appropriation it is attributed to the Father, who is another of the persons. To send, however, besides the fact that it denotes an effect, implies a personal distinction through authority and sub-authority: and therefore, even though the Father comes with the Son, He does not however send Himself with the Son. He does not make mention of the Holy Spirit, because He had spoken of this above.

When He saw that the disciple did not quite understand, He goes back again to what He said at first, and teaches clearly that He will not manifest Himself to His own, according to the conception he had formed in his mind, but that the manner of His manifestation will be special to His disciples, and not that common to the rest of mankind. For the vulgar, and those, for instance, who have just escaped from the deceitfulness of idols and have been called to the knowledge of the Living God, rest their faith on bare and unquestioned axioms, merely having learnt to know that there is no idol in the world, and that the Living God is One only; while they who have their minds illumined by every virtue and are already in a state to fitly apprehend Divine and hidden mysteries, will receive the torch of the Spirit, and will behold with the eyes of the soul the Lord Himself, Who has taken up His abode in them. The knowledge therefore that the Saints possess is not common to the rest, but is in a manner special and distinct and widely diverse. Christ then benefits us by every kind of word and way. For, first of all, anyone that loves Him is very broadly distinguished from the rest, showing as it seems to me, and as I justly apprehend, that it has not been given to all men to receive the power of His grace, but only to those in whom the glory of intimate connection with Him may be seen indwelling through their keeping His commandments.

Then in what way He will declare Himself and how He will take up His abode in them He goes on to declare. For My Father will love him, He says. For any man who has honoured by his obedience to the Son the Father from Whom He springs, will reap His love as the fruit of his conduct. Then He clearly shows what will be the issue thereof and what profit such a man will gain when He says, I and the Father will come unto him and make Our abode with him. For when our Saviour Christ dwells in us by the Holy Spirit, surely there too will be also His Father; for the Spirit of Christ is the Spirit of the Father Himself also, and the inspired Paul at one time speaks of the Spirit as belonging to the Father, and at another as belonging to the Son: not by way of logical contradiction, but rather saying what is true of either, for it is so in fact. He says then to some: He that raised up Christ Jesus from the dead shall quicken also your mortal bodies through His Spirit that dwelleth in you. Then again, And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Do you see that the same Spirit is of the Father and the Son? When then the Only-begotten dwells in your hearts, the Father is not far from you: for the Son hath in Himself the Father, being of one substance with Him, and is Himself by nature in the Father.

This then we may give as the definition and incontrovertible doctrine of the faith; and I should be glad to question thereupon those who have chosen heretical opinions from excess of ignorance and who arm their tongues with conceits about the Spirit. For what have they to answer when we say to them, "If the Spirit is created and alien to the substance of God, as you say, how can God abide in us through Him? And how can he that receiveth the Spirit partake of God?" For if it is within the bounds of possibility by the agency of any created being whatever for us to partake of the ineffable Divine Nature, what can be found to hinder God the Father thrusting aside the Spirit and by means of any other created being that He chooses to select dwelling in us and sanctifying us? But this is impossible: for no one can partake of the living God by any other means than by the Spirit. The Spirit therefore is God and of God, and is not numbered among creatures, as some think.

This consideration also must be taken into account. That which partakes of anything as being superior in nature and distinct from what it is itself must of necessity be different in nature from that which is partaken of. If then the Spirit is created or made, what remains for the sum of creation to partake of? Surely not itself! For in that case both that which partakes and that which is partaken of would alike owe their origin to a creator. But as it is, we being by nature both created and begotten partake of the Spirit as being different in nature from ourselves. The Spirit therefore is not created. And if this is true, and it is true, the Spirit is God and of God, as we have said. For nothing that exists can escape being included in the category of created things except the living God alone, from Whom the Holy Spirit, ineffably proceeding, dwelleth in us as He from Whom He springs. For He is an attribute of His Substance, and as it were a quality of His holiness.

So much for my controversy with these heretics. But as against the Anomoeans and those who have resolved on war with the Son, who are diseased with a like and kindred madness to these which we have just spoken of, I will refute them as briefly as possible. If a man love Me, he will keep My word; and My Father will love Him, and We will come unto him, and make Our abode with him. What, then, my good Sirs, have you to say if any one chooses to inquire and desires to know of you whether we shall have two Gods indwelling in us, the Father and the Son, or whether you conceive of one God as really existing in us. For if the Son is wholly distinct in nature and is conceived of as having a separate nature, how can we avoid believing that there is a duality of Gods in us when we keep His commandment? And if we are temples of one, that is, and not of two Gods, when the Father and the Son take up Their abode in us, how can you prove that the two coalesce unto unity in us, as, according to your crazy notion, identity of nature is out of the question? For either you must say that Christ has told us falsehoods, and that the Father only dwells in us by the Spirit, or He Himself dwells in us and the Father is absent. But this is absurd, and there is one God in us when we receive both. The Only-begotten then will appear to be not different in substance from His Father, but of Him and in Him, as the light includes the effulgence which proceeds from it. Such, and no other, is the true meaning of the mystery. And certainly the inspired Paul did not call us temples of two Gods, but clearly of one and the same. Know ye not, he says, that ye are a temple of God, and that the Spirit of God dwelleth in you? You see that making the Father and Son coalesce in identity of Substance he says that we have been made temples not of Gods but of one God. Why then do you bring your rash arguments into conflict with the power of the truth, and sow the seed of your poisonous impiety in those who are wont heedlessly to handle the holy and inspired writings?

Just as we ourselves cannot bear to live among filth and stench and are eager to rid our houses of such if there should be any, will not the pure and all-holy God even more disdain the polluted soul and abhor a heart sunk in the swamp of sxin? Of this there can be no question.

The way of the Lord is made straight to the heart when the word of truth is humbly heard. The way of the Lord is made straight to the heart when one's life is prepared according to his commandment. Hence it is written: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him." Therefore whoever raises his mind in pride, whoever pants with the fevers of avarice, whoever defiles himself with the pollutions of lust, closes the door of his heart against the truth; and lest the Lord come to him, he condemns the gates of his soul with the bars of vices.

For today the Holy Spirit came upon the disciples with a sudden sound, and changed the minds of carnal men into love of Him, and while tongues of fire appeared outwardly, their hearts were made flaming within, because as they received God in the vision of fire, they burned sweetly through love. For the Holy Spirit Himself is love. Hence John also says: "God is love." Therefore whoever desires God with a whole heart already has Him whom he loves. For no one could love God if he did not have Him whom he loves. But behold, if any one of you were asked whether he loves God, he would respond with full confidence and a secure mind: "I love." Yet in the very beginning of the reading you heard what the Truth says: "If anyone loves me, he will keep my word." The proof of love, therefore, is the showing forth of works. Hence the same John says in his epistle: "He who says, 'I love God,' and does not keep His commandments, is a liar." For we truly love God if we restrain ourselves from our own pleasures for the sake of His commandments. For he who still flows away through illicit desires certainly does not love God, because he contradicts Him by his own will.

"And my Father will love him, and we will come to him and make our abode with him." Consider, dearly beloved brothers, how great a solemnity this is: to have the coming of God as a guest in the lodging of the heart. Certainly if some wealthy and very powerful friend were to enter your house, the whole house would be cleaned with all haste, lest perhaps there be anything that might offend the eyes of the entering friend. Let him therefore wipe away the filth of wicked deeds who prepares the house of his mind for God. But see what the Truth says: "We will come, and we will make our abode with him." For He comes into the hearts of some and does not make His abode, because through compunction they indeed receive God's regard, but in the time of temptation they forget that very thing for which they had been moved to compunction; and so they return to committing sins as if they had never lamented them at all. Therefore he who truly loves God, who keeps His commandments, in his heart the Lord both comes and makes His abode, because the love of divinity so penetrates him that he does not depart from this love in the time of temptation. He therefore truly loves whose mind wicked delight does not overcome through consent. For each person is separated from heavenly love to the extent that he delights in lower things.

(Hom. xxx. in Evang.) If thou wouldest prove thy love, show thy works. The love of God is never idle; whenever it is, it doeth great things: if it do not work, it is not.

(Hom. xxx.) Into some hearts He cometh, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation 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.

(Hom. lxxv. 1, 2) To correct this mistake, He says, I 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.

God does indeed consume and utterly destroy: he consumes evil thoughts, wicked actions and sinful desires when they find their way into the minds of believers. God, with his Son, inhabits those souls that have been rendered capable of receiving his word and wisdom, in line with his saying, "I and the Father shall come and make our abode with him." After their vices and passions have been consumed, he makes them a holy temple, worthy of himself.

Judas in great fear thought that the Lord after His death would appear to them in a dream, which is why he posed the aforementioned question. But the Lord, refuting his opinion, says that just as the Father appears Himself, so I too will appear to you Myself. For I and the Father together will come to the one who keeps My words. I will not appear to you in a dream; but since I will come with the Father, as it is fitting for the Father to appear, such also will be My appearance to you.

The words "We will make Our abode with him" also overthrow the opinion of Judas. Dreams are short-lived, but I will appear and abide with the Father. Therefore My visitation does not resemble a dream.

He foretells them about His appearing for the reason, as I have said, that they might not consider Him a phantom, and at the same time He rouses them to the keeping of His commandments by the assurance that to those who keep them both He and the Father manifest Themselves. Just as, conversely, from the one who does not keep the commandments, as from one who does not love, both He and the Father withdraw.

Then, Christ's answer is given: first, Christ states the reason why he will manifest himself to the disciples and not to the world; secondly, he explains something he had said (v 24b). He shows, first, why he will manifest himself to his disciples; secondly, why he will not manifest himself to the world, at he who does not love me. As to the first, we see the fitness of the disciples to have Christ manifest himself to them; secondly, we see the manner and order of this manifestation, at and my Father will love him (v 23). In regard to the first, he mentions two things which make a person fit to receive God's manifestation. The first is charity, the second is obedience.

As to charity, he says, If a man loves me. Three things are necessary for a person who wants to see God. First, one must draw near to God: "Those who approach his feet will receive his teaching" (Deut 33:3). Secondly, one must lift up his eyes in order to see God: "Lift up your eyes on high and see who created these things" (Is 40:26). And thirdly, one must take time to look, for spiritual things cannot be seen if one is absorbed by earthly things: "Take time and see that the Lord is sweet" (Ps 34:8). Now it is charity which accomplishes these three things. Charity joins our soul to God: "He who abides in love abides in God, and God abides in him" (1 Jn 4:16). It also makes us look at God: "For where your treasure is, there will your heart be also" (Mt 6:21). As the saying goes: "Where your love is, there your eyes are." Charity also frees us from worldly matters: "If any one loves the world, perfect love for God is not in him" (1 Jn 2:15). Thus, to turn it about, one who perfectly loves God, does not love the world.

Obedience follows from charity; and so he says, he will keep my word. Gregory says: "The proof of love is one's actions. Love for God is never lazy: if it is present it accomplishes great things; if it refuses to work, it is not love." For the will, especially when it is concerned with an end, moves the other powers to their actions: for a person does not rest until he does those things which will bring him to his intended end, especially if it is intensely desired. And so, when a person's will is intent on God, who is its end, it moves all powers to do those things which obtain him. Now it is charity which makes one intent on God, and thus it is charity which causes us to keep the commandments: "The love of Christ controls us" (2 Cor 5:14); "Its flashes are flashes of fire" (Song 8:6). And through obedience a person is rendered fit to see God: "Through your precepts," that is, as kept by me, "I get understanding" (Ps 119:104). Again, "I understood more than the aged" (Ps 119:100).

Then when he says, and my Father will love him, we see the manner and order of this manifestation. Three things are needed so a divine manifestation can be made to us. The first is divine love; and he refers to this when he says, and my Father will love him. We explained above why the future tense is used, will love, which is that he is referring to the effect of love, although from the point of view of his willing to do good, God loves us from eternity: "Yet I have loved Jacob but I have hated Esau" (Mal 1:2). Jesus does not say here, "I will love him," because he had already made that clear to them before: "I love those who love me" (Prv 8:17). It remained for him to say that the Father would love them: "He loved the people: all the saints are in his hand" (Deut 4:37).

The second thing needed is that the divine come to us; referring to this, he says, and we will come to him. An objection to this is that for a thing to come, it has to change its place. But God does not change. Therefore, I answer that God is said to come to us not because he moves to us, but because we move to him. Something comes into a place in which it previously was not: but this does not apply to God since he is everywhere: "Do I not fill heaven and earth?" (Jer 23:24). Rather, God is said to come to someone because he is there in a new way, in a way he had not been there before, that is, by the effect of his grace. It is by this effect of grace that he makes us approach him.

According to Augustine, God comes to us in three ways and we go to him in the same three ways. First, he comes to us by filling us with his effects; and we go to him by receiving them: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Secondly, God comes to us by enlightening us; and we go to him by thinking of him: "Come to him and be enlightened" (Ps 33:6). Thirdly, he comes to us by helping us; and we go to him by obeying, because we cannot obey unless helped by Christ: "Come, let us go up to the mountain of the Lord" (Is 2:3).

Why does he not mention the Holy Spirit? Augustine says that we do not read here that the Spirit will be excluded when the Father and Son come, because we read above that the Spirit was "to be with you for ever" (v 16). Since in the Trinity there is a distinction of Persons and a unity of essence, sometimes the three persons are mentioned to indicate the distinction of the persons. And sometimes only two of the three persons are mentioned to indicate the unity of essence. Or again, one could say that since the Holy Spirit is nothing other than the love of the Father and the Son, when the Father and Son are mentioned, the Spirit is implied.

The third thing required for the manifestation of God is the continuation of each of the above, that is, of the love of God and of his coming to us. In regard to these he says, and make our home with him. Two things are indicated here. First, when he says, home, he indicates the stability with which we cling to God. God comes to some by faith, but does not remain because "they believe for a while and in time of temptation fall away" (Lk 8:13). He comes to others through their sorrow for sin; yet he does not stay with them because they return to their sins: "Like a dog that returns to his vomit is a fool that repeats his folly" (Prv 26:11). But he remains forever in his predestined: "I am with you always, to the close of the age" (Mt 28:20). Secondly, these words indicate the intimacy of Christ with us: with him, that is, with the one who loves and obeys him, since he takes pleasure in us, and has us take pleasure in him, "delighting in the sons of men" (Prv 8:31).

Chrysostom gives this a different meaning. He says that when Judas heard I will not leave you orphans... but you will see me, he thought that after his death Christ would come to them like the dead appear to us in a dream. So he asks, how is it that you will manifest yourself to us, and not to the world? This was like saying: How unfortunate for us! You will die and can only help us as the dead do. To exclude this Christ says, I and the Father will come to him (v 23), that is, as the Father manifests himself, so I do also, and make our home with him, which is not done in dreams.

But when He added, "And the saying which ye have heard is not mine, but the Father's who sent me," let us not be filled with wonder or fear: He is not inferior to the Father, and yet He is not, save of the Father: He is not unequal in Himself, but He is not of Himself. For it was no false word He uttered when He said, "He that loveth me not, keepeth not my sayings." He called them, you see, His own sayings; does He, then, contradict Himself when He said again, "And the saying which ye have heard is not mine"? And, perhaps, it was on account of some intended distinction that, when He said His own, He used "sayings" in the plural; but when He said that "the saying," that is, the Word, was not His own, but the Father's, He wished it to be understood of Himself. For in the beginning was the Word, and the Word was with God, and the Word was God. For as the Word, He is certainly not His own, but the Father's: just as He is not His own image, but the Father's; and is not Himself His own Son, but the Father's. Rightly, therefore, does He attribute whatever He does, as equal, to the Author of all, of whom He has this very prerogative, that He is in all respects His equal.

(Tract. lxxvi. 5) And 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 that 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.

He who does not love me does not keep my words: and therefore such a one does not merit to see me. Such is the world and the worldly: below in chapter 15: "If the world hates you, know that it hated me before you"; and therefore it does not keep his commandments: and therefore he does not manifest himself to the world. And lest you think that he spoke his own words and not the Father's, he adds: And the word which you have heard is not mine, that is, the word: it is an antiptosis, in which one case is put for another: but of the Father who sent me: above in chapter 12: "I have not spoken of myself: but the Father who sent me, he gave me a commandment, what I should say and what I should speak."

He that loveth Me not keepeth not My words.

When He has premised and rightly defined who those that love Him are, and of what blessings they will partake, He at once proceeds to treat of others who have not yet chosen to love Him. "For they will not keep My words," He says; for this is the meaning of the saying, "he will not keep My word," spoken as if of and concerning one man, even though it has a broad and generic signification. And this that He says has a very apt connection with what precedes. For, if the keeping of His commandments or His Word is a clear proof of love towards Him, surely the converse of this will be true. For treating His bidding as of no account and thrusting His commandment aside will be a sign that we refuse to love Him, as these are the acts of men inured to evil-doing. But just as He promised that together with God the Father He would Himself abide with those who keep His laws, for the same reason, I think, He will pass away from and wholly abandon those who do the reverse. For thus the truth of Solomon's saying will be seen: Into the soul of him that maketh iniquity wisdom will not enter, nor dwell in the body given over to sin. For in common life you can observe that a similar result follows: for does not a man gain repute by conversing with those who are likeminded and who choose the same path of life, rather than with others? And Every creature loves his like, according to the saying, and Man will seek union with his like. And if it seems most desirable even among ourselves to live with those of similar habits to ourselves, how can we escape the reflection that this is still more the case with God? For as He is good by nature and the beginning and source of all virtue, He takes up His abode not in the lovers of wickedness but in the workers of virtue, and disdains the impure, and with good reason. As then we ourselves are naturally eager to rid our houses of filth and stench if any such there be, disdaining to live in them, will not the pure and all-holy God still more disdain the polluted soul, and abominate a heart sunk in the slough of sin? Of this there can be no question. For that he that doth not keep His commandment will be found among these and not elsewhere, being as he is impure and of filthy lusts, our speculation will perforce teach you. For in not keeping the Divine commands the origin of sin is found.

For just as the deprivation of light introduces its opposite, I mean darkness, just so refusing to do virtuous acts causes wickedness to spring up. For inasmuch as the subject-matter that underlies them is one and the same, things diverse from each other in quality may admit of comparison (I am far from saying they are identical) according to the law of contraries.

And so vice and virtue are separate and widely opposed to each other in quality, or how could one speak without falling into error? But both characters cannot belong to any one among us in the same relation and be fulfilled in action. For either a man is good or bad, though he may not have reached the height of iniquity or virtue. Then when the one principle is powerful within us, the other, that is the opposite, will be weak. And so if the formal principle of virtue consist in keeping His commandments, is it not most plain that in not keeping them wickedness originates? Just as to have in himself the Father and the Son, which is the origin and basis of all satisfaction of soul and glory, is in store for him that keeps His commandments, so he that keepeth them not is wholly cut off from participation in the ineffable Divine nature; which is, in effect, incapacity to enjoy any blessing. If any man then think it a good and desirable thing to partake of the Divine nature and to have God Who is the Father of the universe indwelling and abiding in the shrine of the heart by His Son, in the Spirit, let him thoroughly purge his soul, and wash away the stain of wickedness, by whatever means he can; and most of all, by all kinds of well-doing. For then will he become truly the temple of God; and He will rest and abide in him, according to the Scripture. For then it will not be with him as it was with the lawyer mentioned in the Gospels, who did not wait for grace from the Saviour, but said that he went self-called to follow Him; and, eager to seize so desirable a blessing, exclaimed, Master, I will follow Thee whithersoever Thou goest: but what said Christ to him as in a parable and in riddles, The foxes have holes and the birds of the heaven have nests, but the Son of Man hath not where to lay His Head. By foxes and birds of the heaven He meant wicked and unclean devils, and the spirits of the world and of the air, which love to dwell and take up their abode in the hearts of pleasure-seekers, fulfilling their own lusts, and so cramping the miserable souls of those who receive them that God can find no place at all for rest in them. This is what He means by laying His Head.

Let us then cleanse our hearts from every defilement, for so will God dwell in us and will render us proof against all the malice of the devil, and will make us happy and blessed, and will render us partakers of His ineffable Divine nature.

And the word which ye hear is not Mine but the Father's Who sent Me.

He once more deals with a difficult subject which required of Him accurate explanation, and again brings forward illustrations by which they might have their understanding better fitted to fully comprehend the depth of the mystery. And He confirms the minds of His hearers in order that they might not be allured by the ignorant prejudices of the Jews, and in their desire to bring their own ideas into conformity with the Jewish do despite unto the holy teaching of the Gospel. What I wish to say is this in plain words: For the law having a shadow and an impressed type until a time of reformation, according to the saying of Paul, hath been our tutor to bring us unto Christ, and provided, as it were, a preliminary training for virtue according to godliness. If any one then were to call the Mosaic dispensation preparatory to true worship in Spirit, he would not miss the mark. For, for this reason, the Law brought nothing to perfection; but our Lord Jesus Christ showed us no longer the shadows of things, but the reality itself openly, no longer sketching the outline of virtue in types and figures, as Moses did, but setting it up naked in the public sight, accomplishing the perfect man in righteousness. The instruction of the words of Christ was then a shifting and moulding of the types into truth. And since, as the truth was already shining forth, it was superfluous for the shadow any longer to prevail, Christ ordained that those who came to Him by faith should no longer frame their conduct by the types of the Law. This was very grievous to the Jews, for they thought that Christ came to destroy the old Law, although they heard Him saying openly, I come not to destroy the Law, but to fulfil. For I say unto you, one jot or one tittle shall in no wise pass away from the Law till all things be accomplished. The realisation of excellence which was introduced by the laws of Christ brings with it the fulfilment of the shadow of the Law, as we have just said. For inasmuch as in their headstrong passion they became backsliders into disobedience, and assuming a zeal for the Law not according to knowledge, they thought themselves to be advocating the Law by rejecting the commandments of Christ, it was for this very reason in order that He might not seem to any to be laying down some new and peculiar laws adverse to the will of God the Father He conveyed this useful and necessary rebuke----The word which ye hear is not Mine, but the Father s Who sent Me. Let not any one of those who come to Me by faith, He says, think that I have made any discourse not in accord with the will of God the Father. The tidings of the Gospel are His and not another's, but He gave them not as ashamed of the older enactments, nor again as though the better commandment had been unveiled at the moment; but rather because the type had been moulded into reality at the fitting time. For He That said those things by Me to the men of old time says this also now to you: for I am the living Word That interprets the ineffable Will of God the Father, wherefore am I called the Angel of great counsel.

For either after this manner we shall receive the saying, I mean the following ---- The word which ye hear is not Mine, but the Father s Who sent Me, or we shall understand it in another way. For He says that His own word is the word of God the Father, that they who keep it may know that they honour God when they are persuaded by the words which come from Him: while others, falling into the contrary extreme and not disdaining by disobedience to insult the commandment given to them, sin against the nature of the Most Highest. Now it was possible in two ways to confirm the minds of His hearers: for either the wish to honour God would incline them at all events to obedience, or the fear of coming into conflict with Him would also have this effect. For the calculation of what is useful and expedient runs through both methods. And when He says, "It is not My word," He does not at all put out of our sight the peculiar character which He bears as the Word and God. And, while He still wears His homely shape, and appears and truly is in the guise of manhood, and is really like as we are when He is saying this, He is not willing that His word should be thought merely human, but really Divine and regal; of necessity merging His character in that of the Father, in order that He might not by sundering Himself admit the conception of two Sons, as the Son is one and the same both before and after His Incarnation. For Christ is one, and not two, as some say: for the Word proceeding from the Father, being God, became flesh according to the saying of John not by conversion into flesh, but by enshrining His divinity in flesh from the womb of the holy virgin. In order then that we may not think His word is merely human, or divest the Gospel teaching of its Divine character, but may be convinced that it comes from the God Who is over all, appropriately and with great reason, inasmuch as He was then appearing to them in the form of man, He attributes His words to His Divine Nature, as in the character of God the Father, from Whom and in Whom He is by nature as His effulgence and His word and the Express Image of His Person.

He made known to them many things concerning the oneness of his own divinity with that of the Father. He made clear that there was no separation between them so that even the words he spoke to them were not his, he declared, but the Father's. "And the word that you have heard is not mine but the Father's who sent me." In this sentence he makes it abundantly clear that all who reject the teaching of his only-begotten Son reject the teaching of the Father also, since the Son says that the words he spoke are not his but the Father's. And from this it follows that if they are the words of the Father, they are also the words of the Son, for he declares, "All things whatever the Father has are mine." … And this is clearly because of the oneness of the divine substance that recognizes nothing as part of it that does not belong to the divine nature.

Hence it is still added: "He who does not love me does not keep my words." Return therefore inwardly to yourselves, dearly beloved brothers; examine whether you truly love God; yet let no one believe himself, whatever his mind has answered him without the testimony of works. Concerning love of the Creator, let tongue, mind, and life be examined. The love of God is never idle. For it works great things, if it exists; but if it refuses to work, it is not love. "And the word which you have heard is not mine, but the Father's who sent me." You know, dearly beloved brothers, that He who speaks, the only-begotten Son, is the Word of the Father, and therefore the word which the Son speaks is not the Son's but the Father's, because the Son Himself is the Word of the Father.

(Hom. xxx.) In proportion as a man's love rests upon lower things, in that proportion is he removed from heavenly love: He that loveth Me not, keepeth not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness.

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me."

(Hom. lxxv. 1, 2) It follows, And the word which ye hear is not Mine, but the Father's which sent Me; i. e. He that heareth not My words, inasmuch as he loveth not Me, so loveth he not My Father. This He says to show that He spoke nothing which was not the Father's, nothing beside what seemed good to the Father.

For whoever does not love Me does not keep My words. And whoever does not love the Son does not love the Father either. For the word belongs to both the Son and the Father. Therefore, whoever does not keep the words of the Son, that is, of the Father, does not love either the Son or the Father. So you, disciples, keep My words, for by this you will prove your love for Me and for the Father.

Others say that the question "why do You intend to manifest Yourself to us, and not to the world?" was proposed by the disciple Judas not out of fear, but out of love for people. He desired that the benefit of the manifestation would be not for the disciples alone, but for the whole world as well. But the Savior shows that not all are deemed worthy of such blessings; only those who keep His commandments will become worthy of His manifestation and the Father's love. For in the one who keeps the commandments, God and the Father abides. But not in the same way as in the Son; for in the Son He abides by nature, while in man by moral disposition.

Now he gives the reason why he will not manifest himself to the world: this reason is the lack of those things on account of which he says that he will manifest himself. For when the cause is absent, the effect is absent. Now the causes for a divine manifestation to be made to the worldly are not found in them. And so God will not manifest himself to the world and the worldly.

It is clear that they do not have the cause, because the world does not love him. Referring to this he says, he who does not love me. Further, they do not obey him; and so he says, does not keep my words. As Gregory says: "To love God it is necessary to use our words, our minds and our lives." The reason is obvious why God will manifest himself to his own, and not to the world. It is because his own really have love, and it is love which distinguishes the saints from the world: "He hides the light from the proud. He shows his friend that he owns it" (Job 36:32); "The deep says 'It is not in me' and the sea," that is, one who is disordered, "says, 'It is not with me'" (Job 28:14).

Then when he says, and the word which you hear is not mine but the Father's, he clears up what he had just said, "If a man loves me, he will keep my word, and my Father will love him, and we will come to him." For someone could say that there was no reason for this statement (v 23), and it would be more reasonable to have said: "I will love him, and I will come to him." To exclude this idea he says, and the word which you hear is not mine, that is, it is not mine as coming from myself, but it is mine as coming from another, from the Father, who sent me. It is like saying: One who does not hear this word does not love only me, he also does not love the Father. And therefore, one who loves both Christ and the Father deserves a manifestation of each. So he says: and the word which you hear, spoken by me, as a human being, is indeed mine insofar as I speak it, and yet it is not mine, insofar as it is mine from another: "My teaching is not mine" (7:16); "The words that I say to you I do not speak of myself" (14:10).

Augustine remarks that when our Lord refers to his own words he uses the plural, "my words" (v 24), but when he speaks of the utterance of the Father, he uses the singular form, "the word which you hear is not mine," because he wants us to understand that the word of the Father is he himself, the unique Word of the Father. Thus he says he is from the Father, and not from himself, because he is neither his own image nor his own Son, but the Son and image of the Father. Yet all the words in our heart are from this unique Word of the Father.