Homilies on the Gospel of John

“Have not I chosen you twelve, and one of you is a devil?”

For since Peter said, “We believe,” Jesus excepts Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said, “Whom say ye that I am?” he replied, “You are the Christ, the Son of the living God”; but here, since he said, “We believe,” Christ with reason admits not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part.

4. And remark His wisdom. He made not the traitor manifest, yet allowed him not to be hidden; that on the one hand he might not lose all shame, and become more contentious; and on the other, that he might not, thinking to be unperceived, work his wicked deed without fear. Therefore by degrees He brings plainer reproofs against him. First, He numbered him too among the others, when He said, “There are some of you that believe not,” (for that He counted the traitor the Evangelist has declared, saying, “For He knew from the beginning who they were that believed not, and who should betray Him;”) but when he yet remained such, He brought against him a more severe rebuke, “One of you is a devil,” yet made the fear common to them all, wishing to conceal him. And here it is worth while to enquire, why the disciples at this time said nothing, but afterwards were afraid and doubted, looking one upon another, and asking, “Lord, is it I?”, when Peter beckoned to John to find out the traitor, by enquiring of their Teacher which was he. What is the reason? Peter had not yet heard, “Get behind me, Satan,” wherefore he had no fear at all; but when he had been rebuked, and though he spoke through strong affection, instead of being approved of, had even been called “Satan,” he afterwards with reason feared when he heard, “One of you shall betray Me.” Besides, He says not even now, “One of you shall betray Me,” but, “One of you is a devil”; wherefore they understood not what was spoken, but thought that He was only reflecting upon their wickedness.

But wherefore said He, “I have chosen you twelve, and one of you is a devil”? It was to show that His teaching was entirely free from flattery. For that they might not think that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ, He leads them away from such a suspicion. And what He says is of this kind. “Nothing abashes Me from rebuking the bad; think not that because you have remained I shall choose to flatter you, or that because you have followed Me I shall not rebuke the wicked. For neither does another circumstance abash Me, which is much more powerful than this to abash a teacher. For he that remains affords a proof of his affection, while one that has been chosen by a teacher, being rejected, attaches to him a character for folly among senseless persons. Still neither does this cause Me to refrain from My reproofs.” This at least even now the heathen frigidly and senselessly urge against Christ. For God is not wont to make men good by compulsion and force, neither is His election and choice compulsory on those who are called, but persuasive. And that you may learn that the calling compels not, consider how many of these who have been called have come to perdition, so that it is clear that it lies in our own will also to be saved, or to perish.

5. Hearing therefore these things, learn we always to be sober and to watch. For if when he who was reckoned among that holy band, who had enjoyed so great a gift, who had wrought miracles, (for he too was with the others who were sent to raise the dead and to heal lepers,) if when he was seized by the dreadful disease of covetousness, and betrayed his Master, neither the favors, nor the gifts, nor the being with Christ, nor the attendance on Him, nor the washing the feet, nor the sharing His table, nor the bearing the bag, availed him, if these things rather served to help on his punishment, let us also fear lest we ever through covetousness imitate Judas. Thou betrayest not Christ. But when you neglect the poor man wasting with hunger, or perishing with cold, that man draws upon you the same condemnation. When we partake of the Mysteries unworthily, we perish equally with the Christ-slayers. When we plunder, when we oppress those weaker than ourselves, we shall draw down upon us severest punishment. And with reason; for how long shall the love of things present so occupy us, superfluous as they are and unprofitable? Since wealth consists in superfluities, in which no advantage is. How long shall we be nailed to vanities? How long shall we not look through and away into heaven, not be sober, not be satiated with these fleeting things of earth, not learn by experience their worthlessness? Let us think of those who before us have been wealthy; are not all those things a dream? Are they not a shadow, a flower? Are they not a stream which flows by? A story and a tale? Such a man has been rich, and where now is his wealth? It has gone, has perished, but the sins done by reason of it stay by him, and the punishment which is because of the sins. Yea, surely if there were no punishment, if no kingdom were set before us, it were a duty to show regard for those of like descent and family, to respect those who have like feelings with ourselves. But now we feed dogs, and many of us wild asses, and bears, and different beasts, while we care not for a man perishing with hunger; and a thing alien to us is more valued than that which is of our kin, and our own family less honored than creatures which are not so, nor related to us.

Is it a fine thing to build one's self splendid houses, to have many servants, to lie and gaze at a gilded roof? Why then, assuredly, it is superfluous and unprofitable. For other buildings there are, far brighter and more majestic than these; on such we must gladden our eyes, for there is none to hinder us. Will you see the fairest of roofs? At eventide look upon the starred heaven. “But,” says some one, “this roof is not mine.” Yet in truth this is more yours than that other. For you it was made, and is common to you and to your brethren; the other is not yours, but theirs who after your death inherit it. The one may do you the greatest service, guiding you by its beauty to its Creator; the other the greatest harm, becoming your greatest accuser at the Day of Judgment, inasmuch as it is covered with gold, while Christ has not even needful raiment. Let us not, I entreat you, be subject to such folly, let us not pursue things which flee away, and flee those which endure; let us not betray our own salvation, but hold fast to our hope of what shall be hereafter; the aged, as certainly knowing that but a little space of life is left us; the young, as well persuaded that what is left is not much. For that day comes so as a thief in the night. Knowing this, let wives exhort their husbands, and husbands admonish their wives; let us teach youths and maidens, and all instruct one another, to care not for present things, but to desire those which are to come, that we may be able also to obtain them; through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.