THE OTHER COMFORTER The Lord delivered three farewell talks. St. John the Evangelist provides a record of these in chapters 14-16. The heavenly Shepherd talks with the remaining few that represent His weak flock. The storm is about to strike in all its power; and Satan, the savage wolf, believes he will surely destroy the Shepherd with his sheep. As for the Shepherd, while He is fulfilling the Divine plan, reassures His flock. He asks them not to be troubled and tells them that it is more appropriate for them to comprehend the mystery of Divine love: Concerning the Father, the Lord states that the Father has many mansions that are big enough to receive everyone. At the same time, He finds pleasure to come with His Son and abide within the depths of each believer. Concerning the Son, the Lord states that the storm blowing against Him is just the path that has been prepared to carry His flock through the Cross and onto the Throne. There, they would enjoy the fellowship of His glory. In these talks, we hear the Father speaking with His young children. Even though He would be separated from them physically, He will send His Holy Spirit to comfort them. They would not be left as orphans. Indeed, the Holy Spirit will lead them into the heavens where the risen Lord Jesus has ascended! Concerning the Holy Spirit: The Lord indicates that the Holy Spirit is the other Comforter who will lead the flock to the full Truth, who is the Lord Himself. The Holy Spirit will grant them the power to witness before the whole world: He will judge the world for not believing, and consequently attract unbelievers to believe through the preaching of the disciples. The world will be judged for righteousness as men will come to know that no one can be righteous except through the righteousness of the Crucified Lord. It will also be condemned when Satan will be destroyed and condemned. These farewell talks continue to constitute the mysterious power of the Church. She finds in them the mystery of salvation which preoccupies the Holy Trinity. This will be the main concern until the salvation of mankind is wholly fulfilled and all come to enjoy what God has prepared. Chapter 14 is an extension to the conversation which the Lord Jesus shared with His disciples after establishing the mystery of the Eucharist. He had just condemned the act of Judas and predicted Peter’s act of denying the Lord three times. The Lord wanted to comfort and support the rest of the disciples since they were troubled and saddened to know that one of them would betray Him, and another would deny Him. In the previous chapters, we saw how the gathering of the disciples with the Lord was more like a conference characterized by open debate Anxiety is often the result of fear of the unknown, or due to the expectation of a great loss that would affect the soul, body, or possessions. The cure for anxiety is to have faith. This lends insight to the soul that enables her to recognize her eternal resting place. She realizes that through God she is enabled to destroy obstacles. No power could stand in her way as she enjoys https://coptic-treasures.com/ steadfastness in the Trinity of God who governs heaven and earth and all visible and invisible creatures. 1- Eternal Rest verses: 1-3 2- Christ is the way of Rest 4-11 3- Prayer and Rest 12-14 4- The Other Comforter 15-17 5- The Lord’s Appearance 18-24 6- The Comforter and Teacher 25-26 7- The Lord’s Joy on Departing 27-31 1- Eternal Rest St. John Chrysostom comments that the disciples were greatly disturbed especially after the Lord Jesus Christ had revealed to them what Peter would do. If that disciple, who was known for his fiery zeal, had always accompanied the Lord, and had proclaimed his desire to sacrifice his life for the Lord’s sake, would deny his Master three times, then what hope could they have? That is why the Lord spoke to them these words: He sought to remove their anxiety and open before them the gates of hope and heavenly joy! “Let not your heart be troubled; You believe in God, believe also in Me” [1] The Lord warns us against anxiety and confusion. He offers us faith as a practical cure against the pain of anxiety. Anxiety was evident in the look on the disciples’ faces. ‘Then the disciples looked at one another, perplexed about whom He spoke,” (John 13:22). The Lord not only saw this, but He also saw their hearts that were inwardly bleeding. Therefore He did not ignore their state as He was concerned about our inner peace. He is also concerned about our inner peace. Now, He opened the door of security and peace before them. This door opens up through believing in Him. They had to believe in Him as the Savior who would suffer and die for them. Consequently, He would grant them the power and joy of the resurrection, open the way to heaven, and grant them the right to pass over into the place of eternal rest. The disciples had begun to lose the hope of establishing a kingdom on earth. Their dreams concerning the Lord began to disappear. As for the Lord, He raised their minds and sights to the eternal spiritual inheritance. He lifted their hearts to heaven so that they would yearn for the things prepared for them over there. * Notice how the Lord Jesus Christ comforted them by saying: “let not your heart be troubled.” In these opening words He clarifies His divine power as He knew the thoughts that were going on in their minds. Consequently, He incorporated the answer into His words. By saying: “… you believe in God, believe also in Me”, the Lord intends to say that ‘all these difficulties will surely pass away since by having faith in Me and in My Father you become https://coptic-treasures.com/ far more powerful than all the hardships that you will encounter. That faith will shield you from being conquered by any evil. St. John Chrysostom * The Lord constantly confirms this definition of the faith of the Church. It embraces the teaching that there is one God the Father. However, He is never separate from the mystery of the One God. The Father is neither another God nor is He different from the sole Almighty God. Since the nature of the One God is found in the Lord Jesus Christ, then it is impossible to have a God that is different from Him…for God can neither be separate from the Lord Jesus Christ nor can He be merged in Him. This explains why the Lord spoke carefully and used well chosen words. What He proclaims to be a feature of the Father, indicates in humble terms that these apply to Him too. To illustrate this point, the Lord says: “… hold steadfastly to faith in God, and believe in Me.” He and God are equal in honor. We therefore ask: ‘How can He be separated from His nature?’ The Lord says: “…believe also in Me.” He also says: “…believe in God.” Do not the words “in Me” refer to His nature?1 St. Hilary, Bishop of Boitier * You fear death that is about to engulf the likeness of that slave; but “…let not your heart be troubled” [1]. Indeed, the likeness of God will raise Him up again2. St. Augustine “In My Father’s house are many mansions; If it were not so, I would have told you. I go to prepare a place for you.”[2] The Lord Jesus Christ calls the heavens His ‘Father’s house’ for He will return to His Father’s house which is His own as well. There, He will prepare places and mansions for His followers. Therefore everyone will feel that he is returning to the house of his heavenly Father or to the home awaiting him/her. By saying ‘many mansions’, the Lord assures us that God has many children; and that the heavens are big enough to hold them all. In the Greek language, ‘mansions’ denotes permanent dwelling places or permanent residences. Rather than a temporary kingdom, the Lord directs their sight to the kingdom of eternal glory. This is a huge kingdom that can embrace all mankind if they want; for ‘… in My Father’s house are many mansions (places)’ [2]. Even though the Lord was leaving them physically, He was doing that to bring them to glory: to ‘prepare a place’ [2] for them. He was not leaving them to seek His personal comfort and glory. Indeed, His intention was to prepare for each one a specific place in His kingdom. The Jews boasted that the temple was the house of God and it contained many rooms- (1 Kings 6:5; Ezra 8:29; Jeremiah 35:24; 36:10). However, the heavenly temple consists of many varied houses, so that every believer will find a place there that is ready for him. 1 On the Trinity 9:18 2 St Augustine: On the Gospel of St John, tractate 67:1 https://coptic-treasures.com/ ‘If it were not so, I would have told you’: I am not offering you an invalid hope. I have promised you an eternal inheritance so that you would be in the same place where I am going. If there was no place for you, I would not have spoken these words to you. * The Lord supported Peter who he was saddened by His words ‘… you shall follow Me afterward,’ (13:36). In the same manner, the Lord offered to His disciples this glimmer of hope. So that they would not think He had made that promise to Peter only. He told them: “In My Father’s house are many mansions.” He also said: “I go to prepare a place for you.” This reveals that the place which will receive Peter will receive them as well; for there is plenty of room in these mansions3. St. John Chrysostom Jovinianus comments that these many places in our Father’s house refer to the churches that are spread throughout the world. St. Jerome responds to that by saying that the Lord, in this passage, was referring not to the number of churches but rather to the heavenly houses and eternal residences. * In spite of the variety of heavenly glory, yet everyone will enjoy being in one and the same place. The Lord has ascended there to prepare many mansions. Indeed, He will prepare one kingdom and all will have fellowship in it. Consequently all will feel content and satisfied, even though the glory of each star will differ from that of the others4. St. Jerome * Is it possible for anyone not to be fearful? Peter who was the most confident and bold disciple was told: “…the rooster shall not crow till you have denied Me three times,” (John 13:38). Beginning with Peter, they all felt doomed to destruction, therefore they became fearful. Then they heard the Lord’s words: “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.” This refreshed and pulled them out of their anxiety. Now they could walk confidently and be assured in the knowledge that, after overcoming the horrors of temptation, they would live with the Lord Jesus Christ and in the presence and embrace of God. Even though one person could be stronger than the other, or one more righteous than the other, yet “…in My Father’s house are many mansions.” None of them would remain outside that house for everyone will receive a place according to his merits. All workers are similar with respect to the talents which the master of the house commanded to give out to all those who worked in the vineyard. There was no distinction between those who worked more and those who worked fewer hours (Matt 20:9). This payment definitely refers to everlasting life where no one lives for a longer period than the rest. Indeed, there are no variant measurements or discrepancies in eternal life. Besides, the numerous dwelling places indicate the levels of entitlement in the one eternal life. We consider that the sun has a certain glory, the moon another, the stars have yet another. One star could possess a more 3 Homilies on St John, 73:1 4 Against Jovinianus, 2:28 https://coptic-treasures.com/ distinct glory than the other. The same will apply at the time of the resurrection of the dead. The saints are like the heavenly stars. They are granted various places and various degrees of brilliance. However, according to the talents we have referred to, no one is deprived of the kingdom. God will be the All in all (1 Cor 15:41, 42); and in His own very special way, which is expressed by love: for God is love ( 1 John 4:8). Love will achieve this general condition- in a kingdom that will embrace everyone. This is how everyone can truly possess that (kingdom): each one will desire to see in others what he does not possess… due to this wide variety of brilliance, all jealousy will disappear while the unity of love reigns over all5. * May the Lord Jesus Christ go and prepare for us a place. May He leave and not be visible; and may He remain invisible so that we may practice faith. In this manner, He will prepare a place for us. Having faith in Him, we shall live. May we have the desire to believe in that place in order to attain the spot prepared for us. Yearning for love is the means of getting ready to attain that mansion. May you have ready, O Lord, what you are preparing. You are preparing us to receive You; while You are also getting Yourself ready for us. As much as You are preparing a place in us for You; You are also preparing a place in You for us. Accordingly, You have said: “…Abide in Me and I in you” (John 15:4). Just as each one has fellowship in You …some to a lesser, others to a greater degree- so also will the various rewards be: each according to his different entitlement6. St. Augustine St. Augustine wonders ‘how does the Lord Jesus Christ promise to go and prepare a place for us, whereas He simultaneously states that: “…in My Father’s house are many mansions”…which indicates that they have been actually prepared already?’ He comments on that by stating that these had been prepared in hindsight for our sake. Yet He would be literally fulfilling all that in a practical manner. In the Gospels, we read how the Lord chose His disciples and called them. However, the apostle reports that “He chose us in Him before the foundation of the world,” (Eph 1:4). In this manner, the disciples had been appointed before the foundation of the world, and according to His Divine plan. Moreover, He fulfilled it in a practical manner when He became incarnated and called the disciples and apostles to Him7. “And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.” [3] The departure of the Lord Jesus Christ from our world opened the way. By leaving our world, He prepares the place and grants us the right to pass through Him into the kingdom of eternal glory. He reminds His disciples of the old times when He led the nation to the place where they would find a home (Numbers 10:33). Similarly, the Lord will go before His followers, and He will enable them to walk for three days, that is the journey of the resurrection and the victory over death. Ultimately, all will find places in heaven! The Lord saw the religious leaders. They were greatly disturbed and desired to get rid of 5 St Augustine: On the Gospel of St John, tractate 67:2 6 St Augustine: On the Gospel of St John, tractate 68: 3 7 St Augustine: On the Gospel of St John, tractate 68:1 https://coptic-treasures.com/ Him. Therefore they joined the crowds and shouted: “Crucify Him! Crucify Him!” Therefore He urged His disciples not to allow this confusion to touch their hearts. Whereas the world around the Lord was in turmoil and sought to get rid of Him, He willingly went out to open the door of glory even to His opponents. Truly, He seeks to redeem all mankind! The words ‘…receive you to Myself’ in the Greek language denote great love, yearning, and attraction toward the Lord Jesus Christ. This is the work of the Holy Spirit who pours love into the heart. Consequently, it yearns to meet Him face to face and to be received into His embrace. There the heart will enjoy the warmth of the supreme power of the Lord’s love. The attraction to the Lord Jesus Christ, which we enjoy now, and our steadfastness in Him, is a warranty of what we will attain. Yet, it is impossible to make any comparison. God the Word accepted to become Man and to live among us. He became a citizen of our world in order to carry us into His heavenly kingdom. He sought to grant us fellowship in His Divine nature so that we might be considered ‘members of the household of God’ (Eph 2:19). Therefore, our heart yearns to say with the apostle: ‘…for me, to live is Christ and to die is gain’ (Phil 1:23). We desire to follow Him wherever He goes’ (Rev 14:4). This is the prayer of the heavenly bridegroom for His bride: that she “…may be with Me where I am” (John 17:24). In other words: that the bride might enjoy the heavenly feast. * It is as though the Lord Jesus Christ was telling His disciples: ‘I have taken great pains to fulfill that.’ He intended to underline that they had to trust, have faith, and yearn intensely to be with Him8. St. John Chrysostom 2- Christ is the Way of Rest “And where I go you know and the way you know.” [4] The Lord had told His disciples about the Cross, and He had offered to them His sacrificial Blood and Body. He considered that by then they knew where He was going; and the road He would take through the Cross. As a result, He would open the door for them to enter into the embrace of the heavenly Father. The Lord offered them the blessed heavenly life. To comfort them in the midst of their pain, He indicated the path leading to that life. His words to the disciples conveyed the following: ‘…you have come to know the heavenly home, the home of your Father which is your resting place; and you have learned of the path that would lead you there. I have repeatedly spoken clearly to you about these things and you should have understood all these matters.’ * The Lord spoke these words as He knew they would seek to know this information later on. By telling them: “…the way you know …”, He underlined the yearning in their minds!9 8 Homilies on St John, 73:1 9 Homilies on St John, 73:2 https://coptic-treasures.com/ St. John Chrysostom * The Lord informs us that in our Father’s house there are many mansions (John 14:2). In that context, the Lord defines the status of righteousness that every person achieves. Through the rejection of evil and its claim to be a healing prescription, we stay on the Lord’s path. For example, a person who inherits certain talents early on in life, lives according to the truth, and follows the good path, could be equal to another person who has strived and progressed in the pursuit of truth and goodness. Another person may develop through a desire for goodness. Another may steadfastly persevere in reaching a peak of virtue; while another may have surpassed him in achieving higher levels. Some may surpass these, while others may struggle hard to progress. God the Almighty receives every person coming to Him by his own free will. He ranks each according to his merits. Consequently, He grants rewards to persons who are of a nobler status, as well as to those who are less deserving10. St. Gregory of Nicea Thomas said to Him: “Lord, we do not know where You are going And how can we know the way?”[5] In spite of all the Lord’s teachings about the Cross and the Resurrection, the disciples could not comprehend the Lord’s words. Probably, they thought He would be taken up in a fiery chariot in the manner of Elijah; or that the angels would carry Him up to heaven; or that He would rest in the bosom of Abraham which was the desire of every Jew. Thomas was at a loss. So were the two disciples as they were on their way to Emaus, and after they had heard the women reporting and confirming to all the disciples that the Lord Jesus Christ had risen from the dead. The Lord opened the way for a debate with His disciples through His gentle words to them. At least two of the disciples spoke with Him: Thomas and Philip. Thomas questioned the Lord about the path, without apologizing for contradicting His words “where I go you know.” Thomas was not embarrassed to admit that he could not understand the Lord’s words. Moreover, he admitted he did not know where the Lord was going and consequently he could not know the way. Peter was different: he supposed he could go with the Lord, even if that would cost him his very own life (John 13:37) It is good that Thomas admitted his ignorance. However, he is to be blamed for thinking of an earthly kingdom. This made him suppose that the Master was going to leave for another country, and therefore he could not know the way. Thomas did not know if the Lord was going to Bethlehem, Capernaum, or any of the cities of the Gentiles. David had gone to Hebron where he was anointed, and there proclaimed to regain a kingdom for Israel. Did Thomas think that the 10 Song of Solomon: Fr Gregory,Bishop of Nicea. Translated into Arabic by Dr George Nawar: Sermon 15 https://coptic-treasures.com/ Lord was going to the invisible world of the spirits…we do not know! *Peter said these words “Where are you going?” (John 13:36). He asked in order to follow the Lord rather than to get information. However, the Lord rebuked Peter and revealed that what is feasible seemed to be impossible at that time (that the disciples follow the Lord). This obstacle led Peter to desire to know more details. That is why the Lord told the other disciples: “…the way you know” [4], but He told Peter …“you will deny Me” (13:38). Before anyone could say another word, the Discerner of the hearts said: “Let not your heart be troubled.” Then He said “… you know” to reveal the desire in their hearts. Therefore, the Lord excused them for wondering, and for being at a loss. Note that Peter’s question “where are You going?” was prompted by pure love, whereas Thomas’ question was prompted by cowardice. St. John Chrysostom Jesus said to him: “I am the way, the truth and the life. No one comes to the Father except through Me.” [6] Thomas allowed his mind to roam all over as he tried to search, and to find where the Lord would go. Similarly, Martha was troubled, to the last day, when the Lord informed her that her brother would come to life. In both cases, and in most cases if not in all, the Lord Jesus Christ draws the attention of the hearers to Himself by saying: “I am.” In this manner, He underlines that He is the way, the truth, the life, the resurrection, the shepherd, the door, and the bread descended from heaven. In Him we have full satisfaction and contentment. There is no path outside Him and no truth without Him. Life can be found only in Him. He is the way that leads us to the Father without quitting the Son, for the Son is in the Father. Therefore, by uniting with the Son, we enjoy union with the Father. The Lord presents Himself as the way, the truth and the life. These are inseparable, since the Lord is all of that to us. He is the way: we believe in Him and therefore remain steadfast in Him. He lives in us in order to carry us unto the Father’s embrace. He is the truth, whose light shines in our depths and reveals the ultimate knowledge of divine mysteries. He is the life and as we receive Him, He grants life to us. In this manner, we are enabled to enter into the Father’s presence, get acquainted with Him, and rejoice in Him. The Lord corrected the thoughts of Thomas by revealing to him that He is the way that leads to the Father and to an understanding of His way. The Lord is the way based on His teachings (John 6:24); His life (1Peter 2:21); His sacrifice (Hebrew 9:8-9); His spirit (John 16:13). He is the way, where all the divine promises will be fulfilled (2 Cor 1:20). No one can go to the Father except through Him; and no one can know the Father unless the Son informs that person about Him. The Lord Jesus Christ is the way and Isaiah spoke about that, saying: “A highway shall be there, a road, and it shall be called the highway of Holiness. The unclean shall not pass over it, but it shall be for others. Whoever walks the road, although a fool, shall not go astray. No lion shall be there, nor shall any ravenous beast go up on it. It shall not be found there. But the redeemed shall walk there” (Is 35:8-9). https://coptic-treasures.com/ He is the way on which He has offered His Blood in order to carry us into His Holy Place (Heb 9:120. There we will rejoice in the Cross which is the tree of life. He is the truth in whom all shades and symbols mentioned in the Old Testament have been fulfilled: He is the real manna descending from heaven (John 6:23), He is the Holy Tabernacle (Heb 8:3). He is the truth that erases all that is false and all that is incorrect. He is the truth that destroys all deception; for in Him we find true confidence and truth (2 Cor 1:20) He is the truth and the resurrection: “…consider yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord” (Rom 6:11). He is the way, the truth, the life. He represents the beginning and the end; as well as all that lies in between. Through Him, we start life, travel on the way, and reach the destination. * Therefore, the way is itself God’s ultimate power. Since the Lord Jesus Christ is our way; and He is the good way, then He is the way that opens up the heavenly kingdom to believers. The Lord is the initiator of our virtue and the beginning of purity11. St. Ambrose * “I am the way”: these words are evidence that “No one comes to the Father except through Me.” “I am the truth, the way, and the life”…due to that, all these matters will be fulfilled. I am the truth and there is no falsehood in Me. Since I am also the life, then even death cannot impede you from coming to Me. Besides, since I am the way, you will not need anyone to take you by the hand and lead you. Since I am the truth then My words are not lies; and since I am the life, then even though you will die, you will receive what I have revealed to you… The disciples were greatly comforted by knowing that the Lord is the way. The Lord seemed to inform them that ‘since I have the sole power to go to the Father, then you will definitely come to Him, for there is no other way to get there.’ Previously, the Lord had said: ‘…no on can come to Me unless the Father who sent Me draws him...” (John 6:44); and “…and I, if I am lifted up from the earth, will draw all peoples to Myself” (John 12:32). The Lord also said: “No one comes to the Father except through Me” (John 14:6). All these words indicate that He is equal to the One who created Him. St. John Chrysostom 11 On the Christian Faith, Book 3:7:51-52 https://coptic-treasures.com/ * The Savior Himself says: “I am the way, the truth, the life”, [6]. The apostle comments: “When Christ, who is our life, shall appear, then shall you also appear with him in glory” (Col 3:4). This is also expressed in the Psalms: ‘Because your loving kindness is better than life’ (Ps 63:3): life is so much richer because the Lord Jesus Christ is the life within each person12. * This way is the way of righteousness, and it leads a good person to the righteous Father. A person shows righteousness out of his good treasure; and he is the good and faithful servant (Matt 7:14; Luke 6:45; Matt 25:21). However, this way is narrow and the majority, who have material inclinations, are unable to travel through it. The road is also narrow for those who struggle as they travel through it. In fact, the Lord did not say that it was ‘limited’ but that it was ‘narrow’13. Origen the Scholar * Now the way is not susceptible to error. By that we refer to the Lord Jesus Christ who tells us “I am the way and the life.” This way leads to the Father, as He says: “No one comes to the Father except through Me” (John 14:6)14. St. Ignatius of Antioch * The Almighty and Honorable Father is the Father of truth Himself. In other words, He is the Father of the only begotten Son. The Holy Spirit possesses the Spirit of truth. Therefore, those who worship the Father in spirit and in truth, and hold steadfastly on to this faith, receive great power. The apostle says: “…for we offer glory and prayer through the one Holy Spirit” (John 4:23, 24). The only begotten Son says: “No one comes to the Father except through Me”; therefore, those who honor the Father through My name, do so in spirit and in truth, and they are real worshippers15. St. Gregory Palamas * Every person seeks the truth and the life, yet not everyone finds the way16. * As a human being, He gave joy (for He became the way of our salvation through his incarnation). As a result, we are enabled to come to God: we come with Him and in Him. Do not look for any way other than Him to get to the Father. Had the Lord not offered Himself to be the way, we would have been lost constantly. He has become the way that leads us to Him. We are not saying: seek for the way; because the way Himself has come to you. Get up and walk in Him. Walk with Life- not with your feet, for many are able to walk well with their feet- but they take their lives into evil ways. 12 Commentary on John, Book 6:41 13 Commentary on John, Book 6:105 14 Epistle to the Eph. 9 15 The One Hundred and Fifty Chapters, Ch 59 16 Sermon on NT Lessons, 91:1 https://coptic-treasures.com/ Often, even those who walk in godliness run outside the way. Therefore you may find people who live in godliness yet they are not Christians. They run well, yet they are not running in the way. The more they run the more they get lost, for they are running outside the way. However, if such people come and walk in the way, and stay steadfastly on course, their faith would become ever so strong. As long as they pursue godliness, they will never get lost! However, if they do not persevere in the way, how terrible will their suffering be! Those who know how to be godly will greatly lament! It would have been better had they stopped on the way rather than to have walked steadfastly outside it17. * The Lord told His disciples that they knew both matters: (where He was going and the way He would take). However, Thomas declared that he did not know- that is, he neither knew where the Lord was going nor the way to get there. Thomas was not aware that he was uttering lies. Although the disciples knew, yet they were unaware of that knowledge. Therefore, the Lord convinced them that they actually knew what they thought they did not. When the Lord said: “I am the way, the truth, the life”- [6], they realized that He is the truth and that they knew Him. Since they knew Him who is life, then they knew the way. Notice how they became convinced that they had known but they had not realized that they had known Him already18. * The Lord Himself was going back to Himself. Therefore to whom are we going other than to Him? What way are we taking other than through the Lord Himself? Through Him we go to Him. In the same manner, and through the same way, we, together with Him, get to the Father19. * The apostle Thomas was granted to see you, O Lord Jesus Christ, in order to ask you questions. In spite of that, he could not comprehend until he accepted You within himself. I ask You because I know You are superior to me. I ask and search as much as I can in order to extend myself into that place which is so high above me. There I would listen to You, O You who does not use an external voice in order to convince me of Your teachings. I pray You to inform me, how do I come to You? Since You have not come from Yourself but from the Father who has sent You; have You abandoned Yourself in order to come to us? Truly, we know that You have disrobed Yourself by taking on the form of a slave. However, You have neither stripped Yourself of the Godhead to which You need to return; nor have You lost Him as though this needed to be retrieved…You have come in the form of a slave, yet You were and still are residing where You came from. Moreover, You will be returning there without leaving the place to which You have come. Since You have come and have returned in this manner, then You are not only the way 17 Sermon on N T Lessons 91:4 18 St Augustine: On the Gospel of St John, tractate 69:1 19 St Augustine: On the Gospel of St John, tractate 69:2 https://coptic-treasures.com/ through which we will travel to You, but You are also the way through which You Yourself will go and will return20. * It seems that the Lord is asking us: ‘Which way will you take?’ “I am the way.” Where are you going? “I am the truth.” Where will you live? “I am the life.” Let us therefore walk confidently in the way. However, let us be on guard due to the nets set up on either side. The enemy would not dare to set up his nets on the way because the Lord Jesus Christ is the way. Nevertheless, the enemy will not stop from putting them up on the side tracks. That is why the words of the Psalm say: ‘…they have spread a net by the wayside’ (s 140:5). In another holy verse, it says: ‘Be conscious that you are walking among hidden traps’ (Sirach 9:13). These traps are not found in the way but they are in the wayside and we would walk in them if we went there. What do you fear? Walk in the way! Be fearful if you have abandoned the way. That is why the enemy has been allowed to set traps on the wayside: for through pride you might forget the way and fall into the trap21. * The humble Lord Jesus Christ is the way: He is the truth and the life. The Lord is the Almighty Glorious God. If you walk humbly you will attain glory. If you are weak in the way you now are, do not belittle the humble, for you will remain gloriously steadfast and empowered22. * He is the way: ‘The Word became flesh’ (1:14) He holds the way: ‘He made Himself of no reputation, taking the form of a slave’ (Phil 2:7). He is the home to which we are going; and He is the way we will take to get there. May we go to Him and through Him. Therefore we shall not get lost23. 20 St Augustine: On the Gospel of St John, tractate 69:3 21 Sermon on NT Lessons 92:1 22 Sermon on NT Lessons 92:2 23 Sermon on NT Lessons 42: 3 https://coptic-treasures.com/ St Augustine * I find that the true way is the One who embraces me. He is the One who obstructs my wicked paths ( Hosea 2:6). He is the One who says in the Gospel: “I am the way, the truth and the life”, [6]24. St. Jerome * The Lord Jesus Christ is not only God, but actually the true God: true God from true God since He Himself is the truth25. St. Ambrose * It is impossible to have any hope in redemption without knowing both (the Father and the Son) at the same time26. Caprianus, the Martyr * Look within yourself to see yourself: .’.why do you look at the speck in your brother’s eye, but do not consider the plank in you own eye?’ (Matt 7:3). The soul that exits from herself is invited to enter into it, for by exiting from herself she has exited from her Lord… The soul has withdrawn from Him, and does not live any more within herself. She resists herself, has been expelled from herself, and has fallen into matters that do not relate to her… The soul has neglected herself due to her love of the world. Now, let her forget herself, but let it be due to her love for the Creator of the world!27 St. Augustine * Many roads, or ways, open up before those who belief in the Lord Jesus Christ. Under His leadership, they need to travel on these roads before they can enter into the Holy Land. After leaving Egypt, and passing through the many stages mentioned in the Holy Book, they then rested: ‘These are the journeys of the children of Israel…at the command of the Lord’ (Numbers 33:1, 2) Who is the One who planned the roads that the children of Israel had to take throughout these stages of the journey? Who other than God? He planned them by setting a pillar of fire and a cloud of light… Now, meditate how the same thing is happening to you spiritually as you walk on your journey. If you have come out of Egypt, and are able to follow the Savior Jesus Christ-(Joshua), He will bring you into the land. 24 Letter 122:1 25 25 Of the Holy Spirit, Book 1:17:108 26 Letter 73 to Jubauan: 17 27 Sermon on N.T. Lessons 92:3 https://coptic-treasures.com/ Moses (the Law) seems to be the Leader. However, Joshua is there at his side without openly leading. Wait for Moses to lead until the moment when his time is up. Then when the fullness of time comes (Gal 4:4) the Lord Jesus Christ will lead…He takes over the role of teaching the people, and proclaiming publicly His laws. Therefore let us walk in them and pray: ‘Teach me, O Lord, the way of your statutes and I shall keep it to the end (Ps 119:33). We seek to follow Him since there is “the way of Your statutes” It is not an easy way, and it does not need two or three or even ten days. Actually, we need all the days of our lives as we seek to find the way of His statutes. In the same manner, we need to find ‘the way to witness’: “I have rejoiced in the way of Your testimonies as much as in all riches.” (Ps 119:14). Besides, there is the ‘way of commandments’, “I will run in the way of Your commandments, for You will enlarge my heart” (Ps 119:32) All these roads are really one way telling us: “I am the way” (John 14:6). Let us, therefore, walk in all these roads until we reach our destination. That destination is ‘the Lord Jesus Christ’ . Origen the Scholar * A person does not become contaminated again with the earth’s dust after having washed his feet: the bride says: “I have washed my feet; how can I defile them?” (Song of Sol 5:3). Moses removed his sandals (made of dead animal hides) because he was walking on sacred ground (Ex 3:5) The Holy Bible tells us that Moses did not put on his sandals again. He obeyed the instructions that God gave him, when he was on top of the mountain, to make the robes of the priests. They had to be sewed with gold, blue, purple, and red threads; and were to be done of fine linen material so that the beauty of the coverings would throw rays around them ( Ex 28:5,8). Moses did not use any ornaments on his feet, for the feet of priests had to be naked and uncovered. This is because a priest walks on holy ground, therefore he should not use shoes or sandals made of animal hides. This explains why the Lord Jesus Christ forbade his disciples to wear shoes for He commanded them to walk in the way of holiness (Matt 10:5, 6). You know that road of holiness on which the Lord commanded His disciples to walk when He said: “I am the way” (John 14:6). We will be unable to walk on that way unless we remove the dead clothes of the old man28. . St. Gregory of Nicea “If you had known Me, you would have known My Father also; And from now on you know Him 28 Song of Songs: St Gregory, Bishop of Nicea: Translated by Dr George Nawar: Sermon11 https://coptic-treasures.com/ And have seen Him.” [7] These are words of reproach uttered by the Lord Jesus Christ. Many of the fathers and prophets had recognized Him through the many symbols and shadows; and had desired to see and adhere to Him. He was their only hope. Sadly, the disciples who had lived with Him, had accompanied Him during His ministry, His journeys, and His retreats, had not come to know Him as they should have. Now, it was time for Him to depart from the world. The Lord Jesus Christ desires that all believers get acquainted with Him and comprehend their fellowship with Him. This is the prayer of the apostles on behalf of all mankind. St. Paul accordingly wrote to the people of Ephesus: “I do not cease to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him…that you may know what is the hope of His calling... 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 when He raised Him from the dead and seated Him at His right hand in the heavenly places” ( Eph 1:16- 20). The Lord’s words: .”.. from now on you know Him and have seen Him” [7], indicate that the hour of the Cross had come now. The world hated the Lord and He was crucified because His followers loved the world. Believers see and recognize the all loving Father in the crucified Son who arose from the dead. The hour of the Cross is a divine opportunity offered to believers in order to recognize and see the Father. Through the Cross, they are reconciled to Him and enjoy stability within His embrace. A person who truly knows the Lord Jesus Christ understands that He is the Son and the divine God whose kingdom is not of the world. He descended from heaven and ascended to it as He lives in the Father’s embrace. Therefore a person who comes to the Lord comes into the divine embrace of the Father, gets acquainted with Him, and His divine mysteries. St. John Chrysostom, as well as other fathers, note that the Lord Jesus Christ sometimes told His disciples that they have seen and known Him; while at other times he told them that they have seen Him but have not known Him. At times, the Lord tells them that they have neither seen nor heard Him. So is there a conflict or contradiction? St. John Chrysostom makes a distinction between seeing the Son as flesh only which the disciples could touch with their hands and see with their eyes; and yet they could not see His essence or comprehend the brilliance of His divine glory. Therefore they looked but did not see. At the same time they did not know Him. Even the disciples, who had seen and had adhered to Him, were unable to comprehend sufficiently His divinity up to the moment of His ascension and the coming of His Holy Spirit on Pentecost. Similarly, a person could know the Lord and yet not know Him. He would know the Lord without comprehending His true identity. A person who sees the reality of the Son, and gets deeply acquainted with Him, sees the Father and gets acquainted with Him. * The Lord Jesus Christ was not contradicting Himself. It is true that the disciples knew Him. https://coptic-treasures.com/ However, their knowledge was not as deep as it should have been. They knew God yet they still did not know the Father. Later on, when they received the Holy Spirit, He worked in them and offered them full knowledge. That was the implication of the Lord’s words: ‘When you comprehend my essence and stature, you will also come to know the Father and His stature. You will know and see Him through Me.’ To see indicates knowledge acquired through mental understanding. Often, there are people that we see but do not know. That explains the Lord’s intention in saying ‘have seen Him.’ As for those unknown to us, we cannot know or recognize them. We are told in another verse that He is “seen by angels” (1Timothy 3:16). However, the core or essence is invisible; and in spite of that we are told that He is visible… to the extent of our ability to see. These words were said to inform you that those who see Him recognize Him who gave Him birth. However, they did not see Him in His revealed essence, for they saw Him in the form of the flesh. The Lord seeks to equate seeing with knowing. He says: “Blessed are the pure in heart, for they shall see God” (Matt 5:8). By pure in heart, the Lord refers to those who have become free of all sin- and not from adultery alone- for every sin defiles the soul. St. John Chrysostom St. Augustine comments on verses (7-10) and says that the Lord Jesus Christ stresses that a person who knows Him, knows the Father. This is because no one can come to the Father except through the Lord. While the Lord confirms His unity with the Father, yet He distinguishes between the Father and the Son29. Philip said to Him: “Lord, show us the Father, and it is sufficient for us.” [8] When the Lord spoke about the Father, Philip yearned to see Him. However, he was not able to see Him yet. First: He was unable to see the Father as He yearned to see the Divinity physically. He wanted to see with his physical eyes and in just the same way he was seeing the Lord Jesus Christ at that time. Second: The cause of his disability to see was that he could not recognize the reality of the Lord Jesus Christ Himself. He saw the Lord according to the flesh and without recognizing His Divinity. Finally: He could not comprehend the unique unity of the Father and the Son as one in essence. Therefore he asked the Lord: “…show us the father and it is sufficient for us.” Philip’s request resembles the request of Moses who yearned to see the glory of God (Ex 33:18). It is true that seeing God would be satisfying and sufficient. It is a request that brings joy 29 cf. St Augustine: On the Gospel of St John, Tractate 70:1 https://coptic-treasures.com/ to the heart. However, what was wrong with Philip’s request was his ignorance concerning the unity of the Son and the Father. This is because he had not enjoyed the transfiguration like Peter, James and John. Besides, he also could not understand, up to the end, the reality of the Lord Jesus Christ; and he could not see the essence of His Divinity. * Philip reversed the order and said: “show us the Father” as though he had come to know the Lord Jesus Christ sufficiently well. However, the Lord set him on the right course and urged him to get acquainted with the Father through Him. Philip wanted to see the Father with his own physical eyes. He had probably heard about prophets who had seen God. Yet these cases had occurred as God condescended to appear to them; and the Holy Word says the following: “No one has seen God” (John 1:18); and “everyone who has heard and learned from the Father comes to Me” (6:45); and “you have neither heard His voice at any time, nor seen His form” (John 5:37). In the Old Testament we are told: “…you cannot see My face, for no man shall see Me and live” (Ex 33:20). What does the Lord Jesus Christ say? “Have I been with you so long and yet you have not known Me, Philip?.” The Lord did not say: ‘you have not seen Me’ but He said ‘…you have not known Me.’ Philip could have asked: “Why do I need to learn about you? I am now asking to see Your Father and you are telling me that I did not know You. What is the relationship between this and my question?” Definitely, there is a strong link; for if the Lord is the One who is the Father and He is at the same time the Son, then it will be through Him that we will know the One who gave birth to Him. In order to distinguish between the two hypostasis, the Lord says: “He who has seen Me, has seen the Father.” He said these words so that no one would think that the Father Himself is identical with the Son. Why did the Lord not answer by saying: ‘You are asking for things that are impossible and which are not permitted to any person, yet are possible to Me only?” Because Philip said: “…it is sufficient for us.” Although he acknowledged that he knew the Lord, he revealed that he had not seen Him. Indeed, had Philip known the Father, he would have been able to see the Son. Therefore, the Lord told him: “…he who has seen Me has seen the Father.” It is as though He was telling Philip: “It is not possible to see Me or see the Father.” This is because Philip had based His knowledge upon his physical vision. Accordingly, he believed he had seen the Son. In the same manner, he wanted to see the Father. However, the Lord revealed to him that he had not seen even the Son Himself. If anyone wishes to claim that knowledge is vision, then we would not contradict Him if the Lord Jesus Christ had said: “…He who knows Me knows the Father.” However, the Lord wanted to proclaim the fellowship in the essence. He who knows the Essence of the Lord, also knows the Essence of the Father. Is the Lord speaking here about the wisdom of the Father? Or about His goodness? That is not the case. The Lord is speaking about the realty of God, and His intrinsic essence... Indeed, the Lord reprimanded Phillip and said: “Have I been with you so long, and yet you have not known Me”? You have enjoyed all these teachings and have seen the miracles that I have done with authority. Besides, you have watched all the divine things that only the Father can do, such as the forgiveness of sins, revealing the hidden secrets, raising the https://coptic-treasures.com/ dead, and creating from the earth (eyes), and yet you have not known Me? The Lord had become incarnate and therefore said: “…yet you have not known Me?” You see the Father, so do not ask for more since you see Me in Him. Once you see Me, you should not become more inquisitive, for you know Him in Me. * “Do you not believe that I am in the Father and the Father in Me?” In other words: I can be seen in the same essence. “The words that I speak to you I do not speak on My own authority, but the Father who dwells in Me does the works”, [10]. How is it that the Lord mentioned the words first and then the works? This resulted naturally as He could have said: ‘It is the Father who speaks the words.’ However, the Lord placed the two elements together: the teachings and the miracles. Probably the Lord said so because the words represented deeds as well. But how does the Father perform both? On another occasion, He says: “If I do not do the works of My Father, do not believe Me” (10:37). But, why does He say in this context that the Father does the works? Again, His intention is to reveal that there is no separation between the Father and the Son. His words convey the following: ‘My Father does not work in one direction, while I work in another. In another context, the Lord says: “My Father has been working until now and I have been working” (5:17). In the first instance, the Lord indicates the harmony between the work of the Father and the Son. In the second, He underlines the divinity of the Father and the Son30. St. John Chrysostom Jesus said to him, “Have I been with you so long and yet you have not known Me, Philip? He who has seen Me has seen the Father; So how can you say, show us the Father?” [9] While the Lord reprimanded Philip, He actually was reprimanding all the disciples as He tells them all: “I will be with you.” He did not say: ‘you will be with Me’, for He has descended and lived among us. He is the One who came to us and took the initiative of loving us. Our part is to progress towards Him and let our inner vision be enlightened. In doing so, we can progress and move towards Him. Let us walk with Him as He walks with us. He has descended to us, so that through His Spirit we may ascend to Him. The Lord Jesus Christ came and lived with the disciples. It was not a fleeting vision, or a few minutes or hours as He had done in the past. He had appeared to the fathers and the prophets in visions, appearances, and dreams. However, He had come and lived among the disciples ‘for a period and known measure of time.’ That is why they should have seen both Him and the Father. They should have been able to comprehend the Father and be united to Him through the Lord Jesus Christ Truly, the person who has seen the Lord Jesus Christ has also seen the Father! Can any creature in heaven or on earth dare to proclaim such a thing? Impossible! The Lord considered that anyone who has seen Him has seen the Father. This is achieved once a person discovers the reality of the Lord Jesus Christ. That is why the Lord reprimanded Philip: because he did not get to know the Lord after living with Him for about three years. The Lord reprimanded Philip not because he yearned to see the Father but because he did not comprehend 30 Homilies on St John, 74:2 https://coptic-treasures.com/ who the Lord Jesus Christ was. Therefore, he had not enjoyed seeing the Father throughout all that time. Philip did not comprehend the full divinity of the incarnated Lord Jesus Christ (1 Cor. 2:9). Indeed, the Father is in the Lord in the fullness of His divinity. Any work done by the Lord is done in unison with the Father and reflects one divine act. * Do you not believe that I am in the Father and the Father is in Me? Indeed, anyone who looks at the Son sees the image of the Father. Notice what kind of image the Lord was talking about. The Lord Jesus Christ is the truth, the righteousness and the might of God. He is not dumb for He is the Word; He is not without feelings for He is Wisdom; He is neither a delusion nor foolishness for He is power; He is lifeless for He is life; and He is not dead for He is the Resurrection31. * In church, we know one image and that is the image of the invisible God. In the words of the Almighty we are told: “So God created man in His own image…” (Gen 1:27). This is the image which was spoken about to describe the Lord Jesus Christ: “…the brightness of His glory and the express image of His person…” (Heb 1:3). In the image, we comprehend the Father. The Lord Himself has said: “He who has seen Me, has seen the Father.” This is because this image is not a separate one from that of the Father, it truly teaches us the oneness of the Trinity for the Lord says: “I and My Father are one” (10:30). He also says: “…all things that the Father has are Mine” (16:15). Besides, we are told about the Holy Ghost that He is the Spirit of the Lord Jesus Christ. Accordingly, it is written: “…whatever He hears He will speak; He will tell you” (16:14)32. St. Ambrose * Anyone who becomes qualified to have a vision of the deity of the Son gets to enjoy the deity of the Father. These are not our own words. They are the words of the only Son who has said: “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father.” Briefly, do not separate Them and do not cause confusion. Never say that the Son is different from the Father; do not accept those who say that at certain times the Father is the Father while at other times He is the Son. Such a statement would be bizarre and unthankful, besides being in opposition to the teachings of the church. In giving birth to the Son, the Father did not change and continued to be the Father. He gave birth to wisdom and did not lose wisdom as a result. He created power without becoming weak; He gave birth to God without losing His deity. He did not lose anything as a result of decline or change. Similarly, the One born was not deficient in anyway. Perfect is the Father, and perfect is the Son. God is the Father; and God is the One born: God from God. However, He calls the Father as His God without feeling embarrassed when the Lord says: “I am ascending to My Father and your Father and to My God and your God” (20:17)33. St. Cyril of Jerusalem 31 On the Christian Faith, Book 1:7:50 32 Sermon Auxentuis, 32 33 Essay 11:18 https://coptic-treasures.com/ St. Gregory of Nazinzy speaks about the mystery of his attraction to the Trinity. For a long time, he had been forbidden to preach about that subject to his congregation, but in spite of that he did not abstain of preaching totally34. * May the divine Word lead me, at the end of a life filled with tears, to the eternal home. There I will find my Trinity and the brilliance of His combined sublimity35. St. Gregory of Nazinzy * Indeed, the Lord reprimanded the disciple, when He looked into his questioning heart, and perceived that he wondered if the Father was in any way better than the Son. This had led Philip to seek to know the Father. It was also why he did not know the Son for he believed that He was inferior to the Father. In order to correct this concept, the Lord told Philip: “He who has seen Me has seen the Father, how can you say: show us the Father?”… Why do you seek to create a gap between Two hypostasis who are alike? Why do you seek to get a distinct and separate knowledge of Two who are inseparable? What the Lord said after that was directed to all the disciples and not only to Philip. We should not limit His words to just that context so that with the Lord’s help we can interpret His words most carefully36. * Philip’s eyes were not wholesome enough to see the Father. Consequently, he could not see the Son who is equal to the Father. The Lord therefore took care of him and healed him with the medicines and creams of faith to strengthen his mental vision which was still weak. His mental eyes were still weak and unable to see such a great Light. The Lord asks him: “Do you not believe that I am in the Father and the Father in Me?” May the person who is disabled get to see what the Lord will reveal to him one day. May he pray not to see but to have faith and to believe. May he believe first, so that his sight, which gives him vision, might be healed37. St. Augustine “Do you not believe that I am in the Father and the Father in Me? The words that I speak to you, I do not speak on My own authority, But the Father who dwells in Me does the works.”[10] Our vision of God is achieved in this world through faith and not through sight. That is why the Lord speaks in this passage about ‘faith.’ What kind of faith is it? Faith is believing that the essence of the Son is not complimentary to the Father. Each is within the Other as they are One essence. Therefore, anyone who seeks to see the Father and get to know Him, needs to believe that the Lord Jesus Christ “…is the only begotten Son who is in the bosom of the Father, He has declared Him” (John 1:18). Therefore, it is no surprise that the Lord says: “…he who sees Me sees Him who sent Me” (John 12:45). 34 De Vita Sua 1102. PG 37:1106A 35 Poemata de Seipso, 11. PG 37:1165-66 36 St Augustine: On the Gospel of St John, tractate, 70:3 37 Sermon on NT Lessons, 38:4 https://coptic-treasures.com/ * There is no difficulty in understanding that the Son is in the Father as though in one source….the Son is in and with the Father. It is not as though He is found outside Him or in another age; but He is within the essence of the Father and shines through Him. This is similar to the shinning sun, and the heat of the fire inherent in its essence. In both of these examples we find one element born of the other and yet it constantly shares existence with the other with being separated. One cannot exist without the other yet each maintains His true and natural traits38. St. Cyril the Great * The Lord of truth says: “I am in the Father and the Father in Me.” Clearly the One hypostasis/personality in His totality is actually the Other personality in His totality. The Father does not overshadow the Son, and the Son is not diminished in the Father39. * The same feature of divinity is visible in both40. St. Gregory, Bishop of Nicea * The Father has made all things wisely as everything is done through His own wisdom and power. Accordingly, it is written: “In wisdom you have made (your works)” (Ps 104:24). Similarly, God the Word does nothing without fellowship with the Father. He does not work without Him. Without the will of the Father, He who is totally holy would not have offered Himself to suffer and to be slaughtered in order to save the whole world (John 3:16, 17: Heb 10:10-12). Without the will of the Father, God the Word would not arise from the dead and ascend to life41. St. Ambrose “Believe Me that I am in the Father and the Father in Me, Or else believe Me for the sake of the works themselves.” [11] The Lord witnesses to Himself before His followers; and reveals His divine mysteries to them. He had said earlier: “Even if I bear witness of Myself, My witness is true” (John 8:14). In this passage, the Lord is not speaking to Philip only. He is addressing all the disciples and offering a message to all His followers. The Lord also did many acts as a true testimony to reinforce His words. Indeed, His deeds bear witness that the Lord was doing the works of His Father and was speaking His words. The deeds and the words come from both the Father and the Son together. St. Paul says of the Father: “He has in these last days spoken to us by His Son” (Heb 1:2). Besides, the Lord says this about Himself: “The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works” (John 14:10). * When you hear the words “Father” and “Son” it is right not to think about anything else except that this is a confirmation of the One Essence and the shared relationship within that Essence. However, if that does not sufficiently convince you of the joint honor and essence, then learn 38 PG 73:12 a 39 Against Eunomius, 2:4 40 Ibid, 6:3 41 Of the Christian Faith, 4:6:69-70 https://coptic-treasures.com/ about them by contemplating the deeds42. St. John Chrysostom * You can see that the Son is God and in Him you see God the Father. The Lord used the same expression in the Holy Gospel: “I am in the Father and the Father in Me.” He did not say: ‘I am the Father.’ Rather, He said: “…the Father dwells in Me and I in the Father.” He also did not say: ‘the Father and I are Me.’ Rather, He said: “I and the Father are One” so that we would not separate them and become confused concerning the Son of the Father. They are One as far as honor is due to the One Divinity. God gave birth to God. They are One in their kingdom since neither the Father nor the Son rules separately. The Son does not act vainly towards the Father in the manner of Absalom, because the kingdom of the Father is the kingdom of the Son. They are One. There is no conflict or division between them. The will of the Father is the will of the Son: They are One. The creative deeds of the Lord Jesus Christ are not different than those of the Father for the Creator of all things is One. All have been created by the Father through the Son. The Psalmist says: “For He commanded and they were created” (Ps 33:9; 148:5). The Son is the ‘very God’ who has the Father in Him but without being the Father, since the Father did not become incarnate. Rather, the Son became incarnate . . . . The Father did not suffer for our sake; but He sent Him who would suffer . . . We do not call the Son as 'Father' in order to honor Him. Besides, we do not think that the Son is one of the Father’s created beings in order to honor the Father. Indeed, there is one Father whom we worship; and we worship Him through one Son without making any separation in worshiping them. The only Son is proclaimed as He sits on the right hand of the Father, on a throne, before the beginning of all ages. This is not a promotion that the Son has received at a certain time after having suffered. Indeed, He has been sitting there since time infinite43. St. Cyril of Jerusalem * While we speak, the Lord Himself will not withdraw His presence from us and He is our teacher44. Are His words deeds? Clearly, this is actually true. Certainly, whoever instructs his neighbor through his words does good deeds45. * The Lord attributes all the deeds He did to the Father who works through Him. The Father is not the God (born) from someone else. Yet the Son is the heavenly God who is truly equal to the Father and yet born of Him. Hence, the Father is God who is not born of God; and He is the 42 Homilies of St John, 74:2 43 Essay 11:16,17 44 St Augustine: On the Gospel of St John, tractate 71:1 45 St Augustine: On the Gospel of St John, tractate 71:1 https://coptic-treasures.com/ Light who is not born of the Light; whereas the Son is God, is born of God, and is Light out of Light46. St Augustine 3. Prayer and Comfort/Rest "Most assuredly, I say to you, he who believes in Me, The works that I do he will do also And greater works than these he will do, Because I go the Father." [12] Having revealed His unique unity with the Father, and that what He says and does proceed from the Father who lives in Him, the Lord Jesus Christ clarifies that this reality provides redemption and life. Genuine belief in the ones of the Father and the Son grants the ultimate power to do the deeds of the Lord who lives in the believer. Declaring the Father and knowing Him leads the believer to experience the works of the Father within himself. St. Paul accordingly says: "…that Christ may dwell in your hearts…that you may be filled with all the fullness of God. Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us (Eph 3:17-20). For faith grants knowledge and inspires the experience to take, possess, and act according to the power of God: .”.. for it is God who works in you both to will and to do for His good pleasure…” (Phil 2:13). This is the key to the comfort granted to the disciples after they had learned that the Lord Jesus Christ was leaving them. They were filled with sadness and felt like an abandoned flock with no shepherd. They felt they had no one to help or support them. This was intensified by their awareness of the extent of hatred the Jewish leaders harbored against them. That is why the Lord Jesus Christ assured them that He would not leave them in their weakness. He would grant them the power to do great deeds, miracles, and wonders that would support them. In this manner, they could do the same deeds as those the Lord had done, and even greater ones. This would not diminish Him, or create confusion between the Lord's entity as the only Son of God and their stature as being His children by adoption as well as being His very own disciples. Indeed, whatever they would do would be done in His name, through faith in Him, and for His glory. In fact, the Lord is not only the wonder Worker but He is the One who grants His disciples to perform wonders. Why did the Lord tell His disciples that they would do deeds greater than what He has done? 1- He did miracles during the three years of His ministry on earth; whereas they would do miracles throughout the ages and to the end of time. The Lord did miracles within the boundaries of the land where He lived; whereas the disciples would do miracles and wonders throughout the whole world and wherever they would preach. They would do miracles that the Lord had not done because there was no need for them in His time: such as the miracle of moving the mountain which Simon the Cobbler did in the days of El Moaz Eldin Allah Elfatimy. 46 St Augustine: On the Gospel of St John, tractate 71:1 https://coptic-treasures.com/ 2- The Lord laid the foundations of preaching and paid the price through the Cross. However, He allowed preaching to become widespread after His ascension and the coming of the Holy Spirit to the disciples. Therefore greater works took place. This was evident as the faith spread all over the world and was no longer limited to Judea. The mystery of the strength granted to the disciples is revealed in the Lord’s words: “…because I go to my Father…” [12]. The Lord would intercede for them. He would carry them to the Father as members in His body. Consequently, they would be working through the power of the Father; and the Son would send the divine Comforter to them- who is the Holy Spirit. The Holy Spirit would work in and through them on His behalf and for His glory. * It is God's will to grant His disciples great powers. It is His will that what the Lord did during His life on earth would also be done by His servants in His name… He gave them the power to raise the dead. Though God could have reinstated the sight of Saul, He sent him to His disciple Ananias. Through his blessing, the eyes of Saul recovered the vision he had lost47. St. Ambrose * The Lord wanted to reveal that He could do not only these works, but greater works than these and many more. He did not say: ‘I can do greater works than these,’ but what is more astonishing is that He said that ‘He could give others the power to do greater works . . . in other words, the Lord was saying to the disciples: ‘it is now up to you to work and do wonders because I am leaving’48. * Do you not see that the Lord is the One doing these works? He said: “…that I do…” He did not say: ‘I ask the Father’, but rather: “the Father may be glorified in the Son”…all the miracles which the disciples did have been done by the Lord and the hand of the Lord was with them (Act 11:21)49. * Do you not see His authority? What others do is actually done by Him . . . So does the Lord possess no authority to carry out the works He does Himself, and if He does not do them through the Father, how can this be true? So why did He say the rest of the words in that same context? He said them to confirm His words, and to reveal that all His earlier teachings demonstrated His voluntary humbleness. In finishing His words by saying: “…I go to My Father…", the Lord was telling the disciples: ‘I am not going to perish for I will retain the honor due to Me in My heavenly dwelling.’ He intended to comfort His disciples through these words. They seemed unable to grasp His teachings about the resurrection and considered that to be a morbid matter. In other instances, the Lord had promised to grant them such powers. He had tried to alleviate their situation in every possible manner as He promised that He would be with them always; besides investing them with them a greater power50. St John Chrysostom 47 Concerning Repentance, 1:8:334 48 Homilies on St John, 74:2 49 Homilies on St John, 74:2 50 Homilies on St John, 74:2 https://coptic-treasures.com/ * We believe that truly the Lord does ‘greater’ works when a person conquers-while he is still in the flesh and liable to be trapped due to frailty- in the war with the demons and evil powers. Then the only weapon which that person has is the Gospel of the Lord Jesus Christ and his own personal faith in Him. Such a victory is greater than any other which that person may achieve through his own might. Origen the Scholar * The Lord has promised that He Himself would do these greater works. May the slave not boast of being greater than the Master. The Lord says that they would do greater works than those He has done already. However, He is the One working in all things, whether within His disciples or through them. It would not be as though they were self empowered. Consequently, the words of praise directed to Him say: “I will love you, O Lord, my strength…” (Ps 18:1). What are these greater works? Are they revealed when the shadow of the disciples heal the sick (Acts 5:15)? For healing by the passing of a shadow is greater than touching the hem of the clothes of the One who possesses healing power (Matt14:36). In spite of that, what the Lord recommends is the effective power of His words. Listen to His words: “The words that I speak to you I do not speak on My own authority; but the Father who dwells in me does the works" [10]. What works is the Lord referring to other than the words that He has uttered? The disciples heard and believed, and their faith was the fruit of these same words. When the disciples preached the Gospel with these same words, the numbers and nations converted were far greater in contrast to the few who heard and believed at the time of the Lord Jesus Christ. There is no doubt that this was a greater accomplishment51. * The Lord immediately added these words: “…because I go to My Father. And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in my name, I will do it”, [12-14]. What He had said earlier that: ‘…he (the believer) will do…’, He now reiterates and says: “…I will do….” It is as though the Lord was saying: ‘It should not seem impossible because whoever believes in Me cannot be greater than I. I am the One who will do greater works than those that I am doing now. I will do greater works through those who believe in Me more than those works I did without them. However, I am the One working through a believer . . . see what greater works the Lord has done when believers preached. These were greater then the deeds done by the Lord when He was actually addressing His hearers52. * He works in us, yet He does not work without us53. St. Augustine 51 St Augustine: On the Gospel of St John, tractate 71:3 52 St Augustine: On the Gospel of St John, tractate 72:1 53 St Augustine: On the Gospel of St John, tractate 72:2 https://coptic-treasures.com/ "And whatever you ask in my name, That will I do, that the Father may be glorified in the Son" [13]. The Lord Jesus Christ stresses that the deeds that the disciples would do would be done through His name. Indeed, He is the doer. This does not leave out the role of the Father, for the Lord directs our attention to pray to the Father. When He tells us: “…whatever you ask…,” the Lord requires us to ask the Father for sublime matters that are worthwhile and which appear to be of great importance to us. We should ask the Father to make us worthy to be truly His children, bearing the image of His only Son. Consequently, we live in Christ ‘who became for us wisdom from God- and righteousness and sanctification and redemption …,’ (1Cor1: 30). * The Father works through the Son in order that the Son becomes glorified through the Father. Moreover, the Son works through the Father so that He might be glorified through the Son. This is due to the fact that the Father and the Son are One and the same54. St. Augustine "If you ask anything in My name, I will do it" [14]. As we pray and present our needs to the Father, we call upon the name of the Lord Jesus Christ. We therefore pray to attain His righteousness and holiness; and Lord Himself undertakes the work in us, for He says: "I will do it….," [14]. By calling on His name, we reveal that we are invoking His divine presence. That is why- in all the divine mysteries, as well as in our personal prayers, the priest or a believer proclaims: "In the name of the Father, and of the Son, and of the Holy Spirit" and so prays for the presence of the Holy Trinity. The Lord's physical departure strengthened their position since He would work through them for the glory of the Father. The Father sees the disciples through Him and answers all their prayers. In other words, the Lord's ascension empowered them to work through the Father, Son, and Holy Spirit that the Lord would send. His ascension to the heavens would remove all the distances between Him and the Father. Indeed, the presence of the Son in a glorified body reflects their actual presence as members in that body. They had to pray in the name of the Lord Jesus Christ and through His redeeming deed which gave joy to the Father. Clearly, they would not depend on their worldly power or rights as they brought their requests or prayers before the Father. 4-The Other Comforter "If you love Me, keep My commandments." [15]. The Lord spoke earlier about faith as a basis for divine knowledge. Now He is forming the building over the foundations, and this consisted of keeping His commandments. The Lord Jesus Christ accepted to carry us within Him and brings us to God who would fund pleasure in believers and answer their needs. On their part, believers need to love Him and obey His commandments. In this manner, they would find great comfort. Indeed, their love would be 54 St Augustine: On the Gospel of St John, tractate 73:4 https://coptic-treasures.com/ demonstrated in a practical manner through their obedience of His laws. Moreover it would grant them the power to work especially in difficult times. * We need to work and practice obedience to His commands at all times. It should never be a mere exhibit of words . . . God requires love that is demonstrated through deeds. That is why the Lord told His disciples: “He who loves Me, loves my commandments.” Having told them: "If you ask anything in My name, I will do it"; He did not want them to think that they only had to ask. Therefore He added: "If you love Me, keep My commandments"55. St. John Chrysostom * The Holy Spirit is the Comforter whom the Lord promised to send to His disciples. However, notice the way in which that promise is given: "If you love Me, keep My commandments, and I will pray the Father, and He will give you another Helper…,” (15:16). Yet, how can we love in order to receive the One who will enable us to love God (Rom 3:5), unless we obey His commands? . . . let us understand that a person who loves is actually filled with the Holy Spirit, and through Him that person becomes qualified to possess Him who is more perfect. Indeed, by receiving Him who is greater, our love grows greater too.56 * The promise is not invalid to those who have not yet attained the Holy Spirit or to those who have Him. The Comforter is offered to the person who does not have Him so that He might receive Him. He is also offered to the person who has received Him in order to get filled more abundantly. If it was not true that the Spirit could be received in varying measures, than the saintly Elisha would not have told Elijah: "Please let a double portion of your spirit be upon me" (2kings 2:9)57. St. Augustine "And I will pray the Father, And He will give you another Helper, That He may abide with you forever.” [16] When the Lord fulfilled the act of redemption on the Cross, He ascended into the heavens in order to send the Holy Spirit. In this manner, He has granted His Church the sweet fellowship in the Cross, the experience of the powerful resurrection, and the promise of the heavenly life. That is the other Comforter who draws from the treasures of the Lord Jesus Christ and grants them to us. The work of the Holy Spirit is ever so constant in the life of the Church, and continues to the end of time. Ultimately, He will present her as the bride who carries the hypostasis of her heavenly bridegroom. The word 'paraclete' is translated as 'Comforter.’ It also means lawyer or advocate, for He stands in defense of the Lord's Church and against her enemies. 55 Hom 75 PG 59:438 56 St Augustine: On the Gospel of St John, tractate 74:1-2 57 St Augustine: On the Gospel of St John, tractate 74:2 https://coptic-treasures.com/ The Lord calls Himself the 'Comforter' since He calls the Holy Spirit ‘another Helper.’ The Targum labeled the days of the Lord's life as ‘days of comfort.’ Indeed, the Lord comforted His disciples when He physically lived among them. When He departed, He sent to them His Holy Spirit to be another Comforter. The request or the prayer mentioned here is not mere lip service for the Lord offered Himself as a sacrifice of love on behalf of mankind. This entitles His believers to receive the gift of the Holy Spirit who would dwell in them. Actually, He had not ceased from dwelling in man since his fall into sin. This gift involves actually receiving the Giver of all gifts. It is a constant gift that accompanies a believer until he leaves this life. The Holy Spirit would never abandon a person as long as that person welcomes and responds to Him. Thus the Lord first presented the basis of knowledge and that is faith. Then He built upon the basis (faith) the deeds of love demonstrated in obedience to His commands. Finally, He sent to us the Holy Spirit from the Father who has the sole power to achieve all this. The Lord Jesus Christ reveals in the passage the integrated role of the Holy Trinity in fulfilling the plan to glorify us eternally. The Father has sent His Son to comfort us, and the Son offers Himself up to redeem the world. Now the Father would receive the Son when He ascends. In this manner, the Father receives the universal Church-from Adam to the end of time-as represented in the Lord who is the head. He received the first Comforter and is greatly pleased with Him as He fulfilled the redemption of mankind. In doing so, the Lord proclaimed in a practical way, the love of the Father. When the Lord is received in heaven, that Comforter remains comforted on behalf of all mankind who are still in the flesh. However, He is always present in the midst of His Holy Church. Besides, the Lord prays the Father to send another Helper who fills, enlightens, sanctifies, and leads the Church. He does so without departing or separating Himself from the Father. In this manner, the reciprocal relationship of love among the Holy Trinity who work for the redemption and eternal glorification of mankind is revealed. * If you wondered: ‘Why did the Lord say: “I will pray the Father” . . . ?' Our answer would be: Because if He had said: "I will send Him, people would not have believed Him. Therefore He said: “I will pray the Father”, in order to make His words acceptable to them. St. John Chrysostom “… even the Spirit of truth, whom the world cannot receive, Because it neither sees Him nor knows Him; But you know Him, For He dwells with you, and will be in you.” [17] When the first Comforter, the Lord Jesus Christ, ascended, He would pray that another Comforter be sent and that would be His Holy Spirit. When He who said: "I am the truth" (14:16) ascended, He sent the Spirit of truth to them. And just as the world rejected the first Comforter, the Truth Himself, so they would reject the other Comforter who is the 'Spirit of Truth' .” . . . through this we know that He abides in us, by the Spirit whom He has given us," (1Jn 3:24). The Holy Spirit grants us to confront the sharp conflict between the spirit of the https://coptic-treasures.com/ world and the Spirit of the Truth. This is because the world cannot tolerate, accept, or see the truth. Indeed, the world resists it, and is unable to see or know Him. Consequently, ‘…if anyone loves the world, the love of the Father is not in Him,’ (1Jn 2:15). The spirit of the world is a spirit of lies and deceit. The possessions, joys, and pleasures it offers quickly become transformed into neglect, grieving, and bitterness. In this manner, truth cannot find a place in the world just as the love of the world cannot find a place in the eternal divine truth. What God offers is the unchanging truth. That is why the Lord says: "My peace I give to you; not as the world gives do I give you," (Jn 14:27). " . . . I will see you again and your heart will rejoice, your joy no one will take from you," (Jn 16:22) "Whoever drinks of this water that I shall give him will never thirst," (Jn 4:13). This is the nature of Truth and His gifts and blessings. These are not in harmony with the nature of the world, or its spirit and its passing gifts. The Spirit of Truth which the world does not know is the basis of knowledge in believers. He dwells and remains with them. He lives in them and they know Him as long as they remain stead fast in Him. The ‘Spirit of Truth’ who testifies that the Lord Jesus Christ is the Truth, attracts souls to accept His message and get acquainted with His mysteries. .” . . the world cannot receive Him” does not refer to those who have loved Him and carried His name. It refers to those who find their pleasure in the lust of the flesh and the eyes, and the pride of life (1Jn 2:16). These are afflicted with spiritual blindness and corrupt minds. They are unable to see or comprehend the Spirit of truth. “… but you know Him”: in the Vulgate and in some transcripts, the words used are “…you will know Him.” When they will be armed with belief in the Lord, especially after His resurrection, they would be prepared to know the promised Holy Spirit. Moreover, they would enjoy His dwelling and presence in them. This would occur on the day of Pentecost. The Lord constantly attracts us to that which is higher than ourselves. * The Lord said: “… the world cannot receive Him because it neither sees Him nor knows Him” in order to prevent them from thinking that there would be another person. These words served to clarify to the disciples that they should not expect to visually see that other "… Helper.” St. John Chrysostom * Some Syrian thinkers comment on the words: ‘…The Spirit of God was hovering over the face of the waters…’ and find that they seem to convey the ‘fostering warmth’ of the Shepherd. In other words, God was preparing the nature of the waters so that it would give birth to living creatures. This in itself provides sufficient response and evidence to some people who question the creative power of the Holy Spirit.58 St Basil the Great 58 Homilia 2 in Hexameron. PG 29:43B https://coptic-treasures.com/ * The (temporary) love of the world has no other eyes than the visible ones, whereas the Holy Spirit cannot be seen except by the invisible eyes59. * He is seen in an intangible manner, and it is impossible to possess any knowledge of the Holy Spirit if He does not dwell in us60. St. Augustine 5- The Lord's Appearance to the Disciples “I will not leave you orphans I will come to you.” [18] The disciples had become so attached to the Lord. They were just as children who get attached to their father. That is why when He was about to leave them, to go through the Cross, and ascend to heaven, the Lord wanted to reassure them that He would not leave them as orphans. In other words, they would not be like children deprived of their parent’s tender love, guidance, and support. The Lord did not want to leave them as a prey to misery and deprivation. By leaving them, as He was going to the Cross and then ascending to heaven, they would suffer greatly as orphans. The Lord would no longer be with them in the flesh. However, He would transform their orphaned state into one of sublime and new adoption by sending His Holy Spirit who would grant them to become the children of God through baptism. The Jews used to consider teachers as their fathers, and the students as their children. Thus, in leaving the disciples, the Lord seemed to let his disciples become like those who had no father. As He walked in the valley of death, and then ascended into heaven, the Lord would send them another Teacher. He would be their Comforter, defender and leader on their way to attain the joy of the divine fatherhood. They would not feel any deprivation because His Holy Spirit would dwell in them. Concerning Himself, the Lord would come to them, after arising from death, and He would appear to them. In the same manner, after His ascension, He would come at the end of time to carry them into glory. He also comes to us constantly by His Spirit. He is present in our hearts and in our midst. * As the disciples did not understand the words spoken to them, and were not sufficiently comforted, the Lord told them: “I will not leave you orphans.” They had prayed for that more than anything else. The Lord’s words "I will come to you" clarify that He would come again to them. St. John Chrysostom “A little while longer and the world will see Me no more, But you will see Me. Because I live You will live also.” [19] 59 St Augustine: On the Gospel of St John, tractae 74:4 60 St Augustine: On the Gospel of St John, tractate 74:5 https://coptic-treasures.com/ The world could see the Lord Jesus Christ due to His incarnation. However, they could not see Him at all due to their inability to comprehend His divinity. Now that He would be crucified and would die, the world could see Him no more- neither according to the flesh nor according to His divinity since He was about to leave and disappear from the world. Nevertheless, the disciples were going to be able to perceive His divine mysteries and experience the power of His resurrection working within them. Therefore although they would be deprived form seeing Him physically, they would enjoy life in its essence and live just as He lives. They would share the words of St. Paul and say: "…God… made us alive together with Christ" (Eph 2:5). Hence “…it is no longer I who live, but Christ lives in me,” (Gal 2:20). * The Lord is telling them: ‘I will come to you in a manner that is different from my coming the first time. His words: “Because I live, you will live also” indicate that the Cross will not separate us until the end of time. ‘It would just make Me disappear for a short while only.’ We believe that the Lord Jesus Christ was referring not only to His present life, but also to the life to come. St. John Chrysostom * We were dead when we did not know Him and lived just for ourselves. However, by His death, He now lives in His own right and for our sakes too. Because He is alive, we are alive as well. Left on our own, we would be overcome by death, for we cannot attain life through our own power61. St. Augustine “At that day you will know that I am in My Father, And you in Me, and I in you.” [20] Just as I will arise from the dead, so will you as well. My resurrection will confirm your resurrection. Being alive, I will intercede for you before the Father. Death will not be able to destroy you. Indeed, you shall live through my grace and you will enjoy the fellowship of my glory. After the Lord's death, the unbelievers could not see the Lord. Yet He appeared many times to believers. And to this day, believers enjoy beholding Him within the depth of their souls. The Lord Jesus Christ is still alive as He is present in His Church and in the lives of believers. They experience the life of the Lord who lives within them. By saying: .” . . you in Me”, the Lord proclaims that He has taken the form (put on) of mankind through His incarnation. His words: “…and I in You” indicate His presence in us, and this enables us to enjoy fellowship in His divine nature. By setting up His kingdom within us, He has granted us to become members in His Body. The Lord granted us the mystery of the holy Eucharist when He said: “He who eats My flesh and drinks My blood abides in Me and I in him” (Jn 6:56) and .” . . so he who feeds on Me will live because of Me,” (Jn 6:57). 61 St Augustine: On the Gospel of St John, tractate 75:3 https://coptic-treasures.com/ * These words refer to the Essence (the Divine One). To the disciples, the Lord's words indicate the oneness of thought and the divine support. St. John Chrysostom * Today, too, He dwells in us and we in Him. This is what we believe in today and this is what we will know in the fullness of time. What we now know we hold through faith; what we will get to know will come through actual revelation62. St. Augustine “He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, And I will love him and manifest Myself to him,” [21] The true testimony of our love for the Lord Jesus Christ is our obedience to His law and commandments. It is evident in a love that is consistent, dignified, and obedient. It results in our will being in harmony with the will of our Beloved, and in our behavior that is in agreement with divine wisdom. 1- The fruits of this practical love is the believer's enjoyment of the Father's love to him, of His tenderness and His embrace; for the Father loves the Son and those whom the Son loves. 2. A believer also enjoys the love of the Lord Jesus Christ for “… I will love him”, [21] as a brother and Savior. He will grant the believer forgiveness of sins and the joy of everlasting life. 3. The Lord, moreover, will reveal Himself to the believer: “… manifest Myself to him,” [21]; for He will shine on his thoughts as well as on his heart. Hence the believer will enjoy spiritual enlightenment. In this manner, the Lord Jesus Christ associates the joy of divine love with actual living and experience based on obedience to the Divine law. He also ties it with divine revelation or Divine presence that is announced in the Holy Spirit who grants enlightenment. In this manner, a person who wishes to see God needs to love, and to translate this love into living and applying the divine commandments. * It is not enough to just posses the commandments. We need to observe and apply them to the full. St. John Chrysostom * He who memorizes (my commandments) and observes them in his life: he who says them with his lips and applies them to his conduct . . . he who continues to listen to them with his ears and applies them in his acts . . . he who has deeds and perseveres in them according to My commandments: such a one “loves Me.” Love is proclaimed through deeds, whereas literal applications without fruit are mere words (for love)63. 62 St Augustine: On the Gospel of St John, tractate 75:4 63 St Augustine: On the Gospel of St John, tractate 75:5 https://coptic-treasures.com/ St. Augustine * Each word that the Lord utters reveals the mercy of God, His righteousness, and His wisdom. His words could be powerful to the ears if they listened obediently. That is why a hard- hearted and wicked person, who listens unwillingly, cannot comprehend the Divine Wisdom. Indeed, such a person would be crucifying the Lord who has proclaimed these teachings. Therefore we need to find out if we are listening obediently to the Lord's commandments. For He has said: "If you love Me keeps My commandments . . . he who has My commandments, keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him," (Jn 14:15, 21). Do you see how the Lord uses His commandments as an instrument through which He manifests Himself? The greatest commandment is to love God and our neighbors. This is achieved once we reject all temporary matters and our minds become steadfast64. St. Mark the Ascetic Judas (not Judas Iscariot) said to Him: "Lord, how is it that you will manifest yourself to us, and not to the world?" [22] When the Lord had given these divine promises, one of the disciples expressed his astonishment that the Lord would reveal Himself to the disciples and not to the whole world. This is what Judas (not Iscariot) expressed; and he was the brother of James (Lk 6:16). He was related to the Lord according to the flesh (Matt 13:55) and he wrote the Book of Jude. Judas was astonished as he felt that he and the rest of the disciples had received a sublime gift and a vision of the Messiah and His deeds. The world did not enjoy these matters. Yet, there remained one question: did Judas realize at that moment what the Lord was proclaiming about Himself, or was he still thinking of the Lord as an earthly king? Did he think he would interact with Him physically only? However, the Lord intended to draw all their thoughts towards heaven. St. John Chrysostom finds that the Lord Jesus Christ had promised to reveal Himself to His disciples; and this made them think that He would appear to them in their dreams. They could not image that He would rise from the dead and truly ascend into heaven. They thought He would appear in their dreams and as part of their imagination. When they did not dare to ask Him, He corrected their understanding by telling them that He would come with the Father and live within them: the disciples would be like a house in which the Father and the Son would dwell. * Do you not see how their souls were filled with fear? Judas was confused and frustrated as he thought he would see something like an apparition of a dead one in a dream. In order to remove such imagination, hear the Lord's words: “We will come to him and make Our home with him,” [23] . . . this is a matter that is unrelated to dreams65. 64 Philokalia, Book 1 65 Homilies on St John, 75:3 https://coptic-treasures.com/ St. John Chrysostom Jesus answered and said to him: “If any one loves Me, he will keep My word, And My Father will love him, and We will come And make our home with him." [23] The Lord started to address His disciples as well as all those who believed and loved Him. This divine promise is a general one made to all: the Father and the Son would transform the heart into a divine home or temple. Whereas Judas was astonished by the Lord proclamation, yet the Lord speaks collectively about Himself and the Father combined. It is as though He intends believers to make the mental association of His true status as He ascends to the Father and exists with Him. He seems to be asking them: ‘Do you wish me to proclaim Myself? I am inseparable from the Father! I dwell with Him in heaven; and when I dwell within your hearts, the Father and I will dwell together within you. * The gifts that the Holy Spirit, allocated to each one, are granted by the Father through the Word. Everything that the Father has is also owned by the Son. Therefore the gifts granted by the Son through the Holy Spirit are the Gifts of the Father. When the Holy Spirit dwells in us, the Word also dwells in us who grants the Holy Spirit, and so does the Father in whom the Word dwells. This is consistent with the words: “We will come to him and make our home with him," (Jn 14:23). Indeed, where there is light, there are rays as well; and where there are rays there is energy and hidden grace. This is what the apostle proclaimed when he wrote his Second Epistle to the Corinthians: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all . . . "(2Cor 13:14). This blessing and gift is granted through the Holy Spirit: proceeding from the Father, through the Son, and in the Holy Spirit. Just as the gifts are granted from the Father through the Son, so we cannot enjoy and have a share in these gifts except through the Holy Spirit. Indeed, when we have fellowship with Him, we are granted the love of the Father, the grace of the Son, and the fellowship of the Holy Spirit Himself. This fact indicates the unity of the work of the Trinity. The apostle does not intend to convey that gifts are given in small parcels or as a talent granted by each of the hypostasis of the Trinity separately. The gifts that are granted are given through the Holy Spirit and come form the one and only God. St. Athanasuis the Apostlic * The proof of love is proclaimed in deeds. That is why St. John writes in his Epistle: “He who says: ‘I know Him’ and does not keep His commandments is a liar, and the truth is not in him," (1Jn 2:4). Our love is genuine when we keep our will in harmony with His commandments. A https://coptic-treasures.com/ person who wanders here and there to satisfy his/her wicked lusts does not love God truly, for he opposes God as revealed by his acts and will66. St. Gregory (the Great) * In this passage there is a kind of deeper proclamation of God. It is a matter that is unknown to the wicked who do not accept any revelation about God the Father and the Holy Spirit. This is also true about the Son about whom they know nothing other than His physical aspect . . . therefore it will bring them condemnation rather than joy, and punishment rather than reward67. * In order to avoid the assumption that the Father and the Son are together and exclude the Holy Spirit as they built mansions for their beloved ones, let us remember what was said earlier concerning the Holy Spirit: “…the Spirit of truth whom the world cannot receive, because it neither sees Him, nor knows Him; but you know Him, for He dwells with you, and will be in you,” [17]. Through these words, you can learn that the Holy Spirit is also with the Father and the Son; and He also dwells in the saints. In other words, He reigns as the one God in His temple. The Holy Trinity comes to us just as we go to Him. He comes to bring support. We come to offer obedience. He comes to enlighten us. We come to receive vision. He comes to fill us up and we come to enfold and embrace Him. Consequently, our vision of Him will not be an exterior one but an interior revelation. The indwelling of the Holy Trinity is permanent and is never a temporary one. The Son does not proclaim Himself in this manner to the world. He has spoken about the world in a previous statement, and He promptly added: "He who does not love Me does not keep My words," [24]. Those who are disobedient will not see the Father or the Holy Spirit. They will see the Son only for a short while: they will see Him as the One who will judge them rather than as a Source of blessings. They will not see Him as God who is equal to the Father and the Holy Spirit and invisible with them. On the contrary, they will only see His human aspect and as the One who voluntarily accepted to be a subject of derision throughout His sufferings. Yet He will be the subject of terror when He comes to judge the world68. * The kind of dwelling which the Lord promises in the future has specific attributes or qualities . . . it is a spiritual dwelling that is achieved internally in the mind; whereas the other is physical and is externally proclaimed to the eye and ear (and which refers to seeing the Lord Jesus Christ during His ministry on earth). 66 Hom.30. PL 76:1220. Forty Gospel Homilies 67 St Augustine: On the Gospel of St John, tractate 76:2 68 St Augustine: On the Gospel of St John, tractate 76:4 https://coptic-treasures.com/ One dwelling brings eternal blessings to those who accept it. The other involves time and those who await salvation. In the first case, the Lord will not withdraw Himself away from those who love Him. In the second case, He would come and then depart; therefore He says: "These things I have spoken to you while being present with you" [25]. The Lord spoke to them at that time in a tangible manner as He was physically present with them69. St Augustine * The Spirit of the Lord Jesus Christ dwells in those who carry His image. We are talking here about the form and the features . . . for God offers in His promises to the righteous: "I will walk among you and be your God, and you shall be My people" (2Cor 6:16; Lev 26: 12; Jer 3:23, 32:38; Zech 8:8). The Lord also says: "If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make our home with him," (Jn 14:23)… In other parts of the Holy Bible, we are told about the mystery of the resurrection. It is addressed to those whose ears have been divinely opened. We are told that the Temple which had been destroyed will be rebuilt by using living and precious stones. This allows us to comprehend how everyone who is led by the word of God to struggle with others on the path of purity would be precious stones in the Temple of the only one almighty God. Consequently, St. Peter says: "…you also as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ…" (1Peter 2:5). St. Paul also says: "… having being built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,"(Eph 2:20). There is also a similar passage to these words in Isaiah that implicitly refer to this subject and where the prophet addresses Jerusalem and says: .” . . I will lay your stones with colorful gems, and lay your foundations with sapphires. I will make your pinnacles of rubies, your gates of crystal, and all yours walls of precious stones. All your children shall be taught by the Lord, and great shall be the peace of your children," (Is 54:11-14). Therefore among the righteous, some are colorful gems, some are sapphires, while others are crystal or precious stone. In other words, there is a wide range of types…70 . Origen the Scholar "He who does not love Me does not keep My words; And the word which you hear is not Mine, But the Father's who sent Me.” [24] Having spoken about His yearning to come with the Father and dwell in their hearts as in holy temples, the Lord warns believers about love for the world. Its futile pleasures would prevent them form keeping His words and which are also the words of the Father. In loving the world they would be proclaiming their love for the darkness and not for the light. As a result, there would be no place for Him and the Father to dwell in them. 69 St Augustine: On the Gospel of St John, tractate 77:2 70 Fr Tadros Y Malaty: The Church According to Origen the Scholar. Translation by Dr George Botros https://coptic-treasures.com/ * It is as though the Lord Jesus Christ is stating the following: ‘A person who does not observe His words neither loves the Son nor the Father. If observing the commandments are proof of love, and these commandments are My Father's, then a person who observes them loves not only the Son but loves the Father as well. St John Chrysostom 5-The Comforter and Teacher "These things I have spoken to you while being present with you.” [26] The Lord Jesus Christ encourages the disciples to receive the other Comforter as He is the Teacher who does not compete with the Lord. Indeed, the Comforter will remind the disciples of the Lord's words, and will reveal to them other mysteries: "He will teach you all things" [26] as He is the Spirit of Wisdom. He will not bring a new gospel but rather will work in them to remind them of the Lord's gospel, and to reveal to them matters they were unable to accept before. "But the Helper, the Holy Spirit, whom the Father will send in My Name, He will teach you all things, And bring to your remembrance all things that I said to you" [26]. * The Lord speaks of the Holy Spirit as the Comforter due to the anxiety the disciples felt at that time. The Lord spoke these words as He charged them to endure patiently their separation from Him. This difficult experience would bring great blessings to them. St John Chrysostom * The Holy Spirit does not dwell in a person without the presence of the Father and the Son too. Neither does the Son come without the Father or the Holy Spirit, nor does the Father come without them. Their indwelling is inseparable. Yet they could reveal themselves separately in symbols borrowed from the creation. Even though they are never separate in their one essence71. St Augustine * The Father and the Son send the Holy Spirit. The Father sends the Holy Spirit as we are told: "I will pray the Father, and He will give you another Helper" [16]. The Son, too, sends the Holy Spirit as He says: "But when the Helper comes, whom I shall send you from the Father, the Spirit of Truth. . ." (15:26). Therefore if the Son and the Holy Spirit send one another just as the Father also does, then none submits to the other or is lower in rank for they all are integrated in one authority72. St. Ambrose 71 Sermon on NT Lessons:21:33 72 On the Holy spirit, Book 3:1:8 https://coptic-treasures.com/ * The Greek word 'Paraclete' means in Latin 'a lawyer' or 'comforter.’ He is called 'lawyer' for He intercedes before the Father's judgment seat on behalf of sinners. The One who is of the same essence as the Father and the Son, is said to jealously intercede for sinners. He encourages those He teaches to do so; and that explains St. Paul's words: "…the Spirit Himself makes intercessions for us with groaning which cannot be uttered," (Rom 8:26)... This Spirit is the same One who is considered as the Comforter for He revives the hope of forgiveness in those who grieve over their sins. He lifts their hearts out of sorrow and despair. He promises to teach them everything. If the Spirit is not present in the heart of the hearer, then the words of the teacher would not be beneficial. It is not appropriate for a person to attribute to his teacher the things he has come to understand from him: Indeed the apparent and external teacher may vainly exert himself if there is no internal teacher. In that context, St. John says: .” . . the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things . . . just as it has taught you, you will abide in Him," (1Jn 2:27). No one learns through mere hearing if his heart has not been anointed by the Spirit: "He will . . . bring to your remembrance all things that I said to you” as He grants you knowledge. This is possible as He knows things that are hidden, but are not of lesser importance73. St. Gregory the Great The Church embodies the great fellowship in the mystery of the Holy Trinity. She is a blessing of love and life granted by the Father of light. The Lord Jesus Christ is present within her as she calls Him in prayer, remembers His testimony and His powerful ministry with the Holy Spirit. Consequently He leads the Church and her children to perfection through the inner voice of the Spirit. St. Isaac of Nicibean says: […when the Spirit establishes His dwelling within a person, that person never stops praying because the Spirit never ceases to pray within Him]. * When we begin to meditate on the One Unity, we are overwhelmed by the brilliance of the Holy Trinity. At the same time that Oneness engages us. When any of the hypostasis of the Trinity appears to us, we perceive that He is the whole Being. He completely fills our eyes and we are unable to look for more. Our very limited mind is unable to retain more! It is because we comprehend one flame as we associate the Trinity as one concept. It becomes impossible to split the one light or to analyze it74. St Gregory Nazianzen 73 Hom. 30. Forty Gospel Homilies.PL 76:1220 74 Gregory Nazianzen: Oral XL, IN Sanctum Baptisma 41. PG 36:417 c. https://coptic-treasures.com/ * The Holy Trinity as one whole speaks and teaches (Jn 6:45; Matt 23:10; Acts 10:20)…for they are inseparable75. St Augustine The Church and the Holy Trinity The Church is the divine environment where grace works and salvation is offered. According to St Augustine, we alone believe that the human being is ‘an extension of the Triune family.’ In other words, when God considers man to be in His likeness, then the Lord Jesus Christ occupies the first place in that respect. Consequently, man is governed by the same dynamics as those of the holy Trinity Himself. These are the dynamics of freedom, love, and unity. We alone know that this image and likeness of God, which gets formed within the divine embrace, makes superhuman demands upon us. We have to surmount the struggle in order to attain life, and we need to bypass our egocentricity. In doing so, we will be able to look forward to a fellowship and essential fulfillment for all humanity76. St. Gregory of Nazianzen77 finds in the Old Testament a clear declaration about the Father, while the statement about the Son is a more mysterious one. In the New Testament, the Son is declared and the divinity of the Holy Spirit is revealed. Therefore the revelation concerning the Trinity occurs gradually. This is intended for the benefit of the people who would otherwise be like those who get heavy with overfeeding; or who get exposed to the sun while their eyes are still too weak. In such a case, there is the danger of losing even the little strength they had. Therefore, according to David the King, they are intended to progress gradually and go ahead and grow from glory to glory. Then the light of the Trinity will shine on those who become enlightened. * We observe with all due attention the faith we receive from the Church. It is through the work of the Holy Spirit that we are granted this deposit of great value. Our faith is placed in a good vessel and is renewed constantly, and this in turn renews the vessel constantly. The grace of God (the Holy Spirit) is granted to the Church just as the breath of life was granted to man when he was created. Consequently, all members are granted fellowship and life through the Holy Spirit. The Church enjoys fellowship with the Lord Jesus Christ- that is with the Holy Spirit - and that constitutes a warranty against corruption, a steadfastness in faith, and a ladder to ascend to God…indeed, wherever a church is found, there we will find the Holy Spirit. Moreover, wherever the Spirit of God is found, a church and every good blessing will be found there as well78. * Through the prophets, God promised to pour His Spirit into His servants at the end of the ages. For that reason, He descended on the Son of God who became the Son of Man. Then it became a common matter for God to dwell in mankind, remain in their midst, live within God's creatures. 75 St Augustine: On the Gospel of St John, tractate 77:2 76 Declaration of Msgr Joseph Phourde, Archbishop ofOttawa, at the Synod of Rome on October 19, 1971 77 St Gregory Nazianzen, Oratio 31, Theologica 26. PG 36:161 78 Adv. Haer. 3:24:1 https://coptic-treasures.com/ In this manner, He transforms men from the old into the newness of the Lord and of the Messiah . . . By promising to send the Paraclete, the Lord intends to prepare us to come to God79. * Just as dry flour cannot become dough or a loaf of bread unless it is mixed with liquid, we all cannot be united in the Lord Jesus Christ without being sprinkled with the water descending from heaven. This water was received by the Lord as a gift from God; and He grants it also to those who have fellowship with Him by pouring the Holy Spirit over the whole earth80. * The priests, who are disciples of the apostles, describe the journey of the redeemed and the stages of their progress: they ascend by the Spirit to the Son, and by the Son to the Father, and finally the Son delivers his work to the Father. The apostle speaks of that in 1Cor 15:2481. * The Father plans and issues commands; the Son fulfills and creates; the Holy Spirit refreshes and develops; and so man ascends the steps towards the Perfect One82. * The disciples are activated by the same feelings and praise God; for the Spirit attracts the tribes and peoples from distant lands to unity. They offer the first the nations to the Father. This too is the reason why the Lord promised to send the Paraclete to us; for He is the One who prepares us to come to God83. * Just as a barren land cannot produce fruit unless it is watered, so we who were dry wood previously could not have produced living fruit without the heavenly rain overflowing upon us. Now our bodies are enabled to unite with the Incorrupt through the washing of the Baptism, while our souls are washed and unified through the Spirit. That is why both are essential since both contribute to the divine life84. St. Iraneaus * We still need the other One to reveal to us and proclaim all matters . . . through repentance, which the Lord and Savior preached; through turning away from evil to all righteousness, through the remission of sin that is granted to all believers. All these lead to the fulfillment of goodness. Briefly, all these matters help a person to be qualified to receive the Holy Spirit. Nothing can provide righteousness to someone who is void of the Holy Spirit. Only through the Holy Spirit can we comprehend the blessed mystery of the Holy Trinity and attain all goodness85. Origen the Scholar 79 Adv. Haer. 3:17:1-2 PG 7:929-30 80 Adv. Haer. 3:17:2 81 Adv. Haer. 5:36:2. PG 7:1223 B. 82 Adv. Haer. 4:38:3 PG 1108 B 83 Adv. Haer. 3:17:2. PG 7:930 84 Adv. Haer. 3:17:2PG 7:903 A 85 In Librum Jesu Nave, Homilia 3:2 PG 12:838 A https://coptic-treasures.com/ * Those who are filled with the Holy Spirit are led to the Word- that is, they are carried to the Son. However, the Son carries them and presents them to the Father and the Father grants them a state of incorruption. Note that without the Holy Spirit, it is impossible to come close to the Father . . . because any acquaintance with the Son is fulfilled through the Holy Spirit. Moreover, the Son grants the gifts of the Holy Spirit in accordance with the pleasure of the Father and His will86. A Guide to Apostolic Preaching The Gift of the Holy Spirit is revealed to us in as much as we seek and pray for it. * This gift (of the Holy Spirit) that is in the Lord Jesus Christ is one Being, and is offered in full to everyone-no one is deprived of the Holy Spirit. However, each one receives according to the measure of his own will. The Spirit resides within us to the extent to which we qualify and according to our fervor in praying to receive Him. This gift remains with us until the end of the world. He comforts us as we yearn for Him, and grants us peace through the privileges He grants us. We live in the hope that He becomes the guiding light for our minds and the Sun for our souls. This Spirit requires us to seek Him and yearn for Him. As we do so, we need to hold on to Him steadfastly by keeping the faith and obeying God's commands87. St. Hilary, Bishop of Boitier * The path of divine wisdom ascends from one Holy Spirit through the one Son to the one Father. In the same manner, natural righteousness as well as inherent holiness and kingly honor proceed from the Father, through the only Son, and to the Holy Spirit88. * When we fix our eyes, with the help of the powerful light of the Holy Spirit, on the beauty of the image of God (the invisible) as seen in the Son; then through that image, we are led to the ultimate and genuine beauty of the Father. Consequently, the Spirit of Truth within us appears indivisible for all those who love to see the Truth. Indeed, that Spirit grants us the power to see the image . . . He does not empower externally but rather leads us to knowledge found within Himself89. * He does not dwell in them (sinners); for they easily reject the grace they receive90. St. Basil the Great 7- The Lord's Joy Due to His Departure "Peace I leave with you, My peace I give to you; Not as the world gives do I give to you. Let not you heart be troubled, neither let it be afraid." [27]. 86 Proof of the Apostolic Preaching, 7 87 On the Trinity 2:35 88 Liber de Spiritu Sancto, 18:47 PG 32:153 89 Liber de Spiritu Sancto, 18:14:PG 32:153 B 90 Liber de Spiritu Sancto, 26:61:PG 32:180 D https://coptic-treasures.com/ What has the Lord given to His disciples who had abandoned everything and followed Him? “My Peace I give to you” [27]: He does not leave them feeling sad and bitter, Rather, He leaves them feeling peaceful as He grants them a precious inheritance: which is His peace! Indeed, He Himself is our peace (Eph 2:14). He has given us Himself as our inheritance and our peace. That peace is not like the one which the world gives to us. It is not just a verbal greeting. Rather, it is a true blessing that is expressed as He offers Himself to those who believe in Him. The world, with all its potentials, cannot offer such peace. Moreover, in spite of all the sadness in the world, nothing can withdraw that peace from a believer. This is because whatever the world grants affects the body and is limited by time and place. As for the peace of the Lord Jesus Christ, it embraces the whole human being. Neither time nor place can restrict it: the Lord's peace draws the human soul to experience eternity. “Let not your hearts be troubled, neither let it be afraid…”: Because the peace of the Lord is eternal, no power can tear it away from a person who holds on firmly to it. The peace of the world may tempt a person to sin, either in the form of lusts or vanity. In contrast, the peace of the Lord is evident in the way abundant grace works and enables a person to lead a life of holiness and righteousness. In order to draw the hearts of His disciples towards eternal joy and heavenly peace, the Lord spoke to them as someone who is rejoicing due to His return to heaven. He grants them His peace so that they would find fulfillment in Him, and rejoice as they are lifted up with Him. * The disciples were greatly troubled when they heard the Lord's words: "I go to prepare a place for you.” They imagined that His departure would arouse enmity and wars against them. Notice how the Lord dispels their anxiety when He tells them: "Peace I leave with you, My peace I give to you.” He almost told them: ‘As long as My peace embraces you, what harm can the world inflict upon you?’ St. John Chrysostom * He grants us His peace while He has departed; and He will offer us His peace when He comes at the end of time. He grants us peace while we are in this world and His peace will embrace us in the world to come. He leaves His peace with us and as we dwell in Him we will defeat the enemy. He will grant us His peace until there are no more enemies to fight; and consequently we would reign as kings. He grants us peace so that we may love one another here on earth. Moreover, He will grant us His peace when we reach the heights where no conflicts could occur. He grants us His peace so that we do not judge one another although we ignore one another's private concerns in this world. He will grant us His peace when ‘He reveals the counsels of the hearts and then each one's praise will come from God’ (1Cor 4:5). In spite of that, it is in Him and from Him that we are granted peace. Whether that peace is granted by Him https://coptic-treasures.com/ as He ascends to the Father, or whether it is the peace He will grant us when He brings us before the Father. What will He leave to us when He ascends other than His presence which He will not withdraw from us? He is our peace and therefore our status in both conditions remains one and the same (Eph 2:4). Therefore the Lord constitutes our peace when we believe that He is the Holy One, or when we see Him as He is; (1Jn 3:2). Although we exist in this corrupt body that overwhelms the soul, yet we proceed with faith and not by any physical power. We are confident that He will not abandon those who have departed but have remained estranged from Him (2Cor 5:6-7). How much more will that be when we attain that faith, for He will fill us with Himself91. * The peace which the Lord grants us in this world could more adequately be considered as our peace rather than His. Since He is utterly without sin, there is no element of conflict in Him. In contrast, the peace we have possesses an aspect that still makes us pray and say: "…and forgive us our debts…" (Matt 6:12) . . . for it is not a perfect peace since we find a different law in our bodies that opposes the law of our minds (Rom. 22:7-23)92. St. Augustine "You have heard Me say to you, I am going away and coming back to you: If you loved Me, you would rejoice because I said; I am going to the Father; For My Father is greater than I.” [28] The Lord presents another reason that would explain why their hearts should not be troubled: although He would depart, yet He would come back to them again. He was departing in order to receive the kingdom, authority, and power on their behalf. Consequently, it was appropriate that they should rejoice due to what they were going to enjoy. "For My Father is greater than I," [28]: The Lord became incarnate, and humbled Himself in order to redeem us. According to the flesh, He become as some one who had lesser glory than the Father. If the pleasure of the Father and the Son require the Son to be humbled for the sake of mankind in order to glorify them, then it is appropriate that believers rejoice with the Son. They rejoice with the Son who finds it an honor to be humbled since His act fulfills their salvation and glory. * It is clear that He became Man while He continued to be God; for God put on the guise of Man. Yet God was not absorbed or dissolved into a Man. Logically, the following would also be true: that the Lord Jesus Christ as a Man had a lower rank than the Father. Yet since He is God then he is equal to the Father, and hence equal to God (John 10:30)93. 91 St Augustine: On the Gospel of St John, tractate 77:3 92 St Augustine: On the Gospel of St John, tractate 77:4 93 Letters, 170 https://coptic-treasures.com/ * Many matters are reported in the Holy Bible that speak about the Lord Jesus Christ being in the image of God. Other instances reveal Him as a servant or slave. We will use two of these instances for examples; one to illustrate each aspect. As an image of God, the Lord says: "I and the Father are one," (Jn 10:30). As an image of a slave, he says: "My Father is greater than I"94. St. Augustine * It does seem odd that He who is the Logos had become incarnated (Jn 1:14); and that He admits that the Father is greater than Him. Moreover, He appeared of lesser glory than the angels, and took the form of man. "For you have made him a little lower than the angels"(Ps 8:5) . . . and "He has no form or comeliness, and when we see Him, there is no beauty," (Is 53:2-3). That is why He is lower than the Father. Indeed He who has loved you has tolerated death and has granted you fellowship in the heavenly life95. St. Basil the Great * Due to His humility, the Lord spoke these words, and they have been exploited cunningly by opponents who attack Him96. * They claim that it is written: "My Father is greater than I”; and also that “We did not consider it robbery to be equal with God," (Phil 2:6). Moreover, it is written that the Jews wanted to kill Him because He said that He was the Son of God and equaled Himself to God (Jn 5:18). In John 10:30, the Lord says, "I and the Father are one," (Jn 10:30). They quote one passage and not many passages; therefore could He be lower and equal at the same time to the One and same entity? No, since one expression refers to His divinity while the other refers to His humanity97. St Ambrose "And Now I have told you before it comes, that when it does come to pass, you may believe" [29]. The Lord Jesus Christ informed the disciples in advance about His death so that they would not be confused when this would happen. He revealed to them that His death was a necessary requirement for their salvation. In this manner, the Lord tried to relieve their deep sorrow by granting them hope. "I will no longer talk much with you, For the ruler of this world is coming, and He has nothing in Me.” [30] Some thought that the Lord was speaking about Pontius Pilate who was the Roman ruler. But most thinkers agree that He was referring to Satan as being the ruler of the world, and this according to Ephesians 2: 2 and John 2:31. He is also called the god of this world in 2Corinthans 4:4. 94 Letters, 238 95 Letter 8 to the Caesareans, 5 96 On the Holy Spirit, Book 2:8:59 97 On the Holy Spirit, Book 5:18:224 https://coptic-treasures.com/ The struggle of the Lord Jesus Christ is not with man but with the armies of spiritual darkness. Man is not an opponent in the struggle. Rather the struggle is between the Lord Jesus Christ and Satan; while man has the choice to hide in one of them. The Lord Jesus Christ speaks confidently as He states that Satan has no place in Him. Consequently, the Lord will surely overpower and conquer Him. * The words of the Lord: "For the ruler of this world" refer to Satan. Satan is called the ruler of this world not because he presides over heaven and earth-otherwise he would have toppled and reversed all creatures. Rather, Satan rules those people who have submitted themselves to him. St. John Chrysostom * We are besieged by hostile armies that surround us on every side. The body is frail and will soon turn into dust. It is one entity struggling against many tremendous armies, until the body is finally dissolved; and until the ruler of the world comes and finds it without sin. Until that time comes; let us carefully listen to the words of the prophet: "…you shall not be afraid of the terror by night, nor of the arrow that flies by day . . .” (Ps 91:5)98. * If a bishop is short of a virtue or two out of the list of virtues, it does not indicate that he can no longer be considered as being righteous. Moreover, he would not be condemned for his failings. Rather, he would be crowned for what he possesses. Being perfectly virtuous and having no failings whatsoever are attributes of the Lord Jesus Christ only. Only He is without sin, and He never uttered deceit with His mouth. When He was insulted, He never insulted in return (1Peter 2:22)99. St. Jerome * With such words the Lord referred to Satan as a ruler over sinners but not over all God's creations. The Lord refers to such sinners as presently being 'this world.’ When He uses the words 'the world' with connotations of wickedness, the Lord is referring only to those people who love the world; to those who are referred to in another passage where it says: "Love of the world is enmity to God," (James 4:4). God forbid that we understand that Satan is the ruler of the world, who possesses the authority to control all the affairs of the world, as well as the heavens and the earth, and all things in them. We have spoken about the world when we spoke about the Lord Jesus Christ as the Word: "…and the world was made by Him," (Jn 1:1). The whole worldfrom the highest heavens to lowest point in the earth- submits to the Creator and not to the fugitive; to the Savior and not to the destroyer; to the Rescuer and not to the enslaved; to the Teacher and not to the deceiver100. St. Augustine “But that the world may know that I love the father, And as the Father gave Me commandments, so I do. Arise, let us g from here.” [31] 98 Letters 22:3 99 Against the Pelagians, 1:22 100 St Augustine: On the Gospel of St John, tractate 79:2 https://coptic-treasures.com/ Satan cannot find a dwelling in the Lord Jesus Christ. Moreover, he is incapable of fighting Him. Yet the Lord allowed him to engage with Him in a decisive war in order to fulfill the Father's plan of Salvation; as well as to demonstrate the Son's love for the Father. That was the Father's commandment: for the Son to save the world by His sufferings. This was the reason why the Lord asked His disciples to arise and leave the place: so that He would deliver Himself to death. * The Lord spoke these words to lift up the spirit of His disciples. He wanted to let then know that He was going to that death willingly and not due to any coercion. St. John Chrysostom *** https://coptic-treasures.com/ Meditation inspired By The Gospel of St. John, Chapter 14 * May your Holy Spirit carry me to your expansive Heavens! * When my spirit gets troubled within me Due to the multitude of my sins, You have revealed to me the extent of your heavens that await each believer! You grant us all the same everlasting life, Where Your believers will shine like brilliant planets. Each one elated and rejoicing on account of the great brilliance of his brother! * May I soar, through You who is the Way, to the place where You are found. For You are my divine Path, and You are my Heaven. Through You I can soar and come to stay with You in the Father's embrace! * I wonder: how can I, a human being, remain with You? You have granted me Your Holy Spirit to sanctify my depths. You have abandoned me physically when you ascended, You sent your fiery Spirit to shape me in Your image! He grants me the knowledge of Truth. Therefore I get to know You, O Truth. I see You and so see the Father, for You are One! I perceive You in your humility declaring: ‘My Father is greater than I.’ These words do not make me stumble For I find in them the spirit of humility. O You who became a slave for my sake! * I hear Your words and they make me cling to Your love! Your love made You descend to me So that You would raise me to the Father's embrace. Although You are inseparable from the Father, You became as one lower than Him, So that You would carry me from my degradation To the heights of sharing fellowship in Your glory! * How I would have desired to accompany You When You lived physically on this earth. However, Your ascension has lifted my heart to You. The gift of Your Holy Spirit, the Spirit of Truth, The giver of all blessings, comforts my soul. https://coptic-treasures.com/ Your grace has comforted my heart, And I will not ask the Father for anything else! Your blessings have erased my orphan condition For I have become the child of the King of Kings who lives forever! Your gift is the able Teacher who can penetrate my depths, And lead me- not to theoretical philosophy-but to the whole Truth! * You shine upon me, O only Son, by the light of the Spirit Therefore my life is filled with the brilliance of the Holy Trinity. The world is dead to me with all its darkness, So that I live in the light of Truth. Glory be to You, O Father, the Lover of mankind and the Planner of Salvation! * To You we offer praise, O Holy Spirit, Who grants holiness and righteousness! My Spirit plunges into the depths of the love of the Holy Trinity. As it yearns to enjoy a full vision on the great day of the Lord! Glory be to God forever Amen
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