Homilies on the Gospel of John

“There was a division therefore among the Jews. And some said, He has a devil (and is mad). Others said, These are not the words of him that has a devil: can a devil open the eyes of the blind?”

For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said, “You have a devil, who seeks to kill you?”; and again, “Said we not well that you are a Samaritan, and hast a devil?”; and here, “He has a devil and is mad, why hear ye him?” Or rather we should say, that He heard this not for the fourth time, but frequently. For to ask, “Said we not well that you have a devil?” is a sign that they had said so not twice or thrice, but many times. “Others said, These are not the words of him that has a devil: can a devil open the eyes of the blind?” For since they could not silence their opponents by words, they now brought proof from His works. “Certainly neither are the words those of one that has a devil, yet if you are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that has a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power.” Do you see the argument? That they were greater than belonged to man is plain, from the Jews saying, “He has a devil”; that He had not a devil, He showed by what He did.

What then did Christ? He answered nothing to these things. Before this He had replied, “I have not a devil”; but not so now; for since He had afforded proof by His actions, He afterwards held His peace. For neither were they worthy of an answer, who said that He was possessed of a devil, on account of those actions for which they ought to have admired and deemed Him to be God. And how were any farther refutations from Him needed, when they opposed and refuted each other? Wherefore He was silent, and bore all mildly. And not for this reason alone, but also to teach us all meekness and long-suffering.

4. Let us now imitate Him. For not only did He now hold His peace, but even came among them again, and being questioned answered and showed the things relating to His foreknowledge; and though called “demoniac” and “madman,” by men who had received from Him ten thousand benefits, and that not once or twice but many times, not only did He refrain from avenging Himself, but even ceased not to benefit them. To benefit, do I say? He laid down His life for them, and while being crucified spoke in their behalf to His Father. This then let us also imitate, for to be a disciple of Christ, is the being gentle and kind. But whence can this gentleness come to us? If we continually reckon up our sins, if we mourn, if we weep; for neither does a soul that dwells in the company of so much grief endure to be provoked or angered. Since wherever there is mourning, it is impossible that there should be anger; where grief is, all anger is out of the way; where there is brokenness of spirit, there is no provocation. For the mind, when scourged by sorrow, has not leisure to be roused, but will groan bitterly, and weep yet more bitterly. I know that many laugh on hearing these things, but I will not cease to lament for the laughers. For the present is a time for mourning, and wailings, and lamentations, since we do many sins both in word and deed, and hell awaits those who commit such transgressions, and the river boiling with a roaring stream of fire, and banishment from the Kingdom, which is the most grievous thing of all. When these things then are threatened, tell me, do you laugh and bear you proudly? And when your Lord is angered and threatening, do you stand careless, and do you not fear lest by this thou light for yourself the furnace to a blaze? Do you not hear what He cries out every day? “You saw Me an hungered, and gave Me no meat; thirsty, and you gave Me no drink; depart ye into the fire prepared for the devil and his angels.” And these things He threatened every day. “But,” says some one, “I did give Him meat.” When, and for how many days? Ten or twenty? But He wills it not merely for so much time as this, but as much as you spend upon earth. For the virgins also had oil, yet not sufficient for their salvation; they too lighted their lamps, yet they were shut out from the bridechamber. And with reason, since the lamps had gone out before the coming of the Bridegroom. On this account we need much oil, and abundant lovingkindness. Hear at least what the Prophet says, “Have mercy upon me, O God, according to Your great mercy.” We therefore must so take pity upon our neighbor, according to His great mercy towards us. For such as we are towards our fellow-servants, such shall we find our Lord towards ourselves. And what kind of “mercy” is “great”? When we give not of our abundance, but of our deficiency. But if we give not even of our abundance, what hope shall there be for us? Whence shall we have deliverance from those woes? Where shall we be enabled to flee and to find salvation? For if the virgins after so many and so great toils found no comfort anywhere, who shall stand forth for us when we hear those fearful words of the Judge Himself, addressing and reproaching us, because “I was an hungered, and you gave Me no meat; for inasmuch,” It says, “as you did it not unto one of the least of these, you did it not unto Me”; saying this not merely of His disciples, nor of those who have taken upon themselves the ascetic life, but of every faithful man. For such an one though he be a slave, or one of those that beg in the market-place, yet if he believes in God, ought by right to enjoy all our good will. And if we neglect such an one when naked or hungry, we shall hear those words. With reason. For what difficult or grievous thing has He demanded of us? What that is not of the very lightest and easiest? He says not, “I was sick, and you restored Me not,” but, “and you visited Me not.” He says not, “I was in prison, and you delivered Me not,” but, “and you came not unto Me.” In proportion therefore as the commands are easy, so is the punishment greater to them that disobey. For what is easier, tell me, than to walk forth and enter into a prison? And what more pleasant? For when you see some bound, others covered with filth, others with uncut hair and clothed in rags, others perishing with hunger, and running like dogs to your feet, others with deep ploughed sides, others now returning in chains from the market-place, who beg all day and do not collect even necessary sustenance, and yet at evening are required by those set over them to furnish that wicked and savage service; though thou be like any stone, you will certainly be rendered kinder; though you live a soft and dissipated life, you will certainly become wiser, when you observe the nature of human affairs in other men's misfortunes; for you will surely gain an idea of that fearful day, and of its varied punishments. Revolving and considering these things, you will certainly cast out both wrath and pleasure, and the love of worldly things, and wilt make your soul more calm than the calmest harbor; and you will reason concerning that Judgment seat, reflecting that if among men there is so much forethought, and order, and terror, and threatenings, much more will there be with God. “For there is no power but from God.” He therefore who permits rulers to order these things thus, will much more do the same Himself.