Chrysostom on John 66
"Much people of the Jews therefore knew that He was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead."
[1.] AS wealth is wont to hurl into destruction1 those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that “many of the multitude believed on Him” (c. 7,31, 48); but they who were of the rulers, believed not. And they themselves say, not the multitude,2 “Hath any of the rulers believed on Him?” But what saith one? “The multitude who know not God3 are accursed” (c. 7, 49); the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds,4 they also attempted to kill Lazarus.5 Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one, not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case6 they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed to the Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, they hasten to murder. So that they would have done the same in the case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters; and the miracle was done in the sight of all, and most marvelously. On which account all ran to see. This then stung them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they were not7 daring anything, so murderous were they. On this account the8 Law at its commencement opens with this, “Thou shall not kill” (Ex 20,13); and the Prophet brings this charge against them, “Their hands are full of blood.” (Is 1,15).
But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly?9 Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet 10 (Mt 21,8), and that “the whole city was moved” (Mt 21,10); with so great honor did He enter. Andthis He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, “Rejoice, for thy King cometh unto thee meek” (Za 9,9), belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him.
But how say the others, that He sent disciples, and said, “Loose the ass and the colt” (Mt 21,2), while Jn saith nothing of the kind, but that “having found a young ass, He sat upon it”? Because it is likely that both circumstances took place, and that He after the ass was loosed, while the disciples were bringing it, found (the colt), and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, showing that they now had a higher opinion concerning Him than of a Prophet, and said,
Jn 12,13. “Hosannah, blessed is He that cometh in the name of the Lord.”
Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father. But what meaneth,
Jn 12,15. “Rejoice greatly, 11 daughter of Zion”?
Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; “Be of good courage,” It saith, “this is not such an one, but meek and gentle”; as isshown by the ass, for He entered not with an army in His train, but having an ass alone.
Jn 12,16. “But this,” saith the Evangelist, “the disciples knew not, that it was written of Him.” 12
[2.] Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, “Destroy this Temple, and in three days I will raise it up” (c. 2,19), neither then did the disciples understand. 13 And another Evangelist saith, that “the saying was hid from them” (Lc 18,34), and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, 14 and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. (Mt 20,21).
Jn 12,17. “But the multitude bare witness that He had raised Lazarus.” 15
For so many would not have been suddenly changed, unless they had believed in the miracle.
Jn 12,19. “The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him.”
Now this seems to me to be said by those who felt rightly, but had not courage to speak boldly, and who then would restrain the others by pointing to the result, as though they were attemptingimpossibilities. Here again they call the multitude “the world.” For Scripture is wont to call by the name “world” both the creation, and those who live in wickedness; the one, when It saith, “Who bringeth out His world 16 by number” (Is 40,26); the other when It saith, “The world hateth not 17 you, but Me it hateth.” (c. 7,7). And these things it is necessary to know exactly, that we may not through the signification of words afford a handle to the heretics.
Jn 12,20. “And there were certain of the Greeks that came up to worship at the Feast.”
Being now near to become proselytes, they were at 18 the Feast. When therefore the report concerning Him was imparted to them, they say,
Jn 12,21. “We would see Jesus.” 19
Philip gives place to Andrew as being before him, and communicates the matter to him. But neither doth he at once act with authority; for he had heard that saying, “Go not into the way of the Gentiles” (Mt 10,5): therefore having communicated with the disciple, he refers the matter to his Master. For they both spoke to Him. But what saith He?
Jn 12,23-24. “The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fill into the ground and die, it abideth alone.”
What is, “The hour is come”? He had said, “Go not into the way of the Gentiles,” (thus cutting away all excuse of ignorance fromthe Jews,) and had restrained the disciples. When therefore the Jews continued disobedient, and the others desired to come to Him, “Now,” saith He, “it is time to proceed to My Passion, since all things are fulfilled. For if we were to continue to wait for those who are disobedient and not admit these who even desire to come, this would be unbefitting our tender care.” Since then He was about to allow the disciples to go to the Gentiles after the Crucifixion, and beheld them springing on before, He said, “It is time to proceed to the Cross.” For He would not allow them to go sooner, that it might be for a testimony unto them. 20 Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, “Go and make disciples of all nations” (Mt 28,19), but, “Go not into the way of the Gentiles” (Mt 10,5), and, “I am not sent but unto the lost sheep of the house of Israel” (Mt 15,24), and, “It is not meet to take the children’s bread and give it unto dogs.” (Mt 15,26). But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, “We have no king but Caesar.” (c. 19,15). So that at length Heleft them, when they had left Him. Therefore He saith, “How often would I have gathered your children together, and ye would not?” (Mt 23,37).
What is, “Except a grain of corn fall into the ground and die”? He speaketh of the Cross, for that they might not be confounded at seeing, that just when Greeks also came to Him, then He was slain, He saith to them, “This very thing specially causeth them to come, and shall increase the preaching of Me.” Then since He could not so well persuade them by words, He goeth about to prove this from actual experience, telling them that this is the case with corn; it beareth the more fruit when it hath died. “Now,” saith He, “if this be the case with seeds, much more with Me.” But the disciples understood not what was spoken. Wherefore the Evangelist continually putteth this, 21 as making excuse for their flight afterwards. This same argument Paul also hath raised when speaking of the Resurrection.
[3.] What sort of excuse then will they have who disbelieve the Resurrection, when the action is practiced each day, in seeds, in plants, and in the case of our own generation? for first it is necessary that the seed die, and that then the generation take place. But, in short, when God doeth anything, reasonings are of no use; forhow did He make us out of those things that were not? This I say to Christians, who assert that they believe the Scriptures; but I shall also say something else drawn from human reasonings. Of men some live in vice, others in virtue; and of those who live in vice, many have attained to extreme old age in prosperity, many of the virtuous after enduring the contrary. When then shall each receive his deserts? At what season? “Yea,” saith some one, “but there is no resurrection of the body.” They hear not Paul, saying, “This corruptible must put on incorruption.” (1Co 15,53). He speaks not of the soul, for the soul is not corrupted; moreover, “resurrection” is said of that which fell, and that which fell was the body. But why wilt thou have it that there is no resurrection of the body? Is it not possible with God? But this it were utter folly to say. Is it unseemly? Why is it unseemly, that the corruptible which shared the toil and death, should share also the crowns? For were it unseemly, 22 it would not have been created at the beginning, Christ would not have taken the flesh again. But to show that He took it again and raised it up, hear what He saith: “Reach 23 hither thy fingers” (c. xx. 27); and, “Behold, a spirit hath not bones and sinews.” 24 (Lc 24,39). But why did He raise Lazarus again, if it would have been better to rise without a body? Why doth He this, classing it as a miracle and a benefit? I Why did He give nourishment at all? Be not therefore deceived by the heretics, beloved: for there is a Resurrection and there is a Judgment, but they deny these things, who desire not to give account of their actions. For this Resurrection must be such as was that of Christ, for He was the first fruits, the first born of the dead. But if the Resurrection is this, 25 a purifying of the soul, a deliverance from sin, and if Christ sinned not, how did He rise again? And how have we been delivered from the curse, if so be that He also sinned? And now saith He, “The prince of this world cometh, and had nothing in Me”? (c. 14,30). They are the words of One declaring His sinlessness. According to them therefore He either did not rise again; or thatHe might rise, 26 He sinned before His Resurrection. But He both rose again, and did no sin. Therefore He rose in the Body, and these wicked doctrines are nothing else than the offspring of vainglory. Let us then fly this malady. For, It is saith, “evil communications corrupt good manners.” (1Co 15,33). These are not the doctrines of the Apostles; Marcion and Valentius have newly invented them. Let us then flee them, beloved, for a pure life profits nothing when doctrines are corrupt; as on the other hand neither do sound doctrines, if the life be corrupt. The heathen were the parents of these notions, and those heretics reared them, having received them from Gentile philosophers, asserting that matter is uncreated, and many such like things. As then they asserted that there could be no Artificer 27 unless there were some uncreated subject matter, so also they disallowed the Resurrection. But let us not heed them, as knowing that the power of God is all sufficient. 28 Let us not heed them. To you I say this; for we will not decline the battle with them. But the man who is unarmed and naked, though he fall among the weak, though he be the stronger, will easily be vanquished. Had you given heed to the Scriptures, had you sharpened yourselves each day, I would not have advised you to flee the combat with them, but would have counseled you to grapple with them; for strong is truth. But since you know not how to use the Scriptures, I fear thestruggle, lest they take you unarmed and castyou down. For there is nothing, there is nothing weaker than those who are bereft of the aid of the Spirit. If these heretics employ the wisdom of the Gentiles, we must not admire, but laugh at them, because they employ foolish teachers. For those men were not able to find out anything sound, either concerning God or the creation, and things which the widow among us is acquainted with, Pythagoras did not yet know, but said that the soul becomes a bush, or a fish, or a dog. To these, tell me, ought you to give heed? And how could it be reasonable to do so? They are great men in their district, 29 grow beautiful curls, and are enfolded in cloaks; thus far goes their philosophy; but if you look within there is dust and ashes and nothing sound, but “their throat is an open sepulcher” (Ps 5,9), having all things full of impurity and corruption, 30 and all their doctrines (full) of worms. For instance, the first of them said that water was God, his successor fire, another one air, and 31 they descended to things corporeal; ought we then, tell me, to admire these, who never even had the thought of the incorporeal God? and if they did ever gain it afterwards, it was after conversing in Egypt with our people. But, that we bring not upon you much confusion, let us here close our discourse. For should we begin to set before you their doctrine, and what they have said about God, what about matter, what about the soul, what about the body, much ridicule will follow. And they will not even require to be accused by us, for they have attacked each other; and he who wrote against us the book concerning matter, made away with himself. Therefore that we may not vainly delay you, nor wind together 32 a labyrinth of words, leaving these things we will bid you keep fast hold of the listening to the Holy Scriptures, and not fight with 33 words to no purpose; as also Paul exhorteth Timothy (2Tm 2,14), filled though he was with much wisdom, and possessing the power of miracles. Let us now obey him, and leaving trifling let us hold fast to real works, I mean to brotherly-kindness and hospitality; and let us make much account of alms-giving, that we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for endless ages. 34 Amen).
1 i.e. temporary.
2 “Lest darkness come upon you,” N. T.
3 Savile reads kathgorou`nte", conject). throu``nte", which is the Ben. reading.
4 “While ye have light, believe in the light,” N. T.
5 i.e. Christ.
6 “departed and did hide Himself from them,” N. T.
7 “before them,” N. T).
8 i.e. that Christ withdrew from the malice of the Jews.
9 “Esaias the prophet,” N. T.
10 “therefore they,” N. T.
11 “said again,” N. T.
12 Ver. 40). “(He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.” N. T.
13 “said Esaias,” N. T.
14 Ben). “and if ‘they could not’ is put, it is put instead of ‘they would not.’ And do not marvel.”
15 al). “saith one.”
16 al). “the Father’s.”
18 ajpevneime toi`" e]qnesi. The words are found in Dt 4,19, LXX., but are there spoken concerning the heavenly bodies.
19 al). “being about to destroy Jerusalem even weepeth.”
20 al). “which.”
21 al). “persons suffering many.”
"He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me."
[1.] Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, “He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me”; and, “Where I am, there is1 My servant also.” The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall “he that loveth his life, lose it”? When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorteth us, saying, “Walk not in the desires of thy soul” (Si 18,30); for so wilt thou destroy it since it leadeth away from the path leading to virtue; just as, on the contrary, “he that hateth it in this world, shall save it.” But what meaneth, “He that hateth it”? He who yields not to it when it commands what is pernicious. And He said not,“ he that yieldeth not to it,” but, “He that hateth it”; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were dejected2 and desponding, He spake very strongly, saying, “What say I? If ye bear not valiantly My death? Nay, if ye die not yourselves, ye will gain nothing.” Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer anything. in order to enjoy the present life, and this too when they are persuaded concerning things to come; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, “How many things man inventeth, and yet becometh dust!So great is the longing after this present life.” To undo these bonds then, Christ saith, “He that hateth his soul in this world, shall keep it unto life eternal.” For that thou mayest know that He spake as exhorting them, and dissipating their fear, hear what comes next.
“If any man serve Me, let him follow Me.”
Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, “Let him take up his cross, and follow Me” (Mt 16,24); that is, “Be ever,”3 He saith, “prepared against dangers, against death, against your departure hence.” Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, saith He,
“Where I am, there is4 My servant also.”
But where is Christ? In heaven. Let us therefore even before the Resurrection remove thither in soul and mind.
“If any man serve Me, the Father shall love5 him.”
Why said He not, “I”? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, “It is not mine to give, but it shall be given to them for whom it is prepared by my Father” (Mark x. 40), yet He it is that judgeth. But in this passage He also establisheth His genuine sonship.6 For as the servants of His own Son, so will the Father receive them.
Jn 12,27. “Now is My soul troubled; and what shall I say? Father, save me from this hour.”
“But surely this is not7 the expression of one urging them to go even to death.” Nay, it is that of one greatly so urging them. For lest they should say, that “He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger,” He showeth, that although feeling its agony,8 on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, “Now is My soul troubled”; since if this be not the case, What connection hath that which was spoken, and His saying, “Father, save Me from this hour”? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.
[2.] “But,” He saith, “I have not what to say, when asking for deliverance.”
“For for this cause came I unto this hour.”
As though He had said, “Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooveth to bear what is coming on. I say not, Deliver Me from this hour,” but what?
Jn 12,28. “Father, glorify Thy Name.”
“Although My trouble urges Me to say this,9 yet I say the opposite, ‘Glorify Thy Name,’ that is, Lead Me henceforth to the Cross”; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying, 10 “Glorify Thy Name” He showeth that He dieth for the truth calling the action, “glory to God.” And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent.
“There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again.”
When had He “glorified it”? By what had been done before; and “I will glorify it again” after the Cross. What then said Christ?
Jn 12,30. 11 “This Voice came not because of Me, but for your sakes.”
They thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosset sort, carnal and slothful. And some of them caught the sound only, 12 others knew that the voice was articulate, but what itmeant, knew not. What saith Christ? “This Voice came not because of Me, but for your sakes.” Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? indeed for this purpose the Voice came. Wherefore He saith Himself, “This Voice came not because of Me, but for your sakes,” “not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes.” For when they said, “An Angel hath spoken unto Him,” or “It hath thundered,” and gave not heed to Him, He saith, “it was for your sakes,” that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. “The Voice came for your sakes.”Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help?
Jn 12,31. “Now is the judgment of this world, now shall the prince of this world be cast down.” 13
What connection hath this with, “I have glorified, and will glorify”? Much, and closely harmonizing. For when God saith, “I will glorify,” He showeth the manner of the glorifying. What is it? That one 14 should be cast down. But what is, “the judgment of this world”? It is as though He said, “there shall be a tribunal and a retribution.” How and in what way? “He 15 slew the first man, having found him guilty of sin, (for ‘by sin death entered’—Rm 5,12 ;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?” (Tell me not that it was God’s dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into). “How then is the world judged in Me?” It shall be said, as if a court of justice were sitting, to Satan, “Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?” Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam- ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king’s son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him.
[3.] So also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against Christ. And to show that He implieth this, hear what He saith; “Now shall the prince of this world be cast down,” “by My Death.”
Jn 12,32. “And I, if I be lifted up, will draw all men unto Me.”
That is, “even those of the Gentiles.” And that no one may ask, “How shall he be cast down, if he is stronger even than Thou art?” He saith, “He is not stronger; how can he bestronger than One who draweth others to Him?”And He speaketh not of the Resurrection, but of what is more than the Resurrection, “I will draw all men to Myself.” For had He said, “I shall rise again,” it was not yet clear that theywould believe; but by His saying, “they shall believe,” both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. “I will draw all men to Myself.” (c. 6,44). How then said He that the Father draweth? Because when the Son draweth, the Father draweth also. He saith, “I will draw them,” as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of them. In another place He calleth this “spoiling; no man can 16 spoil a strong man’s goods, except he first bind the strong man, and then spoil his goods.” (Mt 12,29). This He said to prove His strength,and what there He calleth “spoiling,” He hath here called “drawing.”
Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified; for, “Woe,” it saith, “to that servant by whom the Name of God is blasphemed,” (and wherever there is a “woe,” every punishment and vengeance straightway follows,) “but blessed is he by whom that Name is glorified.” Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these. God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others? What shall be our hope of salvation? Thou art punished if thou hast not fed the hungry; but if thou hast even stripped one who was clothed, what sort of pardon shalt thou obtain? These things I will never desist from saying, for they who have not heard to-day perhaps will hear tomorrow, and they who take no heed to-morrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory for ever. Amen).
1 “Pharisees,” N. T.
2 i.e. in respect of that of the Father.
3 “on God,” N. T.
4 al). “(He showeth.”
5 “that whosoever believeth on Me should not abide in darkness,” N. T.
6 oujde;n to; mevson.
7 The sense seems to require, “is not punished,” and so Sav. and Ben. conjecture).
8 al). “in the last day.” N. T.
9 al). “thus showing.”
10 Morel). “such like works.”
11 al). “pretext.”
12 al). “what then, saith one, meaneth this saying, that he hath not?”
13 oujk e]cei fuvsin to; pra`gma.
14 “I am not, &c. He saith, but themselves.”
15 al). “a thing peculiar (to Myself).”
17 oujde;n to; mevson.
18 i.e. between Himself and the Father.
19 al). “yet this is true, for Paul showeth by what he saith.”
20 al). “drew to.”
22 addressed to women.
23 al). “we might be content if ye did but.”
24 al). “with him by actions.”
Chrysostom on John 66