1.

It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. "Many," it saith, "of the chief rulers also believed on Him, but because of the Jews¹ they did not confess Him, lest they should be put out of the synagogue." As He said also to them before, "How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?" (c. v. 44.) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith.

Ver. 44. "He that believeth on Me, believeth not on Me, but on Him that sent Me."

As though He had said, "Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief." See how in every way He showeth the unvaryingness of His Essence.² He said not, He that believeth "Me," lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, "He that believeth My words," but, "He that believeth on Me." "And wherefore," saith some one, "hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?" Because they would have replied, "Lo, we believe on the Father, but we believe not on thee." Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: "Ye believe on the Father,³ believe also on Me" (c. xiv. 1 ); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing⁴ that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth,

Ver. 45. "He that seeth Me, seeth Him that sent Me."

What then! Is God a body? By no means. The "seeing" of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, "He that believeth on Me"? It is as though one should say, "He that taketh water from the river, taketh it not from the river but from the fountain"; or rather this image is too weak, when compared with the matter before us.

Ver. 46. "I am come a light into the world."⁵

For since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, "Brightness" (Heb. i. 3 ), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation⁶ between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself "light," because He delivereth from error, and dissolveth mental darkness.

Ver. 47. "If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world."