Commentary on Saint John the Apostle and Evangelist, Homilies 48–88

Homily 82 (John 17.14-26)

386 SAINT JOHN CHRYSOSTOM though those practices are more difficult and demand more exertion, almsgiving is more profitable: it enlightens the soul, enriches it, makes it noble and beautiful. The fruit of the olive does not strengthen athletes as effectively as this olive oil invigorates those engaging in the contest of piety. Let us, then, anoint our hands, that we may raise them staunchly against the foe. He who is concerned with showing pity to the needy will, similarly, quickly refrain from covetousness. He who perseveres in giving to the poor will, similarly, quickly refrain from anger and will never be puffed up by pride. For, just as when a physician is continually caring for the wounded he is readily inspired with sober reflections, as he observes the plight of human nature in the misfortunes of other men, so also if we engage in giving assistance to the poor we shall readily become truly wise. We shall not admire wealth or consider the possessions of this life important, but will despise them all. Rising above them to the heights of heaven, we shall with ease attain to the everlasting blessings by the grace and mercy of our Lord Jesus Christ. Glory be to Him and to the Father, together with the Holy Spirit, forever and ever. Amen. Homily 82 (John 17.14-26) 'I have given them thy word; and the world has hated them, because they are not of the world, even as I am not of the world.'l When we are persecuted by the wicked, though we are virtuous, and are treated scornfully by them because of our pursuit of virtue, let us not be troubled or find it hard to bear. For virtue is so constituted of its very nature that it 1 John 17.14. HOMILIES 387 generally evokes hatred on the part of the wicked. Indeed, since they are envious of those who strive to live uprightly, and because they think they are providing an excuse for themselves, if they can defame the good, they both hate them as exponents of conduct opposite to their own, and make every effort to dishonor the way of life of their rivals. However, let us not be saddened, for this is a proof of virtue. That is why Christ said: 'If you were of the world, the world would love what is its own.' And elsewhere, again, He said: 'Woe to you when all men speak well of yoU.'2 That is likewise why He here said: 'I have given them thy word; and the world has hated them.' Once more He was mentioning this as a reason for their deserving to be the object of much solicitude on the part of His Father. He meant: 'They have been hated because of You and Your word; consequently, they should rightly enjoy the benefit of all the care of Your providence. 'I do not pray that thou take them out of the world, but that thou keep them from evil.' Once again He was elucidating His meaning; once again He was making it clearer. By this statement He was unmistakably pointing out that His concern for them was very great, since He was interceding so anxiously in their behalf. 'Yet He Himself had declared that the Father would do anything they themselves should ask.3 How is it, then, that He was here making intercession for them?' For no other reason, as I have said, than to show His love. 'They are not of the world, even as I am not of the world.' 'Why, then, did He say elsewhere: "The men whom thou hast given me out of the world, were thine"?' In the latter instance He was speaking of their human 2 John 15.19; Luke 6.26. 11 Cf. 16.211.24. 388 SAINT JOHN CHRYSOSTOM nature, while in the other He was referring to evil-doing.4 Moreover, He was delivering a long discourse in praise of them, saying in the first place that they were not of this world; next, that the Father Himself had given them, and that they had kept His word, and that they were objects of hatred on this account. Furthermore, do not be troubled because He said: 'Even as I am not of the world.' For the expression 'even as' does not here imply complete identity. Just as when He used the expression 'even as' with...