Chapter Fourteen

¹ Let not your heart be troubled: you believe in God, believe also in me. Since it was likely that they should fall into trouble, having heard concerning the chief Peter that he would deny, for this cause He consoles them, and settles the trouble of the heart. For if the chief, and one so fervent, was about, before the cock crew, three times to deny, it was likely that they expected some great calamity. Then, as though the disciples had said, “And how shall we not be troubled, being about to fall into such hardships?” He says, “Believe in God, and believe in me, and all your difficulties shall be resolved for you, and the trouble shall be settled through faith in God and in me.” For this cause also He said to them, “Let not your heart be troubled,” that they might believe Him to be God, from His knowing the things in their heart, and His perceiving the unseen trouble.

² In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there you may be also. The Lord said to Peter, “You shall follow me afterwards”; but that the rest might not suppose that this was given to Peter alone and not to them also, He says that “That place which received Peter shall receive you also; so that you need not be troubled about place. For there are many mansions in the house of my Father”—that is, under the authority of the Father; for by “house” understand the authority and rule. “And even if there were no mansions, I would have gone and prepared them for you. So that on both grounds you must not be troubled, whether they are ready or not. For even if they are not ready, I would with all earnestness have prepared them for you beforehand. And if for the preparing of a place for you I have gone, yet not even so would I have left you, but would have received you, that where I am, there you may be also.” Do you see words of consolation and of leading the soul? “Where I am, there shall you also be.” There is, then, no reason for you to be troubled, if indeed you are to be with me.

³ And where I go you know, and the way you know. Thomas says to him, Lord, we know not where you go; and how can we know the way? Jesus says to him, I am the way, the truth, and the life: no man comes to the Father, but by me. Since He perceived their mind seeking to learn where He goes, He gives them an opening to ask. And so He says, “Where I go you know, and the way you know,” inciting them to ask. Wherefore also Thomas says, “Lord, we know not where you go, and how can we know the way?” But this Thomas says out of much timidity, not, like Peter, longing to follow. Christ, then, showing that the following will be for them easy and ready, reveals both where He goes and what the way is. For He goes to the Father, and the way is Christ Himself. Since, then, He says, “I am the way,” “through me assuredly shall you also go up to the Father; and not only the way, but also the truth; so that it is reasonable for you to take courage, that you shall not be deceived by me. But I am also the life; so that even if you die, death shall not hinder you from coming to the Father. Take courage, then; for through me comes every man to the Father. And since I am Lord to lead you to the Father, you shall assuredly come there. For neither by any other way, save by me, is it possible to come.” And do you conceive from hence too the Son equal to Him that fathered Him. For elsewhere He says that the Father brings men to Him: “For no man,” He says, “can come to me, except the Father draw him.” But here men are said to be brought to the Father through Him. Equal, then, is the power of the Father and of the Son; for the energy also is one. When, then, you are occupied with the practical life, Christ becomes for you the way; but when you practise the contemplative, He becomes for you the truth. And since many who pursue the practical and busy themselves about contemplation have not altogether attained life (for either, pursuing virtue out of vainglory, they had their reward here, or, by conceit about doctrine, they were led astray from the straight way), for this cause to the way and the truth—to the practical, I mean, and the contemplative—there is added life. We too must both journey and theologize toward the living age, not looking to the dead praise of men.

⁴ If you had known me, you should have known my Father also: and from henceforth you know him, and have seen him. How is it that above He said, “Where I go you know, and the way you know”—that is, Me—but here He says, “If you had known me, you should have known my Father also”? He says these things not in contradiction. For they knew the Father, but not so as they ought; for they knew Him as God, but not yet as Father. But afterward the Spirit, having come, implanted in them all knowledge. What He says, then, is of this kind: “If you had known my essence and dignity, you should have known the Father’s also. But from henceforth you have begun to know Him through me as a means, and have seen Him”—that is, with your mind, so far as is possible, you have beheld Him. “For since you have me as Lord and Master, through me you have assuredly received, so far as for the present is attainable to you, and in measure, the knowledge of the Father also; for the more perfect you have not yet received.” And otherwise: The “If you had known me, you should have known my Father also” does not show them as ignorant of Him, but what is said is of this kind: “I said to you that where I go you know—that is, to the Father—and the way you know—that is, Me. Thomas said to me, ‘We know not where you go,’ and consequently, ‘neither know we the way.’ I said to Thomas, ‘I am the way, and no man comes to the Father but by me.’ If, then, you had known me, you should have known my Father also. But indeed you know me; therefore you know my Father also. For from henceforth,” He says, “you know him, and have seen him, having seen me.”

⁵ Philip says to him, Lord, show us the Father, and it suffices us. Jesus says to him, Have I been so long time with you, and yet have you not known me, Philip? he that has seen me has seen the Father; and how do you say then, Show us the Father? Philip thought that he knew Christ exactly, but was ignorant of the Father; wherefore also he said, “Show us the Father, and it suffices us. For though you tell us ten thousand times, ‘If you had known me, you should have known my Father also,’ we shall not be able thus to learn the Father. Show Him to us, then, with the bodily eyes.” For Philip, hearing that the prophets also saw God, desired himself too to see Him thus bodily, not knowing that those visions of the prophets were a condescension. Christ, then, teaching Philip that it is not possible for God to be seen bodily, says, “Have I been so long time with you, and have you not known me, Philip?” Observe that He said not, “You have not seen me,” but, “You have not known me,” leading Philip away from the grovelling mind, the desiring to see the Father bodily. For knowledge, He says, is spoken of in the case of God, not bodily sight. Then He adds, “He that has seen me has seen the Father.” And what He says is of this kind: “You, O Philip, by bodily sight seek to see the Father, and think that you have already seen me; but I tell you that if you had seen me, you would have seen Him also. But now, since you have not seen Him, neither have you seen me as one ought to see; but bodily indeed you have seen me, since I bear a body also, but the divine essence you have not seen; so that neither could you see the Father’s bodily. Neither me, then, nor the Father is it possible to see bodily. For he that has seen me has seen the Father also. But indeed many seem to see me, yet see not the Father; so that neither do they see according to the divine nature, but according to the human.” And you can understand it also more clearly thus: “I am,” He says, “consubstantial with the Father. He, then, that has seen me—that is, has known me—has known the Father; for, there being one essence and nature, the knowledge also is one.” Let Arius be ashamed, hearing that he who has seen the Son—that is, has known the Godhead of the Son—has known the Father, or the Godhead of the Father. Let Sabellius also be ashamed, who says, “One hypostasis and one person of the Father and of the Son.” For, behold, the Lord divides the hypostases, and shows one person of the Father and another of the Son. For by saying, “He that has seen me,” He showed His own person; then, “has seen the Father,” behold another person. But if it were one person, He would have said no such thing, but, when Philip said, “Show us the Father,” He would have answered that “I have no Father, but I myself am Father and Son.” And altogether it is of the utmost folly to hear the Son saying, “I go to my Father,” and, “I am in the Father,” and so many other such things, and yet not to understand that the person of the Son is one, and that of the Father another, but to confound these. The Lord, then, rebukes the disciple, as one who had followed so long a time, and seen signs and works of Godhead, yet not known Him as God, that through Him he might know the Father also. And now He says, “Since you seek the Father bodily, it is plain that...

⁶ ...you believe neither me nor him to be God. Do you believe not 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 that dwells in me, he does the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. The Son is in the Father, inasmuch as He is seen in His essence; and the Father again in the essence of the Son; even as the king is seen in his image, and the image in the king. For the character of the image and of the king is one. And that the essence of me and of the Father is one, is plain: “For the words that I speak, I speak not of myself”—that is, “I say these things not otherwise, but as the Father would say, so I speak. For I have not anything of my own separate from the Father, but all things are common; for there is one essence, though the hypostases are distinguished.” And not only do I say the words, which are the Father’s, but also the works are divine works. For since the works are divine, and the Father is God—and I also—therefore the works are of one essence. So that whether I work, the Father works; or whether the Father work, I work. “Believe that I am in the Father, and the Father in me”—that is, “You must, hearing ‘Father and Son,’ seek nothing further for the setting forth of the kinship according to essence. But if this suffices you not to show the consubstantiality and equal honour, and that the Father is seen in my essence, and I in the Father’s, then believe me for the works’ sake; for they are God’s works.”

⁷ Truly, truly, I say to you, He that believes on me, the works that I do shall he do also; and greater works than these shall he do; because I go to my Father. And whatever you shall ask in my name, that will I do, that the Father may be glorified in the Son. If you shall ask any thing in my name, I will do it. Christ, showing that He is able to do not these works only, but others much greater than these, sets them down with exaggeration. For He says not, “Greater than these can I do,” but, what was much more wonderful, “I am able to give to others also to do greater works than these.” Do you see the power of the Only-begotten, how it is so great that He gives even to others to work greater works than He Himself wrought? “Because I go to my Father”—this signifies, “Henceforth it is yours to work wonders; for I am now removing.” And interpreting to us how he that believes on Him shall be able to do great and wonderful things, He says, “Whatever you shall ask in my name.” For He shows us here the method of the working of wonders. For through asking, and prayer, and the invocation of His name, one is able to work wonders. So also the apostles: “In the name of Jesus Christ, rise up and walk.” Wherefore He said not, “Whatever you shall ask, I will entreat the Father, and He will do it,” but, “I will do it,” showing His own authority. “That the Father may be glorified in the Son.” For when the Son appears able to do great things, then is He glorified who fathered such a Son. For observe the sequence of the Father’s glory: in the name of our Lord Jesus Christ the signs were wrought; from the signs men believed the word of the apostles; and henceforth, coming to the knowledge of God, they recognized the Father, and thus He was glorified in the Son. Let them say who are sick with the doctrine of Arius: the things wrought through the apostles, did He Himself work, and the things wrought through Himself, not He, but being energized by the Father?—did He give to others power, and yet Himself have it not? And why did He say the same things a second time? For having said, “Whatever you shall ask in my name, that will I do,” then having added, “That the Father may be glorified in the Son,” He again says a second time, “Whatever you shall ask in my name, I will do it.” A second time He says this, confirming His own word, and showing that He Himself does it, and needs no power brought in from without. And all these things He says to the disciples, consoling them, and showing that He shall not perish, nor be made to vanish after death, but shall remain again in His own dignity, and shall be in the heavens. “For I go to my Father,” He says; “for I am not made to vanish, but I depart there, where the manner of life is more blessed.”

⁸ If you love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it sees him not, neither knows him: but you know him; for he dwells with you, and shall be in you. Having said above, “Whatever you shall ask, I will do,” He shows now that one must ask not simply, but with love toward Him and the keeping of the commandments. For then will I do, when you so ask. And otherwise, since it was likely that they, hearing that they should be deprived of Him, should be downcast and troubled in soul, He says, “To love me is not this, to be downcast and troubled, but to obey the things said by me. For I gave you a commandment not to fear them that kill the body. So that, if you love me, you will keep this, and grieve no longer over my death. For to grieve is not the part of one keeping this commandment.” Then, since it was likely that they should say to this, “And how shall we not grieve, being about to be deprived of such consolation and comfort from you?” He says, “This shall not be; you shall not be deprived of comfort. For I will pray”—which is, I will entreat—“the Father, and He will send you another Comforter, another, as Myself.” Let Sabellius here be ashamed, who says there is one person of the Father, and of the Son, and of the Holy Spirit. For, behold, he hears that He will send another Comforter; so that the person of the Spirit is another. Let Macedonius also be ashamed, who says that the Spirit is of another essence, and inferior to the Son. For he hears that the Spirit too is a Comforter, even as the Son also. Consubstantial, then, with the Son is the Spirit; and assuredly with the Father also; for the Father and the Son are of the same essence. And marvel not if He says, “I will pray the Father”; for not as a servant does He entreat, but in order to assure the disciples that the Spirit, the Comforter, will assuredly come upon them; for this cause He condescends to them, and says, “I will entreat the Father.” For if He had said, “I will send,” they would not so have believed; but now, making the word more credible, He says, “I will pray the Father. For even if there be need,” He says, “of entreaty and request, in every way will I be earnest that the Spirit may come upon you”; which we too are wont often to say: “I will lay down my life, that this may come to pass,” although oftentimes the work needs but little earnestness; yet nevertheless, wishing to show that we will not decline the earnestness, we so speak. And otherwise: since the Lord offered Himself as a sacrifice to the Father on our behalf, having propitiated Him through His own death as high priest, then thus the Spirit came upon us, sin being loosed and the enmity taken away; for this cause He says, “I will pray the Father, and He will give you the Comforter”—that is, “I will propitiate the Father on your behalf, and reconcile to you Him who, because of sin, was your enemy; and He will send you the Spirit, being propitiated through my death on your behalf, and reconciled to you.” And the “That he may abide with you for ever” He said, partly consoling them. For “not so temporary,” He says, “is his presence as mine, but it shall endure to the age; and not even when you die shall he depart, but shall abide with you, and make you more glorious; and with all the saints he is ever present, and the more when they die, inasmuch as they are then higher than bodily passions.” And He says “Spirit of truth” instead of, “He is the Spirit not of the Old Covenant (for that was a type and shadow), but of the New, which is truth.” For they that were under the law had the Spirit also, but in type and shadow; whereas now the Truth itself essentially came down to the disciples, so to say. And that they might not suppose that this also is about to be made flesh, as He was, He says, “The world cannot receive him. He will not,” He says, “teach you as I did; for the world cannot receive him bodily”—that is, “He will dwell in your very souls.” And otherwise: “The world cannot receive him”—that is, the common crowd, and they that mind the things of the world—“because it sees him not”—that is, because his essence is incomprehensible; for by “seeing” He here means that which is through the mind. Whence He also adds, “Neither knows him.” Do you see that by saying “sees not,” He signified “knows not”? He consoles, then, the apostles, by saying, “The world cannot receive him; but to you this is given as a choice gift, and he abides with you”; then the greater thing, that “He shall be in you.” For the “with you” signifies the help from outside, from near at hand; but the “in you,” the indwelling within and the strengthening; and it is indicative of His being God. For “I will dwell in them, and walk in them,” God says. The world, then, cannot receive the Spirit, because it knows him not; but you know him. Why? Because you are not of the world; and for this cause you are receptive of him. And he abides now with you, but he shall also be ever in you.

⁹ I will not leave you comfortless: I will come to you. Yet a little while, and the world sees me no more; but you see me: because I live, you shall live also. At that day you shall know that I am in my Father, and you in me, and I in you. “Fear not,” He says, “because I said to you, ‘I will send another Comforter,’ supposing that you shall no longer see me; for I will not depart from you to the end. For I come, and will not leave you orphans.” Since at the beginning He called them “little children,” consistently now He says, “I will not leave you orphans.” And that they might not suppose that, as before, He is about to appear with a body both to them and to all, He says, “The world sees me no more. For you alone,” He says, “shall see me, even after the resurrection. For I live, even though I receive death, and rise again. And you also shall live”—that is, “Seeing me, you shall rejoice, and, as it were mortified, you shall come to life again at my appearing.” Or thus also: “As my death,” He says, “became to life, so also, even if you die, you shall live. Grieve not, then, either over me dying, or over yourselves. For even if you die, you shall live the life to come.” “At that day you shall know that I am in my Father”—that is, “When I am risen, you shall know that I am not severed from the Father, but have the same power. And you are in me, being kept by me; and I in you,” instead of, “I am with you, delivering you from afflictions, working the wonders through you, and simply glorifying you through all things.” And otherwise: “I am in you, as the head in the members (for the apostles are members of Christ); and you in me, as members in the head.” When, then, He rose, then He made clear to them the knowledge concerning all these things. For the grace of the Spirit, after the resurrection, instructed them in all. And when you hear, “I am in the Father, and you in me, and I in you,” understand not these things alike. For the Son is in the Father as consubstantial; but in the apostles, as helper and fellow-worker; and the apostles in Him, as being helped and worked with, and cherished by Him. Since many other names also are spoken of God and of men, but are not understood alike. We too, for instance, are called gods, but not in the same way; the Son is called image and glory of the Father, and so is man, but not alike. So, then, these things also must be understood, even as also the “As the Father has sent me, even so send I you.” For ought we so simply to understand it? By no means. The Father sent the Son, who was incorporeal, then made flesh, and born of a Virgin; were the apostles too from heaven, and incorporeal, then made flesh, and each born of a virgin? Nay, it is manifest folly so to take the things of Scripture.

¹⁰ He that has my commandments, and keeps them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas says to him, not Iscariot, Lord, how is it that you will manifest yourself to us, and not to the world? “How is it that you will manifest yourself to us, and not to the world?” As indeed we said above, through such words He restrains their despondency, teaching them that he loves Him, not who is downcast over His death—which they too suffer—but who keeps His commandments and charges, those concerning not laying claim to the present life, but laying down the soul for God and the good; all but saying this to them: “You think that you grieve over my death out of love; but I rather make the not grieving a token of love.” And that He says this is plain from what He says further on: “If you loved me, you would have rejoiced, because I go to my Father.” He, then, that loves me has my commandments, and not only has them, but also keeps them, that the thief, the devil, may not come and rob the treasure; for there is need of exact keeping, lest we lose them. And he that loves me, what reward finds he? “He shall be loved,” He says, “of my Father, and I will love him, and will manifest myself to him.” And why said He this, “I will manifest myself to him”? Because after the resurrection He was about to appear to them with a body more godlike, that they might not suppose Him to be a spirit and a phantom; for this cause He foretells this to them, that they might not then disbelieve when they saw Him, but might call to mind that He foretold these things to them, and that because of their keeping His commandments He appears to them; and so they might be earnest always to keep these, that He might also ever appear to them. For the mystery of the resurrection being great, it would scarcely have been received by them. For this cause He smooths the way beforehand by saying that He will manifest Himself to them. Since also, when risen, He ate, that they might not think Him a phantom; and now this Judas suffered the same thing. For this Judas now mentioned supposed that, even as we see the dead in a dream, so also He would manifest Himself to them; wherefore he says, “Lord, how is it that you will manifest yourself to us, and not to the world?” For out of much amazement and astonishment he says this, as if he said, “Woe to us, that you die, and, like the deceased, are about to manifest yourself to us!” For the “How is it?” [is spoken] in amazement.

¹¹ Jesus answered and said to him, If a man love me, he will keep my words: and my Father will love him, and we will come to him, and make our abode with him. He that loves me not keeps not my sayings: and the word which you hear is not mine, but the Father’s which sent me. Judas, out of much timidity, supposed that the Lord, having died, would manifest Himself to them in a dream; whence also he asks, as has been said. But the Lord, dissolving his suspicion, says that “As the Father manifests Himself, so also will I manifest myself to you. For I,” He says, “and the Father will come to him that keeps my words. I will not manifest myself to you in sleep, but, since I am about to come with the Father, even as it is fitting that the Father should manifest Himself, so shall my manifestation also be to you.” And by saying, “We will make our abode with him,” He overturns Judas’s suspicion. “For dreams,” He says, “do not abide; but I, manifesting myself, will abide with the Father; therefore my visitation shall not be dreamlike.” And He foretells to them, as I said, that He will manifest Himself, that they might not think Him a phantom, and at the same time He rouses them to keep His commandments, knowing that to those who keep them He manifests Himself, and the Father; even as, on the other hand, from him that keeps not the commandments both He and the Father stand aloof, as from one not loving. “For he that loves me not,” He says, “keeps not my words”; so that neither does he love the Father who loves not the Son; for the word of the Son is also the Father’s. He, then, that keeps not the word of the Son, that is, of the Father, even as he dishonours the Son, so also the Father. “You, then, my disciples, keep my words; for so shall you show forth your love both toward me and toward the Father.” And some say that the disciple Judas spoke not out of timidity, but out of a kindly mind, the “Why will you manifest yourself to us, and not to the world?” For he wished the benefit from the manifestation to belong not to the disciples alone, but to all the world. But the Saviour shows that not all are counted worthy of such things, but they alone who keep His commandments shall become worthy both of His manifestation and of the Father’s love. For in him that keeps the commandments is God and the Father; but not as in the Son, so also in this one; for in the Son He is by nature, but in the man by relation.

¹² These things have I spoken to you, being yet present with you. 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, whatever I have said to you. Since the things spoken by the Lord were obscure to the disciples, and some of them they did not even understand, and about the more part they doubted, that they might not again ask Him and say, “What commandments ought we to keep?” He frees them from troubles and confusion, saying that “The Comforter will make the obscure and hard-to-understand things well known to you. These things, then, that seem obscure to you, I have spoken being yet present with you, and while I am with you; but when I have departed, you shall be taught all things. You must not, therefore, grieve over my withdrawal, which shall be the procurer of such great goods and of such wisdom. For so long as I myself remain with you, and the Spirit comes not, you shall be able to conceive nothing great or lofty.” And continually He names Him “Comforter,” because of the afflictions that beset them, making them of good hope, as being about to be comforted by Him. And the “The Comforter shall come in my name” signifies this, that “He will teach you nothing alien from me, nor will he appropriate a glory of his own, but he will come in my name—that is, to the glory of my name, not of his own”—which they do who teach in opposition, drawing after them, to their own name, those who follow them. And some understand the “in my name” thus: a name of Christ is “Comforter” (Paraclete). “For we have,” it says, “a Comforter, Jesus Christ.” Since, then, the Spirit also, having come to the disciples, became a Comforter, soothing their griefs, He came in the name of Christ; for He too is a Comforter, even as Christ is. But Paul also named the Spirit both “Christ” and “Spirit,” in saying, “But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” Then he adds, “But if Christ be in you.” Do you see how, having said above that the Spirit of God dwells in them, he then added, “Christ in you”? For evidently he named the Spirit “Christ.” Since, then, the Spirit is named “Christ,” thus ought you to understand it: “In my name the Father will send him”—that is, that he also shall be named “Christ.” The Holy Spirit, then, both taught and brought to remembrance: He taught such things as Christ did not tell them, as being unable to bear them; and He brought to remembrance such things as the Lord indeed spoke, but which, whether through obscurity, or through the sluggishness of their understanding, the apostles were unable to hold in memory.

¹³ Peace I leave with you, my peace I give to you: not as the world gives, give I to you. Let not your heart be troubled, neither let it be afraid. Again the apostles were in grief, hearing the Lord say, “I indeed withdraw, but the Spirit shall come.” Wherefore, seeing their heart to be in troubles, and especially because of the afflictions and wars about to come upon them, He says, “Peace I leave with you,” saying this to them: “What hurt take you from the trouble of the world, so long as you are at peace with me? For my peace is not such as the world’s, which is often for evil, and is unprofitable. But I give such peace as makes you be at peace with one another, and be one body. And this shall make you stronger than all; and though many rise up against you, you shall suffer nothing, being fenced about by oneness of soul and by peace with one another.” Then, since He again said, “I leave,” which was the word of one departing, and able to throw them into confusion, He adds, “Let not your heart be troubled, neither let it be afraid.” Now the being troubled they suffered out of affection and love toward Him, as being about to be deprived of Him; but the being afraid, because of the evils about to befall them after His death. He, then, leaves neither the trouble that comes from affection, nor the fear that comes from the afflictions to come, without remedy; but...

¹⁴ You have heard how I said to you, I go away, and come again to you. If you loved me, you would rejoice, because I said, I go to the Father: for my Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, you might believe. Since the Lord saw the apostles in no way hoping for His resurrection, nor even simply knowing what it is, and for this cause exceedingly grieved and troubled, as being about to be deprived of Him, He condescends to their weakness, and says, “I told you, ‘I go away, and will come again,’ and yet you still grieve; for you trust me not, that even if I die, yet in your afflictions I will not leave you. Now, then, hearing that I go to my Father, whom you think great and greater than me, you ought to rejoice, that I depart to Him who is greater than me, and able to loose all the terrors.” Do you see the sequence of the thought, how the “For my Father is greater than I” He said for the consoling of the disciples? For since they were grieved, as though Christ would not be able to succour them, He says, “Even if I am not able, is not at least my Father, whom you think greater than me, sufficient to help you?” As also elsewhere He says, “Do you think that I cannot pray to my Father, and he shall presently give me twelve legions of angels?” For neither here does He say this as one unable; for how should He, who, merely by asking the Jews, cast them all suddenly backward? But since they held an opinion of Him as of a man, for this cause He says these things. So then also the “My Father is greater than I.” For He said this with a view to their conception, who thought Him indeed weak, but the Father able to succour them in the time of afflictions. “And now I have told you before it come to pass, that, when it is come to pass, you might believe”—that is, “So confident am I, and so far from fearing death, or grieving, that I even foretell it, and bid you rejoice, that, when it is come to pass, you may believe me. For as I knew the afflictions about to befall you, and foretelling these, lied not, so neither, having foretold the things concerning your comfort and consolation, shall I be found false; but all joyful things shall meet you.” And some understand the Father to be greater inasmuch as He is the cause of the Son. “For the Father is greater,” He says, “inasmuch as He is my cause and beginning; for of Him am I begotten.” But the being greater does not make the Father to be of another essence. For among men also, to speak by way of example, the father is greater than the son, yet not therefore of another nature. Then let the heretics say, in what respect Christ went to the Father—as God, or as man? Assuredly as man; since as God He was ever in the heavens and inseparable from the Father. According to the human, then, the Father is said to be greater than He.

¹⁵ Hereafter I will not talk much with you: for the prince of this world comes, and has nothing in me. 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. Having consoled the disciples by the things said above, He again speaks concerning His own death. “For the prince of the world comes,” He says—that is, the devil. And He calls him prince of the world, not of the creation, but of the common crowd, and of those who mind the things of the world. For he rules not heaven and earth, since else he would have overturned and confounded all things; but he rules those who give themselves over to him. For this cause also he is called prince of the darkness; and by darkness understand wicked deeds. And since it was likely that some should suspect, “Then is Christ also delivered to death because of sin?” He added for this cause, “He has nothing in me. For not being liable to death, owing nothing to the devil, but because of love toward the Father, I willingly undergo the Passion.” And continually He turns back the words concerning His death, mingling with them also the things that bring comfort, that He might make it well received by them. For they that hear that He shall die learn also that He willingly despises the devil, and that He dies because of His love toward the Father. If, then, the Passion were destructive and not saving, how should the loving Father have been well pleased with it? And how should the beloved Son have accepted it? And how shall we understand the “dying because of love toward the Father”? “The Father,” He says, “loves the world, and gives me up to death for its sake. I, then, loving the Father, am of one mind with His good pleasure and will, and I show that I love the Father, from my accepting and fulfilling the thing enjoined by Him—that is, what was well-pleasing and ratified.” Say, you Arianizers: if the Son were a servant, He would not have said, “Because of love toward the Father I die.” For the servant does the will of his lord not because he loves him, but because he is a servant and fears the punishments. But the Lord Jesus, since as one loving He does the will of God, is not a servant, nor a creature, but in truth a Son fulfilling the will of the Father. When, then, you hear, “The Father gave me commandment,” do not, because of the “gave commandment,” bring down the Lord as one commanded; but, because of the “Father,” acknowledge Him a Son consubstantial with the Father; and the “gave commandment” understand instead of, He willed, He said, He ratified, He was well pleased. “Arise, let us go hence.” [Headings of what follows:] Concerning the true vine, and the husbandman, and the branch.