Thursday of the 7th Sunday of Pascha

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.

This is His meaning then: In the world to come, ye shall ask Me nothing: but in the mean time while ye are travelling on this wearisome road, ask what ye want of the Father, and He will give it you: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you.

We have now to consider these words of the Lord, "Verily, verily, I say unto you, If ye shall ask anything of the Father in my name, He will give it you." It has already been said in the earlier portions of this discourse of our Lord's, on account of those who ask some things of the Father in Christ's name and receive them not, that there is nothing asked of the Father in the Saviour's name that is asked in contrariety to the method of salvation. For it is not the sound of the letters and syllables, but what the sound itself imports, and what is rightly and truly to be understood by that sound, that He is to be regarded as declaring, when He says, "in my name." Hence, he who has such ideas of Christ as ought not to be entertained of the only Son of God, asketh not in His name, even though he may not abstain from the mention of Christ in so many letters and syllables; since it is only in His name he asketh, of whom he is thinking when he asketh. But he who has such ideas of Him as ought to be entertained, asketh in His name, and receiveth what he asketh, if he asketh nothing that is contrary to his own everlasting salvation. And he receiveth it when he ought to receive it. For some things are not refused, but are delayed till they can be given at a suitable time. In this way, surely, we are to understand His words, "He will give you," so that thereby we may know that those benefits are signified which are properly applicable to those who ask. For all the saints are heard effectively in their own behalf, but are not so heard in behalf of all besides, whether friends or enemies, or any others: for it is not said in a general kind of way, "He will give;" but, "He will give you."

(Tr. ci. 4) The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings.

(Tr. cii) But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. (1 John 4:19) The Father then loves us, because we love the Son, (Diligamus Deum, Vulg.) it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place.

(Tr. cii) He came forth from the Father, because He is of the Father; He came into the world, because He showed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt.

(Tr. cii) The word whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour's name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it.

(1. de Trin. c. 8) And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made.

(Tr. cii) Whatsoever then is asked, which appertained to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i. e. not absolutely nothing, but nothing in comparison (computatione) with so great a thing as this. It follows: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, (1 Cor. 13:12) and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will show you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to whom the Son shall reveal Him. (Mat. 11:17)

(Tr. cii. c. 3) But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son showeth so plainly of the Father, that He who showeth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.

It can disturb hearers with weak [faith] that, at the beginning of this reading from the Gospel, the Savior promises his disciples, "If you ask anything of the Father in my name, he will give it to you." Not only do people like us not receive many things we seek to ask of the Father in Christ's name, but even the apostle Paul himself asked the Lord three times that the angel of Satan with which he was tormented might depart from him, and he was not able to obtain what he asked. But the perplexity caused by this question has already been resolved by the old explanation of the Fathers. They understood truthfully that those people alone ask in the name of the Savior who ask for those things that pertain to eternal salvation. They understood, therefore, that the apostle did not ask in the Savior's name [when he asked] to be relieved of the temptation that he had received as a protection for his humility. If he had been relieved of it, he could not have been saved.… Whenever we are not listened to when we ask, it happens either because we are asking [for something] contrary to what would aid our salvation, and for this reason the grace of his kindness is denied us by our merciful Father because we are unsuitably asking … or [it happens because] we are asking for things that are indeed useful for and connected with true salvation, but we ourselves by our evil lives divert away from us the voice of the just Judge, falling into what was said by Solomon, "The person who turns away his ear from hearing the law, his prayer will be an abomination." Or [it happens because] when we pray for certain sinners, that they may recover their senses and return to themselves, that although we are asking [for something] pertaining to salvation, and we deserve to be heard for our own merit, yet their obstinacy stands in the way of our obtaining what we ask.

This Hierarch is the most generous because He gives us whatever we ask. "Amen, amen, I say to you, if you ask the Father anything in My name," He shall give it to you. He swears to it and asserts it with complete truthfulness.

And in that day you shall not ask me anything, that is, you shall not question me. If this is referred to the day of glory, it is true, because then they will see all things clearly; Isaiah fifty-four: "I will make all your children taught by the Lord." But if it is understood as after the glorification of Christ, it is still true, because then they had an interior teacher, according to what was said above in the same chapter: "When that Spirit of truth shall come, he will teach you all truth"; and: "The anointing will teach you concerning all things."

Or: you shall not ask, because you will not be in need, but you will be blessed, for whom all things succeed according to their desire.

Amen, amen I say to you. This is the third part of the chapter, in which the Lord consoles the disciples from the hearing of their petitions; and he proceeds in this part in the following manner. First is noted the Lord's generous promise; second, the consolation of the disciples, at the words: His disciples say to him, etc. The first, then, is described as follows. First is noted the Lord's generosity in promising; second, the opportuneness of the time for petitioning; third, the readiness of will to hear.

First, therefore, the Lord's liberality in promising is made or noted under certitude: on account of which he says: Amen, amen I say to you, this is a sign of certitude: if you shall ask the Father anything in my name, he will give it to you. If anything, that is, if something: that something is eternal life; whence Augustine: "Whatever else is asked for, nothing is asked for, not because it is no thing at all, but because in comparison with so great a thing, whatever else is desired is nothing"; therefore James 1: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly, and it shall be given to him."

There is a question concerning what he says: If you ask the Father anything in my name, he will give it to you.

1. It is asked: since he said the same thing above in chapters fourteen and fifteen, why does he now repeat it in chapter sixteen? It seems superfluous: therefore, if nothing in Christ's words was superfluous, why does he say it so many times?

2. Likewise it is asked, because this seems false: for Paul asked for the thorn of the flesh to be removed from him, and yet he did not obtain it, 2 Corinthians twelve. Likewise, every day we see that the Saints ask, and yet are not heard. What is the meaning of what he says: If anything etc.?

I respond: It must be said that for a prayer to be worthy of being heard, it is required that the one praying be worthy, be persevering: that he ask for what pertains to salvation: that he ask for himself. When these conditions concur, Christ's promise is understood: and then it does not fail to be heard. Moreover, for one to be worthy, it is necessary that he have faith, hope, and charity; therefore this promise was made three times. First by the merit of faith, second of charity, and here now third of hope.

To this end, that it be persistent, it is necessary that one ask many times; therefore he repeated many times: If you ask anything, to show that the same thing must be asked for many times. It is necessary that one's petition be salutary: therefore he often says, whatever you ask in my name: Augustine says: This means in the reality of the name, because Jesus means salvation. To ask in the name of Jesus is to ask for what pertains to salvation: and therefore Paul was not heard. Fourth, for oneself, therefore he says: He will give to you, he does not say: he will give to others, but to you.

Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ. Let the Father acknowledge the words of His Son when we make our prayer, and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says, that "whatsoever we shall ask of the Father in His name, He will give us," how much more effectually do we obtain what we ask in Christ's name, if we ask for it in His own prayer!

He says that His holy disciples will increase in wisdom and knowledge when they should be clothed with power from on high according to the Scripture, and with their minds illumined by the torchlight of the Spirit should be able to conceive all wisdom, even though they asked no question of Him Who was no longer present with them in the flesh. The Saviour does not indeed say this because they will have no more need of light from Him, but because when they had received His own Spirit, and had Him indwelling in their! hearts, they would have in their minds no lack of every good thing, and would be fulfilled with the most perfect knowledge. And by perfect knowledge we mean that which is correct and incapable of error, and which cannot endure to think or say any evil thing, and which has a right belief concerning the Holy and Consubstantial Trinity. For if we see now in a mirror darkly, and we know in part, still while we wander not astray from the doctrines of the truth but adhere to the spirit of the holy and inspired writings, the knowledge that we have is not imperfect, a knowledge which no man can acquire save by the light of the Holy Spirit given unto him. Hereby he exhorts the disciples to pray for spiritual graces, and at the same time gives them this encouragement----that what they ask they will not fail to obtain; adding the comforting assurance of the word "verily" to His promise that if they will go to the Father's throne and make any request, they will receive it of Him, He Himself acting as Mediator and leading them into the Father's Presence. For this is the meaning of the words in my Name; for we cannot draw nigh unto God the Father save by the Son alone. For through Him we have obtained access in One Spirit unto the Father, according to the Scripture. Therefore also He saith: I am the Door: I am the Way: no one cometh unto the Father but by Me. For inasmuch as the Son is also God, together with the Father He conveys good gifts to the Saints, and associates Himself with Him in granting us the portion of the blessed. Moreover, the inspired Paul most evidently confirms our belief herein by writing these words: Grace to you and peace from God our Father and the Lord Jesus Christ. And in right of His titles, Mediator, High Priest, and Advocate, He conveys to the Father prayers on our behalf, for He gives us all boldness to address the Father. In the Name then of Our Saviour Christ we must make our requests, for so will the Father most readily grant them, and will give to those that ask good gifts, that we may take them and rejoice therein. So being fulfilled with spiritual graces, and enriched with the grant of knowledge from Him through the Holy Spirit dwelling in our hearts, we shall gain a very easy triumph over every strange and abominable lust; and thus being active in good works, and attaining to the practice of every virtue with fervent zeal, and strengthened with everything whatsoever that maketh for sanctification, we rejoice with exceeding joy at the prospect of the reward that awaits us; and, dismissing the despondency that springs from an evil conscience, we have our hearts enriched with the joy that is in Christ. This did not enter into the life of the men of old time; they never practised this manner of prayer, for they knew it not. But now is it ordained for us by Christ, at the appropriate season, when the time of the accomplishment of our redemption was fulfilled, and the perfect fruition of all good was gained for us by Him. For just as the Law accomplished nothing, and as righteousness according to the Law was incomplete, so also was the mode of prayer inculcated thereby.

It follows: "That whatsoever you shall ask the Father in my name, he may give it you." Behold, here he says: "Whatsoever you shall ask the Father in my name, he will give it you." Again, elsewhere through the same Evangelist he says: "If you shall ask the Father anything in my name, he will give it you. Hitherto you have not asked anything in my name." If the Father gives us everything we ask in the name of the Son, what then does it mean that Paul asked the Lord three times and did not deserve to be heard, but it was said to him: "My grace is sufficient for you, for power is made perfect in weakness"? Did not that most excellent preacher ask in the name of the Son? Why then did he not receive what he asked? How then is it true that whatever we ask the Father in the name of the Son, the Father gives us, if the Apostle asked in the name of the Son that the angel of Satan be removed from him, and yet did not receive what he asked? But since the name of the Son is Jesus, and Jesus means savior, or is also called salvation, therefore he asks in the name of the Savior who asks for that which pertains to true salvation. For if something that is not expedient is asked for, the Father is not being asked in the name of Jesus. Hence the Lord says to those same apostles while they were still weak: "Hitherto you have not asked anything in my name." As if it were openly said: You have not asked in the name of the Savior because you do not know how to seek eternal salvation. Hence it is that Paul also is not heard, because if he were freed from the temptation, it would not profit him unto salvation.

"And in that day ye shall ask Me nothing." Again He proveth nothing else by these words, but that He is from God. "For then ye shall for the time to come know all things." But what is, "Ye shall not ask Me"? "Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things."

"Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name."

He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, "Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word" (Acts iv. 29, Acts iv. 31), "and work miracles in Thy Name." "And the place was shaken where they were."

And so, when the saints give thanks to God in their prayers, they acknowledge through Christ Jesus the favors he has done. And if it is true that one who is scrupulous about prayer ought not to pray to someone else who prays but rather to the Father whom our Lord Jesus taught us to address in prayers, it is especially true that no prayer should be addressed to the Father without him, who clearly points this out himself when he says, "Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name. Up till now you have asked nothing in my name. Ask, and you will receive, that your joy may be full." Now he did not say "ask me" or simply "ask the Father." On the contrary, he said, "If you ask anything of the Father, he will give it to you in my name." For until Jesus taught this, no one asked the Father in the name of the Son. And what Jesus said was true, "Up till now you have asked nothing in my name." And also true was his saying, "Ask, and you will receive, that your joy may be full."

"When," He says, "I rise again, and then the Comforter comes to you and guides you into all truth, then you will not ask Me anything, as, for example, you previously asked: 'Where are You going?' (John 14:5), 'Show us the Father' (John 14:8). For by the power of the Spirit you will know all things." Or "ask" is used in place of "request, demand." So, when I, after the resurrection from the dead, send you the Comforter, then you will no longer ask Me, that is, you will not need My mediation, but it will be enough for you to utter My name in order to receive what you desire from the Father. So here He shows the power of His name. Since they will not see Him and will not ask Him, but will only invoke His name, and He will perform such deeds.

2135 Above, our Lord enlarged on two things which would comfort his apostles, the promise of the Paraclete and his own return. Here he mentions a third reason by which he comforts them, promising them access to the Father. First, he promises them an intimate relationship with the Father; secondly, he gives a reason for this intimacy (v 25). He does two things about the first: he gives them that security that comes from confidence; secondly, he encourages them to act on their confidence (v 24). He does two things with the first: first, he rejects a need for an intercessor; secondly, he promises them an opportunity to ask (v 23).

2136 He says, In that day you will ask nothing of me. According to Augustine, where we have ask, the Greeks have a word which means two things: to ask for something, and to ask or pose a question. Consequently, In that day you will ask nothing of me can mean two things: you will not ask me for anything, or you will not question me about anything.

In that day. What that day is can be seen from what he said before, "I will see you again" (v 22). This can be understood to be the day of his resurrection, or the day when we have the vision of his glory.

2137 Chrysostom understands this passage the first way. Thus, In that day, when I arise from the dead, you will ask nothing of me, that is, you will not say such things as "Show us the Father." Augustine objects to this interpretation because after the resurrection the disciples did say: "Lord, will you at this time restore the kingdom to Israel?" (Acts 1:6); and Peter poses the question: "Lord, what about this man?" (20:21).

Yet one can uphold Chrysostom's explanation by saying that our Lord calls that day not only the day of his resurrection, but also that day the disciples were to be taught by the Holy Spirit: "When the Spirit of truth comes, he will teach you all truth" (16:13). And so by speaking in a vague manner of that time, our Lord also includes the coming of the Holy Spirit. It is like saying: In that day, once the Holy Spirit has been given, you will ask nothing of me, because you will know all things by the Holy Spirit: "His anointing teaches you about everything" (1 Jn 2:27). Again, according to Chrysostom, In that day, when the Holy Spirits comes, you will ask nothing of me, that is, you will have no need to ask me.

2138 But after the resurrection did not the apostles pray to Christ for things? It seems so, for the Apostle says: "Three times I besought the Lord," that is, Christ (2 Cor 12:8). I answer that there are two natures in Christ: his human nature, by which he is the mediator between God and us (1 Tim 2:5), and his divine nature, by which he is one God with the Father. Christ, considered as having a human nature, was not a mediator who never united us to God, like some mediators who never unite extremes. So, Christ joins us to the Father. Now to join God the Father and to join Christ as God are the same. Thus he says: It is not necessary for you to use my mediation as man. Thus, In that day you will ask nothing of me as mediator, because you will have access to God by yourselves ‑ but you will ask me as God. Although Christ intercedes for us, as the Apostle says (Rom 8:34), still the Church does not ask him as an intercessor. Thus we do not say, "Christ, pray for us"; but we do ask him as God, adhering to him as God by faith and love.

2139 Augustine explains this passage as referring to the day of the vision of glory in this way: In that day, when I see you in glory, you will ask nothing of me, that is, you will not ask me for anything because there will be nothing left to desire, since all goods will be ours in superabundance in our homeland: "You will fill me with joy by your face" (Ps 16:11); and again, "I will be satisfied when your glory appears" (Ps 17:15). Also, you will ask no questions because you will be filled with the knowledge of God: "In your light do we see light" (Ps 36:9).

2140 An objection can be raised against both of these points. The saints do pray in our homeland: "Call now, if there is any who will answer you; and turn to some of the saints" (Job 5:1); and in 2 Maccabees (15:12) we see that a saint prayed for the entire Jewish people. Nor can one say that the saints pray just for others and not for themselves, for we read: "O Sovereign Lord... how long before you will judge and avenge our blood on those who dwell upon the earth?" (Rev 6:10). Further, the saints ask questions: for they will be equal to the angels (Mt 22:30), and the angels question: "Who is the King of glory?" (Ps 24:8), and "Who is this that comes from Edom?" (Is 63:1). Therefore, the saints do question.

Two points can be made in answer to this. The time of glory can be considered in two ways: the time of the beginning of glory, and the time of its full completion. The time of the beginning of glory lasts until the day of judgment: for the saints receive glory in their soul, but something still remains to be received, that is, the glory of the body for each one, and the completion of the number of the elect. Consequently, till the day of judgment the saints can both ask for things and question, but not about what pertains to the very essence of beatitude. The time of fully complete glory is after the day of judgment, and after this nothing is left to be asked for, and nothing left to be known. It is about this that he says, In that day, of consummated glory, you will ask nothing of me.

The observation about the angels asking questions is true in his way: they do ask about the mysteries of the humanity of Christ and the incarnation, but they do not question about the divinity.

2141 Now he promises them an opportunity to ask. This is related to the above in two ways. According to Chrysostom, this refers to the time of the resurrection and the coming of the Holy Spirit. It is like saying: It is true that in that day of the resurrection and of the Holy Spirit that you will not ask me; yet you will have my help, because you will ask the Father, to whom you have access through me, in my name.

Augustine explains it the other way. "In that day," of my glory, "you will ask nothing of me"; but in the meantime, during your sorrowful pilgrimage, if you ask anything of the Father, he will give it to you. So according to this explanation, if you ask anything of the Father, does not refer to "in that day," but to what precedes that day.

2142 Our Lord lays down seven conditions for good prayer. The first is that spiritual goods should be sought, when he says, "If you ask anything." For what is entirely earthly, even though it is something in itself, is nothing when compared to spiritual goods: "I accounted wealth as nothing in comparison with her" (Wis 7:8); "I looked on the earth, and lo, it was waste and void" (Jer 4:23). But an objection: In Matthew (6:11), our Lord teaches us to ask for temporal goods: "Give us this day our daily bread." I answer that a temporal good asked for in relation to a spiritual good is then something. The second is that it be made with perseverance; as to this he says, If you ask, with perseverance: "They ought always to pray and not lose heart" (Lk 18:1); "Pray constantly" (1 Thess 5:17).

Thirdly, we should pray in harmony with others; he says, if you, in the plural, ask: "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven" (Mt 18:19). Thus the Gloss says, about Romans (c 16), that it is impossible for the prayers of many not to be heard. Fourthly, it should arise from an affection like that of a child for its parents, as he says, the Father. One who asks out of fear does not ask a father, but a master or an enemy: "If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!" (Mt 7:11).

The fifth condition is that it be made with piety, that is, with humility: ‑ "He will regard the prayer of the humble and will not despise their petitions" (Ps 102:17) ‑ with confidence that it will be granted ‑ "Let him ask in faith, with no doubting" (Jas 1:6) ‑ and it should be made correctly ‑ "You ask and do not receive, because you ask wrongly" (Jas 4:3). In regard to this he says, in my name, which is the name of the Savior, in which name one asks when asking for things pertaining to salvation, and when asking in that way by which one can attain salvation: "There is no other name under heaven given among men by which we must be saved" (Acts 4:12).

The sixth condition is that prayer be made for an appropriate time, so he says, he will give. One should not stop praying if one does not immediately receive; it will be given to us even if it is postponed till a better time, so as to increase our desire: "You give them their food in due season" (Ps 145:15). Seventhly, one should ask for himself. Thus he says, to you, because sometimes prayers for others are not heard because the demerits of those we ask for stand in the way: "Do not pray for this people" (Jer 7:16); "Though Moses and Samuel stood before me, yet my heart would not turn toward this people" (Jer 15:1).

Our fullness of joy—and there is nothing greater than this—is to enjoy God in the Trinity, in the image of whom we are made.

So what should we pray for? "Ask in my name." And he did not say what for, but in his words we can understand what we ought to ask for. "Ask, and you will receive, that your joy may be full." Ask, and you will receive, in my name. But what? Not nothing. What though? "That your joy may be full," which means, ask for what can finally satisfy you. Because sometimes you ask for nothing. "Whoever drinks of this water will be thirsty again." You lower the bucket of greed into the well, you pull up something to drink, and you will again be thirsty. "Ask, so that your joy may be full," that is, so that you may be permanently satisfied, not just so as to enjoy yourselves for a time. Ask for what can satisfy you. Utter Philip's words, "Lord, show us the Father, and that suffices us." The Lord says to you, "Have I been with you such a long time, and you do not know me? Philip, whoever sees me also sees the Father." So give thanks to Christ who took our humanity to himself for you in your weakness. And get your stomachs ready to be satisfied with Christ's divinity.

"Hitherto," He says, "ye have not asked anything in my name. Ask, and ye shall receive, that your joy may be full." This that He calls a full joy is certainly no carnal joy, but a spiritual one; and when it shall be so great as to be no longer capable of any additions to it, it will then doubtless be full. Whatever, then, is asked as belonging to the attainment of this joy, is to be asked in the name of Christ, if we understand the grace of God, and if we are truly in quest of a blessed life. But if aught different from this is asked, there is nothing asked: not that the thing itself is nothing at all, but that in comparison with what is so great, anything else that is coveted is virtually nothing. In order, then, that, they may ask in His name, not that which is nothing, but a full joy (since anything different from this that they ask is virtually nothing), He addresses to them the exhortation, "Ask, and ye shall receive, that your joy may be full;" that is, ask this in my name, that your joy may be full, and ye shall receive. For His saints, who persevere in asking such a good thing as this, will in no wise be defrauded by the mercy of God.

We should give thanks to God for the good things he gives us and not bear it with bad grace because he measures his giving. Should he grant us to be in union with him, this we shall receive as a most perfect and joyful gift. Should he delay this, let us suffer the loss in patience since he disposes of our lives more perfectly than we could ever order them. The halcyon is a sea bird that nests by the shore, laying its eggs in the sand and bringing forth its young in the middle of winter when the sea beats violent and frequent storms. But during the seven days while the halcyon broods—for it takes but seven days to hatch its young—all winds sink to rest and the sea grows calm. And as it then is in need of food for its young ones, the most bountiful God grants this little creature another seven days of calm so that it may feed its young. Since all sailors know of this, they give this time the name of the halcyon days. These things are ordered by the providence of God for the creatures that are without reason so that you may be led to seek of God the things you need for your salvation. And when for this small bird he holds back the great and fearful sea and bids it be calm in winter, what will he not do for you made in his own image? And if he should so tenderly cherish the halcyon, how much more will he not give you [what you need] when you call on him with your heart?

Not yet therefore, Lord, have I said or conceived how greatly those Blessed ones of yours shall rejoice. Surely they shall rejoice as much as they shall love; they shall love as much as they shall know. How much shall they know you and how much shall they love you? Certainly neither eye has seen, nor ear heard, nor has it ascended into the heart of man in this life, how much they shall know and love you in that life.

I pray, O God, that I may know you, love you, that I may rejoice in you: and if I cannot do so fully in this life, may I at least advance from day to day, until that fullness shall come: may the knowledge of you advance here in me and there be made full, may your love grow here and there be full: so that here my joy may be great in hope and there be full in reality. Lord, through your Son you command, nay rather you counsel us to ask, and you promise that we shall receive, that our joy may be full. O truthful God, I ask that I may receive, that my joy may be full. I ask, Lord, what you counsel through our admirable Counselor: may I receive what you promise through your Truth, that my joy may be full.

Until now you have not asked. Here the second point is touched upon, namely the fitness of time for asking, which hitherto had not been, but henceforth was to be: therefore he says: Until now you have not asked anything in my name, because it was not the opportune time: because the Lord himself was with them, who gave all things: whence below in chapter seventeen: "When I was with them, I kept them in your name." But from now the time has come: therefore he says: Ask, and you shall receive, that your joy may be full, because all your petition ought to be referred to that joy. This full joy consists in the endowments of soul and body: concerning which Isaiah last chapter: "You shall see, and your heart shall rejoice, and your bones shall sprout like grass." And that the apt time for asking has arrived is clear, because until now they neither knew nor recognized from whom they ought to ask: but from now on they shall know: therefore he says:

He urges the disciples to seek for spiritual gifts and at the same time gives them confidence that, if they ask for them, they will not fail to obtain them. He adds the word Amen, that he might confirm their belief that if they ask the Father for anything they would receive it from him. He would act as their mediator and make known their request and, being one with the Father, grant it. For this is what he means by "in my name." For we cannot draw near to God the Father in any other way than through the Son. For it is by him that we have access in the one Spirit to the Father. It was because of this that he said, "I am the door. I am the way. No one comes to the Father but by me." For as the Son is God, he being one with the Father provides good things for his sanctified people and is found to be generous of his wealth to us.… Let us then offer our prayers in Christ's name. For in this way, the Father will most readily consent to them and grant his graces to those who seek them, that receiving them we may rejoice.

If the Father gives us everything we ask in the name of the Son, what then does it mean that Paul asked the Lord three times and did not deserve to be heard, but it was said to him: "My grace is sufficient for you, for power is made perfect in weakness"? Did not that most excellent preacher ask in the name of the Son? Why then did he not receive what he asked? How then is it true that whatever we ask the Father in the name of the Son, the Father gives us, if the Apostle asked in the name of the Son that the angel of Satan be removed from him, and yet did not receive what he asked? But since the name of the Son is Jesus, and Jesus means savior, or is also called salvation, therefore he asks in the name of the Savior who asks for that which pertains to true salvation. For if something that is not expedient is asked for, the Father is not being asked in the name of Jesus. Hence the Lord says to those same apostles while they were still weak: "Hitherto you have not asked anything in my name." As if it were openly said: You have not asked in the name of the Savior because you do not know how to seek eternal salvation. Hence it is that Paul also is not heard, because if he were freed from the temptation, it would not profit him unto salvation.

Behold, we see, dearest brothers, how many of you have gathered for the feast of the martyr: you bend your knees, you beat your breasts, you utter words of prayer and confession, you wet your faces with tears. But consider, I ask, your petitions; see whether you are asking in the name of Jesus, that is, whether you are seeking the joys of eternal salvation. For in the house of Jesus you do not seek Jesus, if in the temple of eternity you pray inappropriately for temporal things. Behold, one person in prayer seeks a wife, another asks for an estate, another requests clothing, another begs that food be given to him. And indeed when these things are lacking, they should be sought from almighty God. But we ought to remember continually what we have received from the command of our same Redeemer: "Seek first the kingdom of God and his righteousness, and all these things will be added to you." And so to ask these things from Jesus is not to err, provided they are not sought excessively.

(Hom. lxxix) Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be full.

But He who had said, "Ask, and ye shall receive," gave to them when they asked, that death which each one had wished for.

"Until now you have asked nothing in My name," but from now on "ask, and" you will certainly "receive." Therefore it is more beneficial that I die; for from now on you will have greater boldness before My Father. Although I will be separated from you, do not think that you have been abandoned by Me; for My separation from you will give you greater boldness, and your joy will then be most complete, when you receive everything you ask for. Observe then: he who asks in the name of Christ receives. But of those who desire worldly and soul-harming things, no one asks in the name of Christ, and therefore does not receive. For the name of Christ is Divine and salvific. But if someone asks for something ruinous to the soul, shall we really say that he asks in the name of the Savior?

For when your prayers shall be fully answered, then will your gladness be greatest.

2143 Now he encourages them to act with the confidence he has given them: first, he reminds them of what they lacked in the past; secondly, he encourages them to advance in the future, ask.

2144 What they lacked in the past was not asking; thus he says, Hitherto you have asked nothing in my name. But this seems to conflict with Luke (9:1) where it says that Christ gave the twelve "power and authority over all demons and to cure diseases"; and the same in Matthew (10:1). Now they did these things by praying. Therefore, they did ask something in the name of Christ, especially because the disciples said: "Lord, even the demons are subject to us in your name" (Lk 10:17).

We must say, then, that this can be explained in two ways. First, Hitherto you have asked nothing, that is nothing great, in my name. For to ask for cures for the body is a small matter compared to the great things they would accomplish by their prayers; nor had they yet received the Spirit of adoption to make them aspire to spiritual and heavenly things. And if you object that they did ask for something great when they asked before, "Lord, show us the Father" (14:8), I answer that they were not asking the Father (which is what Christ is talking about here), but only Christ as man, trusting that as a mediator he would show them the Father.

Another explanation: if you ask anything of the Father in my name. Up to now they had not asked in his name because they did not have a complete knowledge of the name of Christ.

2145 When he says, ask, and you will receive, he is urging them to make progress, that is, they are now to ask: "Ask, and it will be given you" (Mt 7:7). Ask, I say, and you will receive, that is, what you are asking for, that your joy may be full: "The seventy returned with joy, saying, 'Lord, even the demons are subject to us in your name'" (Lk 10:17). The phrase that your joy may be full can be taken to indicate the reason why their prayers are heard. Or, it can point to what they are praying for, so the meaning is: ask, and you will receive, and what you should ask for is that your joy may be full.

2146 Note that the object of joy is a good that is desired. Since desire is a kind of movement toward a good, and joy is rest in that good, a person has joy when he rests in a good, now possessed, to which his desire was moved. And one's joy is proportionate to the good possessed. There cannot be full joy in a created good because it does not give complete rest to man's desires and yearnings. Our joy will be full when we possess that good in which all the goods we can desire are found superabundantly. This good is solely God "who satisfies our desire with good things" (Ps 103:5). Therefore he says, ask this, that your joy may be full, that is, ask to enjoy God and the Trinity, as Augustine says, and no joy is greater: "You will fill me with joy with your face" (Ps 16:11). And why is this? Because "all good things came to me along with her," that is, with the contemplation of divine wisdom (Wis 7:11).

"These things," said He, "have I spoken to you in proverbs: but the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my Father." I might be disposed to say that this hour, whereof He speaketh, must be understood of that future period when we shall see openly, as the blessed Paul says, "face to face;" that what He says, "These things have I spoken to you in proverbs," is one with what has been said by the same apostle, "Now we see through a glass, in a riddle:" and "I will show you," because the Father shall be seen through the instrumentality of the Son, is akin to what He says elsewhere, "Neither knoweth any man the Father, save the Son, and he to whom the Son shall be pleased to reveal Him." But such a sense seems to be interfered with by that which follows: "At that day ye shall ask in my name." For in that future world, when we have reached the kingdom where we shall be like Him, for we shall see Him as He is, what shall we then have to ask, when our desire shall be satisfied with good things? As it is also said in another psalm: "I shall be satisfied when Thy glory shall be revealed." For petition has to do with some kind of want, which can have no place there where such abundance shall reign.

It remains, therefore, for us, so far as my capacity to apprehend it goes, to understand Jesus as having promised that He would cause His disciples, from being carnal and natural, to become spiritual, although not yet such as we shall be, when a spiritual body shall also be ours; but such as was he who said, "We speak wisdom among them that are perfect;" and, "I could not speak unto you as unto spiritual, but as unto carnal;" and, "We have received, not the spirit of the world, but the Spirit who is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Spirit teacheth; comparing spiritual things with spiritual. But the natural man perceiveth not the things of the Spirit of God." And thus the natural man, perceiving not the things of the Spirit of God, hears in such a way whatever is told him of the nature of God, that he can conceive of nothing else but some bodily form, however spacious or immense, however lustrous and magnificent, yet still a body: and therefore he holds as proverbs all that is said of the incorporeal and immutable substance of wisdom; not that he accounts them as proverbs, but that his thoughts follow the same direction as those who habitually listen to proverbs without understanding them. But when the spiritual man begins to discern all things, and he himself is discerned by no man, he perceives, even though in this life it still be through a glass and in part, not by any bodily sense, and not by any imaginative conception which catches at or devises the likenesses of all sorts of bodies, but by the clearest understanding of the mind, that God is not material, but spiritual.

These things I have spoken to you in proverbs: therefore in similitudes, because, First Corinthians 3, "I could not speak to you as to spiritual, but as to carnal." But the hour comes when I shall no longer speak to you in proverbs, that is, obscurely, but plainly of my Father I shall announce to you. That hour was the time of the sending of the Holy Spirit.

There is a question about what he says: These things I have spoken to you in proverbs.

1. Because it is said in Matthew thirteen: To you it is given to know the mystery of the kingdom of God, but to others in parables: therefore he ought not to have spoken to the disciples in proverbs.

2. Likewise, how does he speak in proverbs, since immediately it follows: Behold, you speak plainly and say no proverb? Therefore either the disciples spoke falsely, or the Lord did.

3. Likewise, since they had little understanding, why did he speak to them in proverbs and obscurely? It seems that he wished to waste time.

I respond: It must be said that proverb is sometimes called a parabolic saying, and sometimes an obscure statement. The Lord spoke to the crowds in parabolic discourses, yet nevertheless he spoke to the disciples in obscure statements: to the crowds indeed in parables, so that seeing they might not see; to the Apostles in obscure statements, so that when they later understood, the teaching would please them more, as Augustine says in the book On Christian Doctrine.

2. What the disciples therefore said, that he was speaking plainly, they said as ones not understanding, because they believed they understood him, and they did not understand.

3. To the objection: why did he speak to the disciples, since they did not understand? I respond that at that time they knew in some way, but afterward through the coming of the Holy Spirit, who brought to mind the words of Christ, they saw clearly; just as someone loves something hidden more when he understands it than if it had been entirely open.

By proverbs He means language that is indistinct and does not bear its meaning on the surface, but is in some sort veiled by obscurities so subtle that He says His hearers could not very readily comprehend it; for this was the fashion of what was said in proverbs. What I have told you then, He says, I have told you as it were in proverbs and riddles, reserving for the fitting season which has not yet come, though it is drawing nigh, the revelation of these things beyond possibility of doubt. For the hour will indeed come, He says; that is, the proper time in which I shall in plain language expound to you the things that concern the Father's glory, and implant in you a knowledge that surpasses human understanding. What that time would be, He did not tell them very clearly. We must surmise that He either meant that time when we were enriched with the knowledge that comes to us through the Spirit, Whom Christ Himself brought down to us after His Resurrection from the dead; or it may be the time to come after the end of the world, in which we shall behold unveiled and open to our gaze the glory of God, Who will Himself impart to us knowledge concerning Himself in perfect clearness. Therefore also Paul says, that prophecies shall be done away, and knowledge shall cease, having no other meaning in his mind than that which we have accepted for this passage. For we see in a mirror, and we know in part, as we just now said. But when that which is perfect is come, that which is in part shall be done away. How or in what manner this shall come to pass I will go on to explain, if you are willing to listen.

For, just as in the darkness of the night the bright beauty of the stars shines forth, each casting abroad its own ray of light, but when the sun arises with his radiant beams then that light which is but in part is done away, and the lustre of the stars waxes feeble and ineffective, in like manner I think also the knowledge that we now have will cease, and that which is in part will vanish away at that moment of time when the perfect light has come upon us, and sheds forth its radiancy, filling us with perfect knowledge of God. Then, when we are enabled to approach God in confidence, Christ will tell us the things which concern His Father. For now by shadows and illustrations, and various images and types deduced from different phases of human life, we feebly trace our steps to a vague uncertain knowledge, through the inherent weakness of our minds. Then, however, we shall stand in no need of any type or riddle or parable, but shall behold after a fashion, face to face and with unshackled mind, the fair vision of the Divine Nature of God the Father, having seen the glory of Him Who proceeded from Him. For we shall see Him even as He is, according to the saying of John. For now we know Him in the perfection of the glory that belongs to His Divine Nature because of our humanity. But when the season of His incarnation is past, and the mystery of our redemption completely wrought out, henceforth He will be seen in His own glory and in the glory of God the Father. For being God by Nature, and thereby Consubstantial with His Father, He will surely enjoy equal honours with Him, and will shine henceforth in the glory of His Godhead.

What the time would be, Jesus did not tell them very clearly. We must surmise that he either meant that time when we are enriched with the knowledge that comes to us through the Spirit, whom Christ himself brought down to us after his resurrection from the dead. Or it may be the time to come after the end of the world, in which we shall clearly behold the glory of God, that God will impart to us directly.… In the darkness of the night the bright beauty of the stars shines forth, each casting abroad its own ray of light, but when the sun rises with its own radiant beams … the luster of the stars waxes feeble and ineffective. In a similar manner I think also that the knowledge we now have will cease, and that which is partial will vanish away at the moment when the perfect light has come on us and sheds forth its radiance, filling us with perfect knowledge of God. Then, when we are enabled to approach God in confidence, Christ will tell us the things that concern his Father.

Whence the Lord also says in the Gospel; The hour cometh when I shall no longer speak unto you in proverbs, but I shall shew you plainly of the Father. For He asserts that He shews plainly of the Father, because by the appearance of His Majesty, which was then manifested, He shews both how He springs from the Father not unequal to Himself, and how the Spirit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It springs; how He Who is produced by procession, is not preceded by Those from Whom He proceeded. We shall then behold openly how both The One is divisibly Three, and the Three indivisibly One.

(xxx. Moral. viii.) When He declares that He will show them plainly of the Father, He alludes to the manifestation about to take place of His own majesty, which would both show His own equality with the Father, and the procession of the coeternal Spirit from both.

(Hom. lxxix) These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly.

A parable is a speech that explains a certain subject indirectly, covertly, and comparatively. Since the Lord spoke many things covertly, and the discourse about the woman and childbirth was also parabolic, He says: "Until now I have spoken to you in parables; but the time is coming when I will no longer speak to you in parables, but will tell you plainly about the Father." For after the resurrection, having shown Himself alive, "over the course of forty days" He imparted to them the most mystical and detailed knowledge about the Father (Acts 1:3). But before this they thought that God was His Father in the same way as He is ours, by grace.

2147 Above, our Lord promised his disciples an access and intimacy with the Father. Now he gives the reason for this intimacy. There are two things that make a person intimate with another and foster confidence when asking for something: knowledge and love. Thus our Lord gives these two reasons here. The first is taken from their clear knowledge of the Father; the second, from his special love for them (v 26).

2148 He does two things about the first: first, he reminds them of their previous imperfect knowledge of the Father; secondly, he promises them complete knowledge, the hour is coming when I shall no longer speak to you in proverbs.

Indeed, their knowledge was imperfect; so he says, I have said this to you in proverbs. A proverb, strictly speaking, is a maxim, a common expression, as "Train up a child in the way he should go, and when he is old he will not depart from it" (Prv 22:6). Now because proverbs are sometimes not clear and are metaphorical, the word "proverb" is sometimes used to indicate a parable, which states one thing while actually meaning something else. This is the case here, and "proverb" should be taken to mean parable.

2149 The statement, I have said this to you in proverbs, can be taken in four ways. The first is literal, and refers to what he had said immediately before this. Then the sense is: I said to you that hitherto you have asked nothing in my name, and that you will ask in my name, and I have said this to you in proverbs, and obscurely. But the hour is coming when what I said obscurely I will say plainly. Thus he adds: "the Father himself loves you," and "I came from the Father and have come into the world." This seems to be the way the apostles understood it because when they heard him say these things they said, "Ah, now you are speaking plainly, and not in proverbs" (16:29).

2150 In the second way, I have said this to you in proverbs, refers to everything which is read in this Gospel about the teaching of Christ. Then the next statement, the hour is coming when I shall no longer speak to you in proverbs, would refer to the time of glory. For now we see in a mirror, in an obscure manner, since what we are told about God is presented to us in proverbs. But in our homeland we will see "face to face," as we read in 1 Corinthians (13:12). Therefore, we will then be plainly told of the Father, and not in proverbs. He says, of the Father, because no one can see the Father in that glory unless the Son reveals him: "No one knows the Father except the Son and any one to whom the Son chooses to reveal him" (Mt 11:27). For the Son is the true light, and gives us the light by which we can see the Father: "I am the light of the world" (8:12).

2151 But the next statement, in that day you will ask in my name, does not fit this second explanation. For if that hour is the time of glory, we will not ask for anything because our desires will be satisfied with good. Accordingly, there are two other meanings. According to Chrysostom the sense is this: I have said this to you, that is, what I have just said, in proverbs, that is, in veiled language, not entirely expressing all that you should know about me and the Father, because "I have yet many things to say to you, but you cannot bear them now" (16:12). But the hour is coming, that is, when I have arisen from the dead, when I shall no longer speak to you in proverbs, that is, obscurely and in figures, but tell you plainly of the Father. Indeed, during those forty days during which he appeared to them, he taught them many mysteries and told many things about himself and the Father. Further, they had been raised to higher things by their faith in the resurrection, firmly believing that Christ was the true God. So we read that Christ was "speaking of the kingdom of God" to them (Acts 1:3), and that "He opened their minds to understand the scriptures" (Lk 24:45).

2152 The other reading is given by Augustine, and is this. When Christ said I have said this to you in proverbs, our Lord is promising to make them spiritual. There is a difference between one who is spiritual and one who is sensual: a sensual person understands spiritual words as proverbs, not because they were spoken as proverbs, but because the mind of such a person cannot rise above material things, and spiritual things are hidden (1 Cor 2:14). But one who is spiritual understands spiritual words as spiritual. At the beginning, the disciples themselves were sensual, and what was told them they found obscure, and took as proverbs. But after they were made spiritual by Christ and had been taught by the Holy Spirit, they clearly understood spiritual words as spiritual. And so Christ says, I have said this to you in proverbs, that is, you understood what I said as proverbs. But the hour is coming when I shall no longer speak to you in proverbs: "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness" (2 Cor 3:18).

In that day, that is, in that time, you shall ask in my name, because then you shall know me and the Father: whence Jeremiah 31: "A man shall not say to his brother: Know the Lord: for all shall know me from the least even to the greatest." And this was in the time after the reception of the Holy Spirit, who not only taught, but also compelled to ask: Romans 8: "The Spirit asks for us with unspeakable groanings," that is, makes us ask.

And I do not say to you. Here the third point is noted, namely the promptitude to hear, because the Father was ready to hear the Apostles asking without any mediating intercessor: therefore he says: And I do not say to you that I will ask the Father concerning you, because it is not necessary.

He suffers them not to ask for anything at all by prayer and supplication, except only in His Name. He promises, however, that His Father will very readily grant their requests, not indeed as induced thereto by the intercessions of the Son in His capacity as our Mediator and Advocate, but prompted by His own Will to be liberal in His dealings towards them, and making haste to shower upon those who love Christ the exceeding riches of His goodness, as though He were but paying them their due. And no man in his senses can think, nor can any one be so ignorant as to affirm, that the disciples or any others of the Saints stand in no need of the mediation of the Son in working out their own salvation. For all things proceed through Him from the Father in the Spirit, since He is the Advocate, as John saith, not for our sins only, but also for the whole world.

This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, "Create in me a clean heart, O God, and renew a right spirit within me." Of this Spirit Gabriel also spoke to the Virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God." By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.

Knowing that the Son is consubstantial with the Father, they would, therefore, petition from the Son what he was asking from the Father. By saying, "I do not ask," he indicated that he is God, able also to give "whatever you may ask," without petitioning the Father. You see, when he said above, "And I will ask the Father and he will give you another Paraclete," he spoke as a human, according to the divine plan. After all, why would he ask for that which the Father already intended?

Again encouraging them that in trials they will receive help from above, He says: "You will ask in My name, and I assure you that the Father loves you so much that you will no longer have need of My mediation. For He Himself loves you."

He still cheers them with the promise that help will be given them from above in their temptations: At that day ye shall ask in My Name. And ye will be so in favour with the Father, that ye will no longer need my intervention: And I say not unto you that I will pray the Father for you, for the Father Himself loveth you. But that they might not start back from our Lord, as though they were no longer in need of Him, He adds, Because ye have loved Me: as if to say, The Father loves you, because ye have loved Me; when therefore ye fall from My love, ye will straightway fall from the Fathers love.

2153 Now we see the second reason why they should have confidence, and it is based on the Father's love for the disciples: first, he shows the Father's love for them; secondly, the intimacy of the Father with the Son, I came from the Father. He does two things with the first: first, he repeats a promise he made to them; secondly, he gives the reason for what was promised, for the Father himself loves you.

2154 He does two things with the first: he repeats one of his promises; secondly, he promises that they will have confidence when they pray.

He says, In that day, when I tell you plainly of the Father, you will ask in my name; for when you plainly know the Father you will know that I am equal to him and of the same essence, and that it is through me that you can approach or have access to him. To have this hope of approaching or having access to the Father through Christ is what is meant by asking in the name of Christ: "Some trust in chariots, and some in horses. But we will call upon the name of the Lord our God" (Ps 20:7). But Christ is silent about asking the Father for them; he says, I do not say to you that I shall pray the Father for you.

2155 But doesn't Christ pray for us? Certainly: "We have an advocate with the Father, Jesus Christ the righteous" (1 Jn 2:1); "He is able for all time to save those who draw near to God through him" (Heb 7:25). According to Augustine, Christ says this so the disciples will not think that Christ, since he is a man, is limited to interceding for them. So in that day when I tell you plainly, you will not only ask in my name, but you will know that I am one with the Father, and not just an intercessor, but in addition to interceding, I, as God, will hear your prayer.

According to Chrysostom, however, Christ probably says this so the disciples will not believe that they are to ask through the Son as if they could not approach the Father directly. He is saying in effect: At present you come to me to intercede for you. But in that day you will have such confidence in the Father that you will be able to ask the Father in my name, without needing another to intercede for you.

2156 But the apostles did need Christ, as man, to intercede, didn't they? If not, then since he does intercede, his intercession is superfluous. We should say that Christ intercedes for them not as though they were strangers and had no access to the Father, but he makes their prayers more effective.

"For the Father Himself," He says, "loveth you, because ye have loved me." Is it the case, then, that He loveth, because we love; or rather, that we love, because He loveth? Let this same evangelist give us the answer out of his own epistle: "We love Him," he says, "because He first loved us." This, then, was the efficient cause of our loving, that we were loved. And certainly to love God is the gift of God. He it was that gave the grace to love Him, who loved while still unloved. Even when displeasing Him we were loved, that there might be that in us whereby we should become pleasing in His sight. For we could not love the Son unless we loved the Father also. The Father loveth us, because we love the Son; seeing it is of the Father and Son we have received the power to love both the Father and the Son: for love is shed abroad in our hearts by the Spirit of both, by which Spirit we love both the Father and the Son, and whom we love along with the Father and the Son. God, therefore, it was that wrought this religious love of ours whereby we worship God; and He saw that it is good, and on that account He Himself loved that which He had made. But He would not have wrought in us something He could love, were it not that He loved ourselves before He wrought it.

For the Father himself loves you, and therefore gladly hears you; and the reason for this is: Because you have loved me: above in the fourteenth chapter: "He who loves me will be loved by my Father"; not only was love the cause, but also faith: and you believed that I came forth from God. And by the merit of faith they deserve to be heard, because it is said in Matthew twenty-one: "All things, whatever you ask in prayer believing, you shall receive." Because therefore you have believed, you deserve to be heard. But until then it had sufficed to believe that he had come forth from God; henceforth it was necessary to believe that he would return to God. Whence, to perfect their faith, he adds:

But what is loveable, and is not also loved by Him? And man has been proved to be loveable; consequently man is loved by God. For how shall he not be loved for whose sake the only-begotten Son is sent from the Father's bosom, the Word of faith, the faith which is superabundant; the Lord Himself distinctly confessing and saying, "For the Father Himself loveth you, because ye have loved Me;" and again, "And hast loved them as Thou hast loved Me?" What, then, the Master desires and declares, and how He is disposed in deed and word, how He commands what is to be done, and forbids the opposite, has already been shown.

And in saying this, He shows us too, to our profit, that very acceptable to God the Father is the honour and love which we have towards His Offspring. Not understanding this, the miserable people of the Jews did not shrink from assailing Him with intolerable blasphemies, and sought to kill Him, according to the Scripture, because of the conversion of the mind of His believers from the obscure commandment of the Law to the clearness of the life according to the Gospel. For these wretched men said in their ignorance, or rather in their desire to sharpen their blasphemous tongues against Him, If this man were from God, He would not have broken the Sabbath day. He says then, that God the Father will very readily vouchsafe His favour to those who have undoubting faith, and are well assured that He came out from God the Father. For the Father will, as it were, He says, hail in advance, and anticipate, the request of the Mediator, and overwhelm with spiritual blessings the mind of those who have a right understanding concerning Me, and not according to the imaginations of those who are too much enamoured of the letter of the Law.

And by the words I came out from God, we must surmise that He means either I was begotten from, and manifested Myself out of, His Substance (the words being taken with reference to what goes before as to His existing in a sense independently of His Father but not altogether separately from Him; for the Father is in the Son, and the Son again by Nature in the Father); or we must take the words "I came out from," as meaning I became even as you are; that is, a Man, endued with your form and nature. For the peculiar nature of any being may be conceived of as the place from which it proceeds, when it is transformed into anything else and becomes what it was not before. We are indeed far from asserting that when He took the form of man even as ourselves, being at the same time truly the Only-begotten, He divested Himself of His Godhead. For He is the same yesterday, and today, yea and for ever. But when He took upon Himself a nature that was not His own, while at the same time He retained His peculiar attributes, He may be conceived of as having come forth from God, in a sense appropriate to this passage. You may take, if you choose, the words I came forth from the Father, in yet another sense, as follows: The Pharisees, only apt in error, as I have already said, thought that Christ came before the world like one of the false prophets, with no mission from God, but of His own motion; inasmuch as they were accustomed to point out to those that went to Him, that Christ's teaching conflicted with the Law. And for this reason they considered Him guilty of disobedience, declaring that the keeping of the Law is most acceptable to God the Father, but it was broken by His teaching. They therefore rejected Christ as an enemy of God, and as having chosen to oppose the dispensation given to them from Him through Moses, and argued that He was for this reason an alien from God. But not so the blessed disciples. For they loved Him, and had their minds exalted above the madness of the Jews, and they had a genuine faith that He came out from God, as we have just been told. For this cause then were they beloved of the Father, and were requited, as it were, by receiving equal favour from Him. And if they who believe that the Son came out from God are very dear and acceptable to God the Father, surely they who are diseased with the contrary opinion are accursed and abominable in God's sight. And if God is very ready to hearken to those who love the Son, clearly He will not accept the prayers of His enemies; and this is what is said by the mouth of Isaiah to them: And when ye spread forth your hands to Me, I will hide Mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood.

When we ask God for something, there is no need for intermediaries. And he is no more disposed to help us because he is asked by others than if we ourselves ask. For he wants us to seek things from him often. This pleases him very much. For it is in this alone that he becomes our debtor: Every time we pray to him, he is pleased and freely gives us what we have not loaned him. And should he see someone who is in need fervently praying to him, he will himself pay down for us what he has not received from us. But if we pray in an indifferent manner, he will be indifferent to our request—not because he does not want to give but because our prayer is acceptable only when we pray to him with all our hearts.Nor does God put off the granting of our prayers because he detests them or because he is against us. But he does clearly wish, by delaying his giving, to keep us close to himself; just as fathers who love their children tenderly will withhold a gift from children who are lazy and indifferent in order to teach them to persevere. And have your prayers been heard? Then give thanks because your prayers have been heard. And have your prayers not been heard? Keep praying so that they may be heard.… For, though you may be helpless and without a protector, if you cry out to God himself you shall most certainly be heard.

Then, lest they fall away from Christ, since they no longer have need of Him and stand in the direct love of the Father, He says: "The Father loves you, because you have loved Me." Therefore, if you fall away from My love, you will immediately fall away from the Father also.

2157 Here he gives the reason for the promise, which is the Father's love for them: and first, he mentions the Father's love; secondly, the proof of this love, because you have loved me.

2158 He says: I do not say to you that I shall pray the Father for you, for then it might seem that the Father did not love them. Assuredly, the Father himself, who loves all things by willing them the goods of nature ‑ "For you love all things that exist, and have loathing for none of the things which you have made" (Wis 11:26) ‑ loves you, apostles and saints, with an exceptional love, by willing you the highest good, that is, himself. "He loved his people: all those consecrated to him were in his hand" (Deut 33:3), because he loved them that much. "The souls of the righteous are in the hand of God" (Wis 3:1).

2159 He proves this from two facts, from the love of the disciples for Christ, and from their faith. With regard to the first he says, because you have loved me. This proof does not give the cause why the Father loves them, for we read, "Not as though we had loved God, but because he has first loved us" (1 Jn 4:10). Rather, it gives a sign of God's love for them, for the fact that we love God is a sign that he loves us, for our being able to love God is a gift from God: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5); "He who loves me will be loved by my Father" (14:21).

Referring to the second he says, and have believed that I came from the Father: "Without faith it is impossible to please God" (Heb 11:6). Our faith is due to God's love for us, for "it is the gift of God" (Eph 2:8). Now a gift is not given except through the love of the giver. To believe in and to love Christ insofar as he comes forth from God is a clear sign of one's love for God, since that in virtue of which something is such is itself even more so. Therefore, when one loves Christ, who came forth from God, this love is particularly traced back to God the Father; but this is not so when one loves Christ precisely as human.

"And ye have believed," He adds, "that I came out from God. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father." Clearly we have believed. For surely it ought not to be accounted a thing incredible because of this, that in coming to the world He came forth in such a sense from the Father that He did not leave the Father behind; and that, on leaving the world, He goes to the Father in such a sense that He does not actually forsake the world. For He came forth from the Father because He is of the Father; and He came into the world, in showing to the world His bodily form, which He had received of the Virgin. He left the world by a bodily withdrawal, He proceeded to the Father by His ascension as man, but He forsook not the world in the ruling activity of His presence.

He came forth from the Father and came into the world because he made himself visible to the world in his humanity, who in his divinity was invisible along with the Father. He came forth from the Father, because he appeared not in that form in which he is equal to the Father but in the lesser one of a created being that he took on himself. And he came into the world because, in the form of a servant that he accepted, he offered himself to be seen even by those who love this world. Again, he left the world behind and returned to the Father because he removed from the sight of those who love the world what they had seen, and he taught to those who love him that he should be believed to be equal to the Father. He left the world behind and returned to the Father because by his ascension he brought the humanity that he had put on to the place of invisible realities.

Through the first Truth, all come back, as the Son expresses it: "I came forth from the Father and have come into the world. Again I leave the world and go to the Father." Likewise let anyone say: "Lord, I came out of You, the Supreme Being: I will return to You and through You, the Supreme Being." Such is the metaphysical Center that leads us back, and this is the sum total of our metaphysics: concerned with emanation, exemplarity, and consummation, that is, illumination through spiritual radiations and return to the Supreme Being. And in this you will be a true metaphysician.

I came forth from the Father and came into the world: I came forth through eternal generation; I came, through the incarnation — and this you believed; whence above in the eleventh chapter: "You are the Christ, the Son of the living God, who came into this world." Again I leave the world, through the passion, and I go to the Father, through the glorious resurrection. Whence when he rose again, he sent word to his disciples through Mary, below in the twentieth chapter: "Tell my brothers: I ascend to my Father and your Father, my God and your God." Concerning these two things it is said in the Psalm: "His going forth is from the highest heaven, and his circuit unto the highest thereof."

How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father; " teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain; " counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.

Herein, then, in the fact that our Lord went back to the Father and returned with power to the place from which He knew that He had gone forth, is proof clear and incontrovertible, that He was not one of the false prophets, and that He did not come to utter to us the promptings of man's private judgment, or to teach us doctrines contrary to the Father's Will, as the demented Jews ignorantly imagined. Granting then, (so a man might speak, wishing to combat the perverse opinions of the Jews) that He was not the true Christ, as you say. O Jews, and that without the approval of God the Father He introduced the teaching of the life according to the Gospel, showing that the commandment of the Law was now barren, and so profitless for the attainment of perfection in piety; (for you accuse Him as a Sabbath-breaker, and, when He did any wonderful works among you, you impiously said that He used to do them by Beelzebub the prince of the devils); how then was it that He ascended into heaven itself? How was it that the Father gave a share of His throne, and the angels threw open wide the gates of heaven, to Him Who combated His decrees as you say, and propounded doctrines contrary to the Will of the Sovereign of the Universe? Was His Ascension unobserved? Of a truth, great was the crowd of witnesses to whom the Divine and heavenly messenger spake the words: Ye men of Galilee, why stand ye looking into heaven? this Jesus, Which was received up from you into heaven, shall so come in like manner as ye beheld Him going into heaven. What hast thou, O Jews, to say in reply? Wilt thou not honour with obedience even the voice of an angel? Wilt thou not accept the testimony of the witnesses, though those who gazed upon the scene were many in number? And yet the Law says clearly, In the mouth of two or three witnesses shall every word be established. How then any longer can the reproach of being a false prophet be brought with any justice against Him, Who of His own power returns to the Father in heaven? And will it not rather follow, by the convincing logic of facts, that we should entertain the firm conviction that He came from God, that is from the Father, and is in fact no other than He Whom the Law and the prophets foretold unto us?

And when He says that He came into this world and again left the world and went to the Father, He does not mean that He either abandoned the Father when He became Man, nor that He abandoned the race of man when in His flesh He went to the Father; for He is truly God, and with His ineffable power filleth all things, and is not far from anything that exists.

When Jesus says that he came into this world and again left the world and went to the Father, he does not mean that he either abandoned the Father when he became man or that he abandoned the human race when, in the flesh, he went to the Father. For he is truly God and with his ineffable power fills all things and is not far from anything that exists.

A perfect faith in the Son, which believes and loves the fact that he has come forth from God, has access to the Father without any need of his intervention. The confession that the Son was born and sent from God entitles such a person to a direct audience with God and to love from him. And so the narrative of Jesus' birth and coming must be taken in the strictest and most literal sense. He says, "I went forth from God," conveying the fact that his nature is exactly what was given to him by his birth. For what being other than God could go forth from God, that is, could enter upon existence by being born from him? And then he continues, "And I have come from the Father into this world." In order that he might assure us that this going forth from God means his birth from the Father, he tells us that he came from the Father into the world, referring here to his incarnation. When he said prior to this that he "went forth from God," however, there he was referring to his [birth by] nature. Since he put on record first the fact of his going forth from God, and then his coming from the Father, we cannot say that the going and the coming are the same thing. Coming from the Father and going forth from God are not synonymous. Perhaps we might paraphrase them instead as "birth" and "presence," knowing that they are as different in meaning as these two words. It is one thing to have gone forth from God, entering into a substantial existence [with him] by birth. It is quite another, however, to have come from the Father into this world [by birth] in order to accomplish the mysteries of our salvation.

(vi. de. Trin. c. 31) Perfect faith in the Son, which believes and loves what has come forth from God, and deserveth to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needeth not an intercessor with the Father: wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Sonship, another thing to have come from the Father into this world to accomplish the mystery of our salvation. Since to come forth from God is to subsist as His Son, what else can He be but God.

And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand,-namely, the question, brethren, that in reality the Father's power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: "I came forth from the Father, and am come." Now what subject is meant in this sentence, "I came forth from the Father," but just the Word? And what is it that is begotten of Him, but just the Spirit, that is to say, the Word? But you will say to me, How is He begotten? In your own case you can give no explanation of the way in which you were begotten, although you see every day the cause according to man; neither can you tell with accuracy the economy in His case. For you have it not in your power to acquaint yourself with the practised and indescribable art (method) of the Maker, but only to see, and understand, and believe that man is God's work. Moreover, you are asking an account of the generation of the Word, whom God the Father in His good pleasure begat as He willed. Is it not enough for you to learn that God made the world, but do you also venture to ask whence He made it? Is it not enough for you to learn that the Son of God has been manifested to you for salvation if you believe, but do you also inquire curiously how He was begotten after the Spirit? No more than two, in sooth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., "That which is born of the Spirit is spirit," just as, speaking by the prophet of the generation of the Word, He shows the fact that He is begotten, but reserves the question of the manner and means, to reveal it only in the time determined by Himself. For He speaks thus: "From the womb, before the morning star, I have begotten Thee."

(Hom. lxxix) As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection.

Some of the things said concerning Christ make known the fact of his origin from the Father as cause.… For from him he derives both his being and all that he has. His being was by generative and not by creative means, as, "I came forth, and I have come," and "I live because of the Father." But all that he has is not by free gift or by teaching, but in a causal sense, as "the Son is not able to do anything of himself, unless he sees the Father doing anything." For if the Father does not exist, neither does the Son. For the Son is of the Father and in the Father and with the Father, and not after the Father. In a similar way also what he does is of him and with him. For there is one and the same—not similar but the same—will and energy and power in the Father, Son and Holy Spirit.

Ye think, indeed, under a pretence of piety, to avenge the glory of God, not understanding that he that despiseth Me despiseth My Father also. I came forth from God, and am come into the world, and My glory is the glory of My Father also.

This, then, being the case, it was not the Father whom, after His lengthened intercourse with them, they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a time-in a word, as the Son. And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father," -even in the same in which it was said in a previous passage, "I and my Father are one." Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also." For in all these passages He had shown Himself to be the Father's Commissioner, through whose agency even the Father could be seen in His works, and heard in His words, and recognised in the Son's administration of the Father's words and deeds.

And since the report that He came forth from God and goes again to God comforted them in various respects, He speaks of this often. Therefore they themselves also, having benefited from hearing this and having been encouraged, what do they say?

2160 Because he had mentioned his coming forth from the Father, he now comments more fully on it, saying, I came (exivi, came forth) from the Father and have come (veni) into the world. This shows his intimacy with the Father. He first mentions his coming forth from the Father; and secondly, his return to the Father (v 28).

2161 The Son proceeds or comes from the Father in two ways: one is eternal, the other temporal. He refers to the eternal procession when he says, I came (came forth, exivi) from the Father, eternally begotten from him.

Everything which comes forth from another was first in it. There are three ways one thing can be in something else. First, as what is contained is in its container; second, as a part in some whole; thirdly, as an accident in its subject and as an effect in its cause. What comes forth is in that from which it comes forth in one of these ways. In the first two ways, what comes forth remains the same individual it was. For example, what comes from the keg is the very same wine that was in the keg; and the very same part that was in the whole comes from the whole. In the other two ways what comes forth is not the same individual. Now none of these ways apply to God: for since God is entirely simple, and is in some place only metaphorically speaking, we cannot say that the Son is in God like some part, or that the Son is contained in a container. Rather, the Son is in the Father by a oneness of essence: "I and the Father are one" (10:30). For the entire essence of the Father is the entire essence of the Son, and vice versa. Consequently, the Son does not come forth from the Father in the previously mentioned ways. For when a part comes from the whole, it is distinct from the whole in essence: for when a part comes from the whole it becomes a being in act, while in the whole it was only a being in potency. Likewise, what comes from being contained in some container now occupies a different place than it did. But the Son does not come forth from the Father to occupy a different place because he fills all things, "Do I not fill heaven and earth?" (Jer 23:24). Nor is the Son split off from the Father because the Father cannot be divided. Rather, the Son comes forth by reason of a distinction in person. Thus, insofar as the coming forth of the Son presupposes some kind of existing in another, this indicates a unity of essence; while insofar as there is a certain coming forth, a distinction in person is indicated. "His coming forth is from the highest heaven," that is, from God the Father (Ps 19:6); "You are my son, born before the day-star rises" (Ps 110:3).

In material things, what comes forth from another is no longer in it, since it comes from it by a separation from it in place or in essence. This is not the kind of coming forth we have here, for the Son came forth from the Father from all eternity in such a way that the Son is still in the Father from all eternity. And so when the Son is in the Father, he comes forth, and when the Son comes forth he is in the Father: so the Son is always in the Father and always coming forth from the Father.

2162 He mentions his temporal coming when he says, I have come into the world. Just as the Son's coming forth from the Father from eternity does not involve a change of place, neither does his coming into the world imply a change of place. Since the Father is in the Son and the Son is in the Father, then just as the Father fills all things, so does the Son; nor is there any place to go. Thus the Son is said to have come into the world because he assumed a human nature, which had its origin from the world as far as its body was concerned. But the Son did not move to a new place. "He came to his own home, and his own people received him not" (1:11).

2163 Then when he says, again, I am leaving the world and going to the Father, he speaks of his return to the Father. First he mentions his leaving the world, again, I am leaving the world, but not ceasing to govern us by his providence, because he is always governing the world together with the Father, and he is always with the faithful by the help of his grace: "I am with you always, to the close of the age" (Mt 28:20). Rather, he left the world by withdrawing from the physical sight of the worldly.

Secondly, he mentions his return to the Father when he says, and going to the Father, whom he had never left. He goes insofar as he offered himself to the Father in his passion: "Christ... gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2). Again, he goes to the Father insofar as by his resurrection his human nature became like the Father in its immortality: "the life he lives he lives to God" (Rom 6:10). Further, he goes to the Father by ascending into the heavens where he shines in a special way with divine glory: "So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God" (Mk 16:19); "But now I am going to him who sent me; yet none of you asks me, 'Where are you going?'"

And still further admonishing them of their age as still small and infirm in regard to the inner man, "Jesus answered them: Do ye now believe? Behold the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone. And yet I am not alone, because the Father is with me." He had said shortly before, "I leave the world, and go to the Father;" now He says, "The Father is with me." Who goes to him who is with him? This is a word to him that understandeth, a proverb to him that understandeth not: and yet in such way that what at present is unintelligible to babes, is in some sort sucked in; and even though it yield them not solid food, which they cannot as yet receive, it denies them not at least a milky diet.

But on the occasion of His apprehension, not only did they outwardly abandon His bodily presence, but they mentally abandoned their faith. And to this it is that His words have reference, "Do ye now believe? Behold, the hour cometh, that ye shall be scattered to your own, and shall leave me:" as if He had said, You will then be so confounded as to leave behind you even what you now believe. For they fell into such despair and such a death, so to speak, of their old faith, as was apparent in the case of Cleophas, who, after His resurrection, unaware that he was speaking with Himself, and narrating what had befallen Him, said, "We trusted that it had been He who should have redeemed Israel." That was the way in which they then left Him, abandoning even the very faith wherewith they had formerly believed in Him.

(Tr. ciii) Lastly, He reminds them of their weak tender age in respect of the inner man. Jesus answered them, Do ye now believe?

Which can be understood in two ways, either as reproaching, or affirming. If the former, the meaning is, Ye have awaked somewhat late to belief, for behold the hour cometh, yea is now come, that ye shall be scattered every man to his home. If the latter, it is, That which ye believe is true, but behold the hour cometh, &c.

Jesus answered. Here the second point is touched upon, namely the instruction of the disciples. For because, strengthened by the Lord's discourse, they believed themselves consoled and perfected in faith, the Lord teaches them to think humbly, as he did above to Peter; therefore he takes up their words again, in order to correct them. For this reason he says: Jesus answered them: Do you now believe, that is, you boast of this, that you believe.

But Christ declares to them that even now they are still imperfect, that they have not understood anything great about Him, but are still thinking lowly and about earthly things. He says: "Do you now believe?" and by this He as it were reproaches and rebukes them for the slowness of their faith.

2169 Now we see the condition of the disciples, which is one of weakness: first, Christ reproaches their slowness to believe; secondly, he foretells their approaching troubles; thirdly, he shows that he cannot be injured by them.

2170 As to the first he says, Do you now believe? If this is understood as a question, it is a rebuke for being so slow to believe. It is like saying: Have you waited till now to believe? If we understand this remissibly, Christ is reproving the instability of their faith. Then it is like saying: It is true that you believe now, but as soon as I am betrayed, you will leave me: "They believe for a while and in time of temptation fall away" (Lk 8:13).

And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone;" and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I would even die with Him, He said, "Verily I say unto thee, Before the cock crows, thou shall thrice deny that thou knowest me." And when He had delivered to us the representative mysteries of His precious body and blood, Judas not being present with us, He went out to the Mount of Olives, near the brook Cedron, where there was a garden; and we were with Him, and sang an hymn according to the custom.

(Tr. ciii) For they did not only with their bodies leave His body, when He was taken, but with their minds the faith.

(Tr. ciii) He wishes to advance them so far as to understand that He had not separated from the Father because He had come forth from the Father.

(Tract. ciii. 3) The tribulation of which He speaks was to commence thus, i. e. in every one being scattered to his home, but was not to continue so. For in saying, And leave Me alone, He does not mean this to apply to them in their sufferings after His ascension. They were not to desert Him then, but to abide and have peace in Him. Wherefore He adds, Be of good cheer.

Behold, the hour is coming and has already come, that is, it draws near: that you will be scattered, each one to his own, that is, that you will be scattered, such that each one to his own, because not one remained with another, neither in faith nor in body; Zechariah thirteen: "Strike the shepherd, and the sheep of the flock will be scattered." And you will leave me alone; Isaiah sixty-three: "I have trodden the winepress alone, and of the nations there is no man with me." But this solitude was not through a lack of divine aid, but of human aid: therefore he says: But I am not alone, because the Father is with me: above in chapter eight: "He who sent me is with me and has not left me alone." Nor is it contrary to what is said in the Psalm: "Why have you forsaken me?" because that is understood of the exposure to punishment.

The Saviour, however, very gently tells them that the time when they should be confirmed in all goodness was not yet; but that this would come to pass on the occasion of the descent of the Holy Ghost unto them from heaven and power from on high, according to the Scripture. For then, declaring that their human faintheartedness was perfected in strength, they were pre-eminent for their invincible hardihood, not fearing the risings of the Jews against them, nor the unbridled wrath of the Pharisees, nor any other peril, but showing themselves the champions of the Divine message, and openly declaring: We must obey God rather than men; for we cannot but speak the things which we saw and heard. While then He points out that they are not yet confirmed in perfect faith, through their not having partaken of communion with the Spirit; setting before them, as a proof, the cowardice that they would presently display; at the same time, by foretelling that this would shortly come to pass, He manifestly confers on them no small benefit. For they would be grounded more firmly in the faith, that He was by Nature God, when they had fully grasped the belief |474 that the future was in no way hid from Him. Behold then, He says, the time will shortly come, nay, is now at hand, when ye will leave Me alone and depart to your own. Herein He says indirectly, only by implication, that, overcome by unmanly cowardice, they would take thought only for their own lives; and, preferring their own safety to the affection they owed to their Master, would flee to the nearest place of refuge. How then "are ye now sure," when you have not yet quit yourselves of the reproach of imputations on your courage, because as yet you have no participation in the courage which is given by the Spirit? And that the blessed disciples betook themselves to flight and were terrified at the onslaught of the Jews, when the traitor appeared bringing with him the impious band of soldiers and the servants of the leaders, is beyond question. Then did they leave Christ alone; that is, with reference to the absence of all those who were wont to follow and attend upon Him: for He was not alone, insomuch as He was God, and of God, and in God, by Nature and indivisibly. Christ indeed says this, speaking rather as Man and for our sakes, with intent to teach us that when we are assailed by temptation, persecution, and such like, and are called to encounter some peril that may bring us glory, I mean in God's service, we are not therefore to be fainthearted about our ability to escape, because none of our brethren of kindred soul to us are running the race side by side with us, cheering us so far as in them lies, and all but sharing by their sympathy the danger which is imminent. For even if all these betake themselves to flight, gaining in their own persons an advantage over us by their cowardice which is grievous and hard to bear, we ought to bear in mind that God's arm will not be shortened on that account. For He will alone avail to save him that is faithful unto Him. For we are not alone; and, though we see no friend beside us, as I have just said, we have God Who is all powerful with us at our side, to aid and fight in the conflict, shielding us |475 with all-sufficient succour, as the Psalmist says: With favour hast Thou encompassed us as with a shield! We make these observations on this passage, not as considering love of life something honourable and worthy admiration, on occasions when we can bring our life in the body to a glorious end, fighting in the ranks with those who risk their lives for God's sake, but that we may rather be persuaded of this, that even though there be none willing and zealous to share the conflict with us, we ought not to be faint at heart, for we shall not be alone, for God is with us.

(Hom. lxxix) Ye shall be scattered; i. e. when I am betrayed, fear shall so possess you, that ye will not be able even to take to flight together. But I shall suffer no harm in consequence: And yet I am not alone, because the Father is with Me.

And lest they, holding such thoughts about Him, should think that they were pleasing Him, He says: "The hour is coming when you will be scattered, each to his own." You think that you have a great understanding of Me. But I say to you that you will abandon Me to My enemies, and such fear will seize you that you will not even withdraw from Me together with one another, but will be scattered each one separately, and each will seek refuge and salvation for himself alone. But I will suffer no harm from this. For I am not alone, but the Father is together with Me. Therefore I suffer not out of weakness, but voluntarily give Myself over to the crucifiers. When, therefore, you hear "My God, My God, why have You forsaken Me?" (Matt. 27:46), do not understand it simply, as though the Savior was forsaken by the Father (for, as He testifies here, "the Father is with Me"), but understand it thus: that these words were spoken by human nature, which had been forsaken and rejected on account of sins, but in Christ was reconciled and made the Father's own.

2171 The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone. Here we see their approaching troubles and falling away. Notice that by their falling away they lost what they had acquired through Christ. They had acquired the companionship of Christ, freedom from the burdens of ownership, and a life together. Peter mentions these three things in Matthew (19:27): "We," all of us, referring to their life together, "have left everything," referring to the freedom from the burdens of ownership, "and followed you," referring to their companionship with Christ. They lost these things and our Lord foretold this to them when he said: The hour is coming, indeed it has come, when you will be scattered (referring to their life together), because you will be dominated by such fear that you will not be able to run away together, as a group: "Strike the shepherd and the sheep will be scattered" (Zech 13:7); every man to his home (referring to their lost freedom from things), that is, returning to his desire to possess his own things. And we do see Peter and the others return to their boat and their own property: "They went out and got into the boat" (21:3). And will leave me alone, (referring to the loss of Christ's companionship): "My kinsfolk and my close friends have failed me; the guests in my house have forgotten me" (Job 19:14); "I have trodden the wine press alone" (Is 63:3).

2172 Yet Christ did not suffer any loss by the falling away of his disciples; thus he says, yet I am not alone, for the Father is with me. This is like saying: Although I am one with the Father by a unity of essence, I am not alone because distinct in person. Thus I have not come forth from the Father in such a way as to leave him.

And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New. And besides, also, one only Catholic and Apostolic Church, which can never be destroyed, though all the world should seek to make war with it; but it is victorious over every most impious revolt of the heretics who rise up against it. For her Goodman hath confirmed our minds by saying, "Be of good cheer, I have overcome the world."

Receive also those that are persecuted on account of the faith, and who "fly from city to city" on account of the Lord's commandment; and assist them as martyrs, rejoicing that ye are made partakers of their persecution, as knowing that they are esteemed blessed by the Lord; for Himself says: "Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, because your reward is great in heaven: for so persecuted they the prophets which were before us." And again: "If they have persecuted me, they will also persecute you." And afterwards: "If they persecute you in this city, flee ye to another. For in the world ye have tribulation: for they shall deliver you into the synagogues; and ye shall be brought before rulers and kings for my sake, and for a testimony to them." And, "He that endureth unto the end, the same shall be saved." For he that is persecuted for the sake of the faith, and bears witness in regard to Him, Christ, and endures, is truly a man of God.

And then, in bringing to a close this weighty and protracted discourse, He said, "These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world." The beginning of such tribulation was to be found in that whereof, in order to show that they were infants, to whom, as still wanting in intelligence, and mistaking one thing for another, all the great and divine things He had said were little better than proverbs, He had previously said, "Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own." Such, I say, was the beginning of the tribulation, but not in the same measure of their perseverance. For in adding, "and ye shall leave me alone," He did not mean that they would be of such a character in the subsequent tribulation, which they should have to endure in the world after His ascension, as thus to desert Him; but that in Him they should have peace by still abiding in Him.

But in that tribulation, which they encountered after His glorification and they themselves had received the Holy Spirit, they did not leave Him: and though they fled from city to city, from Himself they did not flee; but in order that, while having tribulation in the world, they might have peace in Him, instead of being fugitives from Him, it was rather Himself that they made their refuge. For in receiving the Holy Spirit, there was wrought in them the very state described to them now in the words, "Be of good cheer, I have overcome the world." They were of good cheer, and they conquered. But in whom, save in Him? For He had not overcome the world, were it still to overcome His members. Hence said the apostle, "Thanks be unto God, who giveth us the victory;" and immediately added, "through our Lord Jesus Christ:" through Him who had said to His own, "Be of good cheer, I have overcome the world."

When the Holy Spirit was given them, they were of good cheer, and, in His strength, victorious. For He would not have overcome the world, had the world overcome His members. When He says, These things have I spoken to you, that in Me ye might have peace, He refers not only to what He has just said, but to what He had said all along, either from the time that He first had disciples, or since the supper, when He began this long and wonderful discourse. He declares this to be the object of His whole discourse, viz. that in Him they might have peace. And this peace shall have no end, but is itself the end of every pious action and intention.

These things I have spoken to you. Here the third point is touched upon, namely the confirmation of the disciples. Because he had foretold the coming dispersion, he adds consolation, since he had not said this so that they would despair, but so that through confidence they would have peace. Therefore he says: These things I have spoken to you, that in me you may have peace: concerning which, the last chapter of Isaiah: "I will extend over her peace like a river." One does not arrive at this peace except through afflictions: therefore he says: In the world you will have tribulation: Acts fourteen: "Through many tribulations we must enter the kingdom of God." In these afflictions one must not despair, therefore he adds: But take courage, I have overcome the world; 1 Corinthians fifteen: "Thanks be to God, who has given us the victory through Jesus Christ our Lord." This victory is obtained by those who believe in Christ; 1 John five: "This is the victory that overcomes the world, our faith."

Which of the religions of the world gives to its followers the greatest happiness? While it lasts, the religion of worshiping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven't always been a Christian. I didn't go to religion to make me happy. I always knew a bottle of port would do that. If you want a religion to make you feel really comfortable, I certainly don't recommend Christianity.

Wherefore the Lord exclaimed to the disciples: Let not your hearts be troubled. I have overcome the world. And again: Lo! I have given you power to tread upon serpents and scorpions and all the power of the enemy—as much as to say: Man of old having sinned when the serpent in Paradise assailed him, it was said to him: He shall lie in wait for thy heel, but thou for his head; that is, Ye shall be divided and at enmity against each other, that man may not be under obedience to him. So the warfare was then waged on equal terms, each having the power to hurt the other; for the serpent watching for the heel of man, that is, besetting his path in order to hurt him on finding him out of the path, as he could do by creeping about his heel; while man being of upward stature and on his guard, and not straying from his path, was able to bruise the head of the serpent. And now having conquered the serpent and brought him finally to shame, and having through his agency unjustly endured death for the whole race, and nailed the bond against it to the cross and blotted it out, I rose again on the third day victorious over death, and became the champion who has achieved victory for all the human race, for through me the victory has been extended to all humanity. Be ye therefore of good courage. Behold, I have given you power to tread upon serpents and scorpions and on all the power of the enemy. He says in effect the serpent is no longer able to hurt your heel, being himself trampled down under your feet

Thus Job, after the loss of his wealth, after the death of his children, grievously afflicted, moreover, with sores and worms, was not overcome, but proved; since in his very struggles and anguish, showing forth the patience of a religious mind, he says, "Naked came I out of my mother's womb, naked also I shall go under the earth: the Lord gave, the Lord hath taken away; as it seemed fit to the Lord, so it hath been done. Blessed be the name of the Lord." And when his wife also urged him, in his impatience at the acuteness of his pain, to speak something against God with a complaining and envious voice, he answered and said, "Thou speakest as one of the foolish women. If we have received good from the hand of the Lord, why shall we not suffer evil? In all these things which befell him, Job sinned not with his lips in the sight of the Lord." Therefore the Lord God gives him a testimony, saying, "Hast thou considered my servant Job? for there is none like him in all the earth, a man without complaint, a true worshipper of God." And Tobias, after his excellent works, after the many and glorious illustrations of his merciful spirit, having suffered the loss of his sight, fearing and blessing God in his adversity, by his very bodily affliction increased in praise; and even him also his wife tried to pervert, saying, "Where are thy righteousnesses? Behold what thou sufferest!" But he, stedfast and firm in respect of the fear of God, and armed by the faith of his religion to all endurance of suffering, yielded not to the temptation of his weak wife in his trouble, but rather deserved better from God by his greater patience; and afterwards Raphael the angel praises him, saying, "It is honourable to show forth and to confess the works of God. For when thou didst pray, and Sara thy daughter-in-law, I did offer the remembrance of your prayer in the presence of the glory of God. And when thou didst bury the dead in singleness of heart, and because thou didst not delay to rise up and leave thy dinner, and wentest and didst bury the dead, I was sent to make proof of thee. And God again hath sent me to heal thee and Sara thy daughter-in-law. For I am Raphael, one of the seven holy angels, who are present, and go in and out before the glory of God."

Whence every one of us, when he is born and received in the inn of this world, takes his beginning from tears; and, although still unconscious and ignorant of all things, he knows nothing else in that very earliest birth except to weep. By a natural foresight, the untrained soul laments the anxieties and labours of the mortal life, and even in the beginning bears witness by its wails and groans to the storms of the world which it is entering. For the sweat of the brow and labour is the condition of life so long as it lasts. Nor can there be supplied any consolations to those that sweat and toil other than patience; which consolations, while in this world they are fit and necessary for all men, are especially so for us who are more shaken by the siege of the devil, who, daily standing in the battle-field, are wearied with the wrestlings of an inveterate and skilful enemy; for us who, besides the various and continual battles of temptations, must also in the contest of persecutions forsake our patrimonies, undergo imprisonment, bear chains, spend our lives, endure the sword, the wild beasts, fires, crucifixions-in fine, all kinds of torments and penalties, to be endured in the faith and courage of patience; as the Lord Himself instructs us, and says, "These things have I spoken unto you, that in me ye might have peace. But in the world ye shall have tribulation; yet be confident, for I have overcome the world." And if we who have renounced the devil and the world, suffer the tribulations and mischiefs of the devil and the world with more frequency and violence, how much more ought we to keep patience, wherewith as our helper and ally, we may bear all mischievous things!

That it was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous. The Lord in the Gospel forewarns and foretells, saying: "If the world hates you, know that it first hated me. If ye were of the world, the world would love what is its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word that I spoke unto you, The servant is not greater than his master. If they have persecuted me, they will persecute you also." And again: "The hour will come, that every one that killeth you will think that he doeth, God service; but they will do this because they have not known the Father nor me. But these things have I told you, that when the hour shall come ye may remember them, because I told you." And again: "Verily, verily, I say unto yon, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy." And again: "These things have I spoken unto you, that in me ye may have peace; but in the world ye shall have tribulation: but be of good confidence, for I have overcome the world."

That all good and righteous men suffer more, but ought to endure because they are proved. In Solomon: "The furnace proveth the vessels of the potter, and the trial of tribulation righteous men." Also in the fiftieth Psalm: "The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise." Also in the thirty-third Psalm: "God is nearest to them that are contrite in heart, and He will save the lowly in spirit." Also in the same place: "Many are the afflictions of the righteous, but out of them all the Lord will deliver them." Of this same matter in Job: "Naked came I out of my mother's womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. In all these things which happened to him Job sinned in nothing with his lips in the sight of the Lord." Concerning this same thing in the Gospel according to Matthew: "Blessed are they that mourn, for they shall be comforted." Also according to John: "These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world." Concerning this same thing in the second Epistle to the Corinthians: "There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness." Concerning this same thing to the Romans: "We glory in hope of the glory of God. And not only so, but we also glory in afflictions: knowing that affliction worketh patience; and patience, experience; and experience, hope: and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us." On this same subject, according to Matthew: "How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!" Of this same thing in Tobias: "Where are thy righteousnesses? behold what thou sufferest." Also in the Wisdom of Solomon: "In the places of the wicked the righteous groan; but at their ruin the righteous will abound."

Christ herein, so to say, well sums up to our profit His discourse to them; and, compressing into a few words the meaning of what He had said, sets before them in brief the knowledge of His Will. For I have now, He says, spoken these words unto you, exhorting you to have peace in Me, and that ye may also know clearly that you will meet with trouble in the world, and will be involved in many tribulations for My sake. But you will not be vanquished by the perils that encompass you, for I have overcome the world.

But that I may make what I have said as clear as possible unto you, come let me first explain what "having peace in Christ" means. For the world, or those who are enamoured of the things in the world, are continually at peace among themselves, but in nowise have they peace in Christ. As, for example, the dissolute seekers of the pleasures of sense are therefore most dear and acceptable to those of similar pursuits; and the man who covets riches that do not belong to him, and is for this reason grasping or thievish, will be altogether to the taste of those who practise a kindred vice. For every creature loves his kind, according to the saying, and man will be attracted to his like. But in all connections of this sort the holy name of peace is put to base uses; and the proverb is true, but it is not with the Saints as it is with the wicked. For sin is not the bond of peace, but faith, hope, love, and the power of piety towards God. And this is in Christ. The chiefest then of all good gifts towards us is clearly peace in Christ, which brings in its train brotherly love as near akin to itself. Paul says that love is the perfect fulfilling of the Divine Law; and that to those who love one another will surely come the love of God Himself above all things else is beyond question, as John says that if a man love his brother he will as a consequence love God Himself.

He points out also another truth, I mean in the words: In the world ye have tribulation: but be of good cheer; I have overcome the world. Any one choosing to construe these words in a simple sense might reason thus: Christ appeared superior to, and stronger than, every sin and worldly hindrance; and since He has conquered, He will also bestow the power to conquer upon such as attempt the struggle for His sake. And if any man seek to find a more recondite meaning for the words, he might reflect in this wise: Just as we have hereby overcome corruption and death, since as Man, for us and for our sakes Christ became alive again, making His own Resurrection the beginning of the conquest over death, the power of His Resurrection will surely extend even unto us, since He that overcame death was one of us, insomuch as He was Incarnate Man; and as we overcome sin, and as we overcome death that wholly died in Christ first, Christ, that is, being the purveyor to us of the blessing as His own kindred, so also we ought to be of good cheer, because we shall overcome the world; for Christ as Man overcame it for our sakes, being herein the Beginning and the Gate and the Way for the race of man. For they who once were fallen and vanquished have now overcome and are conquerors, through Him Who conquered as one of ourselves, and for our sakes. For if He conquered as God, then it profiteth us nothing; but if as man, we are herein conquerors. For He is to us the Second Adam come from heaven, according to the Scripture. Just as then we have borne the image of the earthy, according to its likeness falling under the yoke of sin, so likewise also shall we bear the image of the heavenly, that is Christ, overcoming the power of sin and triumphing over all the tribulation of the world; for Christ has overcome the world.

And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: "In the world ye shall have tribulation." And to the same effect also He says by the prophet, "Many are the afflictions of the righteous." But I suppose that He refers to this entering not into temptation, when He speaks in the prophet's words of being delivered out of the afflictions. For He adds, "The Lord will deliver him out of them all." And this is just in accordance with the Saviour's word, whereby He promises that they will overcome their afflictions, and that they will participate in that victory which He has won for them. For after saying, "In the world ye shall have tribulation," He added, "But be of good cheer, I have overcome the world."

When the Master gave them gloomy prophecies, if they paid attention to the things he said to them … they demonstrated the strength and depth of their nature, since it is evident they had no fear of disciplining the body, nor did they run after pleasure. And their master too, as one who himself would not soothe them by deceit, was like them in renouncing his property. And so, when he prophesied about the future in such an open and honest way, he convinced them to choose his way of life. These were prophecies of what would happen to them for his name's sake that told how they would be brought before rulers and kings and undergo all sorts of punishments, not for any wrong they had done due to any reasonable charge, but solely for this: his name's sake. And we who see it now fulfilled ought to be struck by the prediction. For the confession of the name of Jesus always inflames the minds of rulers. And even though one who confesses Christ has done no evil, they still punish him with every kind of contempt "for his name's sake," as the worst of evildoers. But if someone else swears away the name and denies that he is one of Christ's disciples, he is let off scot-free, even if he has been convicted of many crimes.

[Christ] says, "Be of good cheer, I have overcome the world." And he said this not as holding before us any contest proper only to God but as showing our own flesh in its capacity to overcome suffering, and death and corruption.

The Lord was preaching a song and woe to His disciples, when He was saying, These things I have spoken unto you, that in Me ye might have peace: in the world ye shall have tribulation. As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without.

(xxvi. Moral. c. xi.) As if He said, Have Me within you to comfort you, because you will have the world without you.

(Hom. lxxix. 2) These things have I said unto you, that ye might have peace: i. e. that ye may not reject Me from your minds. For not only when I am taken shall ye suffer tribulation, but so long as ye are in the world: In the world ye shall have tribulation.

(Hom. lxxx) i. e. raise up your spirits again: when the Master is victorious, the disciples should not be dejected; I have overcome the world.

Rebelling as we do against God through the passions and agreeing to pay tribute in the form of evil to that cunning tyrant and murderer of souls, the devil, we cannot be reconciled with God until we have first begun to fight against the devil with all our strength. For even though we assume the name of faithful Christians, until we have made ourselves the devil's enemies and fight against him, we continue by deliberate choice to serve the shameful passions. And nothing of profit will come to us from our peace in the world, for our soul is in an evil state, rebelling against its own maker and unwilling to be subject to his kingdom. It is still sold into bondage to hordes of savage masters who urge it toward evil and treacherously contrive to make it choose the way that leads to destruction instead of that which brings salvation.God made us so that we might become "partakers of the divine nature" and sharers in his eternity, and so that we might come to be like him through deification by grace. It is through deification that all things are reconstituted and achieve their permanence. And it is for its sake that what is not is brought into being and given existence. If we desire to belong to God in both name and reality, let us struggle not to betray the Word to the passions. … To deny the Word is to fail through fear to do what is good. To betray him is deliberately to choose and commit sin. The outcome of every affliction endured for the sake of virtue is joy, the outcome of every labor is rest, and the outcome of every shameful treatment is glory. In short, the outcome of all sufferings for the sake of virtue is to be with God, to remain with him forever and to enjoy eternal rest.

We are not to suppose that each individual must contend with all these adversaries, which would be impossible for anyone.… For I think that human nature has definite limitations, even though there is a Paul, of whom it is said, "He is a chosen vessel unto me," or a Peter against whom "the gates of hell shall not prevail," or a Moses, "the friend of God." For not even one of these could face the whole crowd of opposing powers at once without destruction to himself, except perhaps on the condition that there was working within him the power of him who said, "Be of good cheer, I have overcome the world." …I do not think that human nature alone can maintain a contest with angels and with the powers of the "height" and of the "depth" or with "any other creature." But when it feels the presence of the Lord dwelling within it, confidence in the divine help will lead it to say, "The Lord is my light and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid?"

We are persecuted when God allows the tempter the power to persecute us. But when God does not want us to suffer this, even in the world that hates us, we wondrously have peace and are of good cheer because of him who said, "Be of good cheer, I have overcome the world." And truly he has overcome the world, because the world is strong only insofar as its Victor wants it to be. He has received from the Father the victory over the world. And because of his victory we can indeed be of good cheer.

When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, "It is not that which goeth into a man which defileth him;" for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attention. For he is not willing to hearken unto the other verse which saith, "Whosoever wisheth to be My disciple, let him deny himself, and take up his cross and follow Me;" nor unto the other which saith, "Whosoever wisheth to make his life to live shall destroy it," nor that which He spake unto His disciples, saying, "In the world ye shall have tribulations;" nor the words, "When the Bridegroom shall be taken from the children of the bridechamber, then shall ye fast."

"These things," He says, "I have spoken to you, so that you would not remove Me from your thoughts and would not waver or be troubled in continuing your steadfast love for Me, but so that you would have peace in Me, that is, so that you would remain unwavering, accepting as certain everything that I have said to you." Let Arius also hear that all these humble things, seemingly unworthy of the glory of the Son, were said for the sake of the listeners, and not so that we might use these words in defining dogmas; for they were said to comfort the apostles, as showing His love for them. Temptations for you will not stop at these frightening words, but as long as you are in the world, you will have tribulation, not only now when I am being betrayed, but also after this. But you resist the tempting thought. When I have conquered, you, the disciples, ought not to grieve, but to despise the world, as already conquered. How then did He conquer the world? By overthrowing the ruler of worldly passions. However, this is evident from what follows. For all things were subjected to Him and yielded. Just as with the defeat of Adam all nature was condemned, so with the victory of Christ the victory extended to all nature, and in Christ Jesus we have been granted the power "to tread on serpents and scorpions, and over all the power of the enemy" (Luke 10:19). For "by man came death" (1 Cor. 15:21), and by man also came life and power over the devil. For if God alone had conquered, then none of this would pertain to us.

2173 Here our Lord states the purpose of his teaching: first he mentions the benefit it brings; secondly, why we need this benefit, in the world you have tribulation.

2174 The benefit his teaching gives is peace. He says to them: I am telling you that you will be reduced to leaving me alone; and so I am teaching you so you do not continue in this abandonment. Indeed, everything I have said to you in this talk and everything I have spoken in the entire Gospel is aimed at having you return to me, that in me you may have peace.

Truly, the purpose of the Gospel is peace in Christ: "Those who love your name have great peace" (Ps 119:165). The reason for this is that peace of heart is opposed to its disturbance, which comes from the evils that afflict it and grow worse. But if one has affliction only now and then, or a joy greater than one's evils, his disturbance does not last. This is why the worldly, who are not united to God by love, have troubles without peace; while the saints, who have God in their hearts by love, have peace in Christ even if they have troubles from the world: "He makes peace in your borders" (Ps 147:14). And our purpose here should be to have peace in God: "My soul refused to be comforted," with things of the world, "but I remembered God and was delighted" (Ps 77:3).

2175 We need this peace because of the troubles imposed by the world; so Christ says, In the world you have tribulation. First, he foretells their future distress; secondly, he gives them confidence to meet it. In regard to the first he says, In the world you have tribulation, that is, from the worldly: "Do not wonder, brethren, that the world hates you" (1 Jn 3:13); "I chose you out of the world, therefore the world hates you" (15:19). Referring to the second, Christ says, but be of good cheer, I have overcome the world. For Christ does free us: "You delivered me... from choking fire on every side" (Sir 51:4). He is saying in effect: Return to me and you will have peace, for I have overcome the world which is oppressing you.

2176 Christ overcame the world, first of all, by taking away the weapons it uses to attack us: these are its allurements: "For all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). He conquered the allurement of riches by his poverty: "I am poor and needy" (Ps 86:1); "The Son of man has nowhere to lay his head" (Lk 9:58). Christ overcame the allurement of honors by his humility: "Learn from me; for I am gentle and lowly in heart" (Mt 11:29). He overcame the lusts of the world by his sufferings and labors: "He... became obedient unto death, even death on a cross" (Phil 2:8); "Jesus, wearied as he was with his journey, sat down beside the well" (4:6); "I have labored from my youth" (Ps 88:16). Anyone who conquers these, conquers the world. And this is what faith does ‑ "This is the victory that overcomes the world, our faith" (1 Jn 5:4) ‑ because since faith is the substance, the basic reality, of what we hope for, which is spiritual and eternal good, it causes us to disdain sensual and passing goods.

Secondly, Christ overcame the world by casting out the ruler of the world: "Now shall the ruler of this world be cast out" (12:31); "He disarmed the principalities and powers" (Col 2:15). This shows us that the devil is also to be overcome by us: "Will you play with him as with a bird, or will you put him on a leash for your maidens?" (Job 41:5), which understood literally means that after the passion of Christ the little boys and young handmaids of Christ will make him their plaything.

Thirdly, Christ overcame the world by converting the people of this world to himself. The world rebelled by stirring up dissensions through worldly people. But Christ drew these to himself: "I, when I am lifted up from the earth, will draw all things to myself" (12:32). Thus it was said: "The world has gone after him" (12:19). So, we should not fear its oppression because it has been overcome: "Thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).

As to a good shepherd, let the lay person honour him, love him, reverence him as his lord, as his master, as the high priest of God, as a teacher of piety. For he that heareth him, heareth Christ; and he that rejecteth him, rejecteth Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, "He that heareth you, heareth me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me."

But now our discourse hastens as to the principal part, that is, the constitution of ecclesiastical affairs, that so, when ye have learned this constitution from us, ye who are ordained bishops by us at the command of Christ, may perform all things according to the commands delivered you, knowing that he that heareth us heareth Christ, and he that heareth Christ heareth His God and Father, to whom be glory for ever. Amen.

Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours, but God's. For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me." And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."

(Serm. 102.) But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach unto Him which you have done unto us.

He who hears you hears me, and he who despises you despises me. So that anyone, by hearing or despising the preacher of the Gospel, would learn that he is not scorning lowly persons, but the Lord the Savior, and indeed the Father Himself. For it follows:

But he who despises me despises Him who sent me. For without doubt the master is heard in the disciple, and the father is honored in the son. It may also be understood this way: He who despises you despises me. He who does not show mercy to one of my least brothers, does not do it to me, because I too took the form of a servant and the condition of a poor person for their sake. But he who despises me, unwilling to believe in God, and trampling on the Son of God, despises Him who sent me, because I and the Father are one.

That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; for it follows, And he that despiseth me, despiseth him that sent me. For the Master is heard in His disciple, the Father honoured in His Son.

It may also be understood as follows, He who despiseth you, despiseth me, that is, he who shows not mercy to one of the least of My brethren, neither shows it to Me. But he who despiseth me, (refusing to believe on the Son of God,) despiseth him that sent me. (Matt. 25:40.) For I and my Father are one. (John 10:30.)

He who hears you etc. Here in the fourth place is added the authentication of the preachers. He shows them to be authentic both on account of the authority of Christ the mediator, and also on account of the authority of the supreme ruler.

First, therefore, he authenticates them through the authority of Christ the mediator, when he says: He who hears you hears me. For they bore the person of Christ: whence the Apostle in Second Corinthians chapter two: "For I also, if I have forgiven anything, for your sakes in the person of Christ"; and in chapter thirteen: "Do you seek a proof of him who speaks in me, Christ"? And therefore it is said in First Thessalonians chapter two: "And you, when you had received from us the word of the hearing of God, you received it not as the word of men, but, as it truly is, the word of God." In the hearing of the disciples of Christ, therefore, Christ is heard, and likewise in their contempt he is contemned.

And therefore he adds: And he who despises you despises me: whence Ezekiel chapter three: "The house of Israel will not hear you, because they will not hear me." And this he intimates in Matthew chapter twenty-five, when he says: "As long as you did not do it for one of the least of mine, neither did you do it for me." And therefore the Apostle said in First Thessalonians chapter five: "Do not quench the Spirit, do not despise prophecies," that is, true preachings.

Second, he authenticates them on account of the authority of the supreme ruler, when he adds: He who despises me despises him who sent me, both on account of committed authority, and on account of consubstantiality. Whence John chapter five: "He who does not honor the Son does not honor the Father, who sent him." And therefore it follows that if anyone despises the Apostles, he despises Christ; and he who despises Christ despises God; therefore he who despises the Apostles despises God; and this is no small sin. On account of which, Isaiah chapter thirty-three: "Woe to you who despise! Shall you not yourself also be despised? When, wearied, you shall have ceased to contemn, you shall be contemned." Great, therefore, is the authority of preachers, inasmuch as in their reception God is received, and in their contempt he is contemned. For they are the mouth of God by announcing his words, as it is said in Jeremiah chapter fifteen: "If you shall separate the precious from the vile, you shall be as my mouth." And therefore, as the mouth of God, they ought to be fed and honored; and they themselves also ought especially to guard their mouth both from gluttony and from loquacity, so that it may truly be said of them that passage of Revelation chapter fourteen: "These were purchased from among men, firstfruits to God and to the Lamb, and in their mouth no lie was found; for they are without blemish before the throne of God."

He then is first who loves Christ; and second, he who loves and cares for those who have believed on Him. For whatever is done to a disciple, the Lord accepts as done to Himself, and reckons the whole as His. "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me to drink: and I was a stranger, and ye took Me in: I was naked and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came to Me. Then shall the righteous answer, saying, Lord, when saw we Thee hungry, and fed Thee? or thirsty, and gave Thee drink? And when saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? Or when saw we Thee sick, and visited Thee? or in prison, and came to Thee? And the King answering, shall say to them, Verily I say unto you, in as much as ye have done it unto one of the least of these My brethren, ye have done it unto Me."

Again, on the opposite side, to those who have not performed these things, "Verily I say unto you, in as much as ye have not done it unto one of the least of these, ye have not done it to Me." And in another place, "He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me."

For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy, people."

Unless perchance I was a priest to you before the persecution, when you held communion with me, and ceased to be a priest after the persecution! For the persecution, when it came, lifted you to the highest sublimity of martyrdom. But it depressed me with the burden of proscription, since it was publicly declared, "If any one holds or possesses any of the property of Caecilius Cyprian, bishop of the Christians; "so that even they who did not believe in God appointing a bishop, could still believe in the devil proscribing a bishop. Nor do I boast of these things, but with grief I bring them forward, since you constitute yourself a judge of God and of Christ, who says to the apostles, and thereby to all chief rulers, who by vicarious ordination succeed to the apostles: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me; and he that despiseth you, despiseth me, and Him that sent me."

Consider the great authority he gave the holy apostles, how he declared them praiseworthy, and how he decorated them with the highest honors.… "He that hears you," he says, "hears me, and he that rejects you, rejects me; and he that rejects me, rejects him that sent me." O what great honor! What incomparable dignities! O what a gift worthy of God! Although men, the children of earth, he clothes them with a godlike glory. He entrusts his words to them that they who resist anything or venture to reject them may be condemned. When they are rejected, he assures them that he suffers this. Then again, he shows that the guilt of this wickedness, as being committed against him, rises up to God the Father. See with the eyes of the mind how vast a height he raises the sin committed by men in rejecting the saints! What a wall he builds around them! How great security he contrives for them! He makes them such as must be feared and in every way plainly provides for their being uninjured.

Christ gives those who love instruction the assurance that whatever is said concerning him by the holy apostles or evangelists is to be received necessarily without any doubt and to be crowned with the words of truth. He who hears them, hears Christ. For the blessed Paul also said, "You desire proof that Christ is speaking in me." Christ himself somewhere also said to the holy disciples, "For it is not you that speak, but the Spirit of your Father that speaks in you." Christ speaks in them by the consubstantial Spirit. If it is true, and plainly it is, that they speak by Christ, how can they err? He affirms that he who does not hear them, does not hear Christ, and that he who rejects them rejects Christ, and with him the Father.

Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me.

Faithfully and strenuously shalt thou resist them in defence of the only true and life-giving faith, which the Church has received from the apostles and imparted to her sons. For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me, and Him that sent Me."

And all the Jews even now teach that the nameless God spake to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know Me, and My people do not understand." And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, "No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him." Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me." From the writings of Moses also this will be manifest; for thus it is written in them, "And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people." And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, "And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob," yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, "Israel doth not know Me, my people have not understood Me." And again, Jesus, as we have already shown, while He was with them, said, "No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him." The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spake to Moses, though He who spake to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death.

And elsewhere: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.

But if their churlishness and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church, because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality, it will be manifest that the prohibition of intercourse descended to Christ from Him. The form of it which He uses-"He that despiseth you, despiseth me" -the Creator had also addressed to Moses: "Not against thee have they murmured, but against me.

Then, lest those being sent out to preach should say, "Why then do You send us if some cities will not receive us?", He says: do not grieve; he who rejects you rejects Me and My Father; therefore the insult does not stop at you, but ascends to God. So let it be a consolation to you that the offense is directed (not at you, but) at God. Likewise, on the other hand, do not boast or exalt yourselves because some listen to you; for this is not your doing, but the work of My grace.

But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.

...who hast delivered the serpent, that murderer of men, bound to us, as a sparrow to children, whom all things dread, and tremble before the face of Thy power; who hast cast him down as lightning from heaven to earth, not with a fall from a place, but from honour to dishonour, on account of his voluntary evil disposition...

(Hom. Quod Deus non est auctor mali.) He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air.

(adv. Eunom. l. 3.) For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame, both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.

And he said to them: I was watching Satan fall from heaven like lightning. Not only do I see it now, but I saw it before, when he fell. What he said, "like lightning," either signifies a precipitous fall from high to low, or because, having been cast out, he still transforms himself into an angel of light. Therefore, because he saw the disciples elevated over their performance of signs, he frightens them by example and recalls them to humility by one who first fell by pride, so that they, remembering him cast out of heaven for pride, may understand that they, made from the earth, will be much more humbled if they become proud.

He says not, 'I see now,' but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms himself into an angel of light. (2 Cor. 11:14.)

Second, he adds the repression of vain exultation, when he adds: And he said to them: I saw Satan falling like lightning from heaven: as if the Lord were saying: do not be puffed up by divine benefits, lest you fall with the proud angels: 2 Peter 2: "If God did not spare the angels who sinned, but dragged them down with the chains of hell and delivered them to tartarus to be tormented"; supply: he will not spare you, if you sin through pride. Hence Bernard: "The Lord did not spare the proud angels: how much more will he not spare you, rottenness and worm!"

Moreover, he fell like lightning, that is, swiftly, cruelly, and irrevocably. Hence by his example let the rest beware, lest they seek lofty things, on account of which Lucifer fell to the lowest depths, according to that passage in Isaiah 14: "How have you fallen, O Lucifer, you who rose in the morning? You who said in your heart: I will ascend into heaven, I will exalt my throne above the stars of heaven"; and further: "Yet you shall be dragged down to hell, to the depths of the pit." And therefore Romans 11: "Do not be high-minded, but fear. For if God did not spare the natural branches, perhaps he will not spare you either."

By this example the Lord in a wondrous way repressed pride in the disciples, as if He were saying that word of Proverbs 17: "He who makes his house high," namely by being proud with Lucifer, "seeks ruin," by falling with him. Hence Bernard, speaking to an ambitious man: "Follow your leader, multiply your prebends, hasten to the bishopric, aspire to the archbishopric; you ascend gradually, but you will not descend gradually. I was watching Satan fall like lightning from heaven." And therefore, conversely, Seneca says: "Reduce yourself to small things, from which you cannot fall." Hence Proverbs 18: "Before he is crushed, the heart of man is exalted; and before he is glorified, he is humbled"; because it is the sentence of the Judge, below in chapter 18: "Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted."

For, I saw, saith the Lord, Satan like lightning fall from heaven; for being puffed up because of the service entrusted to him by God for the good of men, and because it was his office to move the air for man and regulate its motion for his uses, and deeming that he had of himself advanced of his own will to this height, he usurped to himself the worship due to God, and was forthwith hurled down. For the Apostle again when instructing Timothy not to be hasty in conferring office on a neophyte—one, that is, who has but recently been converted to the faith, thus addressed him: Not a neophyte, lest being puffed up he fall into the condemnation of the devil; which, says the Apostle, the devil suffered through being puffed up, and has hereby clearly shown why he was hurled down, namely, by his being puffed up, deeming himself to be God, whence also he had the wish to communicate his own disease to man, saying: Ye shall be as Gods.

Those consequently who transgressed were cast down from on high to the earth, for I saw—it is the Lord who speaks—Satan like lightning fall from heaven

What is Christ's reply? "I saw Satan fall like lightning from heaven." That is, "I am aware of this, because as you set out on this journey by my will, you have conquered Satan. I saw him fall like lightning from heaven." This means that he was thrown down from on high to earth, from overweening pride to humiliation, from glory to contempt, from great power to utter weakness. The saying is true, because before the coming of the Savior, he possessed the world. All was subject to him, and there was no one able to escape the trap of his overwhelming might. Everyone worshiped him. He had temples and altars for sacrifice everywhere and had an innumerable multitude of worshipers. Since the only-begotten Word of God came down from heaven, he has fallen like lightning.

Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Saviour, he had subdued the world to him, and was worshipped by all men. But when the only-begotten Word of God came down from heaven, he fell as lightning, seeing that he is trodden under foot by those who worship Christ. As it follows, And, behold, I give unto you power to tread upon serpents, &c.

"I was looking at Satan, who fell like lightning from the heavens." It was not that he was actually in the heavens. He was not in them when he said, "I will place my throne above the stars," but he fell from his greatness and his dominion. "I was looking at Satan, who fell like lightning from the heavens." He did not fall from heaven, because lightning does not fall from heaven, since the clouds create it. Why then did he say "from the heavens"? This was because it was as though it was from the heavens, as if lightning which comes suddenly. In one second, Satan fell beneath the victory of the cross. Ordinary people were anointed and sent out by reason of their mission and were highly successful in a second, through miracles of healing those in pain, sickness and evil spirits. It was affirmed that Satan suddenly fell from his dominion, like lightning from the clouds. Just as lightning goes out and does not return to its place, so too did Satan fall and did not again have control over his dominion. "Behold, I am giving you dominion."

(23. Mor. c. 4.) Now our Lord, in a remarkable manner, in order to put down high thoughts in the hearts of His disciples, Himself related the account of the fall which the teacher of pride suffered; that they might learn by the example of the author of pride, what they would have to dread from the sin of pride. Hence it follows, I beheld Satan as lightning fall from heaven.

[On the Audacity of Satan] Darest thou, then, who didst fall "as lightning" [Luke 10:18] from the very highest glory, to say to the Lord, "Cast thyself down from hence [to Him] to whom the things that are not are reckoned as if they were, and to provoke to a display of vainglory Him that was free from all ostentation? And didst thou pretend to read in Scripture concerning Him: "For He hath given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest thou shouldest dash Thy foot against a stone?" At the same time thou didst pretend to be ignorant of the rest, furtively concealing what [the Scripture] predicted concerning thee and thy servants: "Thou shalt tread upon the adder and the basilisk; the lion and the dragon shall thou trample under foot."

...the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God." This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.

[Daniel 4:4] "I, Nebuchadnezzar, was at ease in my house and prospering in my palace." The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelt for seven years amongst the brute beasts and was fed upon the roots of herbs, Afterwards by the mercy of God he was restored to his throne, and praised and glorified the King of heaven, on the ground that all His works are truth and His ways are justice and He is able to abase those who walk in pride. But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power which the Lord speaks of in the Gospel, saying: "I beheld Satan falling from heaven like lightning" (Luke 10:18). Likewise John in Revelation, in the passage where the dragon falls upon the earth drawing a third of the stars with him (Revelation 12:4). Likewise Isaiah: "How hath the morning star fallen, which used to rise early in the morning" (Isaiah 14:12). These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and to dwell among wild beasts for seven years without being at all mangled by them. Also they ask how the imperial authority could have been kept waiting for a mere madman, and how so mighty a kingdom could have gone without a king for so long a period. If, on the other hand, anyone had succeeded him on the throne, how foolish he would have to be thought to surrender an imperial authority which he had possessed for so long. Such a thing would be especially incredible since the historical records of the Chaldeans contain no such record, and since they recorded matters of far less import, it is impossible that they should have left things of major importance unmentioned. And so they pose all of these questions and offer as their own reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once men have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions? And to pass over all other considerations, since Greek and Roman history offer episodes far more incredible, such as Scylla and the Chimaera, the Hydra and the Centaurs, and the birds and wild beasts and flowers and trees, the stars and the stones into which men are related to have been transformed, what is so remarkable about the execution of such a divine judgment as this for the manifestation of God's power and the humbling of the pride of kings? Nebuchadnezzar says, "'I was at ease in my house and prospering in my palace...'" or as Theodo-tion renders it "upon my throne." Now those who follow the interpretation we are opposing understand by the devil's home this world of ours. Concerning the world Satan himself in the Gospel says to the Savior: "All these things have been given over to me" (Luke 4:6). Likewise the Apostle says: "The world lieth in the Wicked One" (1 John 5:19).

And Peter said: "It is impossible for me to deny the assertion of my Teacher. Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days. And I know that He has said somewhere else, 'If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand?' And He pointed out that He saw the evil one like lightning falling down from heaven. And elsewhere He said, 'He who sowed the bad seed is the devil.' And again, 'Give no pretext to the evil one.' Moreover, in giving advice, He said, 'Let your yea be yea, and your nay nay; for what is more than these is of the evil one.' Also, in the prayer which He delivered to us, we have it said, 'Deliver us from the evil one.' And in another place, He promised that He would say to those who are impious, 'Go ye into outer darkness, which the Father prepared for the devil and his angels.' And not to prolong this statement further, I know that my Teacher often said that there is an evil one. Wherefore I also agree in thinking that he exists. If, then, in future you have anything to say in accordance with this belief, say it, as you promised."

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.

This description, it is manifest, properly belongs to the transgression of the angel, and not to the prince's: for none among human beings was either born in the paradise of God, not even Adam himself, who was rather translated thither; nor placed with a cherub upon God's holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning conStellations, whence Satan was cast down like lightning. No, it is none else than the very author of sin who was denoted in the person of a sinful man: he was once irreproachable, at the time of his creation, formed for good by God, as by the good Creator of irreproachable creatures, and adorned with every angelic glory, and associated with God, good with the Good; but afterwards of his own accord removed to evil.

And the Lord said to them: do not marvel that the demons are subject to you, for their chief was cast down long ago and has no power whatsoever. Although this was not visible to men, it was visible to Me, who beholds even the invisible. Satan fell from heaven "like lightning" because he was a light, an archangel, and the morning star, though now he has become darkness. If he fell from heaven, then what shall his servants — I mean the demons — not suffer? Some understand the words "from heaven" to mean: from glory. Since the seventy said to the Lord that the "demons are subject" to them, He says: this I also knew, for I saw Satan fall from heaven, that is, he was deprived of the glory and honor which he had. Before the coming of Christ he was honored as God, but now he fell from heaven, that is, they ceased to honor him as God and to think that he dwells in heaven.

Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits. Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil.

Thou, who hast bound the strong man, and spoiled all that was in his house, who hast given us power over serpents and scorpions to tread upon them, and upon all the power of the enemy; who hast delivered the serpent, that murderer of men, bound to us, as a sparrow to children, whom all things dread, and tremble before the face of Thy power...

(Orat. in Pass. et cruce Domini.) But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins stedfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is, of the devil, namely death, and fearing not destruction, become witnesses of the word. But many giving up earthly things walk with a free step in heaven, dreading not the prince of the air.

Behold, I have given you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you; that is, the power to cast out every kind of unclean spirit from possessed bodies. Although, even literally, it can be rightly understood; for instance, Paul, attacked by a viper, suffered no harm. And John, as history reports, being given poison, was not harmed. I indeed reason that this distinguishes between serpents, which harm with their bite, and scorpions, which harm with their tail; that serpents openly rage, while scorpions secretly lay traps, signifying either men or demons. Serpents, who present the poison of wicked persuasion against the virtues at the outset; scorpions, who seek to corrupt consummated virtues at the end.

That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally. For Paul when attacked by a viper suffered no injury. (Acts 28:5.) John having drunk poison is not harmed by ita. But I think there is this difference between serpents who bite with the teeth, and scorpions who sting with the tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Or serpents are those which east the poison of evil persuasion upon virtues just beginning, scorpions which go about to corrupt at last virtues which have been brought to perfection.

Third, He subjoins the occasion of vain exultation, when He adds: Behold, I have given you power to tread upon serpents and scorpions, namely with respect to bodily snares, according to what is said to the serpent in Genesis 3: "She shall crush your head, and you shall lie in wait for her heel"; and over all the power of the enemy, with respect to spiritual snares, concerning which in Ephesians 6: "Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of this world," etc., up to "in the heavenly places."

And nothing shall harm you, on account of supernatural protections, according to that passage of Mark, the last chapter: "In my name they shall cast out demons, they shall speak with new tongues, they shall take up serpents. And if they shall drink any deadly thing, it shall not harm them." And this power conferred upon them could be an occasion for presumption, according to what is said of Hezekiah, at whose prayers God worked wonders, in 2 Chronicles 32: "Hezekiah prayed to the Lord, and He heard him and gave him a sign; but he did not render according to the benefits he had received, because his heart was lifted up, and wrath came upon him and upon Judah and Jerusalem."

Hence the multitude of divine gifts was for many an occasion of downfall, as is said of Lucifer in Ezekiel 28: "You were the seal of resemblance, full of wisdom and perfect in beauty"; and a little after: "Your heart was lifted up"; and therefore: "You sinned, and I cast you out from the holy mountain of God, and I destroyed you," etc. And therefore a certain holy man used to say that it is a great grace not to have grace, because all these exterior graces are nothing but temptations, and anyone outwardly exalted ought to fear that passage of Job 30: "You have lifted me up and, as it were setting me upon the wind, You have dashed me down mightily."

It is not the poor simply, but those that have wished to become poor for righteousness' sake, that He pronounces blessed-those who have despised the honours of this world in order to attain "the good;" likewise also those who, through chastity, have become comely in person and character, and those who are of noble birth, and honourable, having through righteousness attained to adoption, and therefore "have received power to become the sons of God," and "to tread on serpents and scorpions," and to rule over demons and "the host of the adversary."

Lo! I have given you power to tread upon serpents and scorpions and all the power of the enemy—as much as to say: Man of old having sinned when the serpent in Paradise assailed him, it was said to him: He shall lie in wait for thy heel, but thou for his head; that is, Ye shall be divided and at enmity against each other, that man may not be under obedience to him. So the warfare was then waged on equal terms, each having the power to hurt the other; for the serpent watching for the heel of man, that is, besetting his path in order to hurt him on finding him out of the path, as he could do by creeping about his heel; while man being of upward stature and on his guard, and not straying from his path, was able to bruise the head of the serpent. And now having conquered the serpent and brought him finally to shame, and having through his agency unjustly endured death for the whole race, and nailed the bond against it to the cross and blotted it out, I rose again on the third day victorious over death, and became the champion who has achieved victory for all the human race, for through me the victory has been extended to all humanity. Be ye therefore of good courage. Behold, I have given you power to tread upon serpents and scorpions and on all the power of the enemy. He says in effect the serpent is no longer able to hurt your heel, being himself trampled down under your feet

Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despiseth Baptism? But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For since the children are partakers of flesh and blood, He also Himself likewise partook of the same, that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draweth up Jordan into his mouth. Since, therefore, it was necessary to break the heads of the dragon in pieces, He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions. The beast was great and terrible. No fishing-vessel was able to carry one scale of his tail: destruction ran before him, ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, O death, where is thy sting? O grave, where is thy victory? The sting of death is drawn by Baptism.

This same Macarius once went down from Scetis to a place named Terenuthis, and he climbed into an old pagan burial place to sleep. He put one of the bodies under his head as a pillow. The demons hated him when they saw his assurance and tried to frighten him by calling out, 'Lady, come with us to bathe.' Another demon answered from underneath Macarius, as though he were the dead woman, 'I have a pilgrim on top of me, and can't move.' Macarius was not frightened, but confidently thumped the body, saying, 'Get up and go if you can.' When the demons heard it, they cried out and said, 'You have defeated us,' and they fled in confusion.

A brother asked Pambo, 'Why does the enemy prevent me doing good to my neighbour?' He said, 'Do not talk like that, or you will make God a liar. Say, "It is I myself do not want to be kind to others." For God came down to us and said, "I have given you the power of treading upon scorpions and snakes" (Luke 10:19), and so you are beyond the power of the enemy. Why then do you not tread down these evil spirits?'

(Hom. in Cant.) For pleasure is called in Scripture a serpent, which by nature is such that if its head has reached a wall so as to press upon it, it drags its whole body after it. So nature has given man the habitation which was necessary for him. But by means of this necessity, pleasure assaults the heart, and perverts it to the indulgence of immoderate ornament; in addition to this it brings in its train covetousness, which is followed by lust, that is, the last member or tail of the beast. But as it is not possible to draw back the serpent by its tail, so to remove pleasure we must not begin with the last, unless one has closed the first entrance to evil.

For the Lord, through means of suffering, "ascending into the lofty place, led captivity captive, gave gifts to men," and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy," that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, while He manifested life and revealed truth, and bestowed the gift of incorruption.

For this end did He put enmity between the serpent and the woman and her seed, they keeping it up mutually: He, the sole of whose foot should be bitten, having power also to tread upon the enemy's head; but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head,-which was born of Mary, of whom the prophet speaks: "Thou shalt tread upon the asp and the basilisk; thou shalt trample down the lion and the dragon;"-indicating that sin, which was set up and spread out against man, and which rendered him subject to death, should be deprived of its power, along with death, which rules [over men]; and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind "the dragon, that old serpent" and subject him to the power of man, who had been conquered so that all his might should be trodden down.

Just as if any one, being an apostate, and seizing in a hostile manner another man's territory, should harass the inhabitants of it, in order that he might claim for himself the glory of a king among those ignorant of his apostasy and robbery; so likewise also the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his Epistle to the Ephesians, becoming envious of man, was rendered an apostate from the divine law: for envy is a thing foreign to God. And as his apostasy was exposed by man, and man became the [means of] searching out his thoughts (et examinatio sententiae ejus, homo factus est), he has set himself to this with greater and greater determination, in opposition to man, envying his life, and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature, and showing him to be an apostate, has, on the contrary, put him under the power of man. For He says, "Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy," in order that, as he obtained dominion over man by apostasy, so again his apostasy might be deprived of power by means of man turning back again to God.

Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy.

And again, in other words, He said, 'I give unto you power to tread on serpents, and on scorpions, and on scolopendras, and on all the might of the enemy.' And now we, who believe on our Lord Jesus, who was crucified under Pontius Pilate, when we exorcise all demons and evil spirits, have them subjected to us.

Since we possess the Lord Jesus who has freed us by his suffering, let us always look on him and hope for medicine for our wounds from his sign. That is to say, if perhaps the poison of greed spreads in us, we should look to him, and he will heal us. If the malicious desire of the scorpion stings us, we should beg him, and he will cure us. If bites of worldly thoughts tear us, we should ask him, and we will live. These are the spiritual serpents of our souls. The Lord was crucified in order to crush them. He says concerning them, "You will tread upon serpents and scorpions, and they will do no harm to you."

The authority of both offices will have to be equally divided, as it proceeds from one and the same Lord, (the God) of apostles and prophets. Who is He that shall bestow "the power of treading on serpents and scorpions? " Shall it be He who is the Lord of all living creatures or he who is not god over a single lizard? Happily the Creator has promised by Isaiah to give this power even to little children, of putting their hand in the cockatrice den and on the hole of the young asps without at all receiving hurt.

"Behold, I give you authority" to trample upon his powers. For "serpents and scorpions" are the ranks of demons, creeping along the ground, and those among them who sting in a more visible manner are "serpents," while those who strike in a more hidden manner are "scorpions." For example, the demon of fornication and murder is a serpent, for he incites to visible evildoings; but that demon who, under the pretext of illness, for instance, induces a person to make use of baths, fragrant ointments, and other luxuries, may be called a scorpion, since he has a hidden sting and secretly strives to sting the flesh, so as to lead the one who heeds him into a greater transgression. But thanks be to the Lord, Who has given authority to tread upon them!

Or serpents are those which visibly hurt, as the evil spirit of adultery and murder. But those are called scorpions which invisibly injure, as in the sins of the spirit.

Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, (Numb. 21:8.) the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.

For neither is it any profit to us to cast out demons, but to those who are so cleansed by the power of the Lord; as the Lord Himself somewhere instructs us, and shows, saying: "Rejoice ye, not because the spirits are subject unto you; but rejoice, because your names are written in heaven." Since the former is done by His power, but this by our good disposition and diligence, yet (it is manifest) by His assistance.

(in Esai. 4.) There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, (Ps. 69:28.) this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.

However, do not rejoice in this that the spirits are subject to you. They are forbidden to rejoice over the subjection of spirits, being flesh, because casting out spirits, like performing other virtues, is sometimes not a merit of the one doing it, but the invocation of Christ's name does this, given for the condemnation of those who invoke, or for the benefit of those who see and hear it, so that although men may despise those who perform the signs, they still honor God, at whose invocation such great miracles are done. For also, in the Acts of the Apostles, the sons of Sceva appeared to cast out demons, and Judas the apostle, with the intention of a traitor, is narrated to have performed many signs among the other apostles.

Rejoice that your names are written in heaven. If Satan (he said) through pride lost the seat of heaven with his companions, it is not fitting for you to rejoice over their humiliation, but over your own exaltation, so that where they fell from, humbled, you may ascend. Additionally, it must not be foolishly supposed that God inscribes the good in heaven and the wicked on earth as a remedy for forgetfulness, as Jeremiah says: All who abandon you shall be ashamed; those who turn away shall be written in the earth (Jer. XVII). But it must be understood beneficially that whether celestial or terrestrial deeds one has performed, he is, as it were, recorded by these deeds, eternally fixed in the memory of God.

They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought through the invocation of Christ's name to the condemnation of those who mock it, or to the advantage of those who see and hear.

As if he said, It becomes you to rejoice not in the putting down of the evil spirits, but in your own exaltation. But it would be well for us to understand, that whether a man has done heavenly or earthly works, he is thereby, as if marked down by letter, for ever fixed in the memory of God.

The soil is Scripture which brings forth all kinds of trees pleasant to the sight, as regards the intellect, and good for food as regards the affective dispositions, that is, the manifold theories both delighting and sustaining. In the heavenly paradise, there is no planting, except of eternal reasons, and although there is sustainment in the fact of the predestination of all the saints, I will rejoice rather over my own. And this is what the Lord suggests: "Rejoice rather in this, that your names are written in heaven." Paul could speak of the heavenly paradise, because he was caught up to the third heaven. We do not know, but we speak of the earthly paradise.

Fourth, he adds the prohibition of vain exultation, when he says: Nevertheless, do not rejoice in this, that the spirits are subject to you: because such joy is like the joy of the proud over their own promotion and the abasement of others, which does not befit true Saints, according to Ecclesiasticus 8: "Do not rejoice over your dead enemy"; and Job 31: "If I rejoiced at the ruin of him who hated me." Do not also rejoice, because such joy is ruinous, according to Proverbs 14: "Mourning takes hold of the end of joy." Such is the joy over a transitory good, according to Job 20: "The joy of the hypocrite is but for a moment"; and again Job 21: "They rejoice at the sound of the organ, they spend their days in good things, but in a moment they descend to hell." Hence the Lord did not want the disciples to rejoice in miracles, but rather in torments and reproaches, according to Matthew 5: "Blessed are you when men shall revile you and persecute you," etc.; and afterward: "Rejoice and be exceeding glad, for your reward is great in heaven." So also the Apostles did, according to Acts 5: "The Apostles went from the presence of the council, rejoicing that they were counted worthy to suffer reproach for the name of Jesus." Therefore do not rejoice in this, that the spirits are subject to you, although it has been divinely granted, lest it become an occasion of pride and consequently of ruin. On account of which Augustine says that "the Lord said to his disciples: Learn from me, not to raise the dead, not to walk upon the waters, but that I am meek and humble of heart"; because they ought not to rejoice in miracles, but in humility.

But rejoice that your names, etc. After the Savior repressed vain joy in the disciples, here secondly he invites them to true joy. And he does this by proposing a fourfold cause or matter of joy. For he shows that joy was to come to the disciples from God's infallible foreknowledge, from his irreproachable providence, from his incomprehensible power, and from his desirable presence. And in these four they had very great matter for exulting.

The first joy was concerning God's infallible foreknowledge: with regard to which he says: But rejoice that your names are written, in the book of life, in heaven: which is called the book of life because the things written in it live, according to that passage of John 1: "What was made, in him was life"; or because according to its inscription a person is predestined to life. Whence according to it the final judgment will be made, as is said in Revelation 20: "Books were opened, and another book was opened, which is the book of life"; in which book indeed the wicked will not be found finally inscribed, according to what is said in the Psalm: "Let them be blotted out from the book of the living, and let them not be written with the just." This indeed is said, not because this book is changed, but because many seem inscribed according to present justice, who will appear not inscribed according to divine foreknowledge. Since therefore this belongs only to those who are finally good and to be saved, and is an interminable and infallible good, therefore one should rightly rejoice over this, not over the gift of miracles, which belongs to the good and the wicked alike. Whence the wicked are not inscribed in heaven, but rather in the earth, according to that passage of Jeremiah 17: "Those who depart from you shall be written in the earth." As a sign of this, the Lord, confounding the unbelief of the Pharisees, who were estranged from the kingdom of heaven, "wrote with his finger on the ground," as is said in John 8.

And note that the divine knowledge is called a book, but the knowledge of simple awareness is called simply a book: and in this all things and all persons are inscribed, according to that passage of the Psalm: "Your eyes saw my imperfect being, and in your book all shall be written." And there is the knowledge of approbation, and this is called the book of life, and in this none are inscribed according to truth except those who are finally good; and concerning this, Exodus 32: "Either forgive them this offense, or blot me out from your book, which you have written." Upon which the Gloss says that "he said this with confidence, knowing that he could not be blotted out"; for he speaks of the inscription of foreknowledge, not of present justice.

To rejoice only in the fact that they were able to work miracles and crush the herds of demons was possibly likely to produce in them the desire of arrogance. The neighbor and relative of this passion constantly is pride. Most usefully the Savior of all rebukes the first boasting and quickly cuts away the root that sprang up in them—the shameful love of glory. He was imitating good farmers who, when they see a thorn springing up in their parks or gardens, immediately tear it up with the blade of the pickax before it strikes its root deep.

Why, O Lord, dost not Thou permit men to rejoice in the honours which are conferred by Thee, since it is written, In thy name shall they rejoice all the day? (Ps. 89:16.) But the Lord raises them up by greater joys. Hence He adds, But rejoice that your names are written in heaven.

To be sure he did, as being an envious (spirit), and in his very confession only petulant, and evil in adulation-just as if it had been Christ's highest glory to have come for the destruction of demons, and not for the salvation of mankind; whereas His wish really was that His disciples should not glory in the subjection of evil spirits but in the fair beauty of salvation. Why else did He rebuke him? If it was because he was entirely wrong (in his invocation), then He was neither Jesus nor the Holy One of God; if it was because he was partially wrong-for having supposed him to be, rightly enough, Jesus and the Holy One of God, but also as belonging to the Creator-most unjustly would He have rebuked him for thinking what he knew he ought to think (about Him), and for not supposing that of Him which he knew not that he ought to suppose-that he was another Jesus, and the holy one of the other god.

However, teaching the disciples not to be high-minded, the Lord says: "nevertheless do not... rejoice in this... that the demons are subject to you" (for from this others receive benefit, namely those who receive healing), "but rather rejoice that your names are... written... in heaven" not with ink, but by God's remembrance and grace. The devil falls from heaven, while people living on earth are written in heaven. Therefore, the true joy is in this, "that your names are written in heaven" and are not forgotten by God.

For the names of the saints are written in the book of life not in ink, but in the memory and grace of God. And the devil indeed fell from above; but men being below have their names inscribed above in heaven.

But because the joy with which He saw them rejoice savoured of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject unto you, &c.

Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That thou hast hid these things from the wise and prudent.

Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do.

Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not conferred as a gift by grace.

But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord's words, Blessed art thou, Simon Barjona, for flesh and blood have not revealed it to thee, but my Father which is in heaven.

(con. Greg. Sabell. 3. con. gentes 6.) We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world's fabric. (Gen. 1:1.) Now our Lord, affirming the word of Moses, says, I give thanks unto thee, Father, Lord of heaven and earth.

(Tract. in Matt. 11:22.) The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? (Col. 4:17.) But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? (John 13.) The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Saviour He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself.

(Orat. 1. cont. Arian.) But though our Lord says this, it is plain that the Arians object to Him, saying, that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him.

Because you have hidden these things from the wise and prudent, and revealed them to infants. He gives thanks, rejoices in the Father, that he has revealed the mysteries of his arrival to the apostles, which the scribes and Pharisees, who consider themselves wise and prudent, and wisdom justified by her children (Luke VII), have ignored. Where he beautifully opposed infants, that is, the humble, to the wise and prudent, not as foolish and dull but to show he condemned pride, not intellect. For this is the key about which he says elsewhere: You have taken away the key of knowledge, that is, the humility of faith in Christ, by which you could have arrived at the recognition of his divinity, but you preferred to despise and reject it.

Yes, Father, for such was your gracious will. In these words of the Lord, we receive examples of humility, so that we might not rashly discuss the heavenly counsel concerning the calling of some and the rejection of others. For when He mentioned both, He did not immediately give a reason but said it was pleasing to God in this way. He thus showed that it cannot be unjust what is pleasing to the Just. Hence, in rewarding the workers in the vineyard, when he made some laborers equal in reward despite their unequal work, and one who sweated more in labor sought more reward, he said: Did you not agree with me for a denarius? But I want to give to this last one as I give to you. Or is it not lawful for me to do what I wish? (Matt. XX). In all these things arranged outwardly, the hidden justice of the will is the open cause of reason.

Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.)

He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight.

To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind.

Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.

Secondly, he shows him to be rejoicing over irreproachable providence: with respect to which he adds: In that same hour he rejoiced in the Holy Spirit, that is, in spiritual joy, which ought to be in the Holy Spirit, not in the flesh, according to that passage in Romans 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit"; whence also the glorious Virgin above in chapter one: "My spirit has rejoiced," she says, "in God my savior." And in this he gave the disciples a manner of rejoicing and at the same time expressed the reason they ought to rejoice, when he adds: I confess to you, Father, Lord of heaven and earth, that you are not only creator through power, but also governor through providence, according to that passage in Jeremiah 23: "I fill heaven and earth"; and Isaiah last chapter: "Heaven is my throne, and earth is the footstool of my feet." To this universal provider he confesses with a confession, namely of praise. Confession is not only of fault, according to that passage in James 5: "Confess your sins to one another"; but also of true faith, of which it is said in Romans 10: "With the heart one believes unto justice, but with the mouth confession is made unto salvation"; but also of divine praise, according to that passage in Hebrews 13: "Let us offer a sacrifice of praise, that is, the fruit of our lips confessing his name"; and in the Psalm: "Confess to the Lord, for he is good," etc. And in this way it is taken here as praise of God himself as governor.

Moreover, he praises him for his providence: on account of which he adds: That you have hidden these things from the wise and the prudent and have revealed them to little ones. For this happens according to the judgment of divine providence, that "God resists the proud and gives grace to the humble," as is said in James 4; and in the Psalm: "The Lord is on high and regards the lowly, and knows the lofty from afar." Therefore these things, that is, the mysteries of our redemption, he hid from the wise and the prudent of the world, who consider themselves to be wise in divine matters and prudent in temporal matters, according to what is said in 1 Corinthians 1: "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject"; and afterwards he adds: "God has made foolish the wisdom of this world"; and therefore Isaiah 5: "Woe to you who are wise in your own eyes and prudent before yourselves." For from such people the divine mysteries are hidden, but on the contrary they are revealed to little ones: whence in the Psalm: "The declaration of your words gives light and gives understanding to little ones." And note that "he does not say to the foolish and the dull, but to little ones, that is, to the humble, to show that he does not condemn the sharpness of intelligence, but the swelling of pride," as the Gloss says. Whence Bernard: "Humility is the key of knowledge," according to that passage in Proverbs 11: "Where there is humility, there is wisdom."

And since this judgment of providence is irreproachable, he therefore adds: Even so, Father, for so it was well-pleasing before you: as if to say: justly, because it pleases you: for, as the Gloss says, "that which has pleased the Just One cannot be unjust." Hence it suffices to have given this reason, nor did he wish to assign another, either because this one is most sufficient and primary, according to that passage in Exodus thirty-three: "I will have mercy on whom I will, and I will be clement to whom it shall please me"; and Romans nine: "He has mercy on whom he wills," etc. Or so that curiosity may be restrained, lest we dare to scrutinize the judgments from above; hence the Gloss: "From this we receive an example of humility, lest we rashly scrutinize the counsels from above"; for it is said in Proverbs twenty-five: "The searcher of Majesty shall be overwhelmed by glory." Or to show that divine providence is to be praised in all its deeds and altogether irreproachable in all things, according to that verse of the Psalm: "The Lord is just in all his ways and holy in all his works."

Therefore one must rejoice and exult in the irreproachable providence of God, not dispute with presumptuous petty reasonings; because, as Gregory says, "divine judgments are not to be rashly scrutinized, but to be venerated with fearful silence."

Jesus therefore, rejoicing in the spirit, said: "I thank Thee, O Father, God of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes;" the Master and Teacher applying the name babes to us, who are readier to embrace salvation than the wise in the world, who, thinking themselves wise, are inflated with pride. And He exclaims in exultation and exceeding joy, as if lisping with the children, "Even so, Father; for so it seemed good in Thy sight." Wherefore those things which have been concealed from the wise and prudent of this present world have been revealed to babes. Truly, then, are we the children of God, who have put aside the old man, and stripped off the garment of wickedness, and put on the immortality of Christ; that we may become a new, holy people by regeneration, and may keep the man undefiled.

After we have repented of our sins, renounced our wickedness, and have been purified by baptism, we turn back to the eternal light, as children to their Father. "Rejoicing in the spirit, Jesus said, 'I praise you, Father, God of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones.' " The Educator and Teacher is naming us "little ones," meaning that we are more ready for salvation than the worldly wise who, believing themselves wise, have blinded their own eyes. He cries out in joy and in great delight, as if attuning himself to the spirit of the little ones, "Yes, Father, for such was your good pleasure." That is why he has revealed to little ones what has been hid from the wise and prudent of this world.

He sent them, decorated with apostolic dignity and distinguished by the work of the grace of the Holy Spirit. He gave them power over unclean spirits to cast them out. Having performed many miracles, they returned, saying, "Lord, even the devils are subject to us in your name." As I have already said, he was full of joy, or rather of exultation because he knew that those he sent had benefited many, and they, above all others, had learned his glory by experience. Being good and loving to humanity and wishing that all should be saved, he found his reason for rejoicing in the conversion of those who were in error, the enlightenment of those in darkness, and the acknowledgment of his glory by those who were without knowledge and instruction.

He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have rejoiced in the Holy Spirit, that is, in the results which came forth through the Holy Spirit. For as one who loved mankind He considered the conversion of sinners to be a subject for rejoicing, for which He gives thanks. As it follows, I give thanks unto thee, O Father.

Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior. But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the world by Him? But if you think that because of His giving thanks He shows Himself to be inferior, observe, that He calls Him His Father, and the Lord of heaven and earth.

(adv. Hær. 42.) But a Gospel composed by Marcion has, "I give thanks to Thee, O Lord," being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth.

(25. Moral. c. 14.) We receive these words as an example of humility, that we should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will.

Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to thee, O Father, Lord of heaven and earth." What Father will those men have us to understand [by these words], those who are most perverse sophists of Pandora? Whether shall it be Bythus, whom they have fabled of themselves; or their Mother; or the Only-begotten? Or shall it be he whom the Marcionites or the others have invented as god (whom I indeed have amply demonstrated to be no god at all); or shall it be (what is really the case) the Maker of heaven and earth, whom also the prophets proclaimed,-whom Christ, too, confesses as His Father,-whom also the law announces, saying: "Hear, O Israel; The Lord thy God is one God?"

The proof that the Son knows the Father perfectly rests on the fact that he is "the one who is from God." The Son has clear knowledge of the Father, because he is from God. The fact that he is from God is a sign and indication that he knows him clearly. An inferior essence would not be able to have clear knowledge of a superior essence, even if the difference between them were slight.

(Hom. 38. in Matt.) Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what the wise knew not, babes knew. But moreover He gives thanks to the Father, together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and the Father's, who of His own will did this. As it follows, Even so, Father; for so it seemed good in thy sight.

(Hom. 38. in Matt.) But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.

For a feeling of deficiency is the preparation for coming perfection. For whoever by the presence of the apparent good perceives not that he is destitute of the true good, is deprived of the true good.

It is therefore the peculiar gift bestowed by God upon the Hebrews, that they believe Moses; and the peculiar gift bestowed upon the Gentiles is that they love Jesus. For this also the Master intimated, when He said, 'I will confess to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes.' By which it is certainly declared, that the people of the Hebrews, who were instructed out of the law, did not know Him; but the people of the Gentiles have acknowledged Jesus, and venerate Him; on which account also they shall be saved, not only acknowledging Him, but also doing His will. But he who is of the Gentiles, and who has it of God to believe Moses, ought also to have it of his own purpose to love Jesus also. And again, the Hebrew, who has it of God to believe Moses, ought to have it also of his own purpose to believe in Jesus; so that each of them, having in himself something of the divine gift, and something of his own exertion, may be perfect by both.

For on this account Jesus is concealed from the Jews, who have taken Moses as their teacher, and Moses is hidden from those who have believed Jesus. For, there being one teaching by both, God accepts him who has believed either of these. But believing a teacher is for the sake of doing the things spoken by God. And that this is so our Lord Himself says, 'I thank thee, Father of heaven and earth, because Thou hast concealed these things from the wise and elder, and hast revealed them to sucking babes.' Thus God Himself has concealed a teacher from some, as foreknowing what they ought to do, and has revealed him to others, who are ignorant what they ought to do.

Who shall be invoked as the Lord of heaven, that does not first show Himself to have been the maker thereof? For He says, "I thank thee, (O Father, )and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes." What things are these? And whose? And by whom hidden? And by whom revealed? If it was by Marcion's god that they were hidden and revealed, it was an extremely iniquitous proceeding; for nothing at all had he ever produced in which anything could have been hidden-no prophecies, no parables, no visions, no evidences of things, or words, or names, obscured by allegories and figures, or cloudy enigmas, but he had concealed the greatness even of himself, which he was with all his might revealing by his Christ.

Now, if He has designated His Christ as an enlightener of the Gentiles, saying, "I have set thee for a light of the Gentiles; " and if we understand these to be meant in the word babes -as having been once dwarfs in knowledge and infants in prudence, and even now also babes in their lowliness of faith-we shall of course more easily understand how He who had once hidden "these things," and promised a revelation of them through Christ, was the same God as He who had now revealed them unto babes.

His "Father" He Himself adores. When acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.

As a good father, seeing his children succeed in something worthy of praise, rejoices, so too the Savior rejoiced that the apostles were deemed worthy of such blessings. Therefore He thanks the Father that such mysteries were hidden "from the wise," that is, the Pharisees and scribes who interpreted the Law, and from "the understanding," that is, the disciples of these same scribes. For he who teaches is wise, and he who learns and comprehends the lessons is understanding; for example, Gamaliel is wise, and Paul is understanding, for the former is the teacher, and the latter understands that which the former instructs. The Lord calls His disciples "babes" because they were not from those skilled in the Law, but were chosen for the most part from the common class of people and from fishermen. However, they could also be called babes on account of their innocence. But those (the Pharisees and scribes) were not truly wise and understanding, but only seemed so. Therefore, these mysteries were hidden "from the wise and understanding" who seemed to be such, but in reality were not. For if they had truly been such, the mysteries would have been revealed to them. "Yes, Father," I thank You, "for such was Your good pleasure," that is, that such was Your good pleasure and will, and so it was pleasing to You.

As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c.

The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice.

The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.

(non occ.) For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father; Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to thee, O Father, Lord, &c. that is, I glorify thee. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father.

Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.