St John Chrysostom’s Homiletic Commentary on Matthew 5:1-12

“And Jesus seeing the multitudes went up into the mountain, and when He was set, His disciples came unto Him. And He opened His mouth, and taught them saying, Blessed,” etc.

See how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing. was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude is become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life,¹ and this most especially, when we are to study wisdom, and to discourse of things needful to be done.

But when He had gone up into the mount, and “was set down, His disciples came unto Him.” Seest thou their growth in virtue? and how in a moment² they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse.

For it was not men’s bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other.

And in this way He was then employed. For it is said, that “He opened His mouth, and taught them.” And wherefore is the clause added, “He opened His mouth”? To inform thee that in His very silence He gave instruction, and not when He spoke only: but at one time by “opening His mouth,” at another uttering His voice by the works which He did.

But when thou hearest that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them.

For since the multitude was such as a multitude ever is,³ and consisted moreover of such as creep on the ground,⁴ He withdraws the choir of His disciples, and makes His discourse unto them: in His conversation with them providing that the rest also, who were yet very far from the level of His sayings, might find His lesson of self-denial no longer grievous unto them. Of which indeed both Luke gave intimation, when he said, that. He directed His words unto them:⁵ and Matthew too, clearly declaring the same, wrote, “His disciples came unto Him, and He taught them.” For thus the others also were sure to be more eagerly attentive to Him, than they would have been, had He addressed Himself unto all.

2. Whence then doth He begin? and what kind of foundations of His new polity doth He lay for us?

Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. Thus He said not, “Blessed are ye, if ye become poor,” but “Blessed are the poor.” And I may add that even if He had spoken of them, the advice would still be common to all. For so, when He saith, “Lo! I am with you always, even unto the end of the world,”⁶ He is discoursing not with them only, but also, through them, with all the world. And in pronouncing them blessed, who are persecuted, and chased, and suffer all intolerable things; not for them only, but also for all who arrive at the same excellency, He weaves His crown.

However, that this may be yet plainer, and to inform thee that thou hast great interest in His sayings, and so indeed hath all mankind, if any choose to give heed; hear how He begins these wondrous words.

“Blessed are the poor in spirit; for theirs is the kingdom of Heaven.”⁷

What is meant by “the poor in spirit?” The humble and contrite in mind. For by “spirit” He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.

But why said he not, “the humble,” but rather “the poor?” Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, “To whom will I look, but to him who is meek⁸ and quiet, and trembleth at My words?”⁹ For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, “The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise.”¹⁰ And the Three Children also offer this unto God as a great sacrifice, saying, “Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted.”¹¹ This Christ also now blesses.

3. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride:-for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, “Lest being lifted up with pride, he fall into the condemnation of the devil:”¹² -and the first man, too, puffed up by the devil with these hopes, was made an example of,¹³ and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, “Behold, Adam is become as one of us”¹⁴ ; and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God:-since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life,¹⁵ it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in thee; without humility all fall away and perish.

It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he “went down”¹⁶ with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.

“And what,” one may ask, “is this to His disciples, who were on every account humble? For in truth they had nothing to be proud of, being fishermen, poor, ignoble, and illiterate.” Even though these things concerned not His disciples, yet surely they concerned such as were then present, and such as were hereafter to receive the disciples, lest they should on this account despise them. But it were truer to say that they did also concern His disciples. For even if not then, yet by and by they were sure to require this help, after their signs and wonders, and their honor from the world, and their confidence towards God. For neither wealth, nor power, nor royalty itself, had so much power to exalt men, as the things which they possessed in all fullness. And besides, it was natural that even before the signs they might be lifted up, at that very time when they saw the multitude, and all that audience surrounding their Master; they might feel some human weakness. Wherefore He at once represses their pride.

And He doth not introduce what He saith by way of advice or of commandments, but by way of blessing, so making His word less burthensome, and opening to all the course of His discipline. For He said not, “This or that person,” but “they who do so, are all of them blessed.” So that though thou be a slave, a beggar, in poverty, a stranger, unlearned,¹⁷ there is nothing to hinder thee from being blessed, if thou emulate this virtue.

4. Now having begun, as you see, where most need was, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas all think that they who rejoice are enviable, those in dejection, poverty, and mourning, wretched, He calls these blessed rather than those; saying thus,

“Blessed are they that mourn.”¹⁸

Yet surely all men call them miserable. For therefore He wrought the miracles beforehand, that in such enactments as these He might be entitled to credit.

And here too again he designated not simply all that mourn, but all that do so for sins: since surely that other kind of mourning is forbidden, and that earnestly, which relates to anything of this life. This Paul also clearly declared, when he said, “The sorrow of the world worketh death, but godly sorrow worketh repentance unto salvation, not to be repented of.”¹⁹

These then He too Himself calls blessed, whose sorrow is of that kind; yet not simply them that sorrow did He designate, but them that sorrow intensely. Therefore He did not say, “they that sorrow,” but “they that mourn.” For this commandment again is fitted to teach us entire self-control. For if those who grieve for children, or wife, or any other relation gone from them, have no fondness for gain or pleasure during that period of their sorrow; if they aim not at glory, are not provoked by insults, nor led captive by envy, nor beset by any other passion, their grief alone wholly possessing them; much more will they who mourn for their own sins, as they ought to mourn, show forth a self-denial greater than this.

Next, what is the reward for these? “For they shall be comforted,” saith He.

Where shall they be comforted! tell me. Both here and there. For since the thing enjoined was exceeding burthensome and galling, He promised to give that, which most of all made it light. Wherefore, if thou wilt be comforted, mourn: and think not this a dark saying. For when God doth comfort, though sorrows come upon thee by thousands like snow-flakes, thou wilt be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He hath wrought in this case, declaring them that mourn to be blessed, not after the value of what they do, but after His own love towards man For they that mourn, mourn for misdoings, and to such it is enough to enjoy forgiveness, and obtain wherewith to answer for themselves. But forasmuch as He is full of love towards man, He doth not limit His recompense either to the removal of our punishments, or to the deliverance from our sins, but He makes them even blessed, and imparts to them abundant consolation.

But He bids us mourn, not only for our own, but also for other men’s misdoings. And of this temper were the souls of the saints: such was that of Moses, of Paul, of David; yea, all these many times mourned for evils not their own.

5. “Blessed are the meek, for they shall inherit the earth.”²⁰ Tell me, what kind of earth? Some²¹ say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative.²² But what can the saying mean? He holds out a sensible prize; even as Paul also doth, in that when he had said, “Honor thy father and thy mother,”²³ he added, “For so shalt thou live long upon the earth.” And He Himself unto the thief again, “Today shalt thou be with me in Paradise.”²⁴

Thus He doth not incite us by means of the future blessings only, but of the present also, for the sake of the grosset sort of His hearers, and such as before the future seek those others.

Thus, for example, further on also He said, “Agree with thine adversary.”²⁵ Then He appoints the reward of such self-command, and saith, “Lest at any time the adversary deliver thee to the judge, and the judge to the officer.”²⁶ Seest thou whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, “Whosoever shall say to his brother, Rata, shall be in danger of the council.”²⁷

And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, “Because of the present distress,” and, “But I spare you,” and, “I would have you without carefulness,”²⁸

Thus accordingly Christ also with the things spiritual hath mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, “Nay, but this is he who possesses his goods in safety, namely, he who is not rash, nor boastful: while that sort of man shall often lose his patrimony, and his very life.”

And besides, since in the Old Testament the prophet used to say continually, “The meek shall inherit the earth;”²⁹ He thus weaves into His discourse the words to which they were accustomed, so as not everywhere to speak a strange language.

And this He saith, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, “Seek ye the kingdom of God, and all these things shall be added unto you.”³⁰ And again: “Whosoever hath left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life.”³¹

6. “Blessed are they which do hunger and thirst after righteousness.”³²

What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness.³³ For since He is about to give commandment concerning mercy, to show how we must show mercy, as, for instance, not of rapine or covetousness, He blesses them that lay hold of righteousness.

And see with what exceeding force He puts it. For He said not, “Blessed are they which keep fast by righteousness,” but, “Blessed are they which do hunger and thirst after righteousness:” that not merely anyhow, but with all desire we may pursue it. For since this is the most peculiar property of covetousness, and we are not so enamored of meat and drink, as of gaining, and compassing ourselves with more and more, He bade us to transfer this desire to a new object, freedom from covetousness.

Then He appoints the prize, again from things sensible; saying, “for they shall be filled.” Thus, because it is thought that the rich are commonly made such by covetousness, “Nay,” saith He, “it is just contrary: for it is righteousness that doeth this. Wherefore, so long as thou doest righteously, fear not poverty, nor tremble at hunger. For the extortioners, they are the very persons who lose all, even as he certainly who is in love with righteousness, possesses himself the goods of all men in safety.”

But if they who covet not other men’s goods enjoy so great abundance,³⁴ much more they who give up their own.

“Blessed are the merciful.”³⁵

Here He seems to me to speak not of those only who show mercy in giving of money, but those likewise who are merciful in their actions. For the way of showing mercy is manifold, and this commandment is broad. What then is the reward thereof? “For they shall obtain mercy.”

And it seems indeed to be a sort of equal recompence, but it is a far greater thing than the act of goodness. For whereas they themselves show mercy as men, they obtain mercy from the God of all; and it is not the same thing, man’s mercy, and God’s; but as wide as is the interval between wickedness and goodness, so far is the one of these removed from the other.

“Blessed are the pure in heart, for they shall see God.”³⁶

Behold again the reward is spiritual. Now He here calls “pure,” either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, “Follow peace with all men, and holiness, without which no man shall see the Lord.”³⁷ He is here speaking of such sight as it is possible for man to have.

For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He hath added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit³⁸ they had shown in regard of their goods, he saith, “They gave also their own selves to the Lord, and to us.”³⁹

7. “Blessed are the peace-makers.”⁴⁰ Here He not only takes away altogether our own strife and hatred amongst ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife.

And again, the reward which He annexes is spiritual. Of what kind then is it.

“For they shall be called the children of God.”

Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated.

Then, lest thou shouldest imagine peace in all cases a blessing, He hath added,

“Blessed are they which are persecuted for righteousness’ sake.”⁴¹

That is, for virtue’s sake, for succor⁴² given to others, and for godliness: it being ever His wont to call by the name of “righteousness” the whole practical wisdom of the soul.

“Blessed are ye, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad.”⁴³

As if He said, “Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are ye”: so He speaks. What could be newer than these injunctions? wherein the very things which all others avoid, these He declares to be desirable; I mean, being poor, mourning, persecution, evil report. But yet He both affirmed this, and convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men, but the whole world. And hearing things so grievous and galling, so contrary to the accustomed ways of men, the multitudes “were astonished.” So great was the power of Him who spake.

However, lest thou shouldest think that the mere fact of being evil spoken of makes men blessed, He hath set two limitations; when it is for His sake, and when the things that are said are false: for without these, he who is evil spoken of, so far from being blessed, is miserable.

Then see the prize again: “Because your reward is great in heaven.” But thou, though thou hear not of a kingdom given in each one of the blessings, be not discouraged. For although He give different names to the rewards, yet He brings all into His kingdom. Thus, both when He saith, “they that mourn shall be comforted;” and, “they that show mercy shall obtain mercy;” and, “the pure in heart shall see God;” and, the peacemakers “shall be called the children of God;” nothing else but the Kingdom doth He shadow out by all these sayings. For such as enjoy these, shall surely attain unto that. Think not therefore that this reward is for the poor in spirit only, but for those also who hunger after righteousness, for the meek, and for all the rest without exception.

Since on this account He hath set His blessing on them all, that thou mightest not look for anything sensible: for that man cannot be blessed, who is crowned with such things as come to an end with this present life, and hurry by quicker than a shadow.

8. But when He had said, “your reward is great,” he added also another consolation, saying, “For so persecuted they the prophets which were before you.”

Thus, since that first, the promise of the Kingdom, was yet to come, and all in expectation, He affords them comfort from this world; from their fellowship with those who before them had been ill-treated.

For “think not,” saith He, “that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, ye are to be persecuted by them; the plots and dangers proceed not of any wickedness in your sayings, but of the malice of those who hear you. Wherefore neither are they any blame to you who suffer wrong, but to them who do the wrong. And to the truth of these things all preceding time bears witness. For against the prophets they did not even bring any charge of transgressing the law, and of sentiments of impiety, that they stoned some, chased away others, encompassed others with innumerable afflictions. Wherefore let not this trouble you, for of the very same mind they do all that is done now.” Seest thou how He raised up their spirits, by placing them near to the company of Moses and Elias?

Thus also Paul writing to the Thessalonians, saith, “For ye became followers of the Churches of God, which are in Judea; for ye also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men.”⁴⁴ Which same point here also Christ hath established.

And whereas in the other beatitudes, He said, “Blessed are the poor,” and “the merciful;” here He hath not put it generally, but addresses His speech unto themselves, saying, “Blessed are ye, when they shall revile you, and persecute you, and say every evil word:” signifying that this is an especial privilege of theirs; and that beyond all others, teachers have this for their own.

At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begat Him. For “as they on the Father’s account,” saith He, “so shall ye also for me suffer these things.” But when He saith, “the prophets which were before you,” He implies that they were also by this time become prophets.

Next, declaring that this above all profits them, and makes them glorious, He did not say, “they will calumniate and persecute you, but I will prevent it.” For not in their escaping evil report, but in their noble endurance thereof, and in refuting them by their actions, He will have their safety stand: this being a much greater thing than the other; even as to be struck and not hurt, is much greater than escaping the blow.

9. Now in this place He saith, “Your reward is great in heaven.” But Luke⁴⁵ reports Him to have spoken this, both earnestly, and with more entire consolation; for He not only, as you know, pronounces them blessed, who are evil spoken of for God’s sake, but declares them likewise wretched, who are well spoken of by all men. For, “Woe unto you,” saith He, “when all men shall speak well of you.” And yet the apostles were well spoken of, but not by all men. Wherefore He said not, “Woe unto you, when men shall speak well of you,” but, “when all men” shall do so: for it is not even possible that those who live in the practice of virtue should be well spoken of by all men.

And again He saith, “When they shall east out your name as evil, rejoice ye, and leap for joy.”⁴⁶ For not only of the dangers they underwent, but of the calumny also, He appoints the recompence to be great. Wherefore He said not, “When they shall persecute, and kill you,” but, “When they shall revile you, and say all manner of evil.” For most assuredly, men’s evil reports have a sharper bite than their very deeds. For whereas, in our dangers, there are many things that lighten the toil, as to be cheered⁴⁷ by all, to have many to applaud, to crown, to proclaim our praise; here in our reproach even this consolation is destroyed. Because we seem not to have achieved anything great; and this galls the combatant more than all his dangers: at least many have gone on even to hang themselves, not bearing evil report. And why marvellest thou at the others? since that traitor, that shameless and accursed one he who had ceased to blush for anything whatever, was wrought upon by this chiefly to hurry to the halter. And Job again, all adamant as he was, and firmer than a rock; when he had been robbed of all his possessions, and was suffering those incurable ills, and had become on a sudden childless, and when he saw his body pouring out worms like a fountain, and his wife attacking him, he repelled it all with ease; but when he saw his friends reproaching and trampling upon him, and entertaining an evil opinion of him, and saying that he suffered those things for some sins, and was paying the penalty of wickedness: then was there trouble, then commotion, even in that great and noble-hearted man.⁴⁸

And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, “Let him curse,” saith he, “for the Lord bath bidden him: that the Lord may see my humiliation, and requite me for this cursing of his on this day.”⁴⁹

And Paul too proclaims the triumph not of those only who incur danger, or are deprived of their goods, but of these also, thus saying, “Call to remembrance the former days, in which after ye were illuminated ye endured a great fight of afflictions; partly whilst ye were. made a gazing stock by reproaches, and afflictions.”⁵⁰ On this account then Christ hath appointed the reward also to be great.

After this, lest any one should say, “Here thou givest no redress, nor stoppest men’s mouths; and dost thou assign a reward there?” He hath put before us the prophets, to show that neither in their case did God give redress. And if, where the rewards were at hand, He cheered them with things to come; much more now, when this hope is become clearer, and self-denial is increased.

And observe too, after how many commandments He hath put this, for surely He did it not without reason, but to show that it is not possible for one unprovided, and unarmed with all those other virtues, to go forth unto these conflicts. Therefore, you see, in each instance, by the former precept making way for the following one, He hath woven a sort of golden chain for us. Thus, first, he that is “humble,” will surely also “mourn” for his own sins: he that so “mourns,” will be both “meek,” and “righteous,” and “merciful;” he that is “merciful,” and “righteous,” and “con trite “will of course be also” pure in heart:” and such a one will be “a peacemaker” too: and he that hath attained unto all these, will be moreover arrayed against dangers, and will not be troubled when evil is spoken of him, and he is enduring grievous trials innumerable.

10. Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, “How shall we be able to achieve these things?” hear what He saith:”Ye are the salt of the earth.”⁵¹ Implying, that of absolute necessity He enjoins all this. For “not for your own life apart,” saith He, “but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case.” For by saying, “Ye are the salt of the earth,” He signified all human nature to have “lost its savor,”⁵² and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth’s sake; he again orders his way of life for the common good. “Think not then,” He saith, “that ye are drawn on to ordinary conflicts, or that for some small matters you are to give account.” “Ye are the salt of the earth.”

What then? did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness,⁵³ which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men’s diligence and travail.

Seest thou how by degrees He indicates their superiority to the very prophets? in that He saith they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing⁵⁴ them, as salt, even so they became dear to all men.

“Now marvel not,” saith He, “if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if ye do not become such as this, ye will not suffice even for your own selves.

“Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which ye have put into your hands, you need so much the greater diligence.” Therefore He saith,

“But if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”⁵⁵

For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, “When they shall revile you, and persecute you, and say all manner of evil against you,” they should be too timid to go forth: He tells them, “unless ye are prepared to combat with all this, ye have been chosen in vain.” For it is not evil report that ye should fear, but lest ye should prove partners in dissimulation.⁵⁶ For then, “Ye will lose your savor, and be trodden under foot:” but if ye continue sharply to brace them up, and then are evil spoken of, rejoice; for this is the very use of salt, to sting the corrupt,⁵⁷ and make them smart And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, ye will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of “trodden under foot.”

11. After this He leads on to another, a higher image.

“Ye are the light of the world.”⁵⁸

“Of the world” again; not of one nation, nor of twenty states,⁵⁹ but of the whole inhabited earth. And “a light” to the mind, far better than this sunbeam: like as they were also a spiritual salt. And before they are salt, and now light: to reach thee how great is the gain of these strict⁶⁰ precepts, and the profit of that grave discipline: how it binds, and permits not to become dissolute; and causes clear sight, leading men on to virtue.

“A city that is set on a hill cannot be hid, neither do men light a candle, and put it under the bushel.”⁶¹

Again, by these words He trains them to strictness of life, teaching them to be earnest in their endeavors, as set before the eyes of all men, and contending in the midst of the amphitheatre of the world. For, “look not to this,” He saith, “that we are now sitting here, that we are in a small portion of one corner. For ye shall be as conspicuous to all as a city set on the ridge of a hill, as a candle in a house on the candlestick, giving light.”⁶²

Where now are they who persevere in disbelieving the power of Christ? Let them hear these things, and let them adore His might, amazed at the power of the prophecy. For consider how great things he promised to them, who were not known even in their own country: that earth and sea should know them, and that they should by their fame reach to the limits of the inhabited world; or rather, not by their fame, but by the working of the good they wrought. For it was not fame that bearing them everywhere made them conspicuous, but also the actual demonstration by their works. Since, as though they had wings, more vehemently than the sunbeam did they overrun the whole earth, sowing the light of godliness.⁶³

But here He seems to me to be also training them to boldness of speech. For to say, “A city set on a hill cannot be hid,” is to speak as declaring His own powers.⁶⁴ For as that city can by no means be hidden, so it was impossible that what they preached should sink into silence and obscurity. Thus, since He had spoken of persecutions and calumnies, of plots and wars, for fear they might think that these would have power to stop their mouths; to encourage them, He saith, that so far from being hid, it should over-shine the whole world; and that on this very account they should be illustrious and renowned.

By this then He declares His own power. In what follows, He requires that boldness of speech which was due on their part; thus saying,

“Neither do men light a candle and put it under the bushel, but on the candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.”⁶⁵

“For I,” saith He, “it is true, have kindled the light, but its continuing to burn, let that come of your diligence: not for your own sakes alone, but also for their sake, who are to profit by these rays, and to be guided unto the truth. Since the calumnies surely shall not be able to obscure your brightness, if you be still living a strict life, and as becomes those who are to convert the whole world. Show forth therefore a life worthy of His grace; that even as it is everywhere preached, so this light may everywhere accompany the same.

Next He sets before them another sort of gain, besides the salvation of mankind, enough to make them strive earnestly, and to lead them unto all diligence. As thus, “Ye shall not only,” saith He, “amend the world, if ye live aright, but ye will also give occasion that God shall be glorified; even as if ye do the contrary, ye will both destroy men, and make God’s name to be blasphemed.”

And how, it may be asked, shall God be glorified through us, if at least men are to speak evil of us? Nay, not all men, and even they themselves who in envy do this, will in their conscience admire and approve you; even as the outward flatterers of such as live in wickedness do in mind accuse them.

What then? Dost thou command us to live for display and vain glory? Far from it; I say not this; for I did not say, “Give ye diligence to bring forward your own good deeds,” neither did I say, “Show them;” but “Let your light shine.” That is, “Let your virtue be great, and the fire abundant, and the light unspeakable.” For when virtue is so great, it cannot lie hid, though its pursuer shade it over ten thousand fold. Present unto them an irreprehensible life, and let them have no true occasion of evil speaking; and then, though there be thousands of evil-speakers, no man shall be able to cast any shade upon you. And well did He say, “your light,” for nothing makes a man so illustrious, how manifold soever his will to be concealed, as the manifestation of virtue. For as if he were clad with the very sunbeam, so he shines, yet brighter than it; not spending his rays on earth, but surmounting also Heaven itself.

Hence also He comforts them more abundantly. For, “What though the slander pain you,” saith He; “yet shall ye have many to honor God on your account. And in both ways your recompence is gathering, as well because God is glorified through you, as because ye are defamed for God’s sake. Thus, lest we should on purpose seek to be reproached, on hearing that there is a reward for it: first, He hath not expressed that sentiment simply, but with two limitations, namely, when what is said is false, and when it is for God’s sake:-and next He signifies how not that only, but also good report, hath its great profit, the glory of it passing on to God. And He holds out to them those gracious hopes. “For,” saith He, “the calumny of the wicked avails not so much as to put all others in the dark, in respect of seeing your light. For then only when you have “lost your savor” shall they tread you under foot; but not when you are falsely accused, doing right. Yea, rather then shall there be many admiring, not you only, but for your sake your Father also.” And He said not “God,” but “your Father;” already sowing beforehand the seeds of that noble birth, which was about to be bestowed upon them. Moreover, indicating His parity in honor, as He said above. “Grieve not when ye are evil spoken of, for it is enough for you that for my sake you are thus spoken of;” so here He mentions the Father: every where manifesting His equality.

12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us “give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God.”⁶⁶ And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.

For, on the one hand, if we live in wickedness, though there be none to speak ill of us, we shall be the most wretched of all men: on the other hand, if we apply ourselves to virtue, though the whole world speak evil of us, at that very time we shall be more enviable than any. And we shall draw on to follow us all who choose to be saved, for not the calumny of the wicked, but our good life, will draw their attention. For indeed no trumpet is so clear as the proof that is given by our actions: neither is the light itself so transparent as a pure life, though our calumniators be beyond number.

I say, if all the above-mentioned qualities be ours; if we be meek and lowly and merciful; if we be pure, and peacemakers; if hearing reproach, we revile not again, but rather rejoice; then shall we attract all that observe us no less than the miracles do. And all will be kindly disposed towards us, though one be a wild beast, a demon, or what you will.

Or if there should even be some who speak evil of thee, be not thou at all troubled thereat, nor because they revile thee in public, regard it; but search into their conscience, and thou shalt see them applauding and admiring thee, and numbering up ten thousand praises.

See, for instance, how Nebuchadnezzar praises the children in the furnace; yet surely he was an adversary and an enemy. But upon seeing them stand nobly, he proclaims their triumph, and crowns them: and that for nought else, but because they disobeyed him, and hearkened unto the law of God. For the devil, when he sees himself effecting nothing, from that time departs, fearing lest he should be the cause of our winning more crowns. And when he is gone, even one who is abominable and depraved will recognize virtue, that mist being withdrawn. Or if men still argue perversely, thou shalt have from God the greater praise and admiration.

Grieve not now, I pray thee, neither despond; since the very apostles were to some a “savor of death;”⁶⁷ to others, a “savor of life.” And if there be nothing to lay hold of in thyself, thou art rid of all their charges; or rather, thou art become the more blessed. Shine out therefore in thy life, and take no account of them who speak evil of thee. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.

Let us then, bearing these things in mind, look to one object only; how to order our own life with strictness. For thus we shall also guide to the life that is there, such as are now sitting in darkness. For such is the virtue of that light, as not only to shine here, but also to conduct its followers thither. For when men see us despising all things present, and preparing ourselves for that which is to come, our actions will persuade them sooner than any discourse. For who is there so senseless, that at sight of one, who within a day or two was living in luxury and wealth, now stripping himself of all, and putting on wings, and arrayed to meet both hunger and poverty, and all hardship, and dangers, and blood, and slaughter, and everything that is counted dreadful; will not from this sight derive a clear demonstration of the things which are to come?

But if we entangle ourselves in things present, and plunge ourselves in them more and more, how will it be possible for them to be persuaded that we are hastening to another sojourn?⁶⁸

And what excuse after this shall we have, if the fear of God avail not so much with us, I as human glory availed with the Greek philosophers? For some of them did really both lay aside wealth, and despised death, that they might make a show before men; wherefore also their hopes became vain. What plea then shall deliver us, when with so great things set before us, and with so high a rule of self-denial laid open to us, we are not able even to do as they did, but ruin both ourselves and others besides? For neither is the harm so great when a heathen commits transgression, as when a Christian doeth the same. Of course not; for their character is already lost, but ours, by reason of the grace of God, is even among the ungodly venerable and glorious. Therefore when they would most revile us, and aggravate their evil speech, they add some such taunt as, “Thou Christian:” a taunt which they would not utter, did they not secretly entertain a great opinion of our doctrine.

Hast thou not heard how many, and how great precepts Christ enjoined? Now when wilt thou be able to fulfill one of those commandments, while thou leavest all, and goest about gathering interest, tacking together usuries, setting on foot transactions of business, buying herds of slaves, procuring silver vessels, purchasing houses, fields, goods without end? And I would this were all. But when to these unseasonable pursuits, thou addest even injustice, removing landmarks,⁶⁹ taking away houses by violence, aggravating poverty, increasing hunger, when wilt thou be able to set thy foot on these thresholds?

13. But sometimes thou showest mercy to the poor. I know it as well as thou. But even in this again great is the mischief. For thou doest this either in pride or in vainglory, so as not to profit even by thy good deeds. What can be more wretched than this, to be making thy shipwreck in the very harbor? To prevent this, when thou hast done any good action, seek not thanks from me, that thou mayest have God thy debtor. For, “Lend,” saith He, “unto them from whom ye do not expect to receive.”⁷⁰

Thou hast thy Debtor; why leave Him, and require it of me, a poor and wretched mortal? What? is that Debtor displeased, when the debt is required of Him? What? is He poor? Is He unwilling to pay? Seest thou not His unspeakable treasures? Seest thou not His indescribable munificence? Lay hold then on Him, and make thy demand; for He is pleased when one thus demands the debt of Him. Because, if He see another required to pay for what He Himself owes, He will feel as though He were insulted, and repay thee no more; nay, He justly finds fault, saying, “Why, of what ingratitude hast thou convicted me? what poverty dost thou know to be in me, that thou hastenest by me, and resortest unto others? Hast thou lent to One, and dost thou demand the debt of another?”

For although man received it, it was God that commanded thee to bestow; and His will is to be Himself, and in the original sense,⁷¹ debtor, and surety, affording thee ten thousand occasion to demand the debt of Him from every quarter. Do not thou then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end dost thou display to me thy mercy shown to the poor. What! was it I that said to thee, Give? was it from me that thou didst hear this; that thou shouldest demand it back of me? He Himself hath said, “He that hath pity upon the poor lendeth to God.”⁷² Thou hast lent to God:⁷³ put it to His account.

“But He doth not repay the whole now.” Well, this too He doth for thy good. For such a debtor is He: not as many, who are anxious simply to repay that which is lent; whereas He manages and doeth all things, with a view of investing likewise in security that which hath been given unto Him. Therefore some, you see, He repays here: some He assigns⁷⁴ in the other place.

14. Knowing therefore as we do these things, let us make our mercifulness abundant, let us give proof of much love to man, both by the use of our money, and by our actions. And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its reward, and still more have sighs. And this the blessed Job said; “But I wept for every helpless one, and I sighed when I saw a man in distress.”⁷⁵ But if there be a reward for tears and sighs; when words also, and an anxious endeavor, and many things besides are added, consider how great the recompence becomes. Yea, for we too were enemies to God, and the Only-begotten reconciled us, casting himself between, and for us receiving stripes, and for us enduring death.

Let us then likewise do our diligence to deliver from countless evils such as are incurring them; and not as we now do, when we see any beating and tearing one another: we are apt to stand by, finding pleasure in the disgrace of others, and forming a devilish amphitheatre around: than which what can be more cruel? Thou seest men reviled, tearing each other to pieces, rending their clothes, smiting each other’s faces, and dost thou endure to stand by quietly?

What! is it a bear that is fighting? a wild beast? a serpent? It is a man, one who hath in every respect fellowship with thee: a brother, a member.⁷⁶ Look not on, but separate them. Take no pleasure, but amend the evil. Stir not up others to the shameful sight, but rather drive off and separate those who are assembled. It is for shameless persons, and born slaves,⁷⁷ to take pleasure in such calamities; for those that are mere refuse, for asses without reason.

Thou seest a man behaving himself unseemly, and dost thou not account the unseemliness thine own? Dost thou not interpose, and scatter the devil’s troop, and put an end to men’s miseries?

“That I may receive blows myself,” saith one; “is this also thy bidding?” Thou wilt not have to suffer even this; but if thou shouldest, the thing would be to thee a sort of martyrdom; for thou didst suffer on God’s behalf. And if thou art slow to receive blows, consider that thy Lord was not slow to endure the cross for thee.

Since they for their part are drunken in darkness; wrath being their tyrant and commander; and they need some one who is sound to help them, both the wrong-doer, and he who is injured; the one that he may be delivered from suffering evil, the other that he may cease to do it. Draw nigh, therefore, and stretch forth the hand, thou that art sober to him that is drunken. For there is a drunkenness of wrath too, and that more grievous than the drunkenness of wine.

Seest thou not the seamen, how, when they see any meeting with shipwreck, they spread their sails, and set out with all haste, to rescue those of the same craft out of the waves? Now, if partakers in an art show so much care one for another, how much more ought they who are partakers of the same nature to do all these things! Because in truth here too is a shipwreck, a more grievous one than that; for either a man under provocation blasphemes, and so throws all away: or he forswears himself under the sway of his wrath, and that way falls into hell: or he strikes a blow and commits murder, and thus again suffers the very same shipwreck. Go thou then, and put a stop to the evil; pull out them that are drowning, though thou descend into the very depth of the surge; and having broken up the theatre of the devil, take each one of them apart, and admonish him to quell the flame, and to lull the waves.

But if the burning pile wax greater, and the furnace more grievous, be not thou terrified; for thou hast many to help thee, and stretch forth the hand, if thou furnish but a beginning; and above all thou surely hast with thee the God of peace. And if thou wilt first turn aside the flames, many others also will follow, and of what they do well, thou wilt thyself receive the reward.

Hear what precept Christ gave to the Jews, creeping as they did upon the earth: “If thou see,” saith He, “thine enemy’s beast of burden falling down, do not hasten by, but raise it.”⁷⁸ And thou must see that to separate and reconcile men that are fighting is a much lighter thing than to lift up the fallen beast. And if we ought to help in raising our enemies’ ass, much more our friends’ souls: and most when the fall is more grievous; for not into mire do these fall, but into the fire of hell, not bearing the burden of their wrath. And thou, when thou seest thy brother lying under the load, and the devil standing by, and kindling the pile, thou runnest by, cruelly and unmercifully; a kind of thing not safe to do, even where brutes are concerned.

And whereas the Samaritan, seeing a wounded man, unknown, and not at all appertaining to him, both staid, and set him on a beast, and brought him home to the inn, and hired a physician, and gave some money, and promised more: thou, seeing one fallen not among thieves, but amongst a band of demons, and beset by anger; and this not in a wilderness, but in the midst of the forum; not having to lay out money, nor to hire a beast, nor to bring him on a long way, but only to say some words:-art thou slow to do it? and boldest back, and hurriest by cruelly and unmercifully? And how thinkest thou, calling upon God, ever to find Him propitious?

15. But let me speak also to you, who publicly disgrace yourselves: to him who is acting despitefully, and doing wrong. Art thou inflicting blows? tell me; and kicking, and biting? art thou become a wild boar, and a wild ass? and art thou not ashamed? dost thou not blush at thus being changed into a wild beast, and betraying thine own nobleness? For though thou be poor, thou art free; though thou be a working man, thou art a Christian.

Nay, for this very reason, that thou art poor, thou shouldest be quiet. For fightings belong to the rich, not to the poor; to the rich, who have many causes to force them to war. But thou, not having the pleasure of wealth, goest about gathering to thyself the evils of wealth, enmities, and strifes, and fightings; and takest thy brother by the throat, and goest about to strangle him, and throwest him down publicly in the sight of all men: and dost thou not think that thou art thyself rather disgraced, imitating the violent passions of the brutes; nay rather, becoming even worse than they? For they have all things in common; they herd one with another, and go about together: but we have nothing in common, but all in confusion: fightings, strifes, revilings, and enmities, and insults. And we neither reverence the heaven, unto which we are called all of us in common; nor the earth, which He hath left free to us all in common; nor our very nature; but wrath and the love of money sweeps all away.

Hast thou not seen him who owed the ten thousand talents, and then, after he was forgiven that debt, took his fellow-servant by the throat for an hundred pence, what great evils he underwent, and how he was delivered over to an endless punishment? Hast thou not trembled at the example? Hast thou no fear, lest thou too incur the same? For we likewise owe to our. Lord many and great debts: nevertheless, He forbears, and suffers long, and neither urges us, as we do our fellow-servants, nor chokes and takes us by the throat; yet surely had he been minded to exact of us but the least part thereof, we had long ago perished.

16. Let us then, beloved, bearing these things in mind, be humbled, and feel thankful to those who are in debt to us. For they become to us, if we command ourselves, an occasion of obtaining most abundant pardon; and giving a little, we shall receive much. Why then exact with violence, it being meet, though the other were minded to pay, for thee of thine accord to excuse him, that thou mayest receive the whole of God? But now thou doest all things, and art violent, and contentious,⁷⁹ to have none of thy debts forgiven thee; and whilst thou art thinking to do despite unto thy neighbor, thou art thrusting the sword into thyself, so increasing thy punishment in hell: whereas if thou wilt show a little self-command here, thou makest thine own accounts easy. For indeed God therefore wills us to take the lead in that kind of bounty, that He may take occasion to repay us with increase.

As many therefore as stand indebted to thee, either for money, or for trespasses, let them all go free, and require of God the recompense of such thy magnanimity. For so long as they continue indebted to thee, thou canst not have God thy debtor. But if thou let them go free, thou wilt be able to detain thy God, and to require of Him the recompense of so great self-restraint in bountiful measure. For suppose a man had come up and seeing thee arresting thy debtor, had called upon thee to let him go free, and transfer to himself thy account with the other: he would not choose to be unfair⁸⁰ after such remission, seeing he had passed the whole demand to himself: how then shall God fail to repay us manifold, yea, ten thousand fold, when for His commandment’s sake, if any be indebted to us, we urge no complaint against them, great or small, but let them go exempt from all liability? Let us not then think of the temporary pleasure that springs up in us by exacting of our debtors, but of the loss, rather, how great! which we shall thereby sustain hereafter, grievously injuring ourselves in the things which are eternal. Rising accordingly above all, let us forgive those who must give account to us, both their debts and their offenses; that we may make our own accounts prove indulgent, and that what we could not reach by all virtue besides, this we may obtain by not bearing malice against our neighbors; and thus enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even forever and ever. Amen. (source).

 

St John Chrysostom’s Fifth Homily on Acts of the Apostles (2:14 ff)

Acts II. 14.-”Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words.”

["Ye men of Judea, and all ye that dwell at Jerusalem,"] whom the writer above described as strangers. Here he directs his discourse to those others, the mockers,¹ and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that “some mocked,” that he might have a starting-point for his defence, and by means of that defence, might teach. ["And all ye that dwell in Jerusalem."] It seems they accounted it a high encomium to dwell in Jerusalem too.² “Be this,” says he, “known unto you, and hearken unto my words.” In the first instance he made them more disposed to attend to him. “For not as ye³ suppose,” says he, “are these drunken.” Do you observe the mildness of his defence? (v. 15.) Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, “as ye mock,” or, “as ye deride,” but, “as ye suppose;” wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. “For these are not drunken, as ye suppose, seeing it is but the third hour of the day.” And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery.⁴ Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. “But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith the Lord God. (v. 16, 17. Joel ii. 28.) Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance: (sugkatabasin.) He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned. “And I will pour out of My Spirit upon all flesh.” He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling. “And your sons shall prophesy.” And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those [whom he is addressing] he calls his and their fathers. “And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy.” So far he shows that he and his have found favor, in that they had received (kataciwqentaj) [the Spirit]; not so they whom he is addressing; for that they had crucified [the Lord]. So Christ also, willing to mitigate their wrath, said, “By whom do your sons cast out devils?” (Matt 12:27.) He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, `They are not drunk, but speak⁵ by the Spirit:’ but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation [of drunkenness], he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness. “I will pour out of My Spirit upon all flesh.” ["And your sons," etc.] To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

Then he goes on with the prophecy, which has in it also something terrible. “And I will show wonders in heaven above, and signs” ["in the earth beneath"]. (v. 19.) In these words he speaks both of the judgment to come, and of the taking of Jerusalem. “Blood and fire, and vapor of smoke.” Observe how he describes the capture. “The sun shall be turned into darkness, and the moon into blood.” (v. 20.) This results from the (siaqesewj) internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come. “Before that great and notable day of the Lord come.” For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal?⁶ For if these things are the prelude of that day, it follows that the extreme of danger is impending. But what next? He again lets them take breath, adding, “And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved.” (Rom 10:13.) This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, “Be this known unto you all and hearken unto my words.” But he begins by saying, “Ye men of Judea.” By the expression =Ioudaioi, I take him to mean those that lived in Judea.-And, if you please, let us compare those expressions in the Gospel, that you may learn what a sudden change has taken place in Peter. “A damsel,” it is written, “came out unto him, saying, Thou also wast with Jesus of Nazareth.” And, says he, “I know not the Man.” And being again questioned, “he began to curse and to swear.” (Matt 26:69-72.) But see here his boldness, and his great freedom of speech.-He did not praise those who had said, “We do hear them speak in our tongues the wonderful works of God;” but by his severity towards those others, he made these more earnest, and at the same time his address is clear from all appearance of adulation. And it is well to remark, on all occasions, however the Apostles may condescend to the level of their hearers (sugkatabasij), their language is clear from all appearance both of adulation and of insolence: which is a difficult point to manage.

Now that these things should have occurred at “the third hour,” was not without cause. For⁷ the brightness of this fire is shown at the very time when people are not engaged in their works, nor at dinner; when it is bright day, when all are in the market-place. Do you observe also the freedom which fills his speech? “And hearken to my words.”And he added nothing, but, “This,” says he, “is that which was spoken by the prophet Joel; And it shall come to pass in the last days.” He shows, in fact, that the consummation is nigh at hand, and the words, “In the last days,” have a kind of emphasis. ["I will pour out," etc.] And then, that he may not seem to limit the privilege to the sons only, he subjoins, “And your old men shall dream dreams.” Mark the sequence. First sons; just as David said, “Instead of thy fathers, were begotten thy sons.” (Ps 45:17.) And again Malachi; “They shall turn the hearts of the fathers to the children. And on my handmaidens, and on my servants.” (Mal 4:6.) This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah.⁸ He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, “The Lord said unto my Lord, Sit Thou on my right hand,” they were silent, and “no man,” we read, “was able to answer Him a word.” (Ps 110:1.) And on all occasions He Himself also appealed to the Scriptures; for instance, “If he called them gods to whom the word of God came.” (John 10:35.) And in many places one may find this. On this account here also Peter says, “I will pour out of my spirit upon all flesh;” that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed,⁹ it was better not to do so (as also this obscure saying, “I will show wonders in heaven above,” put them the more in fear because it was obscure.) And it would have been more an offence, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse. (infra v. 39.) For¹⁰ since the good things were not sufficient to allure them, [it is added, "And I will show wonders, etc."]. Yet¹¹ this has never been fulfilled. For none escaped then [in that former judgment], but now the faithful did escape, in Vespasian’s time. And this it is that the Lord speaks of, “Except those days had been shortened, not all flesh should be saved.”-["Blood, and fire, and vapor of smoke."] (Matt 24:22.) The worst to come first;¹² namely, the inhabitants to be taken, and then the city to be razed and burnt. Then he dwelt upon the metaphor, bringing before the eyes of the hearers the overthrow and the taking. “The sun shall be turned into darkness, and the moon into blood.” What means, the moon turned into blood? It denotes the excess of the slaughter. The language is fraught with helpless dismay. (supra p. 32.) “And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one,” he says: though he be priest (but he does not vet reveal the meaning), though bond, though free. For¹³ there is no male nor female in Christ Jesus, no bond, no free. (Gal 3:28.) Well may it be so, for all these are but shadow. For if in king’s palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom (filosofia). “Every one who shall invoke.” Invoke: not any how, for it is written, “Not every one that saith unto Me, Lord, Lord:” but with (diaqesewj) inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment.¹⁴ For in the invocation is the salvation.

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles-the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God’s own. Therefore also He says, “None is good save one, that is, God.” (Luke 18:19.) Only let us not take this goodness for an occasion of negligence. For He also punishes as God. In fact, the very punishments here spoken of, He brought them to pass, even He who said, “Every one who shall call on the name of the Lord, shall be saved.” I speak of the fate of Jerusalem;¹⁵ that intolerable punishment: of which I will tell you some few of the particulars, useful to us in our contest, both with the Marcionites and many other heretics. For, since they distinguish between Christ a good God, and that evil God [of the Old Testament], let us see who it was that effected these things. The evil God, taking vengeance for Christ? or not so? How then alien to Him? But was it the good God? Nay, but it is demonstrated that both the Father and the Son did these things. The Father in many places; for instance, when He says in the parable of the vineyard,¹⁶ ["He will miserably destroy those wicked husbandmen" (Matt 21:41); again in the parable of the marriage feast, the King is said] to send His armies (Matt 22:7): and the Son, when He says, “But those Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me.” (Luke 19:27.) * * *¹⁷ And they sent, saying, We will not have Thee to reign over us. Would you like then to hear the things which actually came to pass? Moreover, Christ Himself also speaks of the future tribulations, than which never any thing more dreadful came to pass; never any thing more ruthless, my beloved, than the deeds then done!¹⁸ And He Himself declared it. For what could you wish to see more grievous than these? * * *-probed them with their daggers!¹⁹ – * * * But shall I relate to you the shocking case of the woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4.) Did not the actual events cast all misery into the shade? But shall I tell you of famines and pestilences? One might speak of horrors without number: nature was unknown; law unknown; they outdid wild beasts in ferocity. True, these miseries came by the fate of wars; but because God, because Christ so willed it to be. These facts will apply both against the Marcionites and against those who do not believe that there is a hell: for they are sufficient to silence their impudence. Are not these calamities more severe than the Babylonian?²⁰ Are not these sufferings more grievous than the famines of that time? Yes, for ["never was the like from the beginning of the world"] “no, nor ever shall be such.” (Matt 24:21.) And this was Christ’s own declaration. In what sense then, think ye, is it said that Christ remitted them their sin?²¹ Perhaps it seems a commonplace question: but do ye solve it.-It is not possible to show anywhere, even in fiction, any thing like what the reality was here. And had it been a Christian that wrote this history, the matter might be regarded with suspicion: but if he was a Jew, and a Jewish zealot, and after the Gospel, how can the meaning of the facts be otherwise than palpable to all men? For you will see the man, how, everywhere, he always extols the concerns of the Jews.-There is therefore a hell, O man! and God is good.-Aye, did you shudder at hearing these horrors?But these, which take place here, are nothing in comparison with what shall be in that world. Once more I am compelled to seem harsh, disagreeable, stern. But what can I do? I am set to this: just as a severe schoolmaster is set to be hated by his scholars: so are we. For would it not be strange indeed, that, while those who have a certain post assigned them by kings do that which is appointed them, however disagreeable the task may be, we, for fear of your censure, should leave our appointed task undone? Another has a different work. Of you, many have it for their work, to show mercy, to act humanely, to be pleasant and agreeable to the persons to whom you are benefactors. But to those to whom we do good, we seem stern and severe, troublesome and disagreeable. For we do good, not by the pleasure we give, but by the pain we inflict. So it is also with the physician: though he indeed is not excessively disagreeable, for the benefit afforded by his art is had immediately; ours hereafter. So again the magistrate is odious to the disorderly and seditious; so the legislator is vexatious to them for whom he makes laws. But not so he that invites to enjoyment, not so he that prepares public festivities and entertainments, and puts all the people in garlands: no, these are men that win acceptance, feasting, as they do, whole cities with all sorts of spectacles; contributing largely, bearing all the cost. And therefore those whom they have treated, requite them for these enjoyments with words of welcome and benediction, with hanging (parapetasmata) of tapestries, and a blaze of lamps, and with wreaths, and boughs, and brilliant garments. Whereas, at the sight of the physician, the sick become sad and downcast: at sight of the magistrate, the rioters become subdued: no running riot then, no gambolling, except when he also goes over into their ranks.²² Let us see, then, which render the best service to their cities; those who provide these festivities, and banquetings, and expensive entertainments, and manifold rejoicings; or those who restrain all those doings, bearing before them stocks, scourges, executioners, dreaded soldiers, and a voice fraught with much terror: and issuing orders, and making men hang down their heads, and with the rod dispersing the idlers in the market-place. Let us see, I say; these are the disagreeable, those the beloved: let us see where the gain rests. (lhlei.) What comes then of your pleasure-givers? A kind of frigid enjoyment, lasting till the evening, and to-morrow vanished; mirth ungoverned, words unseemly and dissolute. And what of these? Awe, sobriety, subdued thoughts; reasonableness of mind, an end of idleness; a curb on the passions within; a wall of defence, next to God,²³ against assailants from without. It is by means of these we have each our property but by those ruinous festivities we dissipate it. Robbers indeed have not invaded it, but vainglory together with pleasure acts the part of robber. Each sees the robber carrying off everything before his eyes, and is delighted at it! A new fashion of robbery, this, to induce people to be glad when one is plundering them! On the other part, there is nothing of the kind: but God, as the common Father, has secured us as by a wall against all [depredators], both seen and unseen.²⁴ For, “Take heed,” saith He, “that ye do not your alms before men.” (Matt. vi. 1.) The soul learns from the one, [excess;²⁵ from the other] to flee injustice. For injustice consists not merely in grasping at more wealth than belongs to us, but in giving to the belly more than its needful sustenance, in carrying mirth beyond its proper bounds, and causing it to run into frantic excesses. From the one, it learns sobriety; from the other, unchastity. For it is unchastity, not merely to have carnal intercourse with women, but even to look upon a woman with unchaste eyes. From the one, it learns modesty; from the other, conceited self-importance. For, “All things,” says the Apostle, “are lawful for me, but not all things expedient.” (1 Cor 6:12.) From the one, decent behavior; from the other unseemliness. For, as to the doings in the theatres, I pass these. But to let you see that it is not even a pleasure either, but a grief, show me, but a single day after the festival, both those who spent their money in giving it, and those who were feasted with spectacles: and you shall see them all looking dejected enough, but most of all him, your (ekeinon) famous man that has spent his money for it. And this is but fair: for, the day before, he delighted the common man, and the common man indeed was in high good humor and enjoyment, and rejoiced indeed in the splendid garment, but then not having the use of it, and seeing himself stripped of it, he was grieved and annoyed; and wanted to be the great man, seeing even his own enjoyment to be small compared with his.²⁶ Therefore, the day after, they change places, and now he, the great man, gets the larger share in the dejection.

Now if in worldly matters, amusements are attended with such dissatisfaction, while disagreeable things are so beneficial, much more does this hold in things spiritual. Why is it that no one quarrels with the laws, but on the contrary all account that matter a common benefit? For indeed not strangers from some other quarter, nor enemies of those for whom the laws are made, came and made these orders, but the citizens themselves, their patrons, their benefactors: and this very thing, the making of laws, is a token of beneficence and good-will. And yet the laws are full of punishment and restraint, and there is no such thing as law without penalty and coercion. Then is it not unreasonable, that while the expositors of those laws are called deliverers, benefactors, and patrons, we are considered troublesome and vexatious if we speak of the laws of God? When we discourse about hell, then we bring forward those laws: just as in the affairs of the world, people urge the laws of murder, highway robbery, and the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten Son of God Himself. Let him that hath no mercy, He says, be punished (Matt 18:23); for such is the import of the parable. Let him that remembereth injuries, pay the last penalty. Let him that is angry without cause, be cast into the fire. Let him that reviles, receive his due in hell. If you think these laws which you hear strange, be not amazed. For if Christ was not intended to make new laws, why did He come? Those other laws are manifest to us; we know that the murderer and adulterer ought to be punished. If then we were meant only to be told the same things over again, where was the need of a heavenly Teacher? Therefore He does not say, Let the adulterer be punished, but, whoso looketh on with unchaste eyes. And where, and when, the man will receive punishment, He there tells us. And not in fine public monuments, nor yet somewhere out of sight,²⁷ did He deposit His laws; not pillars of brass did He raise up, and engrave letters thereon, but twelve souls raised He up for us, the souls of the Apostles, and in their minds has He by the Spirit inscribed this writing. This cite we to you. If this was authorized to Jews, that none might take refuge in the plea of ignorance, much more is it to us. But should any say, “I do not hear, therefore have no guilt,” on this very score he is most liable to punishment. For, were there no teacher, it would be possible to take refuge in this plea; but if there be, it is no longer possible. Thus see how, speaking of Jews, the Lord deprives them of all excuse; “If I had not come and spoken unto them, they had not had sin:” (John 15:22): and Paul again, “But I say, have they not heard? Nay, but into all the earth went forth their sound.” (Rom 10:18.) For then there is excuse, when there is none to tell the man; but when the watchman sits there, having this as the business of his life, there is excuse no longer. Nay, rather, it was the will of Christ, not that we should look only upon these written pillars, but that we should ourselves be such. But since we have made ourselves unworthy of the writing, at least let us look to those. For just as the pillars threaten others, but are not themselves obnoxious to punishment, nor yet the laws, even so the blessed Apostles. And observe; not in one place only stands this pillar, but its writing is carried round about in all the world. Whether you go among the Indians, you shall hear this: whether into Spain, or to the very ends of the earth, there is none without the hearing, except it be of his own neglect. Then be not offended, but give heed to the things spoken, that ye may be able to lay hold upon the works of virtue, and attain unto the eternal blessings in Christ Jesus our Lord, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, world without end. Amen. (source)

Father Callan’s Commentary on Acts 10:34, 42-48

Texts in red are my additions.

34. And Peter opening his mouth, said : In very deed I perceive, that God is not a respecter of persons.
35. But in every nation, he that feareth him, and worketh justice, is acceptable to him.

In these verses Peter declares that difference of nationality among peoples is of no weight with God, and that all, Jews or Gentiles, are equally acceptable to Him, provided they be equally just and right-living.

42. And he commanded us to preach to the people, and to testify that it is he who was appointed by God, to be judge of the living and of the dead.

He who was appointed by God, to be judge of the living and of the dead. The Greek word translated here as “appointed” is ωρισμενος, from the root ὁρίζω.  The word recalls our Lord’s statement in Luke 22:22~The Son of man indeed goeth, according to that which is determined (ωρισμενον): but yet, woe to that man by whom he shall be betrayed. The word is used again in Acts 2:23~This same being delivered up, by the determinate ( ωρισμενη) counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Judas and those he joined in league with will have to face the Risen Lord as judge, as will all who reject the witness of his messengers, for that witness is a judgement-for good or ill-depending upon the response (Luke 10:8-16; Luke 11:29-32; Acts 13:38-41; Acts 13:46-48; Acts 17:30-31). In this last passage note the use of the word “appointed” in reference to Jesus as judge: Because he hath appointed a day wherein he will judge the world in equity, by the man whom he hath appointed (ωρισεν)….

43. To him all the prophets give testimony, that by his name all receive remission of sins, who believe in him.

All the prophets; i.e., many of them, such as Jeremias, Isaias, Ezechiel, etc., or all of them, either directly or indirectly, bore testimony to Christ, and affirmed that His salvation should be for all, Jews and Gentiles, and that all could participate in the fruits of the redemption provided they believed in Jesus Christ. Peter, therefore, to prepare Cornelius and his household for the grace of Baptism, gives a brief outline (verses 37-43) of the life, death, and Resurrection of Christ, and of the conditions necessary whereby both Jews and Gentiles may have part in the redemption wrought by Jesus.

Act 10:44  While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.
Act 10:45  And the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.
Act 10:46  For they heard them speaking with tongues and magnifying God.

In confirmation of the truth of Peter’s words the Holy Ghost descended upon Cornelius and all whom he had invited to his house. The converted Jews who were present were astonished that the supernatural gifts of the Holy Spirit should be thus suddenly poured out on Gentiles. But by this visible prodigy God wished to show that it was not necessary for pagans to pass through Judaism and the observances of the Mosaic Law before being admitted to the Church of Christ. Hence the six Jewish Christians who had accompanied Peter could see plainly that it was God’s will that the old lines which had separated Jews and Gentiles should be obliterated forever.

Act 10:47  Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?

Since God by the outpouring of His Holy Spirit upon these Gentiles had clearly shown that they were to be treated on equal footing with the Jews, what objection could there be to giving them Baptism? Perhaps Peter asked this question for the sake of the converted Jews who were present, who, however, seem to have manifested no opposition.

Act 10:48  And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.

The Baptism was doubtless administered by those who had accompanied Peter, as it was customary with the Apostles to leave this work to other ministers (1 Cor 1:17). Although these converts had already received the Holy Ghost, Baptism was still necessary for them to be made formal members of the Church. In the name, etc. See on Acts 2:37-39.

Aquinas’ Catena Aurea on John 14:23-31

Joh 14:22  Judas saith to him, not the Iscariot: Lord, how is it that thou wilt manifest thyself to us, and not to the world?
Joh 14:23  Jesus answered and said to him: If any one love me, he will keep my word. And my Father will love him and we will come to him and will make our abode with him.
Joh 14:24  He that loveth me not keepeth not my words. And the word which you have heard is not mine; but the Father’s who sent me.
Joh 14:25  These things have I spoken to you, abiding with you.
Joh 14:26  But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things and bring all things to your mind, whatsoever I shall have said to you.
Joh 14:27  Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled: nor let it be afraid.

AUG. Our Lord having said, A little while, and the world sees Me no more: but you shall see Me: Judas, not the traitor named Iscariot, but he whose Epistle is read among the Canonical Scriptures, asks His meaning: Judas said to Him, not Iscariot, Lord, how is it that you will manifest Yourself to us, and not to the world?

Our Lord in reply explains why He manifests Himself to His own, and not to aliens, viz. because the one love Him, the other do not. Jesus answered and said to him, If a man love Me, he will keep My words.

GREG. If you would prove your love, show your works. The love of God is never idle; whenever it is, it does great things: if it do not work, it is not.

AUG. Love distinguishes the saints from the world: it makes men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For these is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation made of the Father and the Holy Spirit, and only could be of the Son in the flesh; which latter manifestation is not as the former, being only for a little while, not for ever, for judgment, not for joy, for punishment, not for reward.
And We will come to him: They come to us, in that we go to Them; They come by succoring, we go by obeying; They come by enlightening, we go by contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him.

GREG. Into some hearts He comes, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoever loves God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto.

AUG. But while the Father and the Son make Their abode with the loving, soul, is the Holy Spirit excluded? What means that which is said of the Holy Spirit above: He dwells with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors.

Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied.

GREG. In proportion as a man’s love rests upon lower things, in that proportion is he removed from heavenly love: He that loves Me not, keeps not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness.

CHRYS. Or thus Judas thought that he should , see Him, as we see the dead in sleep: How is it, that you will manifest Yourself to us, and not to the world? meaning, Alas, as you art to die, you will appear to us but as one dead. To correct this mistake, He says, I and My Father will come to him, i.e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream. It follows, And the word which you hear is not Mine, but the Father’s which sent Me; i.e. He that hears not My words, inasmuch as he loves not Me, so loves he not My Father. This He says to show that He spoke nothing which was not the Father’s, nothing beside what seemed good to the Father.

AUG. And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loves Me not, keeps not My sayings: when they are not His own, but the Father’s, in the singular, i.e. as the Word, which is Himself. For He is not His own Word, but the Father’s, as He is not His own image, but the Father’s, or His own Son, but the Father’s.

CHRYS. These things have I spoken to you, being yet present with you. Some of these things were obscure, and not understood by the disciples.

AUG The abode He promised them hereafter is altogether a different one from this present abode He now speaks of. The one is spiritual and inward, the other outward, and perceptible to the bodily sight and hearing.

CHRYS. To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you.

GREG. Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and cheers them with the hope of pardon.

CHRYS. He often calls Him the Comforter, in allusion to the affliction in which they then were.

DIDYMUS. The Savior affirms that the Holy Spirit is sent by the Father, in His, the Savior’s, name; which name is the Son. Here an agreement of nature and propriety, so to speak, of persons is strewn. The Son can come in the Father’s name only, consistently with the proper relationship of the Son to the Father, and the Father to the Son.

No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like. As servants who come in the name of their Lord, do so as being the servants of that Lord, so the Son who comes in the name of the Father, bears that name as being the acknowledged only-begotten Son of the Father. That the Holy Spirit then is sent in the Son’s name, by the Father, shows that He is in unity with the Son: whence He is said too to be the Spirit of the Son, and to make those sons by adoption, who are willing to receive Him.
The Holy Spirit then, Who comes in the name of the Son from the Father, shall teach them, who are established in the faith of Christ, all things; all things which are spiritual, both the understanding of truth, and the sacrament of wisdom. But He will teach not like those who have acquired an art or knowledge by study and industry, but as being the very art, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledge of divine things to the mind.
GREG. Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there be a teacher within, the tongue of the teacher outside will labor in vain. Nay even the Maker Himself does not speak for the instruction of man, unless the Spirit by His unction speaks at the same time.
AUG. So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the whole would be too much for human infirmity to take in.
GREG. But why is it said of the Spirit, He shall suggest all stings to you: to suggest being the office of an inferior? The word is used here, as it is used sometimes, in the sense of supplying secretly. The invisible Spirit suggests, not because He takes a lower place in teaching, but because He teaches secretly.

AUG. Suggest, i.e. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit.
THEOPHYL. The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them but which on account of its difficulty, or their slowness of understanding, they were unable to remember.
CHRYS. Peace I leave with you, My peace I give to you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.

AUG. He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace 1 give to you? Are we to understand My in the former; or is it not rather left out with a meaning?

His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts (Matt 6:12). And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other’s minds. I could not deny however that these words of our Lord’s may be understood as a simple repetition.

He adds, Not as the world gives, give I unto you: i.e. not as those men, who love the world, give. They give themselves peace, i.e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart.

CHRYS. External peace is often even hurtful, rather than profitable to those who enjoy it.

AUG. But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians.

Joh 14:27  Peace I leave with you: my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled: nor let it be afraid.
Joh 14:28  You have heard that I said to you: I go away, and I come unto you. If you loved me you would indeed be glad, because I go to the Father: for the Father is greater than I.
Joh 14:29  And now I have told you before it come to pass: that when it shall come to pass, you may believe.
Joh 14:30  I will not now speak many things with you. For the prince of this world: cometh: and in me he hath not any thing.
Joh 14:31  But that the world may know that I love the Father: and as the Father hath given me commandments, so do I. Arise, let us go hence.

CHRYS. After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.

AUG. Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: you have heard how I said to you, I go away, and come again to you. In that He was man, He went; in that He was God, He stayed.

Why then be troubled and afraid, when He left the eye only, not the heart? To make them understand that it was as man that He said, I go away, and come again to you; He adds, If you loved Me you would rejoice, because I said, I go to My Father; for My Father is greater than I. In that the Son then is unequal with the Father, through that inequality He went to the Father, from Him to come again to judge the quick and dead: in that He is equal to the Father, He never goes from the Father, but is everywhere altogether with Him in that Godhead, which is not confined to place.

Nay, the Son Himself, because that being equal to the Father in the form of God, He emptied Himself, not losing the form of God, but taking that of a servant, is greater even than Himself: the form of God which is not lost, is greater than the form of a servant which was put on. In this form of a servant, the Son of God is inferior not to the Father only, but to the Holy Ghost; in this the Child Christ was inferior even to His parents; to whom we read, He was subject. Let us acknowledge then the twofold substance of Christ, the divine, which is equal to the Father, and the human, which is inferior.

But Christ is both together, not two, but one Christ else the Godhead is a quaternity, not a Trinity. Wherefore He says, If you loved Me, you would rejoice, because I said, I go to the Father; for human nature should exult at being thus taken up by the Only Begotten Word, and made immortal in heaven; at earth being raised to heaven, and dust sitting incorruptible at the right hand of the Father. Who, that loves Christ, will not rejoice at this, seeing, as he does, his own nature immortal in Christ, and hoping that He Himself will be so by Christ.
HILARY. Or thus: If the Father is greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less.
CHRYS. Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you: or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though you fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when you hear that I go to My Father, you should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words:   And now I have told you before it comes to pass; that when it does come to pass, you may believe.

AUG. But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to w hat is said below to Thomas: Because you have seen, you has believed. He saw one thing, believed another: what he saw was man, what he believed was God. And if belief can be talked of with reference to things seen, as when we say that we believe our eyes; yet it is not mature faith, but is merely preparatory to our believing what we do not see.

When it has come to pass, then He says, because after His death they would see Him alive again, and ascending to His Father; which sight would convince them that He was the Christ, the Son of God; able as He was to do so great a thing, and to foretell it. Which faith however would not be a new, but only an enlarged faith; or a faith which had failed at His death, and been renewed by His resurrection.

HILARY. He next alludes to the approach of the time when He would resume His glory. Hereafter 1 will not talk much with you.

BEDE. He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world comes.
AUG. i.e. the devil; the prince of sinners, not of creatures; as the Apostle said, Against the rulers of this world. Or, as He immediately adds by way of explanation, this darkness, meaning, the ungodly. And has nothing in Me. God had no sin as God, nor had His flesh contracted it by a sinful birth, being born of the Virgin. But how, it might be asked, can you die, if you have no sin: He answers,
But that the world may know that I love the Father, and as the Father gave Me commandment, even so I do. Arise, let us go hence. He had been sitting at table with them all this time. Let us go, i.e. to the place, where He, Who had done nothing to deserve death, was to be delivered to death. But He had a commandment from His Father to die.

AUG. That the Son is obedient to the will and commandment of the Father, no more shows a difference in the two, than it would in a human father and son. But over and above this comes the consideration that Christ is not only God, and as such equal to the Father, but also man, and as such inferior to the Father.

CHRYS. Arise, let us go hence, is the beginning of the sentence which l, follows. The time and the place (they were in the midst of a town, and it was night time) had excited the disciples’ fears to such a degree, that they could not attend to any thing that was said, but rolled their eyes about, expecting persons to enter and assault them; especially when they heard our Lord say, Yet a little while I am with you; and, The prince of this world comes. To quiet their alarm then, He takes them to another place, where they imagine themselves safe, and would be able to attend to the great doctrines which He was going to set before them.

Bishop MacEvily’s Commentary on 1 Peter 4:7-11

1Pe 4:7  But the end of all is at hand. Be prudent therefore and watch in prayers.

Christ is ready to judge the living and the dead, to punish the wicked, and reward the patient suffering of the just, and that at no distant time; for the final end of all is fast approaching. In order, then, to be fully prepared for his coming, be prudent and circumspect, and be sober and vigilant for the due exercise of the important duty of prayer.

This verse may be connected with the preceding, thus: not only has the end of these men, to whom Christ preached in Limbo, and upon whom judgment has been already passed, come, but the end of us all, and the entire world, is fast approaching. It is, however, more commonly connected, as in Paraphrase.

“The end of all is at hand,” may refer to the near approach of the death of each individual, at which his judgment takes place, and his eternal doom sealed; or to the near approach of the day of judgment, the world being now in its last stage, hæc est hora novissima (1 John 2:18); in quos fines seculorum devenerunt (1 Cor 10:11); and the time that intervenes, be it ever so long, compared with eternity, is but as yesterday, which is past and gone.

“Be prudent, therefore,” that is, circumspect, in all your actions, observing that prudence of salvation, which is true wisdom with God. “And watch in
prayers.” The Greek word for “watch,” νηψατε, also means, be sober, in which signification it is taken (1 Tim 5:8). Watch and be sober for the exercise of prayer; for, the prayers of such as are given to intoxication are heavy, drowsy, and unacceptable to God. There is allusion in these words to the words of our Redeemer (Matthew 25:13, and Matthew 26:41).

1Pe 4:8  But before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins.

Above all things, entertain for each other mutual unceasing feelings of charity, which nothing can interrupt; for, this charity covers the sins of the neighbor, be they ever so numerous, and obtains or merits the remission of our own.

“But before all things.” These words show the importance of charity, which is justly designated, the queen of virtues.

“Have a constant mutual charity among yourselves.” The word “constant” means, that their charity for one another should be persevering and uninterrupted.

“For charity covereth a multitude of sins.” These words are commonly understood to refer to the sins of our neighbour, and to the offences committed by him against us. These charity dictates to us to palliate and
excuse; for, “charity is patient, kind, beareth all things, endureth all things” (1 Cor 13); and hence, by dissembling and pardoning the sins of our neighbour, we most effectually secure the inestimable blessing of concord and peace. The Apostle appears to allude to the words (Proverbs 10:12), “hatred stirreth up strifes, and charity covereth all sins,” wherein reference is made to the sins of our neignbour. No doubt, the words will, even in this interpretation, indirectly include the sins of the man who exercises charity, by obtaining their remission, should there be question of mortal, or by
meriting the remission of venial sins, in a man already justified. Some interpreters say, there is direct reference to the sins of the man who exercises charity, and that this is proposed by the Apostle as a motive of reward for the cultivation of charitable feelings. Both interpretations are adopted in the Paraphrase.

1Pe 4:9  Using hospitality one towards another, without murmuring,

Practice the virtue of hospitality by harboring in your houses and supporting your indigent Christian brethren, without murmuring at the inconvenience or expense which the laudable exercise of this virtue may entail upon you.

“Using hospitality one to another,” that is, towards such as require it. By “hospitality” is meant, the exercise of Christian charity in affording shelter, lodging and support to destitute Christian strangers. The practice of receiving Christian strangers into their houses was much recommended in the primitive Church, and was a very necessary exercise of Christian charity, owing to the want of accommodation at inns, and on account of the dangers, both to faith and morals, to which the recently converted would be exposed, by associating with infidels. Hence, the usage among the early churches of giving passports or “tesserœ hospitalitatis,” on showing which, a Christian was sure of a hospitable reception from his brethren of the faith. The Apostle here recommends the exercise of this virtue, “without murmuring,” either at the number or condition of the poor Christian strangers, to whom it might become necessary at times to afford accommodation.

1Pe 4:10  As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.

Let each one who has been endowed with any spiritual gift, emply and minister it with the same liberality with which it was bestowed on him by God,  for the service of his neighbour; all persons thus gifted should regard themselves merely as faithful stewards of the manifold grace and gifts of God, and dispense them accordingly.

He now instructs them in the proper exercise of the spiritual gifts and ministrations gratuitously conferred on them by God.

“Hath received grace.” By “grace,” as appears from the Greek word, χαρισμα, is meant, any gratuitous gift. These gifts were bestowed on them liberally and gratuitously for the good of others; and hence, they should be exercised in the same way (“as every man hath received,” &c.), gratuitously and liberally.

“As good stewards of the manifold grace of God,” they should recollect that they are merely dispensers of a deposit placed in their hands; they should, then, administer it according to the will of him from whom they received it, neither allowing it to remain idle, nor employing it for their own interest or selfish advantages.

The manifold grace of God ” (vide Rom 12:6).

1Pe 4:11  If any man speak, let him speak, as the words of God. If any minister, let him do it, as of the power which God administereth: that in all things God may be honoured through Jesus Christ: to whom is glory and empire for ever and ever. Amen.

If any one be endowed with the grace of the word; if he speak, whether to explain the mysteries of faith, and instruct in the Christian doctrine, or to console those under affliction, or to exercise the gift of tongues or interpretation, let him employ words perfectly in accordance with the truths of faith, without any admixture of error-if he exercise any spiritual ministration, whether in curing the sick, or administering the sacraments of the Church, let him, in the exercise of such ministry, display that zeal and fervour with which God inspires those engaged in his service; so that by the proper exercise of all these gifts and all your actions, God may be -honoured and glorified, through the merits of our Lord Jesus Christ, to whom is due eternal honor and empire for ever and ever. Amen.

These gifts are reduced by the Apostle to two great divisions, viz., the gift of
the word and of action. This is conformable to the division made by St. Paul (Rom 12, and 1 Cor 12)

“If any one speak,” by which is meant: if any one is called to exercise in the Church the gift of wisdom, or knowledge, or prophecy, doctrine, exhortation, interpretation (vide Rom 12), “let him speak as the words of God,” that is, let him say nothing that is not perfectly in accordance with the truths of God, and worthy of the minister, through whom God speaks. The phrase, “as the words of God,” is perfectly similar to the words, “according to the rule of faith.”—(Rom 12:6).

“If any one minister,” that is, be gifted with the grace of action, if he exercise any spiritual ministry, whether in curing the sick; or, as probably the words refer to the duties of the early deacons, in administering the Holy Eucharist, or relieving the corporal wants and necessities.

“As of the power which God administereth,” that is, let him display that zeal and fortitude in overcoming difficulties which God supplies to those engaged in his service.

“That in all things,” in all our actions, no matter how apparently indifferent,
“God may be honoured.” This should be the great end of all our ministrations and actions, “through Jesus Christ,” since it is to his merits we are indebted for the grace through which our actions are rendered acceptable with God.

“To whom,” refers either to Jesus Christ or to God, “is glory and empire,” &.c.

Father Callan’s Commentary on Ephesians 4:7-13

This post opens with Father Callan’s brief overview of Ephesians 4:1-6:20, followed by his summary of Ephesians 4:1-16. His notes on 4:7-11 follows.

THE MORAL PART OF THE EPISTLE
A Brief Overview of Ephesians 4:1-6:20

A Overview of Ephesians 4:1-6:20~The precepts of Christ follow from the doctrine of Christ as conclusions from premises, so that rightly lived the Christian life is nothing more than a vivid reflection of Christ’s teachings. So far in this Epistle the Apostle has spoken of Christians as predestined members of Christ’s mystical body, as living stones in God’s temple, and as units in the divine household, destined to a glory beyond all our imaginings. High, therefore, is their calling; and he would have them walk worthy of it. To this end he describes first in this Moral Part the general character of the Christian life as lived in mutual charity and holiness (4:1-24); then he treats of particular duties, whether pertinent to all or to individual members of the Christian family (4:25-5:9) ; and finally he illustrates the life of Christians as a warfare (6:10-20).

CHRISTIANS MUST WALK WORTHY OF THEIR VOCATION IN ALL UNITY

A Summary of Ephesians 4:1-16~The Christian life imposes on its members the obligation of preserving, by means of humility and loving forbearance, the spirit of unity which has been given them in the Holy Ghost. All have the same hope; all acknowledge one and the same Lord as their head; the same faith is common to all, expressed in one and the same Sacrament of Baptism; and finally, all have the same heavenly Father. There is a great diversity of gifts and functions in the Christian society, but the Ascended Christ is the Source of them all; and all have the one purpose, which is growth into perfect corporate unity, so that the Church will come to express in its own life and maturity the life of Christ its divine Head.

7. But to every one of us was given grace, according to the measure of the giving of Christ.

So far the Apostle has considered the unity of the Church as to its common elements; and now he will consider that which is proper and special to individual members of the same mystical body, namely, their different gifts and functions, all of which should tend to the good of the whole (verses 7-16).

To every one of us (i.e., to each one of the faithful who make up the unity of the Church, and not to the ministers only) was given grace (i.e., the special divine help to discharge certain duties and offices in the Church, and this was done, not haphazardly confusedly, but) according to the measure, etc. (i.e., according to the work each one was to do in the Church in fulfillment of the purpose of Christ, the Giver of that grace).

8. Wherefore he saith: Ascending on high, he led captivity captive; he gave gifts to men.

In this and in the two following verses the Apostle shows that our Lord is indeed the distributer of the gifts spoken of in verse 7; and to prove it he quotes in the present verse Psalm 68:19, which, in its literal sense, refers to a temporal victory of the Jews over their enemies through the help of Jehovah, but in its spiritual meaning refers to the triumphal Ascension of our Lord into heaven after achieving our redemption by His victory over sin and Satan. The Psalmist is picturing Jehovah as ascending to His Sanctuary on Mt. Sion after the victory of His people, and there accepting spoil from His vanquished foes; and this is a figure of the Ascension of Christ into heaven, following the completion of the work of our redemption, and thence distributing His gifts to the faithful on the Day of Pentecost. The munificence of Jehovah to Israel prefigured the bounty of Christ bestowing His gifts on men. The Apostle is probably quoting the Psalm from memory, and so does not give the exact words either of the Hebrew or of the LXX of the Psalm.

He saith. Better, “It saith” (i.e., the Scripture says).

Captivity means “captives,” the Hebrew abstract standing for the concrete. But who are the captives in the application? If we need to seek an application for this phrase, they are (a) mankind wrested from the captivity of the evil one, Satan, or (b) the conquered evil spirits who had enslaved man until the coming of Christ.

He gave. In the Psalm we have “Thou didst receive,” a different person and a different verb; but St. Paul, speaking in the third person of our Lord, is using the words which the Psalmist addressed to Jehovah in the second person. As Jehovah received spoil from Israel’s enemies, so did our Lord receive gifts to be distributed “to men” (i.e., to the faithful).

9. Now that he ascended, what is it, but that he also descended first into the lower parts of the earth?

The Apostle means to say here that the Ascension of Christ into heaven presupposes His descent from heaven to this earth at the time of His Incarnation; or to the lower parts of the earth, to the Limbo of the dead, after His crucifixion; or, if we take the ascent to be previous to the descent, the meaning is that after our Lord ascended into heaven. He later descended at Pentecost through the Holy Spirit with His special gifts of grace to the faithful, or in general to take up His dwelling in the souls of the just. But St. Paul is saying that the descent was previous to the ascent, and hence we must reject opinions that suppose the contrary. We should hold, then, that the descent in question was either at the time of the Incarnation when our Lord first came to this earth (so Knabenbauer, Cajetan, and many non-Catholics), or when He visited the abode of the dead between His own death and glorious Resurrection (so St. John Chrysostom, St. Jerome, Estius, Voste, etc.). The latter opinion is thought to be more in harmony with: (a) Pss. 62:10; 138:15; Rom 10:7; Acts 2:27; 1 Peter 3:19, 1 Peter 4:6; (b) the context of St. Paul, for in the following verse it is said that our Lord “ascended above all the heavens,” the contrary of which would be to descend to the lowest parts of the earth: He ranged from the lowest to the highest, thus visiting all, “that he might fill all things” (ver. 10).

What is it? That is, “What does it imply?” The word “first” agrees with the context, but is of doubtful authenticity.

10. He that descended is the same also that ascended above all the heavens, that he might fill all things.

He that descended (from heaven to earth, and even to the lower parts of the earth, though His Incarnation) is the same also that ascended, etc. (on Ascension Day, and took His seat on the right hand of the Father), that he might fill all things (by the exercise of His power and rule, and the influence of His grace, especially in His Church). The person that ascended is the same as the person that descended. The Son of God descended from heaven, taking upon Himself our human nature; and the Son of man ascended according to His human nature to the sublimity of immortal life (St. Thomas, h. l.).

Above all the heavens. These words contain no approval by St. Paul of the opinion of the Rabbins that there were seven heavens; the Apostle is merely emphasizing the supreme exaltation of the Lord. It is true that in 2 Cor 12:2, St. Paul himself speaks of the “third heaven,” but there he is most likely only referring to the immediate presence of God.

11. And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors,

Returning to the thought of ver. 7, after the parenthesis of ver. 8-10, the Apostle is now going to speak about the various gifts bestowed by our Lord on certain ones among the faithful, and the end to which these gifts are ordained (cf. also Rom 12:4-6; 1 Cor 12:4 ff.). It is to be noted that the various names here designate offices or functions rather than persons. Therefore, “apostles” are those who had the gift of the apostolate, and most likely included others besides the Twelve, like Paul, Barnabas, etc. (Rom 16:7).

Prophets are those who taught, instructed, and exhorted others (1 Cor 14:1-5), as well as foretellers of future events, like Agabus (Acts 11:27-28, Acts 21:10-11).

Evangelists are not necessarily those only who wrote the Gospels, but missionaries and preachers of the word among strangers and infidels (John 21:15 ff.; Acts 21:8; 2 Tim 4:5; 1 Peter 2:25).

Pastors and doctors. Before these two names in Greek there is but one article; whereas the article precedes each of the names given before in this list. From this fact St. Jerome, St. Thomas, and others have concluded that the care of souls and the office of teacher go together, that he who is a pastor ought also to be a teacher. But other commentators hold that there is question of separate functions here not necessarily to be found in the same person, just as there was above, and that St. Paul omitted the article before the last word here in his hurry to close the list (so Voste).

12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christy

Here the Apostle points out the end or purpose of the ministry
just detailed. All those gifts and offices were “for the perfecting of the saints” (i.e., for the purpose of equipping or fitting out those on whom they were bestowed) “for the work of the ministry” (i.e., for the fulfillment of the duties they were to discharge among the faithful), thus enabling all the members of the Church to do each his full share by word, work and example towards “the edifying of the body of Christ” (i.e., towards building up and perfecting the Church, and spreading its work and influence over the world). The word rendered “perfecting” occurs here only in the New Testament, and most probably means “equipment,” “preparation.” Those who translate it in the sense of “perfection” reverse the order of the words in the verse and make “the perfecting of the saints” the end and purpose of “the work of the ministry” and “the edifying of the body of Christ.”

13. Until we all meet into the unity of faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the age of the fullness of Christ;

Until does not here refer so much to time as to the ultimate purpose or end to which all the charisms in question are ordained, which end or purpose is “unity of faith” and a supernatural “knowledge of the Son of God”; so that by individual and corporate spiritual growth, effort and influence the Church may come to realize and express in her own life that mature and full-grown perfection which is in Christ her divine Head. Christ is the standard or “measure” of perfection toward which the individual Christian and the Church as a whole must tend, and which, individually and collectively, the faithful must, in so far as possible, endeavor to express here on earth. Hence “age” here refers not to the years but to the perfection of Christ.

Bernardin de Piconio’s Commentary on Ephesians 4:7-13

7. But to each one of us grace is given, according to the measure of the donation of Christ.

Although there is but one Spirit who dwells in all Christians, his gifts are various, both in degree and in kind. This inequality in the gifts of the Spirit might possibly occasion pride, discontent, or envy; and as has been said, the heretics attributed these gifts to the influences of different celestial spirits. St. Paul meets this by showing: (1), as in this verse, that God’s gifts are assigned to each by the donation or gift of Christ, in his wisdom and power, not necessarily in proportion to merit; (2), that they are not the property of the receiver, but belong to the whole Church, in verse 12; (3), that this variety tending to unity should be a cause of harmony and not of discord, verse 13.

8. On account of what he says: Ascending on high, he led captive captivity, he gave gifts to men.

The quotation is from Ps 68:19~Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts in men. The Psalm was composed by David and chanted on the occasion of bringing the Ark of God in procession into the citadel of Jerusalem, which he had taken from the Jebusites, as described in 2 Kings 6, and 1 Chron 15:21, where this song of victory is expressly mentioned. God’s presence dwelt mystically in the Ark, and the Psalmist says that God had ascended the mountain, leading his Jebusite captives as prisoners,  and received them as gifts devoted to his service. St Paul applies this to Christ, who ascended to heaven, attended by the souls of the saints rescued from the limbus patrum, and reaching his throne received from his Father the celestial gifts which he has distributed to men on earth. What these gifts are, or at least the first; most necessary, and principal ones among them, is explained in verse 11, but the Apostle has another subject to dispose of first.

9. But that he ascended, what is it, unless that he descended first into the lower parts of the earth?
10. Who descended, is he who also ascended above all heavens, that he might fill all things.

These three verses, 8—10, seem to be directed against another error of the followers of Simon, who denied the reality of the death of Christ, his resurrection, and ascension into heaven. They maintained that all this took place, like the Incarnation, in appearance only. For the material world being the work of an evil God, was, in their view, essentially impure, and a celestial Power, such as they acknowledged Christ to be, could not possibly come into such close contact with it, as is implied by actually taking human flesh and suffering death. The Apostle, therefore, insists that Christ really died on the cross, rose again the third day from the dead, and ascended into heaven. There was no reason for his ascending into heaven, if he had not come down from heaven; though both were not in the same manner. He descended by assuming our nature; he ascended, having assumed it. He descended bodiless; he ascended clothed with a body. The expression inferiores partes terra means simply this lower world. He ascended to fill all things with his glory Heaven and earth are full of thy glory. The humiliation of Christ was a new revelation to the powers of heaven of the priory of God: and earth adores him as her God and Saviour with a deeper and stronger love and devotion, now that he is man. Also he ascended to fulfil the prophecies of old, such as that quoted by the Apostle in verse 8.

11. And he himself gave some indeed apostles, and some prophets, and others evangelists, and others pastors and teachers,

The Apostle here reverts to the gifts which Christ, ascending to his throne at the right hand of God, received from his Father and transmitted and communicated to the human race, whose nature he had assumed. These gifts did not consist in any provision for this mortal life, for he had already given the earth to man to cultivate, inhabit, and improve ; they were gifts far higher and more spiritual, worthy of the Giver, providing for the perfection :and consummation of those who receive them. If all mankind have not benefited by them, this is not the fault of God, who requires only faith as the condition of their enjoyment. They consist in the graces required to bring human nature to its absolute and ideal perfection, the standard of which is the plenitude of Christ, the sharing his divine perfection. But this requiring, from the nature of the case, the co- operation of the human will (for an influence which crushed freedom and left the will no room to operate, would not have been worthy of God, nor done justice to the nature of man) the Divine Wisdom saw fit to communicate these gifts by the aid of human agency.

Christ therefore gave, as his present to mankind, the twelve Apostles, to proclaim the Gospel of his redemption. With the Twelve, were associated Paul, Barnabas, and Silas. The prophets of theNew Testament explained the mysteries of the faith, and sometimes predicted the future, like Agabus in Acts 21:10. Their place is now taken by the interpreters and expositors of the Holy Scriptures. The Evangelists are the authors of the four Gospels; also the seventy disciples whom Christ sent before his face; the term is also applied to those who aided and assisted the Apostles in the preaching of the Gospel, as Titus, Timothy, Apollo, Silas. In Acts 21:8, Philip the deacon, who baptized the eunuch of Ethiopia, Acts 8 is st}yled Philip the Evangelist. Pastors are bishops and priests entrusted with the care of souls; and doctors those who teach the people of Christ. St. Paul does not say, and some doctors, because the offices of pastor and doctor, though they are distinguishable in their function, are always united in the same person, all pastors being teachers, and all teachers pastors. The Apostolic office is continued in the Church m the person of the Vicar of Jesus Christ, who also exercises the prophetic office, in that he is the referee in all questions of faith and morals, and is the centre of evangelistic work, but what he more especially exercises is the office of Pastor. Only to Peter Christ said Feed my sheep. Bishops and priests execute this office locally, in dioceses or parishes, but their pastoral mission is necessarily derived from this commission to Peter, as Pastor of the whole Church. The word pastor or shepherd, used figuratively in the Old Testament, always means a King. See 1 Kings 21:17, Isa 44:28. St. Paul appears to have expected the return of Christ in the lifetime of most of the members of the Apostolic College, so that it was less necessary for him to dwell on this point. Although the offices enumerated by the Apostle are distinct, there is no reason why one or more of them may not be combined in the same person.

12. To the consummation of the saints, for the work of the ministry, for the edification of the body of Christ.

We have now the object to which all this is directed, the consummation or perfection of the Saints. The Syriac has the completion of their number. The Apostle names first the end to be attained, the perfection of the Saints, and then the means by which it is accomplished; the work of the ministry, and the edification, or building up, the body of Christ, the holy Catholic Church. This is not attained simply by the existence of a hierarchy and priesthood, but by their actively engaging in the work of their ministry, or several offices, and their gifts are bestowed upon them, not for their own use, but for the edification of the Church.

13. Until we all meet into the unity of the faith and recognition of the Son of God, to perfect man, to the measure of the age of the plenitude of Christ.

Then St. Paul describes the mode of action and the nature of the result obtained by the edification of the Church. The work of the ministry is to continue until we, the believers in Christ in all parts and countries of the world, meet in one point, like travellers who set out from various places but all converge in the same place, the unity of the faith, and recognition, or knowledge, of the Son of God. The Syriac has: Until we all become one whole, in faith and knowledge of the Son of God, and one perfect man, into the measure of the stature of his fullness. The work of the ministry must therefore continue to the end of the world, until we all meet into the unity of faith, when the various offices in the Church of Christ will cease, as no longer necessary. To perfect man. A figure drawn from the growth of the human body, through infancy, childhood and youth, to its full height and strength. So the Christian grows in faith, and the knowledge and love of God, and becomes by degrees complete and perfect in Christ. The work of the Church is not only to make converts to the faith of Christ, but when made, to bring them to his perfect likeness. The measure of the age or Stature (the Greek word will signify either, the Syriac has stature), of the fullness of Christ, is the perfection of faith and love, by which Christ is formed in the Christian, and the Christian, as it were, transformed into Christ.

The Apostle’s figure is clearly to be understood of the spiritual perfection which the Saints are to attain, or may attain, in this mortal life. Nevertheless some Latin writers, and especially scholastic writers, have taken the words literally and not figuratively, and understand St. Paul to refer to the resurrection of the body, in the perfect age and stature which Christ had at the time of his death and resurrection. And they maintain that the Apostle means to say that all who die, even when infants, will be raised to the size and stature they would have had at the age of thirty-four or thirty-five years. St. Augustine refers to this interpretation as extant in his time, De Civit. Dei, xxii. 15, but rejects it, preferring the former or figurative interpretation. Some writers have even erroneously inferred that women, with the exception of the Mother of God, will rise masculine, and Tyrinus names St. Basil, St. Hilary, St. Athanasius, and Cornelius a Lapide cites Scotus among the schoolmen, as maintaining this opinion. But whatever may be the opinion of these writers, the Church has never accepted it, any more than the reason given by Scotus in favor of it, viz. that the feminine sex is a fault or imperfection of nature. For women is as perfect as man, and her sex can hardly be a fault of nature, since woman was formed by the hands of the Creator from the side of man. And there can be no reason why, if the Mother of God retains her sex, other women may not retain it also. The plenitude of Christ is the perfection of his charity, humility, constancy, and other divine graces, in all of which there is no reason why women and men may not equally attain perfection.

Aquinas’ Catena Aurea on Matthew 18:1-6

Ver 1. At the same time came the disciples unto Jesus, saying, “Who is the greatest in the kingdom of heaven?”2. And Jesus called a little child unto him, and set him in the midst of them,3. And said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.5. And whoso shall receive one such little child in my name receiveth me.6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”

Jerome: The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles.

Chrys.: Thus they suffered a human passion, which the Evangelist denotes by saying, “At the same time came the disciples to Jesus, saying, “Who pray thee, is the greatest in the kingdom of heaven?” Ashamed to shew the feeling which was working within, they do not say openly, Why have you honoured Peter above us? but they ask in general, Who is the greatest! When in the transfiguration they saw three distinguished, namely, Peter, James, and John, they had no such feeling, but now that one is singled out for especial honour, then they are grieved. But do yon remember, first, that it was nothing in this world that they sought; and, secondly, that they afterwards laid aside this feeling? Even their failings are above us, whose enquiry is not, Who is the greatest in the kingdom of heaven? but, Who is greatest in the kingdom of the world?

Origen: Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, we should with one consent go to Jesus, Who is able to enlighten the hearts of men to the explication of every perplexity. We shall also consult some of the doctors, who are thought most eminent in the Churches. But in that they asked this question, the disciples knew that there was not an equality among the saints in the kingdom of heaven; what they yet sought to learn was, how they were so, and lived as greater and less. Or, from what the Lord had said above, they knew who was the best and who was great; but out of many great, who was the greatest, this was not clear to them.

Jerome: Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, “And Jesus calling a little child, set him in the midst of them.”

Chrys.: He chose, I suppose, quite an infant, devoid of any of the passions.

Jerome: One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come “not to be ministered unto, but to minister,” [Mat_20:28] that He might be a pattern of holiness.

Others interpret [margin note: see Origen in loc.] the little one of the Holy Spirit whom He set in the hearts of His disciples, to change their pride into humility. “And he said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”

He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks another; so ye, unless ye have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven.

Hilary: He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted.

Gloss. interlin.: “Except ye be converted” from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak in your years, “ye shall not enter into the kingdom of heaven;” and since there is none other road to enter in, “whoso shall humble himself as this little child, the same is greatest in the kingdom of heaven;” for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven.

Remig.: In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.

Jerome: Or otherwise; “Whoso shall humble himself as this little child,” that is, whoso shall humble himself after My example, “he shall enter into the kingdom of heaven.”

It follows, “And whoso receiveth one such little one in my name, receiveth me.”

Chrys.: Not only if ye become such yourselves, but also if for My sake you shall pay honour to other such, ye receive reward; and as the return for the honour you pay them, I entail upon you the kingdom. He puts indeed what is far greater, “Receiveth me.”

Jerome: For whoever is such that he imitates Christ’s humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honour is paid, He adds, that they are to be received not for their own desert, but in honour of their Master.

Chrys.: And to make this word the rather received, He subjoins a penalty in what follows, “Whoso offendeth one of these little ones, &c.” as though He had said, As those who for My sake honour one of these, have their reward, so they who dishonour shall undergo the extreme punishment. And marvel not that He calls an evil word an offence, for many of feeble spirit are offended by only being despised.

Jerome: Observe that he who is offended is a little one, for the greater hearts do not take offences. And though it may be a general declaration against all who scandalize any, yet from the connection of the discourse it may be said specially to the Apostles; for in asking who should be greatest in the kingdom of heaven, they seemed to be contending for preeminence among themselves; and if they had persisted in this fault, they might have scandalized those whom they called to the faith, seeing the Apostles contending among themselves for the preference.

Origen: But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted and walks as a little child; but he who is not converted that he may become as a child, it is impossible that he should enter into the kingdom of heaven.

But in every congregation of believers, there are some only newly converted that they may become as little children, but not yet made such; these are the little ones in Christ, and these are they that receive offence.

Jerome: When it is said, “It is better for him that a mill-stone be hanged about his neck,” He speaks according to the custom of the province; for among the Jews this was the punishment of the greater criminals, to drown them by a stone tied to them. It is better for him, because it is far better to receive a brief punishment for a fault, than to be reserved for eternal torments.

Chrys.: To correspond with the foregoing, He should have said here, Receiveth not Me, which were bitterer than any punishment; but because they were dull, and the before-named punishment did not move them, by a familiar instance He shews that punishment awaited them; for He therefore says, “it were better for him,” because another more grievous punishment awaits him.

Hilary: Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Jews have the path of knowledge set before them in the Law, who if they offend Christ’s Apostles it were better for them, that having their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it were better for them that they should have never known Christ, than not to have received the Lord of the Prophets.

Greg., Mor., vi, 37: Otherwise; What is denoted by the sea, but the world, and what by the mill-stone, but earthly action? which, when it binds the neck in the yoke of vain desires, sends it to a dull round of toil. There are some who leave earthly action, and bend themselves to aims of contemplation beyond the reach of intellect, laying aside humility, and so not only throw themselves into error, but also cast many weak ones out of the bosom of truth.

Whoso then offends one of the least of mine, it were better for him that a mill-stone be tied about his neck, and he be cast into the sea, that is, it were better for a perverted heart to be entirely occupied with worldly business, than to be at leisure for contemplative studies to the hurt of many.

Aug., Quaest. Ev., i, 24: “Whoso offendeth one of these little ones,” that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander, [margin note: 2 Tim 4:15]) “it were better for him that a mill-stone should be hanged about his neck, and he be drowned in the depths of the sea,” that is, it were better for him that desire of the things of the world, to which the blind and foolish are tied down, should sink him by its load to destruction.

My Notes Wisdom 5:1-5

Background~The first section of the Book of Wisdom has a five-fold concentric structure, i.e., written in the form of a reverse parallel:

A1) an exhortation to love justice for it is undying (1:1-15).

B1) the wicked reject judgment, justice and immortality, especially in their speech (1:16-2:24).

C) the hidden counsels of God in relation to suffering, childlessness, and an early death (3:1-4:19)

B2) Judgement of the wicked. Their lament (speech) concerning the effects their rejection of judgement, justice and immortality have brought (4:20-5:23).

A2) An exhortation to learn, honor and love wisdom, the basis of incorruptibility  (6:1-21).

Such a structure has a twofold purpose, to establish connections between the parallel sub-sections (A1 with A2, B1 with B2), but also to indicate that the entire section (1:1-6:21) is a unity. Today’s reading is taken from the B2 sub-section (4:20-5:23), and in my notes I’ll try to bring out some connections with other parts of the whole ((1:1-6:20); but especially with the B1 sub-section (1:16-2:24).

1 Then the righteous man will stand with great confidence in the presence of those who have afflicted him, and those who make light of his labors. (see 2 Thess 1:3-10)

Then. The word provides a connection with verse the last verse of chapter 4 which opens the B2 section from which our reading is taken. That verse (4:20) reads: They will come with dread when their sins are reckoned up, and their lawless deeds will convict them to their face.  The reference is to those who do not understand the hidden counsels of God in relation to things such as suffering, childlessness, and an early death, the subject of the C section in the outline above (Wis 3:1-4:19).

In contrast to the dread felt by the foolish for their sins and lawless deed (Wis 4:20), the righteous man will stand with great confidence in the presence of those who afflicted him, and those who make light of his labors (Wis 5:1). The realization of this fact will cause the just man’s oppressors even more dread and fear (see next verse).

 2 When they see him, they will be shaken with dreadful fear, and they will be amazed at his unexpected salvation.

The reaction of the foolish is brought about by the sudden realization that their philosophy of “might makes right” has been in vain.  Their wisdom was expressed in these words: “Let our might be our law of right, for what is weak proves itself to be useless” (Wis 2:11 the B1 section outlined above). The wisdom of God by which the just man conducts himself is abhorrent to those who hold such a philosophy, a philosophy which led to their afflicting the just: “Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law, and accuses us of sins against our training. He professes to have knowledge of God, and calls himself a child of the Lord. He became to us a reproof of our thoughts; the very sight of him is a burden to us, because his manner of life is unlike that of others, and his ways are strange.” (Wis 2:12-15).

They will be amazed at his unexpected salvation. For these men by their words and deeds summoned death; considering him a friend, they pined away, and they made a covenant with him, because they are fit to belong to his party (Wis 1:16). But, of course, this judgement of those who embraced God’s wisdom was rejected by those who embraced their own: for their wickedness blinded them, and they did not know the secret purposes of God, nor hope for the wages of holiness, nor discern the prize for blameless souls; for God created man for incorruption, and made him in the image of his own eternity, but through the devil’s envy death entered the world, and those who belong to his party experience it. (Wis 2:21-24)

3 They will speak to one another in repentance, and in anguish of spirit they will groan, and say,

Notice that their repentance is not spoken to God, rather they speak to one another, for the time or repentance has passed. Their anguish of spirit now contrasts with their previous self-exhortation: Come, therefore, let us enjoy the good things that exist, and make use of the creation to the full as in youth. Let us take our fill of costly wine and perfumes, and let no flower of spring pass by us. Let us crown ourselves with rosebuds before they wither. Let none of us fail to share in our revelry, everywhere let us leave signs of enjoyment, because this is our portion, and this our lot. (Wis 2:6-9).

4 “This is the man whom we once held in derision and made a byword of reproach — we fools! We thought that his life was madness and that his end was without honor.

This is the man whom we once held in derision. See especially Wisdom 2:10-20.

5 Why has he been numbered among the sons of God? And why is his lot among the saints?

Why has he been numbered among the sons of God? The question indicates that the wisdom of God by which the just man lived-and which these wicked have rejected-is still hidden from them, even as they see the outcome of the just man’s way of life. They know that they have erred (Wis 5:6-13), but they give no indication as to why.  They know that they have been fools because of their thoughts regarding the just (Wis 5:4), but they give no indication of how they themselves should have lived and acted. To leave this life as a fool is to enter into eternity eternally foolish.

Cornelius a Lapide’s Commentary on John 14:1-13

Joh 14:1  Let not your heart be troubled. You believe in God: believe also in me.

Let not your heart, &c. Christ saw that the minds of His disciples were troubled, i.e. anxious and sorrowful, because He had foretold them that His own departure and Passion, through the treachery of Judas, was at hand, as well as the scandal of Peter’s threefold denial of Him. For they feared lest they also through dread of the Jews should betray Christ. For if Peter, who seemed as firm as a rock, was about to do so, would not the rest, who were weaker and more timid, do the same? Christ heals this their perturbation by the words, You believe in God, believe also in Me.

The Greek reads for you believe, πιστεύετε, i.e. Believe you in God, or, you believe, &c. The meaning is, If ye believe in God, as I know ye do, believe also in Me, and consequently trust Me. For I am God. By this faith and confidence ye may overcome all your fears, and be made partakers of my promises. Cast all your cares and anxieties upon Me, your Lord and your God. For although I go away from you as to My bodily presence, yet in My spirit, in My care and guidance of you, I shall be always with you.

Listen to S. Chrysostom. He shows the power of His Divinity, setting out what they had in their minds. As if He said, “Ye fear the adversity which hangs over Me and you. Lay aside your fear. For faith in Me and the Father is mightier than those things which will come upon us. And nothing can prevail against it.” And S. Augustine says, “Lest as men they should fear the death of Christ, and so be troubled, He consoles them, declaring that He is God. As though He said, Ye fear death for this form of a servant; let not your heart be troubled, the form of God will raise it up.” Moreover Christ did this, as Ribera says, like husbandmen who attach a weakly vine to an elm, that it may from the elm receive strength to mount up and grow, even though wind and storms rage against it. Thus the Lord joins the apostles to Himself as a most strong wall, by faith: as it is said in Ps. 26, “The Lord is my light and my salvation, whom then shall I fear?” Let the Christian think that the same thing is said to himself by Christ when he is harassed by temptation, trouble, or fear. “Thou believest in God, believe also in thy Christ. He will be present with thee, and give thee strength. He will open out for thee a way of escape, and make thee conqueror.”

Joh 14:2  In my Father’s house there are many mansions. If not, I would have told you: because I go to prepare a place for you.

In My Father’s house. Christ had said that He was about to go to the Father, and that Peter would follow Him thither, but He had said nothing concerning the other disciples. They feared therefore that they should be shut out from the Father’s house and from heaven. This fear Christ removes. “Fear not, for though it be that I do not take you with Me now to My Father’s kingdom, yet I will cause you to follow Me in due time. Do not suppose that Peter only will follow Me thither, as if there were only room for Myself and Peter. I tell you there will not be wanting room for you likewise. For in My Father’s house are many mansions. For heaven is a vast empyrean, and has innumerable mansions, sufficient to hold all men whatsoever.” So SS. Augustine and Chrysostom.

Moreover, the expression many, intimates that there are in heaven various degrees and ranks of blessedness and glory. As it were said, To each saint shall be his own place in heaven, to each his own beatitude, his own glory, in accordance with the merit of each. So the Fathers against Jovinian, who thought that as all virtues are equal, so likewise would be all rewards in heaven.

Listen to St. Gregory (lib. 4, “Moral,” ch. 31), “In the many mansions shall be a concordant diversity of requital. For so great shall be the might of the love which shall unite us in that house of peace, that whatsoever any one shall not receive in himself, he shall rejoice to have received it in another. Wherefore, although all did not labour equally in the vineyard, yet every one received a penny. And indeed with the Father there are many mansion, and yet the different labourers receive the same penny, because to all shall be the one blessed gladness, although not to all the same sublimity of life.” The same S. Gregory says, that to a certain Stephen these many mansions were shown full of a marvellous light. Christ then by these words, and by this exhibition of the heavenly reward, animates the apostles, so that they should not dread the temptations and persecutions which were impending over them, but should rather court them, forasmuch as by their means they were about to obtain such rewards.

If not, I would have told you, i.e., if it were otherwise, I would have told you. First, it is as though He said, “I would have told you that I was going away that I might go to prepare a place for you in heaven, unless there were already many mansions prepared there; but because they are already prepared, I said not to you, “I will go to prepare them.”

Following the Greek and Syriac, which omit the word that before I go, Arias Montanus simply expounds as follows: “There are many mansions in My Father’s house. If it were not so I would tell you plainly; nor would I deceive you with the vain hope that I am going to prepare a place for you.” As though He said, “Since I so greatly love you, that I am going away from you for the sake of preparing a place for you, how should I suffer you to be deceived in so great a matter? To prepare a place is to come into possession of heaven, which until that time had been closed to man. When I ascend, the heavens shall be opened to you, according as it is said, ‘Lift your gates, ye princes, and the King of glory, shall come in,’ (Ps 24 Vulg.); and, ‘He shall ascend preparing the way before them.’” (Mic. ii. Vulg.)

You will say, if mansions were already prepared for the apostles in heaven, why does Christ go to prepare a place for them? I answer, both are true. For, 1st, these mansions were prepared for the apostles and the rest of the elect from all eternity, by God’s predestination, in the first intention, as it were. 2d, Christ went, nevertheless, to prepare them in act, as it were; namely, to bring the apostles into possession of them so to say. Moreover, Christ made plain the way to heaven, which before was shut, by His ascension. For He by His own blood and death upon the cross paid to God the price of those heavenly mansions, and by that price purchased them for us. Moreover, when Christ ascended, He sent the Holy Ghost from heaven, that He, by His peace, might render the apostles and the rest of the elect worthy of heaven.

So S. Augustine. “How,” saith he, “does He prepare, if there are already many? They are not yet in existence if they are still to be prepared. But they do already exist by predestination. Otherwise, He would have said, I will go and prepare, i.e., I will predestinate. But it was because they were not prepared as a matter of actual existence that He said, If I go away and prepare, &c., He is preparing the mansions by preparing their destined inhabitants. For that is the house of God, of which the apostle says, ‘The temple of God is holy, which temple are ye.’ It is still being built, it is yet being prepared. He speaks of going away to prepare, because the just live by faith. For if thou seest there is no faith, the thing is hid that it may be believed, then is the place being prepared if there is a life of faith; being believed it is desired, that that which is longed for may be possessed. He goes away by becoming unseen. He comes by appearing. But unless He abide with us to rule us, that we may make progress in good living, we shall not have a place prepared for us where we can abide in continual gladness.”

Joh 14:3  And if I shall go and prepare a place for you, I will come again and will take you to myself: that where I am, you also may be.

And if I shall go, &c. If, i.e., when, I go away into heaven and there prepare a place for you and all your successors, that is, for all the elect, by giving them through the ages the Holy Ghost, and His grace by which He may prepare them for celestial glory; when, I say, this has been accomplished, then I will come again in the day of judgment, and receive you all to Myself, and crown you with a worthy reward in heaven.

Joh 14:4  And whither I go you know: and the way you know.

And whither I go, you know, &c.; i.e., Ye can, and ought easily know, because ye have often heard of Me that I am going to the Father in heaven, and that the road to heaven is My faith, doctrine, passion, and cross. The Apostles knew that Christ had said these things, but they did not yet understand them, which was the reason why they did not remember them. So S. Augustine, Maldonatus.

Joh 14:5  Thomas saith to him: Lord, we know not whither thou goest. And how can we know the way?

Thomas saith to Him, &c. Since we know not whither Thou goest, how can we know the way? For he who knows not the goal to which a way leads, cannot be said to know the way to that goal. We indeed have heard Thee say that Thou art going to Thy Father’s house, where there are many mansions, to prepare us a place. But where is this Father’s house? Where are those many mansions? If this house is heaven, as we suppose it is, declare the matter to us more fully and explicitly. Explain to us concerning these mansions where and in what region they are. For the vastness of heaven, or rather of the many heavens, is infinite. Thus Thomas. “But Christ,” as Cyril says, “gave no response to this overweening curiosity. For He does not explain the whole subject, but leaving that for a fitting season, He unfolds only what is necessary for the present time.”

Joh 14:6  Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.

Jesus saith to him, &c. Briefly the genuine meaning is this. “Thou askest, 0 Thomas, two questions, viz., about My way and its terminus, whither I am going, and what road? I answer thus, ‘I am the way which thou seekest, a way not deceitful, but true, a way which leads to true life, even to God the Father in heaven, where is My Father’s house, in which are the many mansions I have spoken of.’” Wherefore He adds, by way of explanation, No man cometh to the Father but by Me. The Father, therefore, is the goal or terminus. I am the way to it. I am the way, i.e. I am the teacher, the guide, and the leader of the true way which leads straight to the eternal and beatific life. I am the way, because I point out and teach the true faith and the holy living, which is the true way to everlasting life. There is an allusion to Isa 30:20-21, “Thine eyes shall see thy teachers, and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.”

But because some ways are true and right, others false and erroneous, therefore is Christ called the way and the truth, i.e. the true and right way according to the words in Isa. xxxv. 8, “And this shall be to you the direct way, so that fools shall not err in it.” (Vulg.) As though Christ said, both Jewish and Gentile philosophers have taught many things concerning blessedness and the virtues which as a road lead to blessedness, yet they have fallen into many errors, and so have led men not to life, but to the destruction of hell. For as they made blessedness—not true indeed, but false blessedness—to consist in riches, honours, and vain science, so they have gone themselves, and led others into no good, or true, but into a false way. But I teach true faith and unity and those other virtues by which you may arrive by a direct way at that true and eternal life which is with the Father, and therefore with Me. For I and the Father are one. For as the Father is beatific life, both formal and causative, because He communicates the same to us, and also objective life, because He is the author of the beatific vision, so likewise am I the very self-same life and truth. I therefore am He who points out to you the right road to heaven. I am He who as the Truth delivers you from every error of the mind. I am He who leads you to true life.

From hence it is plain that Christ is the way:—1. Because by the merit of His Passion He has opened to us the way to heaven. 2. Because by His doctrine He shows us the same way. 3. Because He inspires us with faith-and grace and good works and merits, by which as by a path we walk to life eternal. 4. Because by this way of a holy life and by His Passion He has gone before us, treading it first Himself, that we might follow Him in the same, and imitating Him, arrive at the heaven whither He has gone.

This is the genuine meaning of this passage. But since this is a golden saying of Christ, let us listen to various comments and observations of the Fathers upon it.

1 S. Leo (Serm. 2, de Resur.) says, “Christ is the way of holy conversation, the truth of Divine doctrine, the life of everlasting blessedness.”

2. S. Cyril saith, “Christ is our way by the actions of His life, the truth by a right faith, the life by the well-spring of sanctification.” The meaning is, No one cometh to the Father, who is the true life and blessedness, except by love he walk in Me, who am the way; and by faith believe in Me, who am the truth; and by hope confide in Me, who am eternal life.

3. S. Bernard (Serm. 2, de. Ascens.), “Let us follow Thee, 0 Lord, by Thee, to Thee: for Thou art the way, the truth, and the life—the way by example, the truth by promise, the life by reward.” And the same S. Bernard (Serm. 2, de. Cœna. Dom.) says, “I am the way by which you must go; the truth, to which you must come; the life, in which you must abide.”

4. S. Augustine says, “Christ is the way according to His humanity by which He comes to us, and returns to the Father. The same is the truth and the life according to His Divinity.” Again he says (Serm. 55, de. Verb. Dom.), “What road dost thou wish to go? I am the way. Whither wilt thou go? I am the truth. Where wilt thou abide? I am the life. Every man desires truth and life. Even the philosophers saw in some dim way that God was truth and life, but not all found the way. Therefore the Word of God who is with the Father is truth and life, by becoming man is made the way. Walk by this Man, and thou wilt arrive at God. It is better to limp in the way than to walk bravely outside of the way.” The same S. Augustine (Tract. 69) further says, “By the form of a servant the Lord came to us, and returned to Himself, taking back flesh from death unto life. By the flesh He came as God to man, the Truth to liars. For let God be true, but every man a liar.”

5.  S. Hilary (lib. 7, de Trin.) says, “He who is the way cannot lead us wrong. Nor does He who is the truth deceive by illusions. Nor does He who is the life leave us in the terror of death. If I am the way, ye need no other guide. If I am the truth, I cannot declare what is false. If the life, even though ye die, ye shall come to Me.”

6.  S. Chrysostom says, “I am the way, because by Me ye shall come. I am the truth, because the things which I have spoken are beyond questioning. I am the life, because not even death itself can hinder you from coming to Me.”

7.  S. Ambrose (lib. de bono mort.), “Christ saith, I am the way, &c. Let us walk in this way, let us hold the truth, let us follow the life. It is the way which brings us, the truth which confirms us, the life which is given them that persevere.” And again he saith, “We follow Thee, 0 Lord Jesus; but call us that we may follow, for no one ascends without Thee. Receive us as the way, confirm us as the truth, quicken us as the life.”

Symbolically, Christ is the way of beginners, purifying them by a hatred of sin, and a detestation of their past life. The same is the truth of the more advanced, illuminating them by the examples of virtues, and the desire of a new and holy conversation. The same is the life of the perfect, uniting them to God by the affections of pure love. Hear S. Bernard, summing up many things. “I am the way of light and calm, truth that liveth without pain, life that is happy and pleasant. I am the way upon the cross, the truth in the pit itself, the life in the joy of resurrection. I am the way, in which there are neither thorns nor thistles. The truth, in which there is no sting of falsehood. The life, in which he that is dead lives again. I am the right way, the perfect truth, the life that shall never end. I am the way of reconciliation, the truth of recompense, the life of eternal blessedness. No man cometh to the Father but by Me, i.e., no man cometh to Me, the truth and the life, except by Me the way.”

Tropologically, S. Basil remarks “that Christ is called the way, to denote that Christians ought daily to walk and proceed in the path of virtue, according to the words in the Psalms, ‘They shall go from virtue to virtue’ (Vulg.). For in truth this is the good way, knowing no devious wanderings; I mean our Lord Jesus Christ, who truly is good, who leads us to the Father. For no one, saith He, cometh to the Father but by Me. Such is the way of our return to God through His Son.” Thus far S. Basil, who says that Christ is the way, not only by faith, but by the exercise of virtues.

Anagogically, S. Augustine (de Sent. num. 268), “The Lord saith, I am the way, the truth, and the life, i.e. by Me you must walk, to Me you must come, in Me you must remain. For when we come to Him we arrive also at the Father, because by means of His equal He to whom He is equal is known. And the Holy Spirit binds and most closely unites us to Him, so that we may abide in the perfect and unchangeable Good for ever.”

Hence S. Bernard, when he was dying, appeared to a certain absent friend saying that he was going upwards, “for the truth is above.” For below in earth there is nothing but vanity and falsehood, as we are taught in Ecclesiastes. “Here,” said S. Bernard, “there is no knowledge, no recognition of the truth; above is there plenitude of science, above is the true knowledge of the truth.” And two of S. Benedict’s monks had this vision of him when he was dying. They beheld a path stretching direct from his cell to heaven, eastwards. This path was spread with tapestry, and bright with innumerable lamps. A man of venerable aspect, and clad in glorious apparel, stood over the monks, and asked them, Whose was the path which they beheld? They replied that they knew not. Then he said, “This is the way by which Benedict, the beloved of the Lord, ascendeth to heaven” (S. Greg. Dial. 1. 2 c. 37).

No man cometh, &c. Because I am the way to the Father, who is the goal and terminus. No man, i.e. humanity; but Suarez adds, of angels also. For he thinks that all the angels have received all their graces and glory from Christ and His merits.

Joh 14:7  If you had known me, you would without doubt have known my Father also: and from henceforth you shall know him. And you have seen him.

If you had known Me, &c. Christ meets an objection. The disciples might have objected, “Thou, 0 Christ, declarest that Thou art the way, but the Father is the goal to which thou goest. But we do not know the Father, wherefore neither do we know the goal to which both Thou and we are going. Cause us therefore to know the Father. Again, if the Father is the goal, Thou the way, how sayest Thou, I am the way, the truth, and the life? That is both the way and the goal?” Christ answers that both are true. “For I,” saith He, “have one essence with the Father, one and the same Godhead. Wherefore, if ye had known Me clearly and fully, ye would have known My Father also;” for the Apostles knew indeed and believed that Christ was the Son of God, but they did not as yet believe that He was consubstantial with the Father; but they did know this after they had received the Holy Ghost. Wherefore He adds,

And from henceforth you shall know him. And you have seen him. Ye shall know is the reading of the Vulgate, of S. Chrysostom, and S. Hilary. He means, Ye shall know the Father at Pentecost by the illumination of the Holy Ghost; yea, ye have already seen Him in Me, for he who seeth Me seeth My Father also, as Christ subjoins. The Greek, Syriac, and Arabic read γινώσκετε, you know, in the present tense. “Even now ye know the Father, because ye have seen Him in Me working so many miracles. For although ye have not seen Him as He is in His Essence and Godhead, ye have seen Him veiled in My humanity, as with a cloud, by means of the signs and miracles, which, like thunderings and lightnings, come forth from It.” So S. Cyril.

Joh 14:8  Philip saith to him: Lord, shew us the Father; and it is enough for us.

Philip saith to Him, &c.—Philip did not understand Christ’s answer; how, namely, he who knows Christ knows also the Father. He urges therefore Christ to show them the Father Himself. “Thou sayest that the Father is in Thee, as it were lies hid in Thee. Open Thyself, and shew Him to us.”

And it is enough for us. 1st. Says S. Chrysostom, we desire nothing else but to be shown the Father.

2d.  S. Cyril, It is enough for us, viz., for blessedness, that we should be delivered from all trouble and sorrow; for since the Father is God He will bless us.

3d. It sufficeth us, for confounding the Jews, who deny that Thou art the Son of God.

4th. And more simply, as though it were said, “instead of all the reasons which Thou, 0 Christ, bringest together, to console us in our sorrow for Thy death, we ask one, that Thou wouldst show us the Father. This one will suffice us instead of all the rest.”

Anagogically. Hear S. Augustine, “With that joy which shall fill us with His countenance nothing more will be required.” This Philip well understood when he said, Lord, shew us the Father; and it is enough for us.  But he did not yet understand that he might say, Lord, show us Thyself, and it sufficeth us. But that he might understand this, he received the answer, Have I been so long time with you? &c

Herein is that saying of S. Augustine true, “Thou sufficest for God, let God be sufficient for thee.” For God is Saddai, i.e., sufficiency, abundance of all good things.” Wherefore the Psalmist says, “We shall be satisfied when Thy glory shall appear” (Psa_16:15); and, “They shall be inebriated from the richness of Thy house, and Thou shalt give them drink from the torrent of Thy pleasure” (Psa 35:9); and, “Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever” (Ps 73:25-26).

The reason à priori is, because God made man after His own image and likeness, wherefore He gave him an infinite capacity, and infinite desires, such as cannot be satisfied with any finite goods. Therefore it is necessary that God alone, who is infinite Good, should fill and satisfy that capacity. As S. Augustine says (lib. 1, Conf. c. 1), “0 Lord, thou hast made us for Thyself, and our heart is restless until it rests in Thee.” And the same saith (in Ps. 62.), “Lovest thou riches? God Himself will be thy riches. Lovest thou a fountain of good? What is more excellent than wisdom? What more full of light? Whatever here can be loved, He who made all things shall be Thine instead of all things.”

Joh 14:9  Jesus saith to him: Have I been so long a time with you and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou: Shew us the Father?

Jesus saith to him, Have I been so long time—three years and a half—conversing with you I have taught you who I am, and yet have you not known Me? The Greek S. Chrysostom and S. Cyril make thou hast not known Me in the sing., that indeed I am not only man, but the Son of God; not diverse in essence and existence from Him, but consubstantial with God the Father. For therefore having seen Me, you still desire to see the Father, because you think that I have a nature wholly different from the Father. As though Philip said, I have seen Jesus the Son of God: it remains for me to see His Father, as being different from Him, as is the case with men. This was the root of Philip’s mistake, which Christ removes by what follows.

Philip, he that seeth Me, seeth, &c. “Since I and the Father are plainly one and the same in the essence of Godhead—one, I say, not only in likeness, but one indivisibly, therefore he who sees Me in the Humanity which I have assumed, inasmuch as he sees Me, sees My Father also, for I and My Father are one.” Where observe, in Christ the Humanity was seen per se, but the Godhead per accidens. For It was seen not as It is in Itself, but through the Humanity, even as the soul is seen by means of the body in which it moves and operates. Wherefore he who with his bodily eye (with regard to which principally Philip asked, and Christ answered) beheld this Man, namely Jesus, per se, beheld indirectly, and per accidens His Godhead, because this Man was truly God. I am speaking as regards the essence of the Godhead, which is common to the Father and the Son. For as regards Person, it was indeed the Person of the Son which assumed human nature, not the Person of the Father. Wherefore he who directly saw this Man (Christ), directly saw the Person of God the Son lying hid in the manhood, but not the Person of God the Father, except by concomitance, as I shall show in ver. 10. Wherefore he who sees or recognises the Godhead of the Son, recognises also the Godhead of the Father, because They are one and the same. So S. Augustine, Cyril, Chrysostom, Hilary, and other Fathers passim. From this passage they prove against the Arians, 1. That Jesus was really God, so that those who saw that Man likewise saw God. 2. That there was one Person of the Father, another of the Son, which the Sabellians denied. For diversity of Persons is denoted by the words Me and Father. 3. That the Son is Consubstantial with the Father. For unless They were Consubstantial, the Son might be seen without seeing the Father: and vice versa, the Father might be seen without beholding the Son, even as happens with men. “You err therefore, 0 Philip, when having seen Me, you desire to see the Father, as though you were about to see another God, and another Deity, when there is but one and the same. How then sayest thou, Show us the Father, when I have shown Him unto thee in Myself?”

This is the true sense in which Christ answers directly the question and meaning of Philip. But because Christ, taking occasion, as He is wont, from the question to rise and to carry His hearers with Him to a loftier height, this passage may, as to its second intention, be taken to apply to the perfect and proper cognition of the Father and the Son, whether by faith or by sight. As it were, He who seeth Me according to the Divinity, seeth also the Father. Because, although He is distinct from Me, yet am I in Him and He in Me by identity of nature. Wherefore He who sees, i.e., who believes, that I am the Son of God, also sees, i.e. believes, that God is my Father. And he who through the beatific vision intuitively beholds Me, intuitively beholds the Father also. So S. Cyril, Augustine, Chrysostom, Maldonatus, and others. Also Suarez, who shows from this passage that the Blessed who see the Divine Essence see also Three Persons in It.

Joh 14:10  Do you not believe that I am in the Father and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.

Do you not believe that I am in the Father, &c. Observe 1. Here again the distinction of the Divine Persons is signified. Nor is any one properly said to be in himself, but in another. 2. The oneness of the Divine Nature is signified. For because the Father and the Son are, and exist in one and the same Divine Nature, therefore the Father is in the Son, and the Son in the Father. Christ proved this by the effect. For He had His doctrine and works from the Father, and common with the Father. Therefore He had the same common Nature with Him. Hence, 3. By this saying is consequently signified the perfect and intimate union and indwelling of one Divine person in the Other, and the converse. By which it comes to pass that the Father is in the Son and the Holy Ghost, the Son in the Father and the Holy Ghost, the Holy Ghost in the Father and the Son. Damascene (1. de Fid. c. 11) calls this, πεζιχώζησις, and from him the schoolmen call it circumincessio. Concerning which mystery S. Augustine treats (l. 6, de Trin. c. ult.) and S. Hilary (lib. 4, de Trin.) Each one of the Divine Persons is in each of the others, not only as regards Their Essence, but also as regards Their relation and proper Person, because all are most intimately conjoined and united with One Another. Whence it follows that he who fully knows and beholds one Divine Person- as, for example, the Son—as the Blessed see Him, not only sees the Godhead common to the Father and the Son, but sees also the very Person of the Father, both because the Person of the Father is most intimately related to the Person of the Son, and also because in that relationship is included the essential order. For it is the Father who of His Essence begetteth the Son. And this is what Christ here means when He saith, Do you not believe that I am in the Father, and the Father in Me?

The words that I speak, &c. They are not human but Divine words. They proceed not from My Humanity, but from My Divinity, which I have received of the Father. Wherefore whoso heareth Me speak, heareth not so much Me as God the Father speaking in Me and by Me. Observe, the Godhead common to the Father and the Son was the efficient cause of the Divine words which Christ uttered. Yet the thing signified by the words was often peculiar to the Person of the Son, not of the Father, as when He said, “I am the Son of God,” “I have taken flesh,” “The things which I say and do I have received of the Father.” For these things He said concerning Himself, not the Father, as is plain. For not the Father was made man, but the Son. And yet the Father equally with the Son was the efficient cause as well of the Incarnation, as of the words uttered by the Word Incarnate. For the works of the Holy Trinity, ad extra, as theologians say, are undivided, and common to all the Three Divine Persons.

But the Father who abideth in Me, &c. The Father, as the prime source not only of creatures, but of the other Divine Persons, that is, the Son and the Holy Ghost. For when the Father by begetting communicated His Divinity to the Son, He communicated also His omnipotence, virtue, and power of working. Wherefore, if not the Son but the Father Himself had assumed Humanity, He would have spoken and done the self-same things which the Son spoke and did. For the Father both spoke and wrought in the Son: and also there is one Godhead and omnipotence of the Father and the Son, which spoke and wrought all things through the Humanity which He assumed. Wherefore Christ left it to be gathered by the Apostles that when they saw and heard Him speaking they were to think that they saw and heard the Father. “From these My words and deeds,” as Ribera paraphrases, “ye are able to understand how good My Father is, how kind, how much He loves you. From My miracles ye may know My omnipotence, and that I know all things, and have in Me all good. From whence ye understand that the Father likewise hath the same. And since these external things lead you to the knowledge of such great good things, what, think ye, will be yours when ye shall behold My and the Father’s Essence without glass, or figure?

Joh 14:11  Believe you not that I am in the Father and the Father in me?
Joh 14:12  Otherwise believe for the very works’ sake. Amen, amen, I say to you, he that believeth in me, the works that I do, he also shall do: and greater than these shall he do.

Believe you not that I am in the Father? &c. For believe ye not? the Greek has πιστέυετέ μοι, Believe Me. But the meaning is the same, and one includes the other. Believe you not that I am in the Father, &c. i.e., “Believe, because I assert this to you.” “But if ye do not believe this simply on My assertion, at least believe on account of the works themselves, because the Father by working in Me and by Me so many and so great miracles, shows by those very works that He dwelleth in Me, and doeth by Me such mighty things.”

Amen, Amen, I say to you, whoso believer in Me, &c. Christ wishes to prove that He is in the Father, and the Father in Him. The force of the argument stands thus: he that believeth that the Father is in Me, by this faith, or by the power and virtue of this faith, shall do similar Divine works and miracles to those which I do; yea, he shall do greater than I do. Therefore that faith must needs be true, which believes that the Father is in Me, and worketh in Me. For the Father worketh by true faith, and by miraculous works affords to such an one testimony of the truth, but not to a false faith, for otherwise, He who is the prime Verity would be a witness and approver of a lie.

And greater works, &c. Not every believer, but some of them, such as the Apostles and apostolic men.

What were these greater works? 1. Origen (Hom. 7, in Num.) thinks that such things are meant as feeble men overcoming the flesh, the world, and the devil. For, saith he, it is a greater thing that Christ should overcome in us, than that He should overcome in Himself.

2.  S. Chrysostom thinks that the greater works were such as that Peter should heal the sick by his shadow, which Christ did not do.

3. And better.  S. Augustine thinks that these greater works were the conversion of all the nations of the whole world by twelve Apostles. For Christ converted a far less number, or only about 500. Listen to S. Augustine, whose diffuse words I have contracted into a few: “What are those greater works? Are they perchance such as that Peter healed by his shadow? For it is a greater thing to be healed by one’s shadow than by the fringe of one’s garment. But when He said those things He was referring to the works of His words. When He said, The Father abiding in Me, He doeth the works, He called the words which He spoke works, the fruit of which was their faith. For when His disciples preached the Gospel, not merely a few in number like themselves, but nations believed. The rich man departed from the Lord sorrowful. Yet afterwards what that one man would not do, many did when He spake by His disciples. ‘Then he speaks of a marvellous paradox.’ I say that herein is something greater than to create the heavens and the earth. For these shall pass away, but the salvation and justification of the elect shall endure. There are also in heaven the angels who are the work of Christ. And although it be an equal display of power to create them and to justify the ungodly, yet is this latter a greater work of mercy. However, there is no need to understand all the works of Christ when He saith, greater works shall he do. For perchance He spoke of those which He was then doing. Now it is a less thing to preach the words of justice which He did for our sake than it is to justify the ungodly, and this He so works in us that we work also.”

You will ask why Christ willed to do greater works by the Apostles than by Himself. I reply, 1. Because He wished the faith in Him to be gradually disseminated, and thus to grow, lest if it should grow up suddenly it should be supposed to be fancy, and He Himself a magician, or impostor. For that which grows by degrees, by degrees gains confidence, and is more durable.

2. That the modesty as well as the power of Jesus might be commended. That it might be seen that He was not only mighty in Himself to work, but that He was able to infuse the same powers of working in an equal, and even in a greater degree, into His Apostles. For the Apostles did not do these works by their own power, but by Christ’s.

3. Because it behoved Christ first to suffer and to die, and by His death to merit those wonderful works, which. afterwards He wrought by His Apostles.

4. Because it behoved Christ first to rise and ascend into Heaven, and then to send the Holy Ghost, who should work such great miracles. This reason Christ adds, when He says, Because I go to the Father.

Let prelates and superiors here learn from Christ to keep for themselves the lower and meaner offices, and to leave to their inferiors the greater and more honourable. They will do greater things by their subjects than by themselves. For what the subject doeth, the superior is considered to do through him.  S. Ignatius, the Founder of our Society, when he was made General, publicly catechised, whilst he left to his companions under him the honour of filling notable pulpits.

Because I go to the Father. When after death I have obtained the victory, and have triumphed over the world, the devil, and hell, I will ascend in glory to the Father’s throne, and thenceforward I will, through you, show forth greater works than I did whilst I was yet struggling in this life. There is no reason why I should then veil my face in poverty and humility, as I have done when I willed to submit to My Passion for the redemption of mankind. That being accomplished, I shall go up to My Father, who wills that My Name shall be manifested and adored in all the world by the preaching of the Apostles. Wherefore He will work greater things by them than He wrought by Me in this life. So S. Cyril (lib. ix. c. 41).

Joh 14:13  Because I go to the Father: and whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son.

And whatsoever you shall ask the Father, &c. Thus it is in the Latin, and in S. Chrysostom, Cyril, and others. But in the Greek, Arabic, and Syriac the word Father is omitted. These words have reference to what preceded, and greater works shall he do, &c. For after the faith, concerning which He said in the preceding verse, he that believeih in Me, He here subjoins a profession of faith, and the invocation of His Name, and the asking for those greater things. As though He said, “I indeed, 0 ye Apostles, am going away from you to the Father, but instead of My presence I leave and give you the invocation of My Name, that by means of It ye may ask and obtain those greater things. Wherefore Christ, says Cyril, here signifies that His own Divinity and authority is the same as the Father’s. For it is the glory of the Son that by the invocation of Him the Father should give to the Apostles to do greater works than He wrought by the Son during His earthly life.

In My Name, i.e., by the invocation of My Name.

That will I do. I will cause that the Father will grant unto you. Yea, I in the Father and with the Father will do this thing, and will grant it to you, so that all the power, virtue, and glory of these greater works which ye will do shall be ascribed to Me, not to you. For when prayer is made to the Father, prayer is also made to the Son.

That the Father may be glorified in the Son. Christ out of modesty is wont to ascribe all His glory to the Father, as to the prime Fount and origin. Learn from hence that miracles must not be asked for except for God’s glory, or when the glory of God requires them.