A Farewell Speech The two chapters (15 and 16) are a farewell speech that the Lord addresses to His disciples on the night He was arrested to be delivered to die. In this speech He makes them ready to face hardship. In this chapter (15), the Lord speaks to them about: 1- The Necessity of Abiding in Him 1-8 2- That They Must Love One Another 9-17 3- Confrontation of the Hatred of the world 18-25 4- Sending the Helper 26-27 1- The Necessity of Abiding in Him “I am the true vine, And My Father is the vinedresser.” [1] Having condescended for our sake, He uses temporal metaphors to disclose His identity and His work in us. So He is called the Sun of righteousness that gives light to those who sit in darkness; He is the shining star, and the vine. No Jewish person could expect the Messiah to liken Himself to a vine. They awaited His coming as their king and savior, having authority to restore dignity to His people in the world and to grant them royal power. On the other hand, the comparison to a vine belonged to the people, or to the church of God. God planted the Garden of Eden so that Adam and his sons may enjoy its fruits. Nobody was deprived of anything except the fruit of the tree of knowledge of good and evil. Then man drove himself out of that Garden to live on the earth that brings forth thorns and thistles. But God offered, throughout the ages, divine possibilities to His people to make them a fruitful vine that produces grapes from which is extracted a spiritual joyful wine. Nevertheless, the Old Testament is filled with lamentations over that vine that produced nothing but bitterness. Thus, in the lamentation of Asaph, he says, “You have brought a vine out of Egypt; You have cast out the nations, and planted it. You prepared room for it, and caused it to take deep root; and it filled the land. The hills were covered with its shadow and the mighty cedars with its boughs. She sent out her boughs to the Sea, and her branches to the River. Why have You broken down her hedges, so that all who pass by the way pluck her fruit? The boar out of the woods uproots it, and the wild beast of the field devours it.” (Psalm 80:8-13) In this manner this psalmist moans because the vine that God’s right hand planted was destroyed as well as the fences that God built around it. Its fruit was not given to God but was plucked by all those who passed by the way, by the boar out of the woods, and by the wild beast. https://coptic-treasures.com/ God Himself declared His lamentation over His vine when He said in Isaiah, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?"”(Isaiah 5:3-4). Once more in a lamentation over the same vine, God says, “Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?” (Jeremiah 2:21) This is God’s pleasure that all His people become a vineyard that devotes its life to those around it, gladdens God’s heart with its spiritual fruit, and gives joy to the heavenly beings by revealing God’s work in it. However, what happened? The prophet Hosea says, “Israel is an empty vine, he brings forth fruit unto himself: according to the multitude of his fruit he has increased the altars; according to the goodness of his land they have made godly images. Their heart is divided.” (Hosea 10:1-2) God’s people became not a holy vine for the kingdom of God, but an empty vine that brings forth bitterness, the worship of idols, and the kingdom of darkness. There was no other solution but that the Messiah Himself becomes the true vine feeding the believers so that they bring forth truly spiritual and heavenly fruit. The Lord Jesus Christ is the vine planted in the soil, for He is the Word that became flesh. With the spirit of prophecy, Isaiah the prophet saw Him without form or beauty (Is 53:2). The fruit of the vine cheers God and man (Judges 9:13). The fruit of wisdom (the Lord Jesus Christ) is better than gold and fine gold (Prov 8:19). He is the vine of Judah that makes Judah rich with the blood of grapes (Gen 49:11). He is also the vine of Joseph whose branches run over the wall (Gen 49:22). And He is the vine of Israel and under Him Israel dwells safely (1 Kings 4:25). * He did not mention the vine here for any other purpose but to teach His disciples that without the power of the Lord Jesus Christ they can do nothing. In accordance to this metaphor they need to abide in Him as the branch abides in the vine. Saint John Chrysostom * We are the Lord’s relatives according to the flesh. Therefore, He says, “I will declare Your name to My brethren” (Heb 2:12; Ps 22:22). As branches are one with the vine (the origin) and the vine is of the branches (John 15:1) so are we also one body homogeneous with the Lord’s body and of His fullness we have all received (John 1:16). Christ’s body is the origin of our resurrection and redemption. Saint Athanasious the Apostolic Saint Augustine observes that the Lord Jesus Christ calls Himself the vine and calls us the branches and the vine and its branches have one nature. Similarly, when He became man He carried our human nature; He thus became the vine and we became the branches abiding in Him since He carried us.1 1 St. Augustine: On the Gospel of St. John, tractate, 80:1. https://coptic-treasures.com/ * He says, “I am.” We observe that here the Lord Jesus Christ speaks on a personal level because He came among us as a true vine, truth itself. We are planted in Him as the church of the New Testament that enjoys eternal life and so overflows with spiritual wine that gladdens heaven. The Father is not only the owner of the vine, but is also the vinedresser who works and cares for the vine. He cares for every branch of the vine. He is the protector of divine steadfastness, meaning our steadfastness as living branches in the vine. When we abide in the vine, the only begotten Son, we abide in the Father and are united in Him and so dwell in His bosom forever. We shall never be taken away from Him. The Father who brought His people out of Egypt in ancient times to plant them as a vine in the Promised Land, is Himself He who sent His Son from heaven to plant us in Him, as members of His body, as branches of the living heavenly vine. He made His Word Incarnate a vine or head so that we may become branches or members of His body. It is as the Apostle says, “He…gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” (Eph 1:22-23). “And what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ” (Eph 1:19-20) “Every branch in Me that does not bear fruit He takes away; And every branch that bears fruit He prunes, that it may bear more fruit.” [2] God expects that the vine should bring forth grapes (Is 5:2). He expects that the Christian lives a proper Christian life: observing Christian thinking and behavior and having a Christian heart that loves all human beings. What good is the vine if it produces no grapes? And what benefits the Christian without love? With the continuous growth in Christian life, and with the bountiful fruit, there is yet always something in us that God does not desire and so He takes it away. God, therefore, does the work of the vinedresser. He prunes the branches of the vine that they may bear more fruit. The Lord said to His disciples when He washed their feet that they are pure. However, they need that He washes their feet with His own hands that they may be clean and purified of what they caught as they walked in the world. Some commentators think that He hints here at Judas who did not bear fruit and therefore deserved to be cut off from apostleship and deprived of the Kingdom. Judas is like the fig tree which the Lord saw on His way and in which He found no fruit. He therefore cursed it and it immediately withered away. The promise for those who bear fruit is that they will be cleaned that they may bear more fruit. Or they will be pruned, that is to say every superfluous thing that can stop their growth and fruitfulness, will be trimmed off. In pruning the vinedresser is not violent or cruel; he rather cares and tends the vine that its fruit may increase. Saint John Chrysostom observes that pruning here indicates the persecutions that the believers face, for oppression does not destroy them but rather gives them more strength and productivity. The believers are the numerous apparent branches that stretch in different directions but are united in Christ. He is the unseen root that grants life and fruit. He is the center of their unity. The believers are like the weak branches of the vine; they cannot exist independently without the https://coptic-treasures.com/ root. The Lord says in Ezekiel, “Son of man, what is the vine tree more than any tree, or than a branch which is among the trees of the forest?” (Ez 15:2) * Do not wonder then that in this vine that grows and fills all the nations (Ps 79:10) there are branches that are cut off. Those are the branches that refused to bring forth fruits of love.2 * Why did He not say, “you are clean through baptism in which you are washed” but says, you are clean “because of the word which I have spoken to you.” [3] That is because in the water, it is the word that purifies. If you take away the word, the water will be neither more nor less than mere water. But when you add the word to the element, the result is the “sacrament” as though it has become a kind of visible word.3 * This word of faith embodies virtue in the church of God. So, by means of him who is present in the faith, blesses and sprinkles it, he purifies even the small baby who is unable to believe with his heart in righteousness and confess with his lips for redemption. All that is achieved through the word about which the Lord said, “You are already clean because of the word that I have spoken to you.” [3]. 4 * They are not in Him in the same way that He is in them. Nevertheless, both ways are for their good, not for His benefit. For, in the relation between the branches and the vine, the branches do not partake of anything concerning the vine, but they rather obtain all the means of their life from the vine. On the other hand, the relation of the vine to the branches is that the vine gives the branches their vital strength, but takes nothing from the branches. If a branch is cut off, another branch will grow and have life but the branch that was cut off cannot live separately from its origin.5 Saint Augustine *The Lord, in saying to His disciples, “Every branch in Me that does not bear fruit He takes away” He implies that if their lives appear without deeds they do not deserve to be in Him. When He says, “Every branch in Me that does not bear fruit He takes away” He means that the Lord Jesus Christ cares very much for that branch. * He does not say that the origin (the root) needs the care of the vinedresser. He says rather that the branches need that care. He mentions the origin only so that they learn that they can do nothing without His power and that they must abide in Him in faith as the branches abide in the vine: “Every branch in Me that does not bear fruit He takes away.” 2 Letters, 52. 3 St. Augustine: On the Gospel of St. John, tractate, 80:3. 4 St. Augustine: On the Gospel of St. John, tractate, 80:3. 5 St. Augustine: On the Gospel of St. John, tractate, 81:1. https://coptic-treasures.com/ Here, He indicates the path of life and reveals that without deeds we cannot be in Him. “Every branch that bears fruit He prunes.” Although the root requires much more care than the branches, since the soil is dug and cleaned for the root, yet He says nothing about that. All He says concerns the branches. He shows that the origin has self-sufficiency. But even though the disciples are eminent, they need great help on the part of the vinedresser. He, therefore, says, “every branch that bears fruit He prunes.” One can assert, here, that this was said concerning the persecution of believers. He cleans, that is to say, He prunes the branch that it may bear more fruit. He, thus, shows that persecutions give people more strength.6 Saint John Chrysostom * In His zeal to do the Father’s will, He hurried to accomplish the mystery of His physical suffering. But in the next moment He revealed the mystery of His incarnation. Because of His taking the flesh, we became in Him as branches are in the vine. For if He had not become the vine, we would not have been able to bear good fruit. He speaks to us about steadfastness in Him through our faith in the incarnation. Because the Word became flesh, we assumed the nature of His flesh, just as the branches are in the vine. He surrendered the magnificent form of the Father by being humble and taking flesh. He calls Himself a vine, the source of unity of all the branches, and He calls the Father the vinedresser who cuts off the barren, useless branches that they may be burned with fire.7 Saint Hilary of Poitiers “You are already clean because of the word which I have spoken to you.”[3] He may be referring here to His discourse on the institution of the Eucharist and to His words about Judas who betrayed Him (John 13:21-30). After that Judas went out, completed his conspiracy with the high priest, and so removed himself from Christ’s body. The pruning of the branches (the Lord’s disciples) thus took place and it was fitting to say about them “you are already clean” [3]. Christ’s words separate truth from falsehood, that which is precious from the counterfeit. Each of the disciples became clean because of Christ’s word of truth (John 17:17), because of faith that purified their hearts and cleaned them from all blemish (Acts 15:9). They were cleansed from the leaven of the Pharisees, which is hypocrisy. His allusion may also be to what is written in the Book of Leviticus (19:23-24) about the trees in Canaan. The trees will remain unclean for three years, then in the fourth year they will be pure to glorify God. Likewise the disciples remained with the Lord Jesus Christ for three years. Now as He carries them over to His cross and His resurrection as the Firstborn from the dead, and for their sake and in their name He presents Himself to the Father, they become pure in the eyes of God. He has carried the vine across for three years; now is the year of bliss during which her fruit will be sanctified to the Lord. The first year presents the human race in the 6 Homilies on St. John, 67:1. 7 On the Trinity, 9 (55). https://coptic-treasures.com/ Garden of Eden. The second year is governed by the natural law until the coming of Moses the prophet. The Law of Moses rules the third year. The fourth is the year of divine blessing when the Savior of the world came and in Him the fruit was consecrated to the Lord. * Have you seen how the Lord Jesus Christ shows that He cares for the branches. He indicates that He did not do that act because He needed their service, but that they may succeed. Saint John Chrysostom “Abide in Me, and I in you; As the branch cannot bear fruit of itself, unless it abides in the vine, Neither can you, unless you abide in Me.” [4] We often say that the life of faith is a life of clinging to our Lord Jesus. However, this is not enough in the eyes of the Lord. He asks us and promises us a greater aim: that He lives in us and we live in Him. Our living faith is an experience in Christ. This is the expression that the apostles repeat continuously in their epistles. “Abide” is a word that Saint John loves very much. It recurs 112 times in the New Testament, 66 times of which are in the Gospel according to our teacher John and in his epistles: 33 times in the Gospel, and 3 times in his first, second, and third epistles. For, the Lord Jesus Christ came so that believers may enjoy steadfastness in Him and consequently their relationship with Him may not be temporary but eternal. In the Old Testament we read about the work of the Spirit in the lives of the prophets and kings and others in temporary periods. But in the New Testament, the Lord did not come, nor did He send His Holy Spirit to offer temporary enlightenment as some philosophers claim. He came so that we may abide eternally in Him. He makes of His believers branches to emphasize their place in Him. They abide in Him (1 John 2:6), in the truth (2 Jn 2), and in eternal life (1 Jn 3:15). This is a divine commandment, or rather a divine promise that we must adhere to Him. A branch shares the nature of the tree, is animated by its juice, and lives by its life. Likewise, it is proper for us to share the divine nature, to be guided by His wisdom, to have His power and possibilities, and to be purified by His righteousness and sanctity. * He strengthened their spirits when they weakened with fear, so that they may not be separated from Him because of their cowardice. He attached them to Himself and revealed to them good hopes in the future. For, the origin exists and remains, but the severance or continuance is for the branches. Thus, as He urges them both with the joyful and the painful matters, He indicates first for what we, on our part, need to do.8 Saint John Chrysostom 8 Homiliwes on St. John, 67:1. https://coptic-treasures.com/ “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit: For without Me you can do nothing.” [5] The Lord offers Himself as the secret of the believer’s life and fruitfulness. For Christ is the Savior and Friend, the Way and Door, the Life and Resurrection. He is the Comforter and the good Shepherd. He asks us to abide in Him in faith so that He may abide in us through His Holy Spirit and through offering His body and blood a sacrifice, a food and drink for us. We are to rely on Him and trust Him. Through this alliance with Him, we live. We cling to Him and He abides in us through His Holy Spirit. We depend on Him, not like a branch leaning on a wall that supports it, but as a branch that has no value without the root. Thus, our Christ reveals the aim of His divine incarnation, rather from the point of view of man. This aim is that the believer enjoys true life continuously through the divine source. Abidance in Him is optional but is necessary for the believer. Without this adherence the believer will not enjoy spiritual fruits. This is a final condition: either steadfastness and consequent fruitfulness, or else no fruit at all. There is no middle solution. * The saints refer everything to the Lord. Let us then learn that we can do nothing without the Lord. For He says, “unless you abide in Me…you can do nothing.” (See John 15:4, 5) Someone may object saying, “If I refer everything to the Lord, what concerns me?” Let us examine at every point what concerns us so that it may not mingle with what comes from the Lord. The Psalmist says, “Teach me, O Lord, the way of Your statutes” (Ps 119:33): what concerns us “and I shall keep it to the end.” (Ps 119:33) Once more, I ask God, “Give me understanding, and I shall keep Your law” (Ps 119:34). Then again, “Make me walk in the path of Your commandments” (Ps 119:35). What concerns me? He indicates what concerns me with these words, “For I delight in it” (Ps 119:35). Let us ask for what comes from God so that we may obtain it. Let us also promise Him what depends on us and let us not relinquish our promise so that we may not break our covenant with the Lord. This is what the Psalmist says, “Incline my heart to Your testimonies, and not to covetousness” (Ps 119:36). For he knows that covetousness is a depravity that has a strong influence and gives credit to the profits of the wicked. The Apostle called it, “idolatry” (Col 3:5). We therefore learn that covetousness does not agree with the testimonies of the Lord. Origen the Scholar “If anyone does not abide in Me, he is cast out as a branch And is withered; and they gather them and throw them into the fire, https://coptic-treasures.com/ And they are burned.” [6] Here, He warns us against hypocrisy. For there are those who have the name of Christ, but lack partnership with Him. They do not abide in Him, but are like those branches that are a profitless unnecessary burden to the tree. As they practically despise Him, they become despised; and as they refuse partnership with Him, they do not enjoy that secret life in Him. They only deserve to be cast out into the fire. They are dry and fire is the most appropriate place in which they are cleared off. A branch is not estimated for its wood, for once it is separated from its origin, it is used for nothing but fire. However, by abiding in its origin, the secret link gives it life and makes it flourish and it becomes fruitful. Thus the vinedresser honors it and is preoccupied with it so that it may bear more fruit. In this discourse our Christ, the true vine, does not terrify us. He rather draws our attention to His true promise that He is responsible for this in accordance to His grace and excessive divine generosity. For, “All things were made through Him, and without Him nothing was made that was made” (Jn 1:3). “Is cast out”: When a person separates himself from the Vine, he goes out of that circle and, therefore, does not have Christ’s life. The light of Christ does not shine in him; he does not enjoy the grace and power of Christ; the Holy Spirit does not work in him. This is the case of the Christian who after being a branch in the Vine, he becomes conceited, relying on his abilities, talents, and opinion. He consequently casts himself out and becomes a dry, broken branch that is good for nothing but fire. The Lord Himself describes the dry branch when in Ezekiel He says, “For every one of the house of Israel, or of the stranger that sojourns in Israel, which separates himself from Me (the vine) and sets up his idols (self-conceit) in his heart, and puts the stumbling block of his iniquity before his face, and comes to a prophet to inquire of him concerning Me; I the Lord will answer him by Myself: And I will set My face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of My people,” (Ez 14:7-8). * The Lord Jesus Christ says to His disciples, “without Me you can do nothing.” It is a great loss when the branch can do nothing. However, the Lord does not end the punishment at this point but goes further to say, “is cast out as a branch and is withered.” By saying, “they throw them into the fire, and they are burned” Christ makes it clear that those who oppose Him will burn. * He says, “is cast out” and therefore does not enjoy the care of the vinedresser anymore; “is withered” because he has no root he is in danger. He had comforting grace but is now deprived of all help and life. And what would be the end? He is thrown into the fire. But this is not what happens to those who abide in Him. He indicates those who abide in Him by saying, if “My words abide in you.” To them He says, “If you ask anything in My name, I will do it.” Then He says, “If you love Me, keep My commandments.” (Jn 14:14-15) Here, He says, “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.” He says https://coptic-treasures.com/ this to show that, on the one hand, those who conspire against Him will burn, and on the other hand, He explains to the others that they will not be defeated. He says, “By this My Father is glorified, that you bear much fruit; so you will be My disciples.”9 Saint John Chrysostom * You do not accept a corrupt shield, but rather a spiritual shield! Even now you are planted in a hidden Paradise! You receive a new name that you did not have in the past, for you were called a catechumen, but now you are a believer! From now on you are grafted into the spiritual olive tree (Rom 11:24). You have been cut out of the wild olive tree and grafted into a good olive tree. You have been taken away from sins and defilement to be guided to righteousness and purity. You are now partaking of the sacred Vine (Jn 15:1, 4, 5)! Good, for if you abide in the Vine you will grow as a fruitful branch, but if you do not abide in the Vine you will perish with fire. Therefore, would you bear fruit worthily, so that God may not permit what happened to the barren fig tree (Matt 21:19) to happen to you! Christ has not yet come (for judgment) and has not yet cursed us because of our sterility. Would we were able to say, “But I am like a green olive tree in the house of God. I trust in the mercy of God forever and ever."”(See Ps 52:8) And here we do not interpret the olive tree in its material meaning, but rather mentally in perfect light. Since God plants and waters,10 it would befit you to bring forth fruit. God grants His blessing and you, on your part accept and keep it. Do not despise grace because it is free. Rather accept and treasure it piously.11 Saint Cyril of Jerusalem * The branch is good only for either way: to be in the vine, or in fire. If it is not in the vine, then its place is the fire. For it to escape the fire it must be in the vine.12 Saint Augustine “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.” [7] 9 Hom. 76. PG 59:448. 10 The Apostle says, “I planted, Apollos watered, but God gave the increase.” (1 Cor 3:6) Saint Cyril ascribes the planting and watering to God who works and gives the increase. 11 Article 1:4. 12 St. Augustine: On the Gospel of St. John, tractate, 81:3. https://coptic-treasures.com/ The Lord Christ connects steadfastness in Him with steadfastness in His words because through His gospel we enjoy true union. This gospel is interpreted practically by keeping the divine commandments, by practicing them and rejoicing in them [10-11]. Steadfastness in Christ’s words is a continuous meeting with the Word and an acquaintance with the person of the Lord Jesus Christ through His words. We, then, abide in Him with all our hearts, thoughts, feelings, senses and will. There is nothing that can separate us ever! He presents to us a firm promise that all that we desire according to His good pleasure shall be done for us through our abiding in Him. And, what shall we ask for but that we may be His icons carrying in us His will, meeting Him and enjoying partnership in His glory. Our steadfastness in Christ and in His words, and consequently, His steadfastness in us will cause us to be truly men of prayer, knowing what to ask for and having delight in the certainty of what we desire, because it is according to the good pleasure of God our Father. It is as though the secret of the effectiveness of prayer is in our steadfastness in Christ and His dwelling in us. * Do you not see that the Son does not participate less than the Father in caring for the disciples? The Father prunes on the one hand and keeps them in Him on the other hand. Abidance in the origin (the root) is why the branches bear fruit. If it is not pruned but abides in the origin, the branch bears fruit but not the proper amount. Yet, if it does not abide in the origin it does not bear fruit at all. However, the pruning belongs to the Son, steadfastness in the origin belongs to the Father who gave birth to the Son. Do you not see that everything, whether the pruning or the ability to have delight comes from the origin?13 Saint John Chrysostom * It is true that we desire certain things when we are in Christ, and we have different desires when we are still in this world. Therefore, if we abide in Him, if His words abide in us, we ask what we desire and it is done for us. But, if we ask and do not receive, it is because the things we desire have no relation to our steadfastness in Him, but are rather the persistent desires of the body and its weaknesses, that are not in Christ and in which the words of Christ do not abide. So, concerning His words, in all conditions, they are those of the prayer He taught us when we say, “Our Father who art in heaven” (Matt 6:9). May we not skip any word of this prayer but meditate on every word in our prayer. Then, everything we ask for we shall be given. However, if His words dwell only in our memory and have no place in our life, we, as branches, will not be considered abiding in the vine, for we do not obtain our life from the origin.14 Saint Augustine “By this My Father is glorified, That you bear much fruit, so you will be My disciples.” [8] 13 Hom. 76. PG 59:447-448. 14 St. Augustine: On the Gospel of St. John, tractate, 81:4. https://coptic-treasures.com/ Here, the Lord Jesus Christ reveals the wonderful fruit of steadfastness in Him: 1-The glorification of the Father as the perfect love of the Father is seen in our life. His splendor is revealed in our inner selves. We truly exercise our sonship to Him “that when He is revealed, we shall be like Him, for we shall see Him as He is.” 2-Increasing fruit as everything we ask for in prayer is done for us. 3-We enjoy being His disciples; we become men of God witnessing for Him to bring back all people to Him so that all may be “members of the household of God.” (Eph 2:19) * Do you see how he who bears fruit is a disciple? “By this My Father is glorified” means that He is pleased when you abide in Him, when you bear fruit.15 Saint John Chrysostom * Some scholars think that the Greek word ‘doxazein’ means literally ‘more splendor’ or ‘clearer’ to people. It also means, ‘glorified.’ * From Him (from Christ) is such grace. Therefore, the glory is not ours but His. Here, the Father is glorified that we bear much fruit and that we have become Christ’s disciples. By whom have we become so but by Him whose mercy precedes and works in us? We are His work “created in Christ Jesus for good works” (Eph 2:10).16 Saint Augustine 2- That They Must Love One Another “As the Father loved Me, I also have loved you; Abide in My love.” [9] The Lord Jesus Christ who is love personified speaks to us about love in four forms: Love of the Father for Him [9] His love for the Father [10] The love of Christ for us [9] Our love for Him and abiding in Him [9]. Thus, the Lord Jesus Christ shows that the foundation of every divine work is the mutual love of the Father and the Son. This indicates that the love of God for us is not based on temporary emotion but is the fruit of the eternal divine mutual love of the Father and the Son. Then, the 15 Hom. 76. PG 59:448. 16 St. Augustine: On the Gospel of St. John, tractate, 82:1. https://coptic-treasures.com/ believers must on their part abide always in love. So, just as there is nothing at all that can stop the love of God for us, we must have the same characteristic in our love for Him. This is what the Lord Jesus Christ asks for us: “that the love with which You loved Me may be in them, and I in them” (Jn 17:26) He declares His love for them to affirm to them that, though He will leave them physically, by death then later by His ascension, He loves them without limit. He loves them as the Father loves Him, although they are not properly worthy of love. The Lord Jesus Christ is the only begotten Son whom the Father loves. In the Father’s love for Him, He gave Him everything, because He is One consubstantial with the Father. The Father gave Him the work of the redemption of the human race and Christ’s work of salvation is the object of the love and good pleasure of the Father. Through the mutual love of the Father and the Son, the Lord Jesus Christ advises us to love Him and abide in His love. Steadfastness in His love implies our disappearance in Him to rejoice constantly for His love and to share with Him the trait of love. We practically get acquainted with the depth of His sacraments by practicing life in Him. * So, here you observe the source of good works. Where can we have these works? Are they not works of faith working through love (Gal 5:6)? And how may we be able to love? Is it not because He first loved us? The Evangelist himself declares quite clearly in his epistle, that “We love Him because He first loved us,” (1 Jn 4:19). However, when He says, “As the Father loved Me, I also have loved you”, [9] He does not connote that His nature and ours are equal as His and that of the Father. He rather refers to the grace of the Mediator between God and men, the Man Christ Jesus (1 Tim 2:5). For the Father truly loves us also, but in Christ. Here, the Father is glorified that we bear fruit in the Vine, that is, in the Son and thus become His disciples. 17 Saint Augustine “If you keep My commandments, you will abide in My love, Just as I have kept My Father’s commandments And abide in His love.” [10] As the Lord Jesus Christ carried the message of salvation, He as the Son of Man through His perseverance in work abode in the Father’s love. “He shall not fail nor be discouraged, till He has set judgment in the earth: and the isles shall wait for His law.” (Is 42:4) He kept the Father’s commandments, not only by recording them through the Holy Spirit in the Old Testament prophecies, but also by recording them practically when He made Himself of no reputation, taking the form of a bondservant and coming in the likeness of men. He humbled Himself to the point of death, even the death of the cross (Phil 2: 7-8). He kept the commandments in perfect obedience and accepted suffering with joy (Heb 5:8; 12:2). He 17 St. Augustine: On the Gospel of St. John, tractate, 82:2. https://coptic-treasures.com/ accomplished the commandment fully when on the cross He announced “It is finished” (Jn 19:30). Through our steadfastness in Him and through sharing His characteristics, we keep the commandments, not only in our hearts, nor by meditating on them and studying them, but also by practicing them, being always alert, correct and truly eager that we may enjoy them. For the commandments are not oppressive but bear within them the power of fulfillment with praise and joy because within them is the Word Himself, as Saint Marcus the Ascetic says. Keeping the divine commandments is the key to heaven, with it we rejoice in our Christ, the Heavenly Treasure. The sign of steadfastness in His love is our observance of His commandments, as He has kept the Father’s commandments and achieved His will. Without obedience and surrender we shall not enjoy love. * Look how the Lord Jesus Christ strengthens His disciples when He says, “abide in My love.” If you ask how that may be, His answer is “If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.” Consider how the Lord Jesus Christ speaks to them with authority. For He does not say “abide in the love of the Father” but says, “abide in My love.” Saint John Chrysostom * “Abide in My love” [9]. How do we abide? Listen to what follows: “If you keep My commandments, you will abide in My love” [10] Love brings about the observance of His commandments. But does keeping His commandments bring about love? Who can doubt that love comes first? He who lacks love has no good foundation to keep the commandments. Therefore, He says, “If you keep My commandments, you will abide in My love” showing, not the source of love but the means by which love is declared. As though He says, “Do not think that you abide in My love if you do not keep My commandments. For only if you keep My commandments you abide.” Then, let no one deceive himself by saying that he loves Him if he does not keep His commandments. For we love Him in the same measure as we keep His commandments and if keeping His commandments is weak, our love for Him is weak.18 Saint Augustine Saint Augustine asserts that Christ’s love for us exists and He desires our redemption. This love is the expectation that urges us to keep His commandments. But not keeping His commandments reveals our lack of love for Him and our lack of steadfastness in His anticipating love.19 “These things I have spoken to you, that My joy may remain in you, 18 St. Augustine: On the Gospel of St. John, tractate, 82:3. 19 Cf. St. Augustine: On the Gospel of St. John, tractate, 82:3. https://coptic-treasures.com/ and that your joy may be full.” [11] In His farewell discourse He repeats these words “these things I have spoken to you” seven times. These are words that Ezekiel declares repeatedly, “I the Lord have spoken” (Ez 5:13). It is as though He who speaks to them here is He who spoke to them through the prophets ages ago. Let us rejoice in the divine promise like branches in the vine. Let us abide in Christ the true vine and abide in His words, His love, and also His joy. The joy of Saint John the Baptist was fulfilled when he saw the Bridegroom coming and heard His voice as He met His bride through the cross (Jn 3:29). Christ rejoiced to give His life for His bride and obtain her a pure virgin bought with the precious blood. And here He calls us to share His joy when we see in our salvation and the salvation of our brethren the fulfillment of heavenly joy. In the Old Testament redemption was linked with joy. So, David the Psalmist repeated “Restore to me the joy of Your salvation” (Ps 51). And the prophet Isaiah watched the redeemed of the Lord returning and said, they “shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” (Is 35:10) He saw nature itself: the mountains, the hills, and all the trees of the field singing and clapping their hands (Is 55:12). Also in the New Testament whenever the Church assembled in the Eucharist sacrament, “they ate their food with gladness” (Acts 2:46). As He was on His way to the cross with gladness, He urged His disciples to abide in His joy as they shared with Him the cross. Thus their joy may be full. * The Lord spoke those words to His disciples making it clear to them that the present calamities are not for sadness, but for joy. Saint John Chrysostom * What is Christ’s joy in us other than that He is pleased that He rejoices for us? And what is that joy that is ours, about which He says, “may be full” but that we have communion with Him? For this reason He said to the blessed Peter, “If I do not wash you, you have no part with Me,” (Jn 13:8). So, His joy in us is the grace that He grants us, which is also our joy. Moreover, He rejoiced since eternity when He chose us before the foundation of the world (Eph 1:4). We cannot say that His joy was not full, because God’s joy was never at any time incomplete. However, that joy was not in us because it could not be for us who did not exist. And even when our existence began, that joy did not begin in us. But that joy was always in Him who is truly infallible, who in foreknowledge rejoiced that we shall be His and so had full joy in us as He rejoiced in His foreknowledge and in foreordaining us.20 * His joy for our redemption that was always in Him through His foreknowledge and His foreordaining us began in us when He called us. Then, it was befitting that this joy is called our 20 St. Augustine: On the Gospel of St. John, tractate, 83:1. https://coptic-treasures.com/ joy because in it we also are blessed. However, through perseverance this joy increases, grows and advances to perfection. Thus its beginning is in the belief in rebirth and its perfection is in the reward when we advance.21 * My joy has always been full even before I called you when you were in My foreknowledge that I will call you. But it found a place in you also when you were reshaped in accordance to My foreknowledge concerning you. “Your joy may be full” when you are blessed; this has not yet occurred as you are now created but you did not exist before.22 Saint Augustine “This is My commandment that you love one another as I have loved you.” [12] The last and basic commandment of the Lord Jesus Christ in His farewell discourse is “love.” And in this speech He connects the commandment and love. If we understand the meaning of love in our Christian life, we do not need another commandment. Therefore, Saint Augustine says, “love God and do whatever you like.” Indeed, some people have misunderstood this saying and have used it as a license to a loose life. But, whoever comprehends “love” cannot but act in Christ Jesus according to His divine judgment. Let us love as Christ loves the sinners so that they may become living icons, a new creation in Christ Jesus. The Apostle Paul says, “he who loves another has fulfilled the law,” (Rom 13:8). He also says, “love is the bond of perfection,” (Col 3:14). The Lord Christ Himself, as He speaks about the commandments to love God and to love our neighbor says, "On “these two commandments hang all the Law and the Prophets," (”Matt 22:40). Saint John the beloved recognized love as the sinew of the Law. And, as Saint Jerome says, Saint John in his very old age was carried to the public gatherings of the believers and he always said “my children, love one another.” When he was asked why he continued in this manner, he answered, “because this is the Lord’s commandment and keeping it only is enough.23 * Abidance is realized through love, and love is achieved through observance of the Law. The commandment of the Lord Jesus Christ is that we love one another. Thus steadfastness in our God consists of the love by which we love one another. He does not mention love simply, but reveals its nature as He says, “as I have loved you.” Since love is a powerful irresistible matter and not a mere word, let us declare it through our deeds. 21 St. Augustine: On the Gospel of St. John, tractate, 83:1. 22 St. Augustine: On the Gospel of St. John, tractate, 83:1. 23 St. Jerome: Common Gal, Lib 3.c.6. https://coptic-treasures.com/ He made peace with us while we were His enemies. Now that we have become His friends let us abide so in His love. He led the way, let us then at least follow Him. He loved us not for any personal benefit (for He needs nothing), let us then at least love Him for our benefit. He loved us while we were His enemies, let us then love Him as He is our friend. Saint John Chrysostom * Why does He speak about love as though that were a special commandment? That is because every commandment has relevance to love and all commandments are in one commandment because any commandment is founded on love alone. Just as the many branches of a tree stem from one root, so do many virtues proceed from love alone. The branch that is our good deeds has no sap unless it remains sticking to the root of love.24 Pope Gregory (the Great) * “This is My commandment” [12] as though there is no other commandment but this. So what do you think my brethren? Let us meditate on the Apostle’s words, “love is the fulfillment of the law,” (Rom 13:10). Thus, where there is love, what may be lacking? And where there is no love what can be useful? Satan believes (James 2:19), but trembles and does not love. No one loves but does not believe. Those who have mutual love have God Himself as an aim of love. They, indeed, love one another and the goal of their love for one another is their love of God. There is no such love among men, for few have the motive to love one another, that God may be all in all (1 Cor 15:28).25 Saint Augustine “Greater love has no one than this, Than to lay down one’s life for his friends.” [13] These words were said not as a sermon to be examined, but as they were expressed on the eve of His crucifixion, these words declared His gospel in practice. Here, He draws the attention of His hearers toward the cross as a practical declaration of divine love for the entire human race, His dearly beloved are not the righteous but the sinners. The Apostle says, “when we were enemies we were reconciled to God through the death of His Son” (Rom 5:10). Our Christ died 24 Hom. 27. Forty Gospel Homilies, PL 76:1205. 25 St. Augustine: On the Gospel of St. John, tractate, 83:3. https://coptic-treasures.com/ for the sake of even those who persecuted Him on the cross, and those who persecute His body, the Church. No one can love his friend a greater love than to lay down his own life, everything he has, for him. The great friendship uniting David and Jonathan caused Jonathan to give up his kingdom to David, but Jonathan could not lay down his life for the sake of David. On the other hand, the Lord Jesus Christ lay down His life not only for His friends, but also for His enemies and asked for forgiveness for those who crucified Him. The greatest proof of His love for them is that He sacrificed Himself for their sake as no human being may do on the same level. For He, the Creator sacrificed Himself for His creatures that He loved exceedingly. He died for men when they were His enemies (Rom 5:8, 10). * “Love from a pure heart, from a good conscience, and from sincere faith” is truly a virtue for it is “the purpose of the commandment” (1 Tim 1:5). It has been truly said, “love is strong as death” (Song of Solomon 8:6). This is either because nothing can conquer it just as nothing can defeat death, or because in this life the evaluation of love is that it is to the point of death. The Lord says, “what love is greater than that a man sacrifices his life for his friends?” (See Jn 15:13). Or rather, as death separates the spirit from the physical senses, so does love take away the spirit from physical lusts. Knowledge, when useful, serves love, for without love “knowledge puffs up” (1 Cor 8:1). Knowledge is not in the same measure as love, for love fills the heart with refinement and leaves no room for knowledge to be arrogant.26 Saint Augustine * No one persecutes us now to the point of death. How then shall we prove our love for our friends? There needs be something for us to do at times of peace in the Church so that we may demonstrate whether we are strong enough to die for the sake of our love at times of persecution. Saint John says, “whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?” (1 Jn 3:17). John the Baptist also says, “he who has two tunics, let him give to him who has none” (Luke 3:11). But does he who gives his tunic give up his life? Maintain the virtue of love during peaceful times by showing mercy. You will then not be defeated during the times of persecution. Learn first to give your possessions to the Almighty God, then you will give Him yourself.27 Pope Gregory (the Great) * Would we follow His example in this spirit of reverent obedience, not that we dare to compare Him to us.28 26 Letters, 167:11. 27 Hom. 27. Forty Gospel Homilies. PL 76:1205. 28 St. Augustine: On the Gospel of St. John, tractate, 84:2. https://coptic-treasures.com/ Saint Augustine “You are My friends if you do whatever I command you.” [14] Abraham was called the friend of God (Is 41:8; James 2:23) because he believed God and obeyed Him “and it was accounted to him for righteousness.” Moses also was called the friend of God (Ex 33:11). This is what every believer wishes to enjoy through the living faith. * What is more precious than the friendship that the angels share exactly like human beings? Therefore, the Lord Jesus says, “make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home,” (Luke 16:9) God Himself makes of us friends instead of servants as He says, “You are My friends if you do whatever I command you.” He thus gives us the example of friendship so that we may follow Him. We need to achieve the desire of our Friend (the Lord Jesus) and reveal to Him the secrets of our hearts. We must not ignore His trust. Let us show Him our hearts so that He may open His heart for us. He therefore says, “I have called you friends, for all things that I heard from My Father I have made known to you.” [15]. So a friend, if he is truly a friend, does not hide anything, but rather pours out himself as our Lord Jesus pours out His Father’s secrets. Thus, he who does God’s will is God’s friend and is honored by this name. He who has the same mind is a friend because there is oneness of thought between friends. Nobody is more despised than the offender against friendship is.29 Saint Ambrose “No longer do I call you servants, For a servant does not know what his master is doing; But I have called you friends, For all things that I heard from My Father I have made known to you.” [15] He did not stop at sacrificing Himself for them, but He also made a covenant with them that they become His friends who enjoy knowing His secrets, for they are not servants. His tongue preaches gentle mercy. Here He calls them friends and after His resurrection He says, “go to My brethren” (Jn 20:17) and He also says to them, “children, have you any food?” (Jn 21:5) For they are His beloved children. But on their part, they call themselves His 29 Duties of the Clergy, 3:22:135-136. https://coptic-treasures.com/ bondservants (2 Pet 1:1). As He honors us, we on our part, must honor Him more. As we rise in His eyes, we feel even more contrite before Him. There is no comparison between a servant and a friend. The master may love his servant and may treat him gently, but he does not allow his servant to share his personal secrets. A servant receives orders from his master and has no right to discuss those orders. He must only do what he is told; he knows nothing beyond the order. He does not know the aim of the order, nor does he know his master’s mind.. He must obey blindly. As they are His friends, Christ does not give them commandments from His throne. He comes down to them to speak with them so that they may realize they are in His heart and that they have their special value in His inner self. By descending to them He ends the age of servitude by ending the letter that kills the Law. He brought us to the era of transcendent love as we enjoy being God’s children through the blood of the Only Begotten Son, through the work of the Holy Spirit in the water of baptism. Thus, He raised us and renewed our nature so that we may become His icons and have the right to enjoy knowing the Father and understand His divine sacraments. * When our Lord Jesus Christ saw that His disciples were about to accept adoption, to know Him, and learn through the Holy Spirit, He said to them, “No longer do I call you servants, but I have called you friends, for all things that I heard from My Father I have made known to you.” (Jn 15:15) For, those who realized what they became in Christ Jesus cried out saying, “we did not receive the spirit of bondage again to fear, but we received the Spirit of adoption by whom we cry out,’Abba, Father,’” (See Rom 8:15) If a man fails to show complete readiness and zeal to rise (from sin), let him know that the coming of our Lord and Savior is judgment to him. Therefore, Simeon (the Elder) from the beginning said, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against,” (Luke 2:34) The Apostle later said, “To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life,” (2 Cor 2:16)30. The Great Saint Anthony * He introduces the name ‘friends’ in a way that eliminates away the name ‘servants.’ He does not combine the two names in one expression, but rather makes one name take the place of the other. What does this mean? There are two kinds of fear bringing about two kinds of the frightened. Likewise there are two kinds of service bringing about two kinds of servants. There is fear that perfect love casts out (1 Jn 4:18). There is another fear that is clean and endures forever (Ps 19:9). The Apostle refers to the fear that is devoid of love saying, “you did not receive the spirit of bondage again to fear” (Rom 8:15), but he refers to the pure fear when he says, “Do not be haughty, but fear.” (Rom 11:20) 30 Philokalia, Book 1. https://coptic-treasures.com/ In the case of fear that perfect love casts out there is also the service related to it for the Apostle links service and fear together. He says, "you did not receive the spirit of bondage (service) to fear.” Such a servant is connected to that kind of service. He is that person who was not before the Lord’s eyes when He said, “No longer do I call you servants, for a servant does not know what his master is doing.” He certainly is not that servant who is characterized by clean fear to whom is said, “Enter into the joy of your Lord.” He is rather that servant whose fear perfect love casts out. About him it is said, “a slave does not abide in the house forever, but a son abides forever.” (Jn 8:35) Accordingly, as He gave us the right to become children of God (John 1:12) may we be not slaves but children. In a true and wonderful manner that cannot be described, we the slaves have the right not to be slaves. Indeed, we are servants through clean fear that characterizes him who enters into the joy of his Lord. But we are not slaves through the kind of fear of someone who is cast out and that belongs to him who does not abide in the house forever. Let us bear in mind that it is the Lord who made us able to serve, not as slaves who do not know what their master is doing, but as children. Let not the servant who does some good work be haughty as though he worked independently and not through his Lord. In that case he, and not the Lord, is glorified and in self-deception he boasts as if he had not received from the Lord anything (1 Cor 4:7). Dear beloved, may we know what our Master is doing so that we may become friends of the Lord. For it is He who made us, not only human beings, but also righteous. We did not make ourselves what we are.31 * Do not say, ‘Before I believed I did good deeds and for this reason He chose me.’ For, what good deeds can precede faith? The Apostle says, “Whatever is not from faith is sin” (Rom 14:23). 32 * Therefore, beloved friends, He did not choose the righteous, but rather caused the chosen to become righteous. “I chose you and appointed you that you should go and bear fruit, and that your fruit should remain,” (John 15:16) Is not this the fruit about which He said earlier, “without Me you can do nothing,” (Jn 15:5)? He chose us and appointed us that we should go and bear fruit. So, we had no fruit that made Him choose us. We rather go to bear fruit. He is the Way we take to bring fruit. He appointed us to take that way. This is His mercy for all.33 * Let this love endure, for it is itself our fruit. This love in the present is concealed in our yearning, not in our full rejoicing in it. Everything we ask for in our yearning, in the name of the Only Begotten Son, the Father grants us. But if we ask for what is not connected to our redemption, we must not think that we ask for 31 St. Augustine: On the Gospel of St. John, tractate, 85:2. 32 St. Augustine: On the Gospel of St. John, tractate, 86:2 33 St. Augustine: On the Gospel of St. John, tractate, 86:3. https://coptic-treasures.com/ it in the name of the Savior. What we ask for in the name of the Savior is truly connected to the Way of our salvation.34 Saint Augustine “You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you.” [16] He chose them not for their efficiency, wisdom, or goodness, but by way of His love and free grace. God took the initiative. He chose them before they chose Him and before they took that decision. As it is written in Deuteronomy: “the Lord thy God has chosen you to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all people: But because the Lord loves you.” (Deut 7:6-8). He chose them and “appointed” them (hetheka hymas) meaning He put them into the ministry (1 Tim 1:12). He crowned them with this honor and granted them His confidence as His ambassadors who will assume the management of His kingdom in this world. They, consequently, must work “that you should go and bear fruit, and that your fruit should remain.” He asked them to bear the yoke everywhere. They must travel from place to place over the whole world. They must not yield or rest, but they must always act, strive and sacrifice themselves so that they may have fruit as among all Gentiles (Rom 1:13). Father Theodore, the bishop of Messissa, interprets the Greek work as meaning “I planted you”, for He is the vine and they are branches in Him. The secret of success in service lies in the fact that the Lord Jesus Christ Himself chose the disciples and apostles and helped them. He worked in and through them. Therefore, it is appropriate that whoever serves in the Lord’s vineyard should have the following traits: 1. That the Lord Himself plants him with His right hand and chooses him for service. 2. That he abides in the true Vine in order that he may bear fruit and may not be arid. 3. That he realizes that he is called to work and not to laziness. For, as the Lord Jesus Christ begins lovingly to choose His disciples, the chosen, on their part, must go and declare the perfect love of God to the entire human race. While He asks them to unite, He commands them not to cling to one another, but to depart and preach the gospel sharing in the journey of the Church into the entire world so that all may rejoice in the Savior (Mark 16:15). 4. That he must wait for the fruit patiently and must not despair. For, He who has chosen him guarantees the lasting fruit. 5. That he ascribes all fruit and success to the Lord. “And that your fruit should remain”: unlike philosophers in general whose philosophy flourishes for sometime then becomes something of the past. The fruit of the disciples is in 34 St. Augustine: On the Gospel of St. John, tractate, 86:3. https://coptic-treasures.com/ the Church of God, and the gates of Hades shall not prevail against it. The loving believer is characterized by persistence in all things: perseverance in rejoicing in the Word of God [7], in love of Christ [9-10], in the joy of Christ and in bearing fruit [16]. The indication of His love is not only in that He chose them, appointed them to work, and caused their fruit to remain, but He also granted them the Father’s blessing that all they ask the Father in Christ’s name the Father gives them. * Let us believe that whatever we ask the Father in Christ’s name we obtain. For, the Father’s desire is that we ask through the Son and the Son’s desire is that we ask the Father. This does not mean that the Father is unable to act. It means rather that the One Authority is revealed.35 Saint Ambrose * As though the Lord Jesus Christ says to His disciples: ‘I loved you first.’ Saint John Chrysostom * ‘I have formed you for grace. I have planted you so that you may willingly go and bring forth the fruit of your work. I say you need to go willingly. For to say you will do something means that you will go with all your heart.’ He then added, “and that your fruit should remain.” What we do for eternal life remains even after death. Let us work for the fruit that will remain.36 * Why did Paul plead with the Lord three times but did not receive (2 Cor 12:8)? Christ asks the great preacher to demand in the name of the Son! Why did he not obtain what he asked for? The name of the Son is Jesus, and Jesus means ‘salvation.’ Whoever asks in the name of the Savior asks for what concerns his actual salvation. So, if what he asks for is not for his good, he does not ask the Father in the name of Jesus. Therefore, the Lord said to His apostles when they were still weak, “Until now you have asked nothing in My name” (John 16:24). This is the reason why God did not give heed to Paul. If he had been made free of that affliction, there would have been nothing to help him in his redemption. Examine your requests. Do you ask for the joys of salvation? “Seek first the kingdom of God and His righteousness, and all these things shall be added to you,” (Matt 6:33)37. Pope Gregory (the Great) “These things I command you, that you love one another.” [17] 35 On the Christian Faith, Book 1:2:12. 36 Hom. 27. Forty Gospel Homilies 37 Hom. 27. Forty Gospel Homilies https://coptic-treasures.com/ The Lord Christ combines love of God and love of brethren [12, 17], and He presents Himself as an example, for He loved us and sacrificed Himself for us [13]. He called us ‘friends’ [14], and revealed to us His secrets [15]. He chose and appointed us [16], and gave us grace so that our appeals in His name to the Father may be answered. All this we may acknowledge by loving our brethren. * This means that I tell you that I lay down My life for you, not to rebuke you, nor to say I hasten to meet you, but rather to lead you to friendship. Saint John Chrysostom * This is the fruit that we cannot acquire far from Him, just as the branches can do nothing without the vine. Our fruit is love as the Apostle explains, “from a pure heart, from a good conscience, and from sincere faith” (1 Tim 1:5). This is how we must love one another and love God. For, there will be no true love for one another if we do not love God. Everyone will love his brother as himself if he loves God. On the other hand, whoever does not love God does not love himself.38 Saint Augustine 3- Confrontation of the Hatred of the World “If the world hates you, you know that it hated Me before it hated you.” [18] Hatred is the characteristic of Satan and the pillar of his kingdom, just as love is the characteristic of Christ’s kingdom. No wonder, therefore, that those who love the world hate the kingdom of Christ without cause, for this is their nature. There would be no comfort for the disciples if the world hated them because they did something evil. But if the world hated them because it could not tolerate their Christ, this hatred is a glory which the believer does not deserve since he shares the suffering of the Lord Jesus Christ. The evil people are called ‘the world’ because they love the world and carry its name and because they are the majority of the world population. We are not amazed that the world cannot tolerate those whom God loves and blesses. For, there has been enmity between the evil world and God’s children since the time the serpent crept towards Eve to seduce her. Since then, Cain murdered Abel because Abel’s deeds were righteous. Esau also hated Jacob because Jacob obtained the blessing. Likewise, Joseph’s brothers envied Joseph because his father loved him, and Saul hated David because the Lord was with David and gave him success. In all these examples, the saints had no hatred for anybody, nor did they do any evil to deserve such hate. 38 St. Augustine: On the Gospel of St. John, tractate, 87:1. https://coptic-treasures.com/ When Saint Jerome faced trouble and was about to leave Rome and travel East, he wrote to Asella saying, “I write to you in a hurry, dear Lady Asella, as I am going to the ship swallowed by grief and tears. Nevertheless, I thank my God that I was counted worthy of the hatred of the world.” 39 * Do not be terrified, dear beloved brethren, of the coming persecution, or of the coming of the Antichrist who threatens. There is no weapon against all circumstances other than the evangelical advice and the heavenly commandments and warnings. The Antichrist is coming, but Christ triumphs. The enemy approaches and rages, but the Lord who heals our suffering and wounds accompanies us. The rebel threatens in anger, but there is He who liberates us from the enemy’s hands.40 The Martyr Cyprianus * Along with this love we need also to patiently endure the world’s hatred. Why does the member exalt himself above the Head? You refuse to be in the Body if you do not want to bear the world’s hatred of you, the same as its hatred of the Head.41 Saint Augustine “If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you.” [19] The believers are counted as not of the world not because of their wisdom or virtues, nor because their nature is different from that of other people, but because they accepted God's call. He then chose them and set them apart for action in His kingdom. For this reason the world hates them. The life of the true Christian silently condemns the evil world. Therefore, the world has no other way but to take revenge of those who do not take part in its evil and calm its conscience. Here, He refers to Psalm 69: “Those who hate me without a cause are more than the hairs of my head.” (Ps 69:4). This Psalm is entirely a prophecy about the Person of the Lord Jesus Christ. 39 Letters 45:6. 40 Letter 58 to the people abiding in Thibaris, 7. 41 St. Augustine: On the Gospel of St. John, tractate, 87:2. https://coptic-treasures.com/ * As though the Lord Jesus Christ says to His disciples, “If you wish to love, you must suffer.” This is implied in His saying, “If you were of the world, the world would love its own.” If the world loved you, it would be evident that you wanted in yourself the world’s malice. Saint John Chrysostom * The world loves itself falsely and hates itself truly. For, whoever loves evil hates himself (Ps. 11:5). Yet it is said the world loves itself as much as it loves the wickedness that causes it to be evil. But it is also said the world hates itself as much as it loves what harms it. Therefore, the world hates its true nature and loves vice. The world hates what it is as the goodness of God created it. And it loves what it willingly brought upon itself. We are forbidden to love whatever the world loves in itself and we are ordered to love whatever the world hates in itself, that is to say, God’s creation and His various blessings. We are forbidden to love vice in the world and we are admonished to love nature. But the world loves vice in itself and hates nature. Thus, we love and hate correctly, but the world loves and hates in a wicked manner.42 “Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also.” [20] The Lord did, indeed, call them friends. But it is suitable for them to consider themselves God’s servants. He did not wish to begin His discourse by mentioning how much they will be persecuted. He began, rather, by speaking about the hardship He will endure. He put Himself at the forefront of the battle between light and darkness. The suffering of His disciples is only their share in the suffering of the Lord Jesus Christ. The Lord set a distinctive parting line between the believers who are sanctified in His truth and the evil people who live in the darkness of foolishness. * The Lord has shown, here, that His disciples are like Him. It is as though He says to them, ‘If they persecute you, this is your share in My suffering. Therefore, you should not be perturbed, for you are not greater than Me.’ Saint John Chrysostom * If “a servant is not greater than his master”, may those who follow the Lord remain close to His footsteps in humility, silence and tranquility. For those who are humble are more glorified43 42 St. Augustine: On the Gospel of St. John, tractate, 87:4. https://coptic-treasures.com/ The Martyr Cyprianus “But all these things they will do to you for My name’s sake, because they do not know Him who sent Me.” [21] One of the main reasons of the world’s hatred for believers is ignorance and lack of knowledge. They do not know the Father who sent the Lord Jesus Christ. In that foolishness they ‘eat up’ God’s people. The Psalmist says, “The fool has said in his heart, ‘there is no God’ … Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and do not call on the Lord’” (Ps 14:1, 4). They do not know the Father and they do not know the Son sent by the Father “for had they known, they would not have crucified the Lord of glory,” (1 Cor 2:8). We do not marvel that the Lord says, “No longer do I call you servants” and then says, “A servant is not greater than his master.” For He does not want to call us servants and at the same time He calls us ‘servants’ and says we are not greater than Him who is our Master. Saint Augustine explains that it is clear that in the first statement He means the servant who does not dwell in the house forever, and who is characterized by that fear that love casts out.44 Saint Augustine comments on the expression “for My name’s sake” saying this means ‘for righteousness sake’, for our Christ is our righteousness. The wicked persecute the righteous in Christ Jesus not for some crime they committed, but for their righteousness. Sometimes the righteous practice harsh punishment of the evil people, just as a judge punishes a criminal or as a policeman arrests rebels. If the judge or policeman is sanctified in the Lord, he is not judged for punishing the vicious because the pervert does not suffer for righteousness sake but for his own vice. Saint Augustine also says that sometimes the vicious persecute the vicious, as for example, the wicked rulers or judges who persecute the righteous, certainly also punish murderers, adulterers and all those who do evil and violate the general law. How then may we interpret the Lord’s words, “If you were of the world, the world would love its own,” [19] The world punishes those criminals, mentioned above, because they harm the world. However, the same wickedness is in those who punish the criminals and in those who love those crimes. Therefore the world that exists in the vicious and unrighteous hates its own who are criminals but loves the vicious who are serviceable. 45 * He says this, ‘they hate Me in you; they persecute Me in you. As your word is Mine, they do not obey it.’ All they do to you is done to Me, not to you. Therefore, those who do those things have greater misery. He also blesses those who suffer those things for His sake. For He says, “Blessed are those who are persecuted for righteousness’ sake,” (Matt 5:10). They endure the persecution for My name’s sake. As the Apostle teaches us, “He became for us wisdom from 43 Letter 13 to Rogation, the priest and to the other confessors, 4. 44 St. Augustine: On the Gospel of St. John, tractate, 88:1. 45 St. Augustine: On the Gospel of St. John, tractate, 88:3. https://coptic-treasures.com/ God-and righteousness and sanctification and redemption-that, as it is written, ‘He who glories, let him glory in the Lord,’ (1 Cor 1:30-31). The people of the world do those things for evil, not for righteousness. Therefore, both have similar misery, the persecutors and the vicious who are persecuted. Also the righteous who chastise the vicious do that for righteousness, but the vicious who are punished do not suffer for the sake of righteousness.46 Saint Augustine “If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin.” [22] The divine promises have been realized, and He whose day Abraham rejoiced to see and for whose coming all the patriarchs and prophets yearned, has come. Because of this, they had no excuse for rejecting Him. Their hatred, however, was foretold in the Holy Bible (Ps. 35:19; 69:4; 109:3). * Here, the word ‘sin’, does not mean every sin, but means a great sin that includes all sins. Whoever is absolved of this sin obtains forgiveness of all his sins. This terrible sin is their disbelief in Christ who came specially to renew their belief. If He had not come they would not have this sin, but by His coming the life of those who did not believe was in danger of destruction, while those who believed were saved. As He is the head of the Apostles He became, as they declared, “to the one…the aroma of life leading to life, and to the other the aroma of death leading to death,” (2 Cor 2:16)47. * He adds saying, “but now they have no excuse for their sin” [22]. Someone may be moved to say, ‘those people to whom Christ did not come and with whom He did not speak may have excuse for their sin.’ My answer to this is that they may have excuse for this sin concerning their lack of belief in Christ, but they have no excuse for all their other sins. Moreover, He came with His Church to the nations and spoke to them. The reference here is to the words He said, “he who hears you hears Me,” (Luke 10:16). Paul the Apostle also says, “since you seek a proof of Christ speaking in me,” (2 Cor 13:3)48. * However, it is clear that they do not escape from judgment: “For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law” (Rom 2:12). The Apostle’s word ‘will perish’ has a horrible ring, more so than the word ‘judged.’ This shows that such an excuse (that Christ did not come to them and did not 46 St. Augustine: On the Gospel of St. John, tractate, 88:2. 47 St. Augustine: On the Gospel of St. John, tractate, 89:1. 48 St. Augustine: On the Gospel of St. John, tractate, 89:2. https://coptic-treasures.com/ speak with them) will not benefit them, but rather adds to their aggravation. For those who find excuse in that they did not hear, will perish without law.49 Saint Augustine “He who hates Me hates My Father also.” [23] Saint Augustine asks how can it be possible for the Jews who did not know the Father who sent His Only Begotten Son [21] would hate Him [23]? Saint Augustine then answers at some length, that a man may often love or hate another without seeing or knowing him, but only by imagining him or hearing about him. So, the Jews hated the Father without knowing Him, but as they imagined Him. Saint Augustine writes, “How could they love the Father of Truth when they were full of hatred for truth itself? They did not wish to be judged for their conduct, while the act of truth judged such conduct. Thus, they hated Truth as much as they hated the punishment Truth might submit them to. And as they did not know that He was the Truth who judged such as they were, they hated Him whom they did not know. And as they hated Him, they surely could not but hate Him who was born the Truth. So, as they did not know the Truth by whose wisdom they were judged and who is born of God the Father, they certainly also did not know the Father and they hated Him. Those people were really miserable. For, as they desired to be evil, they rejected Truth that judged them.”50 “If I had not done among them the works which no one else did, They would have no sin; But now they have seen and also hated both Me and My Father.” [24] The Lord Jesus Christ did among them great unique works revealing not only His power, but also His kindness, love, and mercy. But, in spite of that, they hated both Him and the Father who sent Him. No wonder they hated those who believed in Him and became His disciples. * They were sinners before He spoke to them and did such works among them, but they did not have the sin of disbelief in Him. This is the sin that is referred to in particular because it includes all other sins. If they were freed of that sin and believed in Him, they would have been forgiven all the other sins.51 Saint Augustine They saw with their eyes full of envy and hate and consequently they hated Him. On the other hand, Saint John saw Him and enjoyed fellowship with Him. For he says, “which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have 49 St. Augustine: On the Gospel of St. John, tractate, 89:3. 50 St. Augustine: On the Gospel of St. John, tractate, 90:3. 51 St. Augustine: On the Gospel of St. John, tractate, 91:1. https://coptic-treasures.com/ handled, concerning the Word of life …that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.” (1 John 1:1, 3) Saint Augustine says that many prophets did works no one did, but there is no comparison between their works and the works of the Lord Jesus Christ. The countless wonders He did, their variety, and also that He did them with His personal power show that without Him nobody could do anything. Besides, His birth of a virgin and His resurrection the third day are further proof.52 * They themselves were witnesses of this. For they said, “It was never seen like this in Israel,” (Matt 9:33). They also said, “Since the world began it has been unheard of that anyone opened the eyes of one who was born blind,” (John 9:32). The same was in the case of Lazarus being raised from the dead and all the other works and wonders that were new and beyond thought. Someone may ask, “Why then do they persecute You and us?” The answer is, “Yet because you are not of the world. If you were of the world, the world would love its own”, [19]. As this matter was baffling to us He told us the reason: their viciousness. He did not stop at that but also referred to the prophecy (Ps 35:19; 69:4) to show that this had been foretold a long time before, saying, “they hated Me without a cause,” [25]. Saint John Chrysostom “But this happened that the word might be fulfilled Which is written in their law, ‘They hated Me without a cause.’” [25] They hated the Lord Jesus Christ without a cause. His words and teaching were open, presenting truth blended with love. His works were superior and unique based on His rich grace and infinite love. In the Psalms it is written, “Those who hate Me without a cause,” (Ps 35:19; 69:4). ‘Without a cause’ in Greek means ‘for nothing’ since they hated Him and did not think of receiving anything in return for their hatred. Saint Augustine observes that the Lord Jesus Christ declared that the Jews hated Him and His Father without a cause and that they would kill Him. However, when the Paraclete arrived at Pentecost after the Ascension of the Lord Jesus Christ, He, through the word of the apostle Peter, attracted those who were present. So, about three thousand of those who took part in the uprising and asked for Christ’s crucifixion believed in Him. Thus, the Holy Spirit testifies effectively to the change of those who hated truth to become believers in the Truth. * As though He says, ‘They hated and killed Me when I was visible to their eyes; but the testimony will be carried for Me by the Helper who will attract them to faith in Me when I am not seen by them’53. 52 St. Augustine: On the Gospel of St. John, tractate, 91:2-4. 53 St. Augustine: On the Gospel of St. John, tractate, 92:1. https://coptic-treasures.com/ Saint Augustine 4- Sending the Helper to Them He gave them a path that seemed extremely difficult as He asked them to abide in Him like branches in the vine. That seemed impossible to a human being, for how can a weak man abide in the heavenly Son of God? How can the earthy unite with the heavenly? After giving them this difficult path, He asked them to love, not just a temporary human affection, but by giving themselves even unto death as He gave Himself for the world. This commandment also seemed impossible, for who can fulfill it? Finally, He told them the world would hate and persecute them. All of that seemed to be a narrow way a man cannot pursue. He, therefore, comforted them by His promise to send His Holy Spirit, the Paraclete. He is the heavenly teacher, the true guide who will lead them to Christ’s perfect truth. He will make them firm in the vine as He pours the heavenly love in their hearts. He will grant them the power of testimony for Christ to attract to truth even those who oppose them. “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.” [26] He speaks here about the Helper who is a hypostasis called “Spirit of truth.” He proceeds from the Father and testifies of the Son through His gifts and blessings to the believers. He is the Spirit of the Father, for the Son Himself says, “who proceeds from the Father,” (John 15:26) and in another place says, “…for it is not you who speak, but the Spirit of your Father who speaks in you (Matt 10:20). He is also the Spirit of the Son, for the Apostle says, “God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father’ (Gal 4:6). This means He will make you cry out, because this is what we say crying out to and in Him. This means He will fill our hearts with love without which our crying out will be in vain, for the Apostle says, “…if anyone does not have the Spirit of Christ, he is not His,” (Rom 8:9). Christ had said that He would pray the Father to send the Helper (John 14:16). Here, He says, “I shall send Him to you from the Father.” So, He is sent from the Father as the administrator of redemption and sanctification, and He is sent from the Son who paid the price on the cross so that the Spirit may dwell in man and find in him the righteousness of Christ. The Holy Spirit testifies of the Son, and as He dwells in the disciples they testify of the Lord Jesus Christ with the power of the Spirit. https://coptic-treasures.com/ * The same Helper is also sent by the Father, as Christ had already said, “But the Helper, the Holy Spirit, whom the Father will send in My name,” (John 14:26). Consider their unity, for the Father sends Him whom the Son also sends.54 Saint Ambrose * The disciples may say, what can we do? If they did not obey Your words, for the same reason they will not keep our words. If they drove You out, they will expel us. They saw miracles no one saw done by anyone but You, and heard words no one heard anything similar said by other than You, and yet they did not benefit from what they saw and heard. If they hated Your Father and Yourself together, why did You cast us to face their opposition? How may we be qualified later so that they may believe us? Who of our tribes will listen to us? The disciples may ask the Lord Jesus Christ these questions. However, so that they do not have these disturbing thoughts, Christ comforts them by saying, “when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.” The Lord says that the Holy Spirit whom He calls the Spirit of truth will qualify them to be believed. Saint John Chrysostom * We affirm that the Holy Spirit Himself also who works in the prophets is an emanation of God. He proceeds from Him and returns like the rays of the sun.55 Ethnagoros the Scholar * The Holy Spirit is in reality a Spirit proceeding actually from the Father but not in the same way as the Son, for the Spirit is not born, but proceeds from the Father.56 Saint Gregory of Nazianzus * Thus it is impossible for the special attribute of the Father hypostasis to move to the Son or to the Holy Spirit. The attribute of the Father exists without cause, but this does not apply to the Son or the Spirit, for the Son “came forth from the Father” (John 16:28) and the Scripture affirms that the Spirit “proceeds from the Father” (John 15:26).57 Saint Gregory the Bishop of Nyssa Saint Epiphanius uses the expression that the Holy Spirit proceeds from the Father and takes from the Son and that He is of the same essence as the Father and the Son.58 Saint 54 Of the Christian Faith, 2:9:76. 55 Legat. 10:24. 56 Oratione 39:12. 57 De Oratione Dominica 3. 58 Anor.7. https://coptic-treasures.com/ Gregory the Bishop of Nyssa maintains that the Spirit proceeds from the Father and takes from the Son.59 Saint Cyril asserts his teaching concerning emanation by saying, “…the Holy Spirit proceeds from God the Father as from a fountain; on the other hand, the Son is sent by God to His creation”60. The International Theological Joint Committee of East Orthodox and Catholic Churches reports that, ‘… the Father is distinct from the two other hypostases in that He is of His essence since eternity, gives birth to the Son and sends the Holy Spirit. The Son is distinct from the two other hypostases in that He is born of His Father. The Holy Spirit is distinct in that He proceeds from the Father. Thus the Father is not born and has no anaitios or origin before Him. He is at the same time the only origin, the only root and the only source of the Son and the Holy Spirit61. He alone is aitios who from eternity gives birth to the Son and sends the Holy Spirit…Therefore, the Father has no previous cause anaitios. He is Himself the cause autoatitos; whereas the Son and the Holy Spirit have a source in the Father62.’ * It befits us to make sure how many things must be said about that ‘love’ and also how many great things we need to know about God, for He Himself is Love. Just as “…no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him” (Matt 11:27); likewise no one knows Love except the Son, and in the same manner no one knows the Son who is Love Himself except the Father. Moreover, as He is called Love, the Holy Spirit who proceeds from the Father, alone knows what is in God, just as the spirit of a man knows the things that are within his person (1 Cor 2:11). Here, then, the Paraclete who is “the Spirit of truth who proceeds from the Father” (John 15:26), walks about searching for the spirit that deserves and can accept His great love, the love of God that He desires to reveal to men.63 Origen the Scholar * Christ told His apostles to baptize in the name of the Father, the Son, and the Holy Spirit. This is a confession of belief in the Creator, the only begotten Son, and the Gift. For, God the Father, is One and everything is of Him; our Lord Jesus Christ is the only begotten Son through whom are all things (1 Cor 8:6) He is One, and the Spirit, God’s Gift to us who is all things, He is also One (Eph 4:4). Thus the greatness of the Trinity is in accordance to the benefits the Trinity grants: the One Power from whom is everything, the only begotten Son through whom are all things, and the One Gift that grants us perfect hope. There can be no deficiency in this exalted 59 Adv. Maced.10. 60 PG 77:318 b. 61 Saint Basil the Great, sermon 24:4, volume of the Greek Fathers 31:9.6. 62 Photius: De S. Spiritus Mystaggia 16; Mark of Ephesus: Capita Syllogistica 24. 63 Heg Tadros Yacoub Malaty: the Holy Spirit according to the Learned Origen; transl. Into Arabic by Dr. George Boutros. https://coptic-treasures.com/ unity that embraces the Father, the Son and the Holy Spirit, the infinite and eternal like the image that expresses Him and that we enjoy through the Gift.64 * For, our fallen minds are incapable to comprehend the Father or the Son. Our faith that found difficulty in believing in God’s incarnation is enlightened by the gift of the Holy Spirit, the bond of the Unity and the source of Light. 65 Saint Hilary of Poitiers * He fills all with His power. But only those who conform partake in Him. Those who partake of the Spirit enjoy Him as much as their nature allows, not as much as the Spirit can give Himself in that communion.66 * As the sun is seen by a clear eye, similarly the Paraclete appears in the same image (the Son) that belongs to (the Father) the Invisible. Through the blessed meditation on the image we shall see the inexpressible beauty of the origin. He is the one who shines in those who are purified from uncleanness and makes them spiritual through communion with Him. And, just as when the sun’s rays descend on the bright, transparent bodies they reflect brightness on others, likewise the spirits carrying the Spirit are enlightened and become spiritual imparting grace on the others.67 Saint Basil the Great * Christ was born and the Spirit preceded Him. Christ was baptized and the Spirit testified of Him. Christ was tempted and the Spirit carried Him (to the mountain). Christ performed wonders and the Spirit accompanied Him. Christ ascended and the Spirit followed behind Him.68 * The physical works of Christ ended and the works of the Spirit began.69 * If the Spirit is not adored, how may He be able to deify me in baptism? We obtain from the Spirit what renews. You thus see the Spirit working as being God who grants us the gifts and you see what we may be deprived of if we deny that the Spirit is God. Through the Spirit I know God. He is Himself God and in the hereafter. He deifies me.70 Saint Gregory of Nazianzus 64 On the Trinity 2:1. 65 On the Trinity 2:33. 66 Liber de Spiritu Sancto. 9:22 PG 32:108-9. 67 Liber de Spiritu Sancto. 9:23 PG 32:109. 68 Oratio 31, Theologica 5:31. 29 PG 36:159B. 69 Oratio 41 In Pentecosten, 5. PG 36:436B. 70 Oratio 31. Theologica 5:28 PG 36:105A. https://coptic-treasures.com/ * Our reform is the work of the entire Holy Trinity equal in every respect. Through the Divine nature as a whole, the will and power traverse everything done through Him. Therefore, our salvation is in reality the work of the One God. And, though what was realized for our sake and took place in all creation seems to refer to each hypostasis, we yet believe that all things are from God through the Son in the Holy Spirit.71 Saint Cyril the Great * The work that befits the Holy Spirit is the accomplishment of our unity with Christ. * The Spirit unites us. We say He relates us to God; when we admit Him we partake of the Divine nature, we receive Him from the Son, and through the Son from the Father. 72 * The Son Himself forms us according to His glory and brands us with the stamp of His form.73 * He grants us the perfect scent of Him who gave birth to Him.74 * He who grants the divine Spirit the life giver is the Son born of God.75 * The fulfillment given to us by the Father and the Son is accomplished by the Holy Spirit who fills us with divine gifts through Him and makes us partakers of the unutterable Nature.76 * As the Son lives in us through His Spirit in a manner that cannot be described (Gal 4:6), we say that we are called to the spirit of adopted children77. * We are grateful to the union with the Son that is achieved through the Spirit in those who accept Him so we take the form of adopted children78. 71 In Joannis Evangelium, Liber 10, 15:1 PG 74:333-6. 72 In Joannis Evangelium 11:10. PG 74:544. 73 De SS. Trinitate Dialogus, 3.PG75 :837A. 74 De SS. Trinitate Dialogus, 5 PG 75:837A. 75 De SS. Trinitate Dialogus, 3. PG 75: 964A. 76 De SS. Trinitate Dialogus, 3. PG 75: 800G 77 De SS. Trinitate Dialogus, 3. PG 75: 833. 78 De SS. Trinitate Dialogus, 3. PG 75: 837A. https://coptic-treasures.com/ * If the true image that expresses perfectly the imitation of the Son Himself is without fault, the natural likeness of the Son is the Spirit. We conform to Him in turn through sanctification that gives us the form of the Father Himself.79 * We take the form according to Christ and through Him we accept the image (Gal 4:9); the form of the Spirit is altogether good, and there is no one similar by nature to Him.80 * Because of His strength and nature, the Spirit can surely reform us so that we have the superior image.81 Saint Cyril the Great In the writings of Saint Basil the Great and also of Saint Cyril the Great we read that the Holy Spirit works in us to make us the image of the Father. He is the living environment and through Himself He creates in us the similarity of the Father and the Son. * The Son born of God grants the divine life giving Spirit. The Son partakes of life and receives the perfect divine essence from the Father in whom is the Son and the Holy Spirit who gives life to those who obtain Him.82 * In the One divine essence the three distinct hypostases unite in one exalted beauty. We also take a new form by accepting the mark of adopted children through the Son in the Spirit.83 * Thanks are to the Spirit, for when we are molded according to the Son’s exalted divine beauty, we partake of the divine essence.84 * The Son grants us the perfect aroma of His Father. Through Him and in Him we accept the fragrance of knowing God and we become rich through it.85 Saint Cyril the Great Saint Cyril the Great says that the Holy Spirit gives energy as He is the power of God.86 79 De SS. Trinitate Dialogus, 7. PG 75:1089A. 80 De SS. Trinitate Dialogus, 7. PG 75:1089B. 81 De SS. Trinitate Dialogus, 7. PG 75: 1113A. 82 De SS. Trinitate Dialogus, 5. PG 75:964B. 83 De SS. Trinitate Dialogus, 5. PG 75:964B. 84 De SS. Trinitate Dialogus, 3. PG 75:837C. 85 De SS. Trinitate Dialogus, 3. PG 75:856C. 86 De SS. Trinitate Dialogus, 7. PG 75:1112B. https://coptic-treasures.com/ * The Son proclaimed Himself and the Father alike. The Word Himself became visible and tangible.87 * Concerning His greatness we cannot know God. However, concerning His love, He is perpetually known through His Word and through the Spirit who embraces the human being and grants him authority to the glory of the Father.88 Saint Irenaeus * The Father declares; the Spirit truly works; and the Son serves.89 Saint Irenaeus The feast of the Pentecost is the coming of the Holy Spirit that Christ had promised. The Spirit in the continual Pentecost is an assertion of the presence of Christ in the Church. Thus, the feast of the Pentecost is a messianic feast no less than a feast of the Holy Spirit. It is pneumatological because it secretly consecrates the presence of Christ in Church. The feast of the Pentecost eliminates the confusion arising from Christ’s ascension to heaven to sit at the right hand of the Father, and Christ’s promise “I am with you always, even to the end of the age,” (Matt 28:20)90. Saint Macarius says that when Christ and the Spirit stay in us we experience this fact in various ways: in joy or tears, in silence or rapture. There are many forms of the presence of God; as for the fruit of the Spirit, this always takes the form of the presence of Christ who grants the union that lives in the Church that is in the heart of the believer.91 “And you also will bear witness, Because you have been with Me from the beginning.” [27] Saint Augustine observes that when the Holy Spirit descends upon the Church, the disciples who accompanied the Lord Jesus Christ from the beginning of His service bear the possibility of witnessing for Him. The disciples were unable to be witnesses when the Lord Jesus Christ talked to them, because the fullness of the Spirit had not yet descended upon them. When the Holy Spirit descends He will grant them faith working through love, and perfect love casts out fear. Thus, Peter the Apostle will not deny Christ again as he did when Christ was to be crucified. He will testify of Christ and joyfully endure suffering and persecution for the sake of Christ’s name. “When the Holy Spirit testifies of Christ and inspires such courageous testimony 87 Adv. Haereses 4:6:6. 88 Adv. Haereses 4:20:4. PG 7:1034B. 89 Adv. Haereses 4:20:6. PG 7:10367. 90 Boris Bobrinskoy: The Mystery of the Trinity, St. Vladimir 1999, p.72. 91 Boris Bobrinskoy: The Mystery of the Trinity, St. Vladimir 1999, p.73. https://coptic-treasures.com/ that cannot be defeated. He will free Christ’s beloved from fear and will make them love the hatred of their enemies.”92 * In the previous words the Lord strengthens His disciples so that they may endure the hostility of their enemies. He prepares them also by presenting Himself as an example so that they may have more courage in following Him. He gives them the promise of the Holy Spirit who will come and testify of Him so that they may become themselves witnesses through the work of the Holy Spirit in His listeners. This is the meaning of: “And you also will bear witness, because you have been with Me from the beginning”, [27]. He means that when He testifies you also will bear witness. He is in your hearts, and you will proclaim Him with your voices: He will inspire you and you will speak so that the words… “Their sound has gone out through all the earth” (Ps 19:4)… may be realized. For, unless He fills them with His Spirit, He will not achieve much by giving Himself as an example of the goal.93 Saint Augustine 92 St. Augustine: On the Gospel of St. John, tractate, 92:2. 93 St. Augustine: On the Gospel of St. John, tractate, 94:1. https://coptic-treasures.com/ Meditations Inspired by the Gospel of St John –Chapter 15 * Engraft Me into You O True Vine * My wonderful love, reveal to me Your eminent love, You have planted me as in a divine paradise You enclosed it with Your love You expected me to give You fruit to delight Your heart Yet when I gave You bad grapes You did not neglect me. * You pulled me from my corruption And You engrafted me in You who are the true vine! I bear the fruit of the Holy Spirit, the grapes of love and joy. I have Your sweet taste and fragrance Without You I am not good but be thrown for garbage and fire! * Would Your love run in my veins As I am a living branch in and through You. That Your joy in me may be perfect and my joy through You becomes perfect. I love You and get to know Your mysteries and will. I love You and sacrifice myself for Your small brethren! * I love you even if the world hates me. I am a branch in You, O divine Vine! The world cannot endure you and so despises me! The world does not tolerate your voice; It cannot accept your words which I pronounce! * Who will consolidate me in You so that I may not be plucked out of You? Who will care for me but Your Father the wonderful Vinedresser? https://coptic-treasures.com/ Who will encompass me and work in me Only Your Holy Spirit, the Comforter Glory be to You O Trinity who is all love! AMEN
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