Everyone is in anguish, and the supreme Peter himself is in trembling, and John, as it were, in joy lies in the bosom of the Lord. Why is that? And why does he say of himself, "whom Jesus loved"? John reclined for the following two reasons. Firstly, because he was loved more than all others, and the sign of love was to recline next to the Lord. Secondly, because by his courage and cheerfulness he wanted to show that he was a stranger to the accusation of treason. And he testifies of himself that Jesus loved him, in order to resolve his perplexity. In order that you, hearing that Peter gave him a sign to ask, would not think that he gave him a sign as an elder, the Evangelist says of himself that Peter gave him a sign not as a greater, but as one loved by Christ. Therefore, these words of his express humility, and not a desire to show himself. For he does not say: I loved Jesus, but: He loved me, seeking me out of mercy and mercies, just as the Apostle Paul says: "I strive again, lest I attain as God has attained me" (Phil. 3:12), and in another place: "Knowing God, or rather, being known of God" (Gal. 4:9). In the same way, the words, "whom Jesus loved," do not express vanity, but humility. Why does Peter not ask the Lord himself, but gives a sign to John? In many cases, Peter was eager out of great fervor, but he was reproached. Therefore, now he was afraid to ask, lest the Lord should reproach him again as impetuous. Why does John fall down to the bosom of Jesus so irreverently and indecently? Because he did not yet understand anything great about Christ, and they were not taught to give worthy honor to the honorable, for there were fishermen and ignorant of propriety. The Lord allows him to fall to his chest in order to ease his sorrow, to tame the confusion in his soul, and in general to calm his sorrow. For it is natural that much sorrow was expressed on their faces. The Lord, questioned in this way, does not declare the traitor by name; but He makes it known by means of a morsel, in order to convert the traitor, and to bring to his remembrance the communion in the table and bread, in which the participant should not betray the Feeder and rage against Him. Accept, he says, this bread which thou hast shared with me, and realize that we had a common table. But he, lulled by passion in his soul, did not understand this.

If you yourself wish to recline closer to Jesus and fall down to His hands, and learn mysteries from Him, try to earn His love by simplicity and kindness. For John was the kindest, simplest, and meekest of all, and for this he was loved. In the same way, if you are just as gentle, you will be worthy to fall down on the bosom of Jesus, which is a sign of theological dignity. For, according to the assurance of the Scriptures, the words of the Lord are hidden in the heart (Psalm 118:11). In this way the whole mystery and the betrayer of the Word will be revealed to you. For he who is entrusted with the grace of theology, the betrayer of the Word, that is, the one who does not reason according to the right faith, becomes manifest. For the heretic who substitutes the word of truth, which is bread, turns out to have it, not without admixture, but soaked.

And having dipped a piece, he gave it to Judas Iscariot of Simon. And after this piece Satan entered into him. Then Jesus said to him, "What you do, do quickly." But none of those who sat at table understood why He had said this to him. And since Judas had a box, some thought that Jesus was saying to him: "Buy what we need for the feast, or give something to the poor." He took the morsel and immediately went out; And it was night.

The Lord gave a piece to Judas so that he would be ashamed of communion at the table and bread and refrain from betrayal. But Judas did not improve because of this, but henceforth became even more on the side of Satan and, as an incorrigible one, completely surrendered to him. As long as Judas was considered one of the disciples and members of the holy face, Satan did not have such access to him until then. But when the Lord separated him and separated him from the rest of the disciples, declaring him through the bread, then Satan took possession of him, as one who had been forsaken from the Lord and excommunicated from the divine countenance. "Satan entered into him," that is, penetrated into the depths of his heart and took possession of his soul. For Satan had previously attacked Judas from without, with the passion of love of money, and now he completely took possession of him, inspiring him with betrayal. Jesus says to Judas, "What you do, do quickly." By this the Lord does not incite Judas to betrayal, but as if reproaches him for going to betrayal. With the word: "do," the Lord seems to say: "Behold, I leave you, do what you will; I do not hinder your intention, I do not restrain you any longer. For before this the Lord restrained the wickedness of Judas, keeping for Himself the time of death, which is why He said: "No man taketh My life from Me, but I Myself give it" (John 10:18).

And "none of those who sat at table understood." It is worthy of investigation why no one knew this, when the Lord, in answer to the question about the traitor, said that he was the one to whom I would give a piece. Apparently, the Lord said this quietly only to John, so that none of the others heard. Moreover, John, falling to his chest, asked almost under his ear, so that the traitor was not declared. For otherwise Peter might have stretched out his sword and killed him. Could it be that John also did not know this? Yes, even he, for he did not expect that the disciple would be capable of such iniquity. With his holy soul, being far from such malice, he did not suppose it easy for someone else. Thus, no one understood the words: "Do quickly," but they thought that the Lord commanded Judas to buy something for the feast or to give something to the poor. For He cared much for the poor, and although He persuaded others not to have either purse or copper, He Himself allowed them to carry a box with Him, showing that both the non-covetous and the crucified for the world should have great care for this part of the people – the poor.

"There was night when he went out." The Evangelist remarked, not without purpose, that "it was night," but in order to teach us that time did not hinder Judas, but even at night he was engaged in deceit. It seems to me that Judas went out at five o'clock in the evening, when Satan also entered him. For in the fourth hour Satan attacked Judas, namely, when the woman mentioned in the Evangelist Matthew (26:6-16) shed myrrh, and Judas went and negotiated with the Jews about betrayal. At the fifth hour of the evening, Satan entered Judas, that is, took possession of his heart. For it is one thing to strike someone with a hand from the outside, and another thing to plunge a sword into him and strike him with it from the inside. Judas "came out" from the Savior both sensually and mentally. "There was night," perhaps the night of thought, that is, the darkness of the love of money that covered him.

When he went out, Jesus said, "Today the Son of man is glorified, and God is glorified in him." If God is glorified in Him, then God will glorify Him in Himself, and will soon glorify Him.

Since the thoughts of the disciples had fallen, the Lord raised them up, saying: "Today the Son of Man is glorified," and urged them not to lament, but rather to rejoice. For suffering and bringing honor to men through dishonor are His glory. And in other words: He was glorified through the miracles that took place on the Cross, namely: when the sun was darkened, the stones were torn asunder, the veil was torn asunder, and all other signs were performed. What does it mean that "God will glorify" the Son "in Himself"? That which glorifies through Himself, not through another, not through angels and archangels, not through another power, but through Himself, for He did all things for the glory of the Son. "Soon He will glorify Him," that is, He will not delay, but will glorify Him on the Cross itself, then after three days He will raise Him up, and after forty days He will send down the grace of the Spirit to His disciples. Let us also look at the purpose of these words. "Today the Son of Man is glorified," that is, I, who teach, who work miracles; and the glory did not stop at me, but ascended to God and the Father. And as My glory becomes the glory of the Father, do not complain. For the Father will glorify Me again, that He also may be glorified. For I do not appropriate glory to myself, and does it not ascend to Him? Yes, We have common glory. For this reason He will glorify Me again, and He will not delay, but quickly: when I endure dishonorable sufferings, when, apparently, I am taken from among the living through death, then He will honor Me more, then through the resurrection He will glorify Me.

Children! I will not be long with you. Ye shall seek me, and as I said unto the Jews, whithersoever I am going, ye cannot come, so I say unto you now. A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.

Since they will soon be subjected to disasters, the Lord foretells them about this, so that they remember the disasters and prepare for them. This also serves for His glory. For the announcement to the disciples in advance of what would happen to them was no small glory to Him, when the disciples afterwards remembered that the Lord had foretold them about it. And showing that not only now, for the first time, He would know, but also knew long ago that in temptations they would seek Him, He says that He, as one who foresaw Him long ago, said the same thing to the Jews.

With the words: "Where am I going," the Lord shows that His death is a transition and repose to a better place, where perishable bodies are not accepted. He said to the Jews: "Ye shall seek Me, and whithersoever I go, there ye cannot come" (John 7:36), in order to instill fear in them, and to His disciples He said in order to kindle love in them. For when we see one of our friends withdrawing, we are usually inflamed with ardent love for him, especially if he goes to a place where it is impossible for us to go. Therefore, He says this to them, in order to kindle love in them. Wherefore he added, "children," lest they should think that he had said this to them out of the same disposition as the Jews, but out of love. The Jews sought the Lord when their city was taken, and the wrath of God came upon them from every side, as Joseph testifies that it followed with them because of the death of Jesus. The disciples searched when they ran or experienced other sorrow. For this reason He says in another place: "The bridegroom shall be taken away, and then the friends of the bridegroom shall fast" (Matt. 9:15). Thus, the Lord foretells the future to both of them, but to some because of unbelief, to others because of love, so that they are not exposed to unexpected calamities. Since, having heard this, they could naturally be perplexed, like people who will be left without help, He comforts them, saying: Do not grieve: I give you a mighty guardian – love; if you have it, then, strengthened by one another, you will be invincible. Then, someone could ask: Lord! why do you pass off love as a new commandment, when we know that love is commanded in the Old Testament as well? He adds: "As I have loved you, that you also love one another." Just as, he says, I loved you freely, without prior merit, even when human nature was in enmity with God and separation, yet I took it upon Myself and sanctified it: so you also love one another freely; and if your brother insults you, do not remember it. You see, the new commandment is to love your neighbor freely, even if you owe him nothing. And the Law said: "Thou shalt love thy friend," commanding by love, as it were, to pay the debt to one's neighbor who began to love first. And showing that after His departure they will not be despised, but will become glorious, he says: "By this all will know." You see, he declares that they will become known to all, and by this he consoles them not a little. Keeping silent about the miracles that they will perform, love sets them as their distinguishing sign. For many of those who have worked miracles will hear: "I know you not" (Matt. 7:23). If the whole universe was brought to faith by miracles, what is surprising? That is why they had the power to work miracles, because they had love. And if they had fallen behind and separated from one another, then all of them would have perished, and no one would have believed when they had raged against one another, whereas what made them worthy of faith was that believers had one heart and one soul (Acts 4:32).

Simon Peter said to Him, "Lord! where are you going? Jesus answered him, "Where I am going, you cannot now follow Me, but afterwards you will follow Me." Peter said to Him, "Lord! why can't I follow you now? I will lay down my life for Thee. Jesus answered him, "Will you lay down your life for me?" Verily, verily, I say to you, the will not crow until you deny Me three times.

Peter, having become bold out of great fervor, when he heard the Lord say: "Where I go, there you cannot go," asks: "Where are you going?" He asks about this, not so much wanting to know where He is going, as secretly expressing the thought that even if You have walked the most difficult path of all, I will follow You even then. So he loved to always be together with Christ! For this reason Christ also answers Peter's thought: "You cannot follow Me now, but afterwards you will follow Me." But Peter is so irrepressible in his striving that he contradicts Christ. He is dissatisfied with the fact that he received a good hope of following Christ later, but he insists on his own and confidently says: "Why can't I follow You now? I will lay down my life for You." Look, what a power of desire! Peter heard the Lord say that "greater love hath no man than this, that a man lay down his life for his friends" (John 15:13); therefore he himself strives for this degree and desires to attain the highest love, which is why he promises to lay down his life for the Lord. The Saviour, showing him that He alone, and not any man, can confidently promise this, says: "The will not crow until you deny Me three times," that is, now; for there is not much time left. The Lord spoke this late at night, and the first and second watches of the night had already passed. Since Peter contradicted out of great love, the Lord accepts love, and cuts off contradiction. For this reason He deprives him of help from above and brings him to the knowledge of his own weakness. For if you love, you must submit to Him Whom you love. I said that you can't, and you contradict. From renunciation, you will clearly know that what I say cannot but come to pass. Therefore, sparing him, He allowed him to fall, so that he would not be subjected to this later, when he would accept the economy of the universe, but would know himself. And watch how he fell: not once, but three times. Thus forsaking from God exposes our powerlessness, and whoever is attentive finds in it the greatest blessing.

Chapter Fourteen