Commentary on John

thou, child, shalt be called the prophet of the Most High; for thou shalt go before the face of the Lord, to prepare his ways, to give (17) knowledge of salvation unto his people, in the remission (18) of their sins. Through the tender mercy (19) of our God (20), with which the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide (21) our feet into the way of peace.

SCHOLIA.

(16) He passes in his prophecy to the child John, but here he calls Christ the Lord. And the preparation of the ways of Christ by John is the bringing of men to the knowledge of Him and to faith in Him, through which the Lord enters into men’s souls and dwells in them and walks about in them.

(17) He interprets the preparation of the ways of the Lord, and says that it is to impart, through his preaching, to the people formed at the creation of Christ, the knowledge of the salvation of Christ himself for the whole world.

(18) Of salvation, in the remission of their sins; that is, of that which comes about in the forgiving and the loosening of the sins of the world.

(19) Through the tender mercy of our God; that is, in that which is given through the compassion of the merciful God, and not because of the works of men. ^A (20) In which tender mercies, that is, through which tender mercies, he visited us—that is, he came upon the world—the dayspring from on high, which is He who has been manifested to those on earth. For the dayspring of the intelligible Sun from on high, that is, of the Godhead—meaning the intelligible Sun risen—visiting us, he says, is for the purpose of shining forth upon those who are in darkness and the shadow of death. For in the shadow of death—that is, in night, so called as being the absence of the light of the Lord’s commandments—the shadow is, as it were, night, since by bringing it to pass, it leads to spiritual death, which is the separation from God, of the life which is truly life.

(21) He visited us, in order to shine forth upon men, those who are in the darkness of error and the shadow of death—that is, in sin, through which come the estrangement and the separation and the hostility with God. And to guide the steps of our walk into the way of peace according to God, that is, into piety and virtue. For these lead us to the gathering and the union and the reconciliation with God, to whom belongs all glory, honor, and worship: to the Father, I say, and to the Son and to the Holy Spirit, now and always and to the ages of ages. Amen.

THE GOSPEL ACCORDING TO JOHN

THE CHAPTERS OF THE GOSPEL ACCORDING TO JOHN.

1. Of the marriage in Cana. (Cap. II, vers. 1.) 2. Of those who were cast out of the temple. (II, 13.) 3. Of Nicodemus. (III, 1.) 4. Question concerning purification. (III, 25.) 5. Of the Samaritan woman. (IV, 5.) 6. Of the nobleman. (IV, 46.) 7. Of him who had the infirmity for thirty-eight years. (V, 5.) 8. Of the five loaves and the two fishes. (VI, 5.) 9. Of the walking on the sea. (VI, 16.) 10. Of the man blind from birth. (IX, 1.) 11. Of Lazarus. (XI, 1.) 12. Of her who anointed the Lord with myrrh. (XII, 3.)

GOSPEL ACCORDING TO JOHN

CAPITA EVANGELII JOANNIS.

1. De nuptiis in Cana. 2. De ejectis e templo. 3. De Nicodemo. 4. Quæstio de purificatione. 5. De muliere Samaritana. 6. De regio. 7. De eo qui triginta et octo annos morbo tenebatur. 8. De quinque panibus et duobus piscibus. 9. De ambulatione in mari. 10. De cæco a nativitate. 11. De Lazaro. 12. De muliere quæ unxit Dominum unguento.

13. Of what Judas said. (XIII, 4.) 14. Of the ass. (XII, 14.) 15. Of the Greeks who came. (XII, 20.) 16. Of the washing of the feet. (XIII, 3.) 17. Of the Paraclete. (XV, 26.) 18. Of the petition for the Lord's body. (XIX, 38.)

INTERPRETATION OF THE GOSPEL ACCORDING TO JOHN

^A Who certainly the evangelist John was, we have learned from the former evangelists, namely that he was the brother of James, son of Zebedee, from the village of Bethsaida in the region of Galilee, and by trade a fisherman. He learned letters neither before nor after, but was completely an unlettered man; yet we know him to be such as he ought to be, who had been taught by Christ. For when he had reclined upon the breast of the Lord at supper, he drew out such knowledge as no one else had obtained. And truly he thundered from heaven, and cried out from the inner chambers of the Spirit: not as one shouting loudly, but as one crying out about ^B high things, and moving his tongue with the Spirit.

He, therefore, having encountered the Gospels of the others, which had been brought to him by certain of the faithful, and having seen that these three were occupied most especially in the discourse that was about the humanity of the Saviour, and that they had omitted the dogmas concerning His divinity, he indeed admired and praised those Gospels, and testified that they had spoken what is true and worthy of the end. But he himself, moved by Christ, approached the present work, and he narrates some things that were also written by the others, lest his own Gospel should seem to have separated itself ^C from those other Gospels; yet his chief care was to add those things which had been left out by others, and to set forth more regarding the divine grace of the Saviour, as he judged it to be necessary on account of the heresies that were arising.

For others had omitted these things on account of the weakness of the hearers, the preaching not yet having been confirmed; but he, since the faith had already grown and the faithful had become more capable of understanding, defined concerning this, adding even certain chapters which prior to him had been passed over in silence.

He wrote the present Gospel many years after Jerusalem was taken.

Chap. 1. Vers. 1. In the beginning was the Word. ^D The name of the beginning signifies many things; but here it properly signifies

^A that which is always. And the word "was," conjoined to this beginning, rendered it altogether inconceivable. For wherever you carry your mind, this "was" meets you beforehand, and running ahead everywhere, it does not allow your thought to find any resting place. And in the case of created things, "was" denotes past time; but in the case of the uncreated Trinity, this expression signifies "always." And in the case of intellectual and sensible creation, it cannot be said of anything that "In the beginning it was," for all things were made afterwards; but this fits the blessed Trinity alone, for it alone is unbegotten, that is to say, uncreated.

Likewise, the name "Word" (Logos) is multivalent; but now it strictly signifies the Son of God. For He is called Word, as Gregory the Theologian says, because He is related to the Father just as a word is to the mind; ^B not only because of the passionless nature of the generation, but also because of the connection and manifestation. For "All things," He says, "whatsoever I have heard from my Father, I have made known to you." (John xv, 15) One might perhaps also say that it is like a definition to the thing defined, since this too is called a word. For he who has understood the Son (for this is what "having seen" means), has understood the Father, (John xiv, 9) that is, has perceived him; so that the Son Himself is as it were a brief and easy definition of the nature of the Father. For every generated thing is a silent word of the one who generated it.

Having said, then, that the evangelist declares "In the beginning was the Word," he showed that He always was, and there was no time or age when He was not. For He Himself is the Maker of both times and ages. ^C But why did He not say: "In the beginning was the Son"? Lest a suspicion of a temporal and passionate generation should slip in. Therefore, having named Him Word, and having taught thereby the timeless and passionless character of His supernatural generation, and having removed the unbecoming suspicions regarding it, thereafter, proceeding forward, He calls Him Son without hesitation. Furthermore, wishing to show that He not only is always—that is, eternal—but also inseparable from the Father and co-eternal, he says:

And the Word was with God. He did not say that He was "in a place," for the Incircumscript is not contained by place; nor "in God," ^D lest a confusion of the persons should be imagined from the very outset; but "with God," that is, with the Father, so that he might set forth that which is proper to the persons, and that the Father and the Son are inseparable—and it is entirely manifest that this is also true of the Holy Spirit—for in the beginning was the Trinity, and together was the Trinity.

^A

*Vers. 1. And the Word was God.* Having used the name of "Word" to teach us of the timeless and passionless nature of the supernatural generation, he then proceeds to cure the potential damage that might creep in from this name, so that no one might blaspheme by thinking such a word is like ours—whether internal or uttered. For it is not like that, but is subsistent, of the same nature and dignity as the Father. ^B

*Vers. 2. This—God.* Having said that He always was, that He was inseparable from the Father, and that He was God, he has briefly and wondrously summarized the theology he previously set forth concerning Him, providing us with a compendium of theology concerning the Son.

To those who say that every son is posterior to his father, we shall reply: by saying "every son," you have already dissolved the issue. For the Son of God is not such as "every son," but is truly supernatural.

Furthermore, to those who contentiously assert that it is absolutely necessary for someone who is from another to be posterior to that from whom he is, we must respond that even though they say this, the sun’s ray, though it is from the sun, is not posterior to it; for the sun has never appeared without its ray. And if this is the case with sensible things, what could anyone say about things that surpass all speech? Since he has declared Him to be God, he also assigns to Him the mark of divinity—I mean, the power to create: "The gods, he says, who have not made the heavens and the earth, let them perish." This he says that He might not be thought to be lesser than the Father. ^C

*Vers. 3. All things—was made.* Having said that all things were made through Him, lest it be thought that he spoke only of sensible things, he added: "And without Him was not anything made that was made," that is, nothing of those things that have been made, whether sensible or intelligible. The Holy Spirit, however, is excluded from this; for He was not made so as to be encompassed among other things, but is unmade or uncreated, just as the Son and the Father are. For only the divine Trinity is unmade or uncreated.

When he has demonstrated that the Son is the creator of all visible and invisible creation, he does not exclude the Father from the dignity of creating; but he only teaches that the Son is also a creator, just as the Father is. For this is common to the Three, since, as it has been said before, it is the mark of divinity. ^D

Therefore, too, in divine Scripture, the power of creating is sometimes spoken of in relation to the Father, sometimes in relation to the Son, and at other times in relation to the Holy Spirit, as if the Father were willing, the Son were creating, and the Holy Spirit

^A were cooperating. For He says even in the seventh chapter: "My Father works until now, and I work."

Some delirious persons, however, have understood that section, "Through Him," as a belittling of the Son, saying that it is indicative not of creation, but of subministration. They did not know that this is also applied to the Father indiscriminately. For the Apostle says: "God is faithful, through whom you were called into the fellowship of His Son." But lest anyone be incredulous, doubting how such great and such things were made through Him, he says: "In Him was life." Through which He not only brought them forth, but also preserves them so that they remain. For what has been said concerning ^B the Father, this also will be said concerning Him: "In Him we live and move and are." But when you hear that "in Him was life," do not suspect that He is composite, but a fountain of life; for He immediately names Him entirely as life, saying: "And the life was the light of men." And elsewhere Christ Himself says openly: "I am the life."

The Pneumatomachi, however, after "And without Him was not anything made," place a period; then they read the following thus: "What has been made, in Him was life"; so that they might show that the Holy Spirit is a created thing; for they say that this utterance speaks about Him. But they are quickly refuted, first because the part, "What has been made," ^C placed disjunctively, denotes everything that has been made; then because this life is also found to be light; for He adds that "the life was the light of men"; then, after a little, speaking about John, He says: "He came for a testimony, that he might bear witness concerning the light." It is manifest, however, that John did not bear witness about the Holy Spirit, but about the Son, as we shall find as we proceed.

— of men. The Son Himself also was the light of men, as illuminating their mind, and leading them away from error to the truth. That He called the Son Himself also light, the Son Himself says elsewhere: "I am the light of the world." Thus He is called both life and light: life, indeed, as enlivening and holding together all things; light, however, ^D as illuminating and gladdening the mind of men who receive Him. Some, however, also said that the life and light are the Gospel

^A which He brought to men, as being the cause of spiritual life and of the knowledge of light.

Ver. 5. *And the light — did not comprehend.* Here, by "light" he calls the preaching, both because of the cause already mentioned and because of the truth; but by "darkness" he calls error, because of its falsehood. He says, therefore: The preaching shines in error, and error did not comprehend it.

Gregory the Theologian, however, understands the said word differently in the discourse he makes on the holy lights. Truly, it can admit both this and that interpretation.

Since, therefore, the Evangelist has thus far asserted concerning the divinity of the Son, from this point he begins the Gospel.

Ver. 6. *There was — John.* But Luke wrote: *The word of God came upon John the son of Zacharias in the desert.*

Ver. 7. *This — light.* By "light" in this place is understood Christ, on account ^B of the cause previously rendered. John bore witness concerning His divinity, as we shall find as we proceed. But since Christ did not have need of his witness, the cause of the witness is also subjoined. For he adds:

Ver. 7. *That — him.* For just as He was clothed in flesh, so that by approaching suddenly with naked divinity He might not destroy all men, so also He used a witness, so that the Jews, hearing the voice of John, who was of their own kin, might more easily believe through it in Him concerning whom it was testified. For all things were ordered for the salvation of men.

John, therefore, bore witness, so that all might believe; yet not all believed: for faith is not forced, but voluntary.

Ver. 8. *He was not — the light.* He further declares the cause of his mission. For he did not come that he might shine: for he himself was not the light, but that he might bear witness concerning the light. At the same time also, so that no one might think that he who bore the witness was greater and more worthy of belief than He about whom the witness was borne, as is accustomed to happen in many cases. But since the witness of John ^C was recent, so that no such suspicion might arise regarding Him about whom the witness was borne, he says:

Ver. 9. *He was — world.* He was always, according to the more profound understanding set forth above: for in that He was God, He always was; but as man, He began to be.

But if He illuminates every man coming into the world, how are so many left not illuminated? Truly, as far as He is concerned, He illuminates all; but those who remain not illuminated suffer this from their own will; for the benefit of the light, so far as it pertains to the sun, is spread simply over all; but those who do not wish ^D

^A to enjoy the grace are themselves the cause of their not being illuminated. He called it "the true [light]," as being incomparable, beyond every light, and light in the proper sense. [The true light. And it is also called the true image, and true wisdom, and true life, and such things; not to the disparagement of other holy images, nor of the wisdom which is from the divine Scriptures, or of the life of this present time—so that I might pass over the future one—but such a form of speech manifests that which is incomparable by way of pre-eminence.] ^B [Into the world. Or otherwise: coming into the true world of the virtues.] *In the world He was.* Not as circumscribed by place, but as filling all things. But having said that "He was in the world," so that no one might suppose that He was contemporary with the world—a notion held by Paul of Samosata—He added: *And it was made.* For it is evident that the Maker was before that which was made. *And knew Him not.* By "world" here, He means those who mind worldly things, those attached to the world, those who are melted into sensible things and are unable to understand anything beyond them. For those who are not like this knew Him even before His incarnate presence. For this reason, ^C in the twenty-fourth chapter according to Matthew, Christ said to the apostles: "Many prophets and righteous men have desired to see the things which you see, and did not see them; and to hear the things which you hear, and have not heard them." For if they had not known Him, they would not have desired to see, as is said, and to hear. So, they knew Him indeed, and the mystery of His incarnation, but supernaturally; yet they desired also to see Him sensibly performing miracles, and to hear Him teaching, and simply in the form of a man. It is also understood that the evangelist, vexed at the blindness of those who did not know Him, says: "And the world was made by Him, and the world knew Him not," that is, the things which were made did not know the Maker. *Into His own they received Him not.* He further clarifies the ^D statement. For the world is His in one sense, as His creation; and men are His own, as they are also creations, and as having been made according to His image. He came, therefore, unto them as a man; for as God, He was in the world. It is interpreted also in another way, that since Christ sprouted from the Jews according to the flesh, their dwellings were His own in one sense; and they themselves were His own, as His kinsmen and of the same race. For this reason He also said, "I am not sent but unto the lost sheep of the house of Israel." Into His own, therefore, He came,—not on account of any need of His own; for God is in need of nothing; but on account of the salvation of His own.

But "His own" did not receive Him, even though He had come to confer benefits upon them; but instead, like those who are deranged, they pushed away the Savior as if He were an enemy. ^B

Vers. 12. *But as many as… His name.* But as many as received Him, by accepting His doctrine, "to them gave He power to become the sons of God." He did not immediately make them sons of God, lest they should become slothful and lose the grace; but He gave them the power to become so, that by their own zeal they might attain to it.

What then? Do not all possess the power to become sons of God? Not all, but only those to whom it has been given; and it is given only to those who believe in Him. Therefore, clarifying to whom He gave it, He added: "To them that believe on His name," that is, in Him. Thus, it is His part to bestow the aforementioned power, but theirs to make use of it.

Moreover, it is one thing for someone to be adopted by God through baptism, and another to become a son of God through the observance of the evangelical commandments; for the former is the beginning, and the latter is the end: the former is truly a gift of God, while the latter is an achievement of zeal.

Vers. 13. *Which were born.* He depreciates human generation as being natural, but extols that which is from God as being supernatural, in order that, having understood the debasement of the first and the exaltation of the second, and having also understood the magnitude of the benefit, we might give thanks worthily and labor so as not to lose this same grace through sloth.

But having said, "Not of blood," He added more clearly, "nor of the will of the flesh." Then He interpreted this even more fully, adding, "nor of the will of man." For man is blood and flesh. By "will," however, He understands here the desire of coition. ^C

Divine seed, as it were, entered and joined to itself flesh endowed with a rational and intellectual soul, not as sowing, but as creating; and not in such a way that the form was perfected by the gradual addition of parts, but it existed complete from the very beginning, though it grew after the manner of embryos. For even the old Adam was fashioned complete in form from the beginning.

Vers. 14. *And the Word was made flesh.* ^D God's love toward us could not have been manifested in any other way than by the mention of flesh: that for our sake He stooped down even to that which is worse; for, indeed, flesh is far viler than the soul.

When He had said that men were born of God, He says that the Son of God also became man. For this is what is indicated by the saying: "And the Word was made flesh," that he who admired that first fact might the more admire this one, inasmuch as

^A this is the cause of that. For the Son of God became man, that men might become sons of God.

When you hear that "The Word was made flesh," do not imagine a transmutation of the divine essence. For it is immutable and impassible; but that the Word, remaining what He was, became also what He was not—that is, remaining God, He became also man through the assumption of flesh, a flesh obviously endowed with a rational and intellectual soul.

And there are three ways in which "that which is" is said to "become": in one way, when the nature of that which is is transmuted into the nature of that which is produced, as in the way milk becomes cheese, and clay becomes pottery; in another way, when, while the existing substance remains immutable, something is added to it by accident, as in the way bronze becomes a statue, and a man becomes just or unjust, and the like; in the third way, when, while the existing ^B substance remains immutable, another substance is also assumed, as in the way a general becomes armed. Now, the Word did not become flesh in the first way, for His nature was not transmuted; nor in the second, for the flesh that was added was not an accident, but was itself also a substance. It remains, therefore, that the statement must be understood in the third way. For, like a general, having clothed Himself with flesh, He vanquished the enemy of our nature.

He said "was made" in order to remove the blasphemy of those who babble that the flesh was a phantom. For by using the word "was made," He confirmed ^C that He became man in truth, and not by appearance. But lest you imagine some change in the divine essence, He says:

"And dwelt among us." He dwelt in our flesh, in that which is kin to us, in that which was assumed from us. For if He who dwells is one thing, and the dwelling is another, the Word remained distinct from the flesh in terms of substance and nature. For according to the conjunction and union, the Word who assumed and the flesh that was assumed are one, the two natures being preserved even after the union, ineffably, without change and without confusion.

"And—of Him." The glory of the Word, the power ^D of the divinity, which shone through the flesh as through a veil. And what was this? The infinite and varied miracles, the most brilliant and supernatural transfiguration, and at the time of the Passion, the unnatural darkening of the sun, the fearful tearing of the veil, the terrible shaking of the earth, the splitting of the rocks, the opening of the graves, the resurrections of the dead, and the culmination of them all, more wonderful than can be spoken or imagined

^A the resurrection of the Lord which exceeds speech and reason, and all the things that, being God-befitting, the apostles beheld in sequence afterwards.

Vers. 14. *Glory — Father.* Glory, not such as is that of the blessed saints or angels, but glory truly of the Only-Begotten. For here the word "as" denotes what truly exists.

Moreover, "Only-Begotten from the Father" means by nature the Son of God. For to be called "Only-Begotten" from a mother describes him as the Son of the Virgin by nature; but to be called "Only-Begotten" from the Father proclaims him the Son of God by nature.

Vers. 14. *Full of grace and truth.* Affirming further that the Word, having become flesh, was in no way diminished by this, he says that he was "full of divine grace and truth": grace, indeed, in his miraculous works; truth, however, in his teachings. And grace, in that he could do all things; truth, in that there was nothing phantasmagorical in him.

Vers. 15. *John — cries out.* Even if I, he says, do not perhaps seem trustworthy to some, John bears witness before me concerning His divinity; that John, whose name was great and renowned among all the Jews. And he does not simply bear witness, but he also "cries out," that is, he shouts with confidence; he preaches with freedom, having put aside all fear. Hear now what he testifies and cries out.

Vers. 15. *Saying — has come.* For he said this and other such things to the Jews concerning Christ before He himself appeared or was manifested, in the manner of a prophet, so that they might be preoccupied with the report about Him, and, when at last He appeared, the testimony concerning Him might be more readily accepted. For Matthew also wrote that he said: "He who comes after me is mightier than I, whose sandals I am not worthy to carry."

What, then, is "He who comes after me has gone before me"? That is: He who is about to come to you in a little while, who though He has not yet appeared as a man, nonetheless precedes me in glory and majesty; for He is to be glorified and exalted above all. And that which is future, he spoke of in the manner of prophecy as if it had already happened. Then he also provides the reason for such sublimity. ^C

Vers. 15. *Because He was before me.* Because He preceded me as God.

Vers. 16. *And — we have received.* Having said that He was full of grace and truth, and having demonstrated Him to be a perennial and inexhaustible fountain of every good thing, he says that we all, the disciples, have received from such a fullness of His by participation. ^D

Vers. 16. *And grace for grace.* The New Testament for the Old. That he is speaking about these things is manifest from what follows; in the meantime, however, know that he named both this and that "grace," because both are according to grace.

^A It is given to those who receive it, with God bestowing it upon them out of His own mercy, not giving it in return for their preceding virtues. ^B Just as it is said that there is a testament and a testament, and a law and a law, and they have many such common names, so too are they called grace and grace. But these are equivocal terms, not synonymous: for the former things, which are of the old, signify only a rough expression and an imitation, while those of the new signify perfection; and the former are indeed appropriate for children, while the latter are for men. Or rather, the former are for men, but the latter for angels. He then shows the difference between them from those who ministered them to them.

"For... came to be." The Law, that is, the Old Testament, was given to the Hebrews through Moses as mediator; but grace, that is, the new, came through Jesus Christ, with no one else acting as mediator. And Moses was a servant, and what he received from God, that he gave; but Christ was Lord, and He Himself as God established the new. Therefore, as great as the difference is between Moses and Christ, that is how great the difference is between these things also. Up above, then, he said "Grace and grace" because of the reason mentioned there; but here he called only the New Testament "Grace," as it is grace in a truer sense. For this alone grants the remission of sins, regeneration, adoption, the kingdom of heaven, and good things which the eye has not seen, and the ear has not heard, and which have not ascended into the heart of man.

Having said "Grace," he added "and truth," testifying to it that it is infallible, or perfect. For that former grace was imperfect. "For the Law brought nothing to perfection," says the Apostle; but this one is perfect, as being that which brings about perfection. Therefore, by how much the greater the grace of which we have been deemed worthy, by so much the greater virtue do we owe, so that, by not living unworthily of such a great benefit, we may not undergo a punishment worthy of such great sloth.

"God... has declared." Attend to the sequence by which the evangelist came to this. Having shown the difference between the Law and grace, he also adds a reasonable cause for the difference: that Moses, a man who had not seen God, brought the Law; "For no man has ever seen God." And for this reason, the Law is inferior, as being brought by man; but grace, that is, the Gospel, the only-begotten Son, who dwells ^C in the bosom of the Father and always sees God as God, He declared, set in order, and taught; and for this reason, grace is greater, as being made by God, who sees God and knows the things of God. ^D But how did He say that no man has ever seen God?

^A For Isaiah indeed saw the Lord sitting upon a throne high and lifted up; and Ezekiel saw Him sitting upon the Cherubim; and Daniel also saw Him sitting as the Ancient of days; and others also have seen Him. But it was not as He is by nature, but as He appeared in likeness. For if they had seen His very nature, they would not have seen it in different ways; for it is something simple and without shape, and neither sits, nor stands, nor walks. For these and such like things belong to bodies. Wherefore He also said: "I have multiplied visions, and in the hands of the prophets I was made like," [Osee XII, 10] signifying the diverse visions and the likeness.

The Son is called "only-begotten," because He alone is born to the Father, and because He is born of the Father alone. For the Father is only Father, and not also son of anyone, as other fathers are; and the Son is born alone, and not also father of anyone, as other sons are; and because He is born in a unique way, that is, in a proper way, and above thought and reason, and not as bodies are. He is called "Son," because He is the same as the Father in substance, and not only that, but because He is also from Him. ^B And he said "bosom" of the Father, not that God possesses a bosom; for a bosom belongs to bodies; but by saying, "He who is in the bosom of the Father," he signified the genuineness and co-essentiality and inseparability of the Son.

It is also possible to speak in another way: that the following statement, "The only-begotten Son, who is in the bosom of the Father, he hath declared him," is a confirmation ^C of the earlier saying which declares that "No man hath seen God at any time," that is to say, he taught that no man hath seen God at any time. For Christ spoke concerning this in various places, as we shall see as we proceed. No creature, therefore, sees God, not only a material one, but not even an immaterial one; for God is invisible in His nature even to the immaterial powers themselves, although they see God as it is permitted to them.

—*Vers. 19. Of John.* This, I say, is what he is about to speak of in the progress of the narrative.

—*Vers. 19. When... art thou?* That is to say, the testimony given when the Jews sent, and so forth. ^D For the high priests and the elders of the people, having learned of the miracles concerning the birth of Christ, and having also received experience of His wisdom and prudence, when at twelve years of age He mingled with the doctors, hearing them and asking them questions, as Luke narrated, were astounded and began to conceive envy. And when they afterward heard that John had said many and great things about Him to those coming to his baptism—for they understood that he was speaking such things about Him—they were the more troubled, and having sent from Jerusalem priests and Levites, that is, ministers, they were asking Him, Art thou? Not as if they did not know; for the things concerning him were known to all...

as well as the things concerning His circumcision and the naming, so that all were saying, What then shall this child be? But in their malice, they pretend ignorance, and they do not say, Who art thou? but, Who art *thou*? implying: If He who is proclaimed by thee is greater than thou, who then art thou, towards whom we have all been set in motion, and of whom we have had a great opinion, and whom we have honored exceptionally? ^B For they thought foolishly that, although he seemed to be watching more vigilantly in other respects, yet as a man he would suffer something human, and being enticed by the love of glory, he would answer that he was Christ, and subsequently the fame of Jesus, because of whom all these anxieties arose, would be extinguished. And for this reason, they did not send plain men, but priests and Levites, and these from Jerusalem, as being more distinguished and craftier than those from every other city.

^C And he denied. He confessed, that is, the truth, as he was truthful and firm.

And Christ. He states the same thing again, confirming his virtue, in that not only did he suffer nothing of ambition, nor did he seize the Lord’s glory, but he did not even look upon the glory that was offered by the many. And observe the wisdom. He did not say who he was—which he did later—but looking to their mind, and knowing what they wanted, he straightway from the beginning took away what they hoped him to answer. For he said, I am not the Christ.

And — am. Having been frustrated in their scheme, they turn to something else, wishing to obscure their purpose, and they say: What then? Art thou Elias? That they might appear to be asking simply and without malice. For they were expecting that Elias also would come. For it is written in the prophet Malachi: I will send unto you Elias the Thesbite, who shall restore the heart of the father to the son. ^D Therefore they ask again, that they may not be suspected.

Art thou the prophet? And he answered, No. They do not say, Art thou a prophet? for they knew that he was a prophet; but, Art thou *the* prophet, namely, that one concerning whom Moses wrote? For he wrote to them saying, The Lord God will raise up unto you a Prophet from among your brethren, like unto me; Him shall ye hear. That one, however, was Christ.

They said — prophet. Having answered them patiently on all points, now he also says who he is: that

I am that voice of which it is written: “The voice of one crying in the wilderness: Make straight the way of the Lord,” and the rest. This saying is well explained in the third chapter according to Matthew; and seek the explanation thereof there.

Vers. 24. *And they… Pharisees.* He indicated also their sect, showing their captious and oblique curiosity.

Vers. 25. *And they asked… prophet?* Since they could not accomplish what they intended, they endeavor by accusation to draw him in, so that, perhaps through fear, he might be compelled to say what was not. But he again shows great fairness.

Vers. 26. *He answered… know.* For at that time Christ was mingled with the people; for He came to baptism as one of the many, a fact which had become known to John through divine revelation. But the addition, “Whom you know not,” is spoken concerning His divinity.

Vers. 27. *He… was.* Of whom, clearly, I was saying that word. It has been explained above.

Vers. 27. *Whose… shoe-latchet.* He demonstrates from this the incomparable superiority of Christ, saying that I am not worthy to be numbered even among the lowest of His servants, on account of the magnitude of the divinity united to Him. For such ministries are wont to be assigned to the lowest servants.

Seek also in the prologues of the Gospel according to Mark an explanation of that saying where it is written: “And he preached, saying: There cometh ^C one mightier than I after me, the latchet of whose shoes I am not worthy, stooping down, to unloose.”

Vers. 28. *These… baptizing.* More accurate manuscripts write *Bethabara*; for Bethany is not situated beyond the Jordan, nor in the desert, but near Jerusalem. He points out the place, showing that it was while many were present that John preached those things which concerned Christ. And passing over all the things that happened in the meantime: how He was baptized, how He received testimony from above, and moreover the forty-day fast in the desert and the temptations, as things already narrated by other evangelists, he relates next those things which happened after His descent from the desert, and which were left out by them.

Vers. 29. *The next day... Him.* That is, on the morrow after His descent from the desert; for John was still staying near the Jordan. Because why does He come to Him? Because some suspected that He had come as a sinner to baptism beyond the Jordan.

John, giving him an opportunity to correct such a suspicion by a more perfect testimony. ^A

Vers. 29. Behold, the Lamb of God.

Vers. 29. Who takes away the sin of the world.

Again, he says, "He who comes after me has come before me," and "He was before me," fearlessly abasing himself as a servant, but incomparably exalting Him as Lord.

Vers. 31. And I did not know Him.

And yet, while still an embryo in his mother's womb, he recognized Him and leaped for joy, as Luke wrote. ^C But that was not in a natural way; rather, he recognized Him supernaturally.

^A And, as no other man at all ever had. But now, since there are three types of knowledge—that by sight, that by hearing, and the prophetic knowledge—he did not know Christ by any of these before coming to the Jordan; but then, finally, he knew Him in all three ways. For the things concerning Him were revealed to him prophetically; which is why he said, "He who comes after me has moved ahead of me." And he saw Him; which is why he 57 hindered Him, saying, "I have need to be baptized by You." And he heard about Him: "This is My beloved Son, in whom I am well-pleased," as the other evangelists have taught.

Vers. 31. *But baptizing.* Behold, he explains the reason why he himself came to baptize, and Christ came to be baptized. For there was one and the same 59 reason for both this man and that: namely, that Christ might be manifested to the Israelites. For John was sent by God to the Jordan, preaching a baptism of repentance, so that many might flock together for the sake of the baptism; and Christ, drawing near as if to be baptized, might be witnessed in the midst of many, below by John, and from above by the Father and the Holy Spirit, ^B and from that point, attracting them to Himself, He might begin to initiate them into the mysteries and perform wonders. For all these people would not have flocked together, nor would they have heard such testimony, had this not occurred.

*— and the Holy Spirit.* Again, the statement, "I did not know Him," [is made] so that he might render his own testimony entirely above suspicion. But when did God say to him, "Upon whom you see the Spirit descending," and the rest? Obviously, when He revealed the things concerning Him to him, before He had yet appeared. For at that time He said this, among other things; later, He also pointed Him out when He arrived to be baptized.

The present evangelist, therefore, as has been said, passed over the events regarding the Lord's baptism, as they were earlier recorded by the others; but Matthew related them more broadly than the rest, and read those for a more complete understanding.

*And I have seen.* The Spirit, that is, descending and remaining ^C upon Him.

*— of God.* And where has he borne this testimony? For it is nowhere written. He certainly did bear this testimony, but it has been omitted by the evangelists, just as many other things have been.

*The next day — of God.* He does not speak these things about Him simply, nor as it happens, but because he had not yet reached the insensibility of the Jews; for no one had yet asked him anything about Him; he is compelled ^D 61 to awaken them.

He is said to speak these same things again, and ^A by means of a second call he awakens their intellect as if it were sleeping.

And just as a bridegroom says nothing in the meantime to the bride, nor does he take her by himself, but the groomsman discusses everything and hands her over; yet when he receives her, he so disposes her that she forgets everything else—so too, even now, Christ is still silent, while John busies himself with matters concerning Him. For this reason he is also called His friend, as one who presides over the wedding and administers everything pertaining to the Bridegroom. And when he had received the Church that had been betrothed to Him, he so disposed her that she immediately forgot everything.

And as in weddings, it is not the bride who goes to the bridegroom, but he to her, even if he should be a king’s son and she most abject; so it has happened here. He, being so great, came to her who was most despised, and having joined her to himself, he did not allow her to remain there any longer, but having taken her up, he led her into the paternal home, that is, into heaven.

And — *Jesus*. Among many listeners, only these two are said to have heard, that is, with the ears of the soul, while the others heard with the ears of the body. For of the disciples of John, only these two were present ^B then in spirit, even though many others were standing by. Yet they followed Him, desiring to obtain knowledge of Him.

Turning around — *Do you seek?* Not because He was ignorant, He who delves into the thoughts of men, but that by the interrogation He might render them familiar to Himself and provide them with boldness. For it is likely that they were still blushing and anxious, as strangers.

And they — *Where are you staying?* Even though they had not yet learned anything from Him, they call Him teacher, thereby revealing the reason for which they had come: that they were about to hear something useful, and were thrusting themselves forward as His disciples. And they say, "Where are you staying?" desiring to converse with Him privately and in quiet.

He says — *Come and see.* He does not state the address of the house, wishing for them to follow, so that they might also have greater boldness.

They came — *the tenth hour.* He indicates the hour, hinting at the love of learning in them and the love of mankind in Him, in that they were not turned away by the hour—the sun being already toward its setting—nor did they make the time or anything else an excuse.

But if elsewhere He says He has nowhere to lay His head, He is not saying this simply about a house, but about a home of His own. For He did not have a home of His own, but made use of others'.

That therefore they remained with Him for the day

those things of that day, the Evangelist said; but that they were instructed, he left as something manifest to be understood. For they profited so much in one night that on the following day they proceeded to the hunting of others. ^A

It is therefore necessary that we too should delay for no time from listening to those things which are divine, but consider all things secondary to this. For while other worldly things have their own time, for these things, let every time be suitable for us.

Verse 41. *Erat* — *cum*. He was silent about the name of the other, (i) either because that person was not distinguished or known, or because he himself was the one who writes these things, as some say.

Verse 42. *Reperit* — *Christus*. It is the speech of one who is very joyful: We have found him whom we were seeking, whom we hoped would come, whom the Scriptures announced; for from those things in which he was initiated, he understood that this is He. ^B

Observe, moreover, that although they were fishermen, they were paying attention to the Scriptures; but we, even though we converse about them and occupy ourselves with them (j), do not pay attention to them nearly as much.

† Namely, a Mediator, leading the human race to God.

Verse 45. *Et* — *Jesum*. Namely, after he had said what he had heard from him. For this is the mark of genuine brotherhood, this is of sincere friendship, that one should take his brother as a participant in the good. Perhaps, however, he did not relate what mysteries he had heard from him, but only when he had said, *We have found the Messiah*, he led him to ^C Jesus, studying only that he might lead him and hand him over to Christ, knowing that He would teach him all things.

Verse 45. *Intuitus* — *Petrus*. He begins, therefore, to open up the things of his divinity through prophecy. For prophecies no less than miracles attract men, and furthermore, they have the advantage of being less open to abuse. For the foolish even slandered the miracles. *By Beelzebub*, they say, *he casts out demons*. But they are read as having said nothing of the sort regarding his prophecies.

And he used this mode regarding Simon and Nathanael; but regarding Andrew and Philip, he prophesies nothing. Since Andrew was caught by the testimony of John; and Philip, seeing those ^D who were following him, was himself led to faith. But regarding Peter, he prophesied whose son he was, and by what name he was to be called.

For a more perfect understanding, look further at the explanation of that saying at the end of the third chapter according to Matthew: *Walking by the Sea of Galilee, Jesus saw two*

[alt-version omitted]

brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea. ^A And furthermore, look at the eighth chapter according to Mark for the interpretation of that word: *And he imposed upon Simon the name Peter*. But also look for the explanation of that same passage in the tenth chapter of the Gospel according to Luke: *The fishermen had gone down from them and were washing their nets*. For all these things contribute to the matter at hand.

He named this one Peter, then, and James and John *Sons of Thunder*, showing that he is the same one who in the Old Testament also changed names, calling Abram *Abraham*, and Sarai *Sarah*, and Jacob *Israel*. For he imposed names on some from their birth, and on others afterward. ^B For as for those whose virtue was destined to shine forth from the first hair, so to speak, he named them from the beginning; but for those whose virtue was to shine later, he named them later.

*The day after — of Peter.* On the day after, he wished to set out, but it was not on the day after that he finds Philip, but later, after he had drawn to him Peter and Andrew and James and John, as it is possible to discern from the other evangelists. But why did [John] not mention how he drew them to him while walking by the Sea of Galilee? Because Matthew and Mark handed that down. But because they omitted what happened regarding Philip, this one now makes those things manifest. ^C Jesus says to him, *Follow me*, knowing that he himself also desired to follow, having heard about him from those who were following, but was restrained by reverence. He therefore dissolves his timidity. The evangelist also says from what city Philip was, namely from Bethsaida, a base and ignoble one, that you might know that *God chose the base things of the world*.

*Philip finds Nathanael.* After having followed Christ, naturally.

*And — we have found.* Having made a trial of him, he becomes his herald immediately, and knowing Nathanael to be most accurate in the legal and prophetic Scriptures; for he had been most excellently versed in such things, as even Christ testified, and the event itself demonstrated. ^D He refers him to Moses and the prophets, establishing from there that his testimony about Christ is worthy of faith.

*Jesus the son of Joseph.* For as yet he was considered to be his son.

*The one from Nazareth.* He was called *from Nazareth* because he had been reared there.

*And — to be?* While hearing the prophet saying: *And you, Bethlehem, land of Juda, are by no means the least among the principalities of Juda: for from you shall come

the leader who shall shepherd my people, Israel; he was looking for Christ from Bethlehem. But having learned now that he is from Nazareth, he was troubled and perplexed, not finding Philip's statement to be in accord with the prophecy. Therefore, thinking that he [Philip] had erred regarding the place, he makes a benign objection, implying not that he [Jesus] was not found at all, but that he was from Nazareth, and in a certain manner, by way of questioning, he repels this, showing his own diligence regarding the Scriptures, and the infallibility of the types. ^B

It is for all the world as if he said: "Is it possible that any good can come from Nazareth, so small and abject; and especially one such as this, from one so base and despised?" For Galilee was ill-reputed among the Judeans, and Nazareth is a town of Galilee. He said this, being most certain that the expected one is not from Nazareth, but from Bethlehem.

Ver. 47. *He says — see.* Not knowing the manner in which he said this, and thinking him to be simply disparaging the city of Nazareth, he leads him to Christ, as one who would immediately be persuaded, if only he were to taste of his teaching and conversation.

Ver. 48. *He saw — Israelite.* He praised him as one who understands what he reads; for this is the mark of a true Israelite. For the high priests and the Scribes and those who accompanied them, not heeding what they read, were Israelites in name only.

Ver. 48. *In — is.* He calls guile the covering up of the truth, which is wickedness.

Ver. 49. *He says — knowest?* He was not puffed up by the praises, but asked from where he knew him to be such as he said he was.

Ver. 49. *He answered — I saw you.* He indeed still examined him as a man; but he answers him as God. For he says he saw that which no one saw. For before Philip had encountered him, he was under the fig tree, with no one present or seeing him. He gave, therefore, an irrefutable proof of knowing him, and of seeing things that are invisible to men. Hence he also mentioned the time, and the place, and the tree, and at the same time showed that he had indeed heard what he had said: *Can any good thing come from Nazareth?* And from this he understood all the more that he is the Christ. For he reasoned that, if he were not, he would not have praised him, but rather would have rejected him. Therefore, both from the prophecy and from the praise, he believed that he is the one. ^D

[The prophecy is,] not of future things only, but also of things past, as Moses—

^A regarding the creation of the world; and concerning things present, as when Christ says what is in the hearts of men.

*He answered—Israel.* You see a soul exulting with exceeding joy, and embracing him with these words: You, he says, are that very one who was expected.

But for what reason was Peter, after so many miracles and so much teaching, having confessed him to be the Son of God, called blessed; whereas Nathanael, having done the same even before the miracles and before the teaching, was not called blessed? Because, although they uttered the same words, they did not do so with the same mind. For Peter confessed him to be the Son of God by nature; but Nathanael, the Son of God by adoption; and the former, God properly, but the latter, God by grace. And this is clear from what he adds: *You are the King of Israel.* For he who is the Son of God by nature is King, not merely of the Israelites, but of all. And this is evident not only from this, but also from what Christ answered, leading him on to a more perfect confession and teaching him not to listen to him as if he were a mere man.

*He answered—you shall see.* That you may believe more perfectly. For having heard but little, he believed but little.

*And he says—of man.* [He said "Ascending" first, ^B indicating those who had been with him up to that time and had been ministering to him.] For as if toward the genuine Son of God, the angels of God were ascending and descending upon him, ministering to him: this, at the time of the passion; that, at the time of the resurrection; and this, at the time of the ascension. But he to whom angels minister in the manner of servants is not simply a man, but is also their God and Lord. Amen, amen, I say to you, O faithful ones, hereafter you shall see, after having believed genuinely. And these are the greater things concerning which he said: *You shall see greater things than these.*

And by "vision," understand also "knowledge." For all the disciples came to know these things, some by seeing, and others by hearing from those who had seen.

And what he does in other cases, he does now as well. For having uttered two predictions—the one certain, that *before Philip called you, when you were under the fig tree, I saw you*; the other ambiguous, namely, that *they would see the heaven opened, and the rest*—he confirms the ambiguous by the certain. For this reason Nathanael remained silent, ^{C D} and Christ also ceased speaking at this point, leaving him to reflect on the words in private. For where the seed ...

...having sown on good ground, he left behind, so that through leisure it might subsequently spring up.

Cap. I. On the marriage in Cana.

Cap. II. Vers. 1. *And Galilee.* The third day after his descent from the desert of Christ.

Vers. 1. *And there.* Invited as a familiar friend by those who were celebrating the marriage.

Vers. 2. *Invited — to the marriage.* And they [were] also as acquaintances. However, the Savior went, not having regard to His own dignity, but to the utility of men. Indeed, He who had instituted marriage came so that He might honor marriage and sanctify it by His presence; and though He had taken the form of a servant, He did not disdain to be present at the marriage of servants, even if those who had called Him did not have a congruent opinion concerning Him. For they had called Him simply as an acquaintance, and as one of the many. ^B

Vers. 3. *And they have wine.* When they lacked wine, that is, when there was need of wine, or when the wine had now run out. (For the Greek letter has *when the wine fell short*.) For until that time He had performed no miracle. When, therefore, the Mother had learned the things concerning Him, that both John had come on account of Him, and that he had borne witness concerning His divinity, and that He had received testimony from heaven, and at the same time also saw that He had taken disciples, she understood that He had begun thenceforth to be revealed. Therefore, having taken confidence, she besought Him for the miracle of the deficient wine, wishing both to requite a favor to those who had invited them, and to make herself appear more illustrious through the power of the Son. And therefore He rebukes her, not as if despising her, but correcting her as having made the request unseasonably. For that He honored her greatly is manifest both from many other things and from the fact that He fulfilled such a petition of hers; for He rebuked her indeed, teaching her no longer to seek such things, but to let the miracles happen according to reason; yet He hearkened to her, honoring her as a mother, ^C although He could have performed miracles by a word. He obeyed her as mother, and honored her as mother.

Vers. 4. *He says — woman?* What does it concern us, that for which you beseech? What so presses us? It can, moreover, be understood in another way: What have I in common with you? For I indeed, as God, know what times are congruent for publishing miracles; you, however, as a human, are ignorant of them. He did not say, however, *Mother*, but *Woman*, as God.

Vers. 4. *Not yet — my.* My time is not yet present for publishing the miracle which you seek: but it will be present when those who have need of the miracle shall have known that I am able to perform such things, and they themselves shall have besought me. Now, however, while the mother urges ^D [it], it would be not only unseasonable, but also suspicious, and most easily exposed to the calumnies of complainers.

*Various readings and notes.* (79) *of servants A.* (80) *to do A.* (81) *shall beseech me.* (p) *Mother, etc. The admonition of the Mother is not only unseasonable, but also suspicious and obnoxious to the cavils of those who willingly find fault.*

^A And the words, *Mine hour is not yet come* (82), and the saying, *They could not lay hands on him, because his hour was not yet come*, and that, *No man laid hands on him, for his hour was not yet come*, and that, *Father, the hour is come*, and such like, do not indicate that He was subject to the constraints of times and the observations of hours. For how could He be, seeing He is the Creator of these? But these things are said regarding the fitting times, signifying that all things must be done according to reason and order. Having said, therefore, that *Mine hour is not yet come* (83), He performed the miracle, both honoring His Mother, as has been said, and showing that He is not a slave to times, but governs them.

He says, *Do it.* She, understanding the aim of the Word, and (84) the fact that the refusal was not from lack of power, but so that He might not seem to rush into miracles and to make a spectacle of Himself, and that He would not disregard her petition, points out the servants of the table to Him, in a way also beseeching them to join in with her.

*There were — three.* The water-pots are the vessels for the water, and the measurements are the *metretæ*. They were placed for the purification of the Jews, that is, prepared for their purification, so that if by chance they were rendered unclean, they would not have to go far to springs and fountains.

^B

Of the holy Maximus.

the architriclinus—that is, the discerning faculty of thought—having tasted ^A thereof, says: "You have kept the good wine until now." For the soul is to be preferred to bodily care. Here the bridegroom is the human mind, which, as a bridegroom joining to himself virtue as a bride with whom to live, and whose union, when God and the Word hold it in honor, comes and binds their union more tightly. ]]

[††] ^B [It is also possible to apply the allegory of the six water jars in another way. For these might be the capacity of human nature to perform duties, which, lying empty and inactive, the divine Word filled: first with the knowledge of bodily care, then of spiritual; or first with knowledge of action, then of contemplation; or again, first with knowledge of what is according to nature, then of what is above nature. And of the two measures, one is the knowledge of sensible things, another of intelligible things, and the third is the illumination concerning the incomprehensible divine nature. We have taken the number six from the capacity of nature to perform duties, either because in six days God made the world (and the world is also man), or because we count along with the five faculties of the mind the mind itself, just as we do with the body itself and the five senses of the body. Just as the pure and true Virgin Mary became the mother of God the Word, so also pure and true faith becomes the mother of the divine Word, of the evangelical preaching.]

Vers. 7. *Dicit* — the master of the table, he makes the ministers also ministers of the miracle, that they themselves might be witnesses of the event. He did not, however, ^C command them to fill the wine vessels, but the water jars, lest anyone should suspect that, because dregs had been left behind, a mixing of water had taken place.

Why, then, did He not fill the jars Himself by word alone, but commanded the ministers to do this? Lest it should seem to be a phantom: but so that, if anyone were to slander the miracle, those who had drawn the water might impose silence upon them.

Vers. 8. *And he says* — Vers. 10. *now*. He calls the "architriclinus" the master of the feast, the one who manages the banquet. For the halls of banquets were called "triclinia." Therefore, He did not simply turn the water into wine, but into *good* wine, just as the architriclinus himself testified. For such are the wonders of Christ, far ^D more beautiful than natural things. Of the water having been turned into wine, the ministers were witnesses; but of it being *good* wine, the architriclinus and the bridegroom were witnesses; so that thereafter the miracle could not be hidden, being proven by such manifest testimonies. It is likely, moreover, that the bridegroom also said something regarding this.

^A However, the Evangelist passed over this part as being not necessary. Would that I, who am cold, slack, and dissipated, and in this regard no different from water, might be transformed into spiritual heat, the constriction of virtue, and the firming of morals, so that I might be able to gladden others as well.

Vers. 11. *This—of Galilee.* He not only recorded the miracle, but he also taught that this was the beginning of his signs. For since it was useful to know this—and because it had been passed over by the others—he recorded it, as it was useful for this purpose, that faith might not be given to the so-called ^B miracles of Christ’s childhood; for this was the beginning of the signs, whereas those are the work of a man who has strayed from the truth. For if he had performed miracles as a child, he would have immediately become known to all, and the Israelites would not have needed John to manifest him. For John himself said: *"That he might be manifested to Israel, therefore came I baptizing with water."* Rightly, therefore, did he await the age becoming to men, so that they might not think that what was happening was a phantasy. For if, when he was working miracles at a mature age, many suspected this, much more [would they have suspected it] at an immature [age]. And even sooner, and ^C before the proper time, they would have rushed to the cross, pining away with envy, and then the dispensation of the Incarnation would not only have been disbelieved, but the Gospel would have been hindered. Seek also in the third chapter according to Matthew, for the reason why Christ came to baptism after his thirtieth year, where it is said: *"In those days came John the Baptist preaching in the desert of Judea,"* and you will find most suitable reasons, and [reasons] most consonant with reason.

Vers. 11. *His.* His power and virtue, the greatness of his divinity. But how or in what way was this, since few had paid attention to what had happened—namely, only the servants, and the headwaiter, ^D and the bridegroom, with his disciples? Insofar as it depended on him, he manifested it through such a miracle; for although few paid attention at the time, the miracle was later divulged, and it drew many [to him]. That no one of the others believed on that day is clear from what follows. For he added:

Vers. 11. *His.* Who were also admiring him before this. You see that signs ought then to be performed, when those who see them are likely to be well-disposed and to pay attention.

Vers. 12. *Posthac diebus.* He descended to Capernaum, that he might let his Mother rest there. But his brethren were by law, not by nature; that is to say, the sons of Joseph, who by law and not by nature was his father.

Cap. II. Of those cast out of the temple.

Vers. 13. *And near* — Vers. 15. *he overturned.* Matthew also wrote similar things at the end of his forty-fifth chapter, and read their explanation, which contributes greatly to these points. ^A

Money-changers are strictly called the exchangers, whom Matthew named the ^B *kollybistai* (that is, money-changers). And just as *kollybos* is a small coin, given for the exchange of money—that is, as is commonly said, the premium—so *kerma* is a pile of obols or of the small coins by which the exchange is made. Furthermore, a *phragellion* (whip) is a type of scourge. It was woven, because the conduct of those who were driven out was "woven" of absurd words and deeds, and again the conduct of the one driving them out was woven of supernatural words and deeds, and of divine and human things. He performed an act, therefore, full of great authority. For since he was about to heal on the Sabbath, and to do many such things which seemed to the Jews to be a transgression of the law, ^C he removes this suspicion from the outset, so that he might not seem to be doing these things as an adversary to God. For he who showed such zeal for the house of God, and used such vehemence and indignation on its behalf, that he spared no one at all, but cast himself into danger, and provoked against himself both those merchants and the Jews who permitted this to them, being prepared to suffer all things for the honor of the temple, could by no means be an adversary to the Lord of the temple.

Vers. 16. *And* — *of negotiation.* [They make the house of God a house of negotiation, and they sell the doves in it, as do those who expose to sale ^D priesthoods and ecclesiastical positions (and at any price, or indeed sometimes selling them by adding something of no value, like a maidservant or a prostitute). For the dove has the likeness of the grace of the Holy Spirit, which appeared in the form of a dove. But they are the evil merchants and "God-profaners," trafficking in the things of God for the sake of base gain. And the words, "Take these things away from hence," signified the removal and the rejection of the legal cult.] He shows that he is not an adversary to God, not only by what he did, but also by what he said. For he himself called God his Father by nature; but the Jews, thinking that he had named him Father by adoption, were not troubled by this word. Nor were they angered by those things which he did.

^A They were stung, for their conscience was arguing against them and confounding them, showing that what he had done and said was just. "House of negotiation," that is, a shop or tavern.

In the aforementioned chapter of Matthew, he called it "a den of thieves," from which we can note that he demonstrated this zeal and boldness to rebuke those who were trafficking in the temple twice: once at the beginning of the Gospel and once toward the end. Therefore, what happened at the beginning of the Gospel, John has recorded here; what happened toward the end, Matthew.

Verse 17. *Remembered*—me. For it is written in the book of Psalms. By "zeal" he means here a just indignation; and *shall eat*, that is, shall strongly embrace and inflame me. ^B

One must know that, having made a scourge, he did not strike the men, but he frightened and drove them away; but the sheep and the oxen he did strike and cast out.

Verses 18. *Answered—doest?* Knowing themselves to be condemned, they did not dare to rebuke him, but they said to him: "Since you do these things, that is, since you act with authority, what sign do you show us of that authority?" Oh, what great madness! For they ought to have been grateful and to have praised him for having rid the house of God of such great shame; but they seek a sign of his power, wasting away with envy and meditating how to attack the sign that would be given. For they also said elsewhere: "By what authority do you do these things?"

Verse 19. *Answered*—him. He gives them a sign of his authority, that is, his resurrection on the third day. For he calls his own body a temple; for this is a temple and house not only of the soul, but also of the Divinity.

He said "Destroy," not exhorting them to his own slaughter, but because he knew what they were going to do, he spoke prophetically in such a figure of speech. "Destroy," that is, cast down to the earth, separate from the soul, dissolve the connection that exists with it. ^C

Verses 20-21. *They said*—that belongs *to him*. The former structure was built in twenty years by Solomon; the latter in forty and six by Zerubbabel. For the first having been destroyed by the Babylonians, the second was begun around the first year of the reign of Cyrus. Then, hindered by the envy and slander of the neighboring Samaritans, it remained so for forty years. ^D Around the second year of the reign of Darius Hystaspes, Zerubbabel, having been sent, completed it in six years. And thus in forty and six [years] was the temple built, which...

[1159] [LATIN COLUMN] that these things were counted from the beginning of the building up to the completion.

Vers. 22. *When — his.* But when he said this, they were hesitating as to what he might be saying, and they did not believe. He speaks many such things, which to those who hear them are at first obscure, but afterwards become manifest, so that it might be shown that he had foreseen what he was saying.

And why did he not dissolve the enigma by saying that he meant his own body by the temple? Because credit was not to be given to him at that time. For two things were then causing a stumbling-block: one, indeed, the work of the resurrection, and the other, that he who dwelt in such a temple was God.

Vers. 23. *When — he was doing.* They believed in him, yet not firmly: for those believed more firmly who did not believe on account of the signs alone, but also on account of his doctrine; for the signs attracted the duller sort, but doctrine and the prophecies [attracted] those more subtle in mind. Therefore these are also more constant than those, to whom is also applied that which is said: *Blessed are they that have not seen, and have believed.* ^B

Vers. 24. *He — to them.* He did not believe, nor did he trust them as legitimate disciples: why?

Vers. 24. *Because — all.* Every man, whether he be constant, or inconstant. Or all things that are in all.

Vers. 25. *And — man.* Of any man whatsoever.

Vers. 25. *He — man.* In any man whatsoever, ^C as God, the searcher of hearts.

CHAP. III. Concerning Nicodemus.

Cap. III. V. 1. *It was — night.* For he was afraid to come openly on account of the suspicion of the Jews, who were going to turn away those who approached him.

Vers. 2. *And — master.* For he thought that he was a prophet sent by God to teach.

Vers. 2. *No one — him.* Since he thought him to be a prophet, he reasonably supposed that he did not do these things by his own power, but that they were obtained from God. ^D

Vers. 3. *He answered — God.* Nicodemus thought that he knew God, and that he held the right opinion concerning him. But Christ, showing that he was wandering far from the truth, says: Unless one shall have been regenerated through the regeneration of divine baptism, he cannot know or recognize his dignity and magnitude. For now he says that he himself is God, yet he does so obscurely, in order that he may avoid insolence. For the divine grace which is given through holy baptism both strengthens the mind and grants the ability to see things rightly, once the imbecility that was darkening it has been dispelled.

Chapter III

^A Vers. 4. Dicit — [how can a man be] born? What is this, Nicodemus? You call Him Rabbi, and say that He has come from God, yet you do not believe what He says? O Judaic dullness! He heard of regeneration, but [understood it as] spiritual; he could not grasp this, but understands it carnally; and with reason he hesitates and asks for the manner.

^A Vers. 5. Respondit — of God. He reveals the manner, saying, that it is of water and Spirit, that is to say, of the Holy Spirit; yet He does not fully disclose it, so that the questioner might be more attentive. For often that which is obscure stirs the intellect, and renders the hearer more diligent and curious. For Nicodemus said that regeneration was impossible; but Christ declared it not only possible, but also necessary, to such a degree that without it no one can enter into the kingdom of God—that is, either know His dignity and greatness, or attain to the divine fruition.

The word is understood to refer to those who were [baptized] after Christ was baptized. It remains, therefore, that the apostles also were regenerated, by water indeed from John, but by the Spirit when He fell upon them in the form of fiery tongues.

Some, living close to the times of the apostles, write that Christ baptized Peter and the Virgin Mother, and that Peter baptized all the other apostles.

^C Vers. 6. Quod — is. The generation, He says, is not carnal, but spiritual; for that which is born of the flesh is carnal offspring: but that which is born of the Spirit is spiritual generation. Therefore the carnal birth is sensible, but the spiritual is intelligible. And one ought not to investigate the intelligible in a sensible manner, nor [investigate] a divine work in a human way. For since the first birth became useless, a second regeneration has been given, higher and more honorable. The first is the work of God; the second is also the work of God; for God is Spirit.

When, therefore, you hear that the Spirit regenerates, do not seek the manner. For if the formation in the womb is incomprehensible, that which takes place in the water is far more incomprehensible. And if we do not doubt concerning the former, believing in the omnipotent wisdom of God, we ought much more to believe concerning this.

As in the beginning the element of earth served as the material, while the whole [process] was of Him who forms it, so now the element of water serves [as the material]; but the whole is of the Spirit.

If you ask me, Why water now? I will ask you in return, Why earth then? For He was able even without

earth to make man. And I acknowledge that God does nothing without a reason; but that He alone knows the reasons for all things exactly, is what I both say and persuade.

^A What the womb is to carnal generation, water is to spiritual generation; but there, generation requires time, while here it is not so, because carnal things attain perfection in time, whereas spiritual things are fashioned perfect from the beginning. Now, the precise reason for the need of water is known to God alone; but this is the reason understood by the holy Fathers: because divine tokens are fulfilled in it, namely, burial and resurrection. For just as when we immerse our heads in it as in a sort of tomb, the old man is buried and submerged; then, when we emerge, the new man rises and is displayed. ^B For just as it is easy for us to be submerged and to emerge, so it is easy for God to bury the old man and raise up the new one. And this third point happens so that you may know that the power of the Father and of the Son and of the Holy Spirit accomplishes all things.

Some people object, saying that if that which is born of the Spirit is spirit, then surely Christ’s flesh is spirit. For the angel says concerning the Virgin: That which is born in her is of the Holy Spirit. To whom we say that he said this to teach that it is not of a man, not that it is not of a woman. For the Apostle says, Made of a woman, ^C that is, flesh of flesh. He was born, then, from virginal flesh, so that He might not be alien to human nature. For if, even with this having happened, some do not believe that He was incarnate, to what depth of impiety would they not have fallen if this had not happened? He was born in the Virgin of the Holy Spirit, that is supernaturally, because it was not of a man. For this is what is signified by the phrase, of the Holy Spirit.

Vers. 7. Not — superne [from above]. Seeing him not yet detached from crudity but troubled, He first represses him; then He skillfully leads him to a sensible example, on account of his weakness, and one that is a mean between corporeal density and incorporeal subtlety, so that from this He might lead his mind upward. ^D He says, therefore:

Vers. 8. Spirit — spirit [wind]. He calls the wind "spirit" now. And the intent is of this kind: Just as the

^A wind, where it wills, blows—that is, where its motion has been—for the will of the wind is its motion; and you hear its voice, that is, its sound [and its noise], but you do not grasp whence it comes and whither it goes: so shall also everyone be who is born of the Spirit; incomprehensible, clearly, with respect to such a generation. For if you are unable to grasp the impulse and the path of the sensible wind, of which you receive the perception, both in hearing its sound, and being blown upon, and being cooled, much more [are you unable to grasp] that which is intelligible. And if, not grasping the operation of that corporeal spirit, you nevertheless do not disbelieve, how do you disbelieve in this incorporeal one for the reason that you do not grasp it?

Vers. 9. Respondit — to be? Nicodemus still abides in Jewish ^B imperfection, being able to conceive of nothing above the senses, even though such a clear example was proposed to him. He says, therefore: How can these things be, which you have spoken of concerning the aforementioned regeneration? Whence Christ now discourses with him in the manner of one rebuking.

Vers. 10. Respondit — do you not know? Christ does not condemn him of malice anywhere, but of sloth and ignorance. For it behooved him, being a teacher, to know these things from the Scriptures. For the books of the Jews contain symbols of spiritual regeneration; for instance, the things concerning the Red Sea, in which the sea was a type of the water, and the cloud of the Spirit; and the things concerning the leper Naaman, ^C when he was washed in the Jordan, and his flesh returned to him as the flesh of a little child, and many other things of this kind.

Moreover, they had also prophecies. For David said: They shall announce his righteousness to the people who shall be born, whom the Lord has made; and, Blessed are they whose iniquities have been forgiven, and whose sins have been covered; and, Your youth shall be renewed like the eagle's. For the rest of the prophecies must be passed over for the present on account of their multitude.

Vers. 11. Amen — We speak. He says this either concerning Himself and the Father, or concerning Himself alone—that if you do not believe, we, however, speak this which we know precisely.

Vers. 11. Et — we testify. He repeats the same for the sake of confirmation: What we know we testify; for you should not understand this of ^D a sensible sight, for it had not yet been brought to pass.

Vers. 11. Et — you receive. He said this, not feeling indignant, but gently recounting what was occurring, and mildly declaring beforehand what was about to happen, and as it were testifying...

^A to us, that when we are disputing with some, we should not be indignant, nor shout, nor become enraged if we do not persuade them; for shouting is the matter and origin of anger. But to answer with patience is to endeavor to make what you say credible.

Vers. 12. *If — you believe?* Frequently, when he is about to touch upon words worthy of his majesty, he passes them by because of the dullness and ^B infirmity of his hearers, and prefers more humble ones, condescending in a dispensatory manner: which he has indeed done also now. For since he had spoken concerning spiritual regeneration, he wished to speak also concerning his own generation, which was before the ages, and which exceeds all mind and discourse. But seeing that Nicodemus was unable to understand even the spiritual one, he says nothing about that one, but teaches the cause of such silence, which is, obviously, because of the incredulity of the hearers. One must, therefore, attribute it to their incredulity or infirmity that he often speaks of moderate or humble things.

Some, however, understand the "earthly" things here to have been said of the wind, as if he meant: If I have proposed an earthly example, and you do not believe, how will you believe if I say something heavenly or more sublime?

Others, indeed, maintain that "earthly" things were said concerning regeneration, interpreting that he called this earthly, although it is heavenly and divine, as being fulfilled upon earth, and by comparing it to his own ineffable birth. For in relation to the height of that one, this is earthly and low.

^C Vers. 13. *And — who descended.* Since Nicodemus had previously said: "We know that thou art come from God as a teacher," he now corrects this very thing, as if to say: Do not think me such a teacher as one of the prophets. For not one of them ascended into heaven, [that is, entered into heaven,] except I who descended from heaven. And therefore I bring forth sublime dogmas.

He also spoke in another way: "Who descended from heaven," because in the Old Testament, God is said to ascend and descend according to various dispensations, as is that: *I will go down and see whether they have done altogether according to the cry of them* (Gen. xviii, 21); and that: *And God went up from Abraham, when he left off speaking to him* (Gen. xvii, 22); and many ^D such things.

Vers. 13. *Son of man.* He who is the Son of man according to his humanity.

But it is necessary to know that he frequently names himself from his divinity, and even more often from his humanity.

Vers. 13. *Who — heaven.* He who according to his divinity is in he

^Aaven, or is the heavenly one. Observe, however, how, even if his words seem sublime, they are nevertheless unworthy of his majesty. For even when he is in heaven, he does not abandon the earth; and descending from heaven, he is absent from heaven no more, but is everywhere, since the divinity cannot be circumscribed. Nevertheless, he speaks such things, sparing the weakness of the hearer and wishing to elevate his mind little by little.

*Vers. 14. And — eternal.* Having spoken of the greatest benefit to men, that which is conferred through baptism, he recounts another no less great, which is given through the cross. These two, Paul also placed together when writing to the Corinthians: "Was Paul crucified for you, or were you baptized in the name of Paul?" ^B For these two things demonstrate his ineffable love, because he both bestowed regeneration, that he might cleanse us from our sins, and was crucified, that we might live eternally. He thus pre-signified his crucifixion, showing that he foreknows it, and henceforth comes to it willingly for the sake of the salvation of men. He did not, however, speak of it directly, but took the serpent lifted up by Moses as an example, teaching that the old things are related to the new, and are figures of them.

The history regarding the serpent is something like this: In the desert on one occasion, serpents were biting the Israelites and destroying them. God therefore ordered Moses to fashion a bronze serpent and to lift it up on a pole, and that those who had been bitten should look at it, and thus those who were bitten lived. ^C And the bronze serpent was a type of the solid and unyielding body of Christ against sin; the one without venom, of the one without the venom of sin; the one lifted up on wood, of the one lifted up on the wood of the cross; the one providing life to those bitten by the serpents and looking at it, of the one providing eternal life to those bitten by the intelligible serpents and looking at him in faith.

For this reason, then, he said by way of likeness: "As Moses lifted up the serpent," and so forth. Then he added also the cause of such an exaltation. For just as he lifted up the serpent so that those looking at it might have ^D life; so also was he lifted up so that those looking at him, that is, those believing, might have eternal life. But there, the serpent was for the sake of the biting serpents, while here, the man is for the sake of the bitten men. And there, since the harm came through a serpent, the cure was also through a serpent; here, however, since death entered into the world through a man, life is also granted through a man; and it is a dead man, so that he who brought in death might be put to death.

Saying, moreover, "That everyone who believes in him may not perish, but have eternal life," he manifested that he whose death provides eternal life to others, is entirely God; having died...

indeed as man, but providing eternal life as God; and he who prevents the perishing of others can ^A in no way perish himself. The cross, therefore, is the fountain of eternal life, which the intellect does not easily accept, but faith does accept, bracing the weakness of the intellect. There is need, therefore, of faith.

Vers. 16. *So* — *eternal*. ^B *God so loved the world*, that is, he is so philanthropic, that he delivered his beloved Son to death for men, that everyone who believes in him may live eternally the blessed life, which is fitting for the saints. He showed, therefore, that the crucifixion was also according to the will of the Father. For there is one and the same will of the Father and of the Son and of the Holy Spirit. Again, that which is added: *That everyone who believes in him may not perish, but have eternal life*, is a confirmation of the word.

But for what reason did God love the world? Clearly for nothing else than for the immensity of his goodness.

Let us blush, therefore, looking upon his love: for he did not even spare his own only-begotten Son for our sake, but we begrudge even money for him, and will not spend it for his sake: which surely exceeds all ingratitude; so that his work is of immense goodness, but ours is of immense ingratitude. Toward the Son also we use a similar treachery. For to a man who has exposed himself to danger for our sake, we would readily surrender all our substance; but to Christ, who died for us, we do not even show this measure of goodwill; but we despise his brothers, the least, as they are hungry and thirsty and suffering many other things: or rather, we despise him himself, who compassionately counts their afflictions as his own.

Vers. 17. *Not* — *him*. He shows also another philanthropy and ineffable care of God which he bears toward us. For he not only gave his only-begotten Son, but also deferred the judgment, and reserved it for his second coming. ^C For there are two comings of Christ, the one that has already taken place and the one that is to come. But these two are not for the same ends; for the first is not that he might inquire, but that he might remit what was perpetrated by men: but the second is not that he might remit, but that he might inquire. Here, therefore, he speaks of the first.

And yet the first was also one of condemnation, if we wish to confess what is true; for before this there was natural law, and written law, and prophets, and teachings, and exhibitions of signs, and many other things which would correct one’s manner of life: and it followed that the transgressions of all should be punished. But as he was exceedingly philanthropic, he did not immediately make an inquiry into evils in the first coming, but granted forgiveness. For if he had inquired, all would have been snatched away at once. For all have sinned, he says. Now, therefore, he has come, remitting the past, ^D but securing...

the future and rendering men secure regarding the things to come. Afterward, however, he will come to judge, and to punish those who have not been persuaded. "If I had not come," he says, "and spoken to them, they would have no sin; but now they have no excuse for their sin."

^A Vers. 18. *Qui* — *condemnatur*. He who believes genuinely—that is, he who also keeps his commandments. For concerning those who are not such, the Apostle says: "They profess to know God, but they deny him by their works."

^B Vers. 18. *Qui* — *Dei*. For just as faith exempted that man from condemnation before the judgment, so unbelief condemned this man before the final condemnation. For the murderer, and everyone who commits a transgression, is immediately condemned by the nature of the sin, but is sentenced later by the decree of the ruler.

In another way, too: Because the judgment was not present but future, he brought near the fear of condemnation.

*In name*—however, is instead of "In him." For this is an idiom of the Hebrew scripture, when speaking of God, to take his name as a substitute for him, out of reverence.

*This* — *light*. This is the condemnation of those who do not believe; they are condemned for this reason, that when the light of knowledge and of truth had come to them (he says this, moreover, concerning himself), they loved the darkness of ignorance and falsehood more than the light. For while the one who remains in darkness in the absence of light may perhaps have some excuse—although it was his duty even then not to be so, but to seek the light—he who remains in darkness even when the light has come to him is deprived of every excuse. For he closes his spirit, turned away from the light, and is voluntarily shrouded in darkness; and he not only does not come to the light, but on the contrary, when the light comes to him all the more, he flees and turns away from his own salvation. Then he also sets forth the cause because of which they loved the darkness.

*Were* — *works*. For this reason, therefore, they fled the light, so that it might not manifest them. And yet he did not come to examine, but rather to forgive; and therefore it was all the more necessary to run to him.

*Everyone* — *light*. So long as he practices evil things, so long as he persists in them.

*And* — *his*. Fearing, clearly.

^D *The* — *light*. He who practices what is upright, who lives rightly, comes to the light, he loves the light.

*In order* — *works*. By the light; for he is not ashamed of them.

*Because* — *done*. Because they are according to God, because they are pleasing to God.

^A Regarding that which is said, "that they might be manifested," it is not to be understood as if He were seeking this in His own action, but as if the sequence of events brought this about. For the light is accustomed to manifest the things that are near it.

Vers. 22. *After these things - they were baptizing.* They were baptizing, not He. For the evangelist says further on that Jesus himself did not baptize, but his disciples. For in order that they might not, by running to and fro, fail to gather those who were destined to believe—as Andrew did in the case of Simon, and Philip in the case of Nathanael—they were instructed to baptize, so that they might be able to gather many together, to whom, while teaching them the things concerning Christ, they might offer them to the Savior who was near.

Some copies, however, have "And he was baptizing," which is also understood to mean that He did not do this by Himself, but through His disciples.

Vers. 23. *There was* — Vers. 24. *John.* Aenon and Salim were certain places so named.

Furthermore, John was baptizing until he was cast into prison, in order that he might be able to continue teaching about Christ and to send those who were baptized to Him; and ^B that he might not seem to have ceased out of zeal or anger, but rather that he might be believed to be cooperating with the disciples of Christ and bringing the baptized to Him. And thirdly, that he might not inflame his own disciples to greater jealousy. For if, while crying out a thousand times, and always yielding the primacy to Christ, and humbling himself to such a degree, he did not persuade them that he was His forerunner, if he had thereupon ceased to baptize, they would undoubtedly, having put aside all shame under the pretext of honoring their master and preferring him, have railed much against Christ and the apostles. Knowing this, Christ began to preach especially when John was removed from their midst.

Whence also Chrysostom says: Therefore, he says, I think a hasty death was granted to him, so that all the affection of the multitude might be transferred to Christ, and they might no longer be divided by various opinions concerning them both.

And if any one should ask what more the baptism of the disciples had than the baptism of John? We answer: Nothing; for both were in like manner devoid of the grace of the Spirit, and for both there was one cause, namely, to induce those who were baptized to come to Christ. ^D

CAP. IV. On purification.

^A Vers. 25. *There arose a question concerning purification.* There arose a discussion on the part of the disciples of John against a certain Jew, who had been baptized by the disciples of Christ. The question, moreover, was concerning purification, that is, baptism, as though theirs had some advantage over the baptism of Christ’s disciples; for, inflamed with jealousy, they endeavored to persuade him of this.

Vers. 26. *And — baptizeth.* When they could not convince the Jew, they came to their master and said: He of whom thou hast given such great and manifold testimony, whom thou hast glorified by thy witness, he is exercising thy office against thee and is seizing thy glory. And furthermore, desiring to exasperate him, they added:

Vers. 26. *And — him.* Leaving thee.

Vers. 27. *He answered — from heaven.* A man can receive nothing of himself, such as is heavenly and divine; for many often receive earthly and human things even of themselves. But by saying this, he mystically hinted that He is not simply a man, but also God; while he manifestly showed that He had received from God that He should be glorified and should draw all men to Himself.

Then, because they had brought forward his own testimony for the lowering of Christ, he turns it back against them, and by it shows the more that He is superior to himself. For he says:

Vers. 28. *You yourselves — him.* I have been sent before him, that is, I am His minister and servant. If, therefore, you bring forward my testimony, that very testimony has witnessed that He is greater than I.

Vers. 29. *He that — is.* He who has the bride is the bridegroom, that is, the Lord. The bride, then, is the people of the faithful, the Church, mystically joined through faith; but the bridegroom is Christ, who ineffably joins this, which He has chosen, to Himself and makes it His own. Whence the ^B Saviour also called this matter a wedding in another place.

Vers. 29. *But the friend — of the bridegroom.* Above he called himself a minister and servant, but here he calls himself the bridegroom’s friend; not exalting himself nor boasting, but showing the joy in this matter through the designation of "friend." For servants do not rejoice in the weddings of their masters as friends do.

What, therefore, he says is as much as if he were to say: He indeed is the bridegroom and Lord; but I am the friend and the conductor of the bride, who ^C already stands waiting as one who has finished the wedding conduct, and as one who has fulfilled what was commanded me, and who henceforth hears Him speaking with the bride and ^D rendering—

^A her instructions, I rejoice because of this voice of His, which is so sweet, so efficacious, so salutary.

Vers. 29. *This — is fulfilled.* Since I have handed over to Him the bride, and have fulfilled, as was said, the ministry entrusted to me. They, indeed, were thinking to provoke their teacher and to incite him to jealousy; but he himself, by saying what has been mentioned above, showed that he is not only not jealous of the one who surpasses him in glory, but that he even rejoices, as one who has brought this about. Then he also prophesies concerning what is to come.

Vers. 30. *Him — to increase, I — to decrease.* To decrease: just as the morning star ^B when the sun has risen. Do you see how gradually and ingeniously he restrains their ill-will, and shows those who attempt impossible things? For it was ordained that these things should happen while He was still living and baptizing, so that they might have him as a witness to the excellence of Christ, worthy of belief and against whom they could offer no contradiction; for he did not say these things of his own accord, but because they impelled him to it.

Vers. 31. *He that — is.* The one who is heavenly is greater than all, and for this reason I also am less than He. Or otherwise: The one who is heavenly is in need of nothing, and for this reason He does not even need my testimony, being sufficient unto Himself.

Vers. 31. *He that — is.* Just as the former was spoken concerning Him, so also this is spoken by him ^C concerning himself, that he who is from the earth is from the earth, that is, underneath Him. For the heaven is indeed above and high, while the earth is underneath and lowly.

*And speaks of the earth.* And yet he was speaking divine things! But just as Christ said in the preceding: *If I have told you earthly things and you do not believe [John 3:12],* calling the divine regeneration "earthly"—not because it was earthly, but in comparison to His eternal birth, which exceeds every sense and every intellect; so also now John says that he speaks from the earth in comparison to the supernatural words of Christ, showing that his own are small and base if they are compared to those of Him. For just as by heaven he signifies what is high, so by earth he signifies what is ^D depressed and humble.

Vers. 31. *He that — is.* He says the same thing again, confirming his word.

Vers. 32. *And — bears witness.* The expression is metaphorical, taken from those who accept what they bear witness to by sight and hearing. For He Himself had no need of knowledge that proceeded from sight or hearing, since by nature He knows all things, being perfect God, who is in need of nothing; but because perfect knowledge is produced in us from these sources, and we judge as worthy of belief the one who has received what he testifies to by sight or hearing, He [speaks] from those among us, concerning those things of His.

By saying, therefore, "What he has seen and heard, this he testifies," He speaks in a humble manner due to the weakness of the hearers; but He indicates nothing other than that He testifies to the truth. For we too, when we wish to confirm regarding someone that he speaks the truth, say that what he has seen and heard, this he testifies.

Further, therefore, when you hear Him also saying: "As I hear, I judge," and again: "My teaching is not mine, but His who sent me," and also: "What I heard from Him, these things I speak into the world," and all such things, know that He says these things idiomatically, only so that He may appear to speak truthfully, because the hearers did not yet have the fitting opinion concerning Him.

^B “And receives.” No one of those who do not believe. John has said this concerning the senseless Jews; but especially concerning his own disciples, who were attempting to incite him into ambition and envy.

“Who has received — is.” He sealed, that is, he confirmed; he showed that the Father is true. Then he proves what was said.

“For He whom God has sent — speaks.” Since, having been sent, He speaks the words of God, it follows that the one who has received His testimony and believes in Him has confirmed and shown that God is true, who sent Him and whose words He speaks. But he who does not receive it, and does not believe Him, does the opposite, and does nothing else than clearly fight against God.

^C See how from this He terrified and struck them, learning that he who disobeys Him disobeys God who sent Him. Having therefore shown His teaching to be worthy of belief from the Father, He now shows it to be worthy of belief also from the Holy Spirit.

“Not — the Spirit.” The Father does not give the operation of the Spirit to Him in a measured way, as to the other saints, but He possesses this without measure and as a whole, as being of the same nature. For He now calls the operation of the Spirit, "the Spirit." For the Spirit is indeed without measure; but His operation is measured and distributed according to the worthiness of those who receive it.

He showed His teaching to be worthy of belief from the Father and from the Holy Spirit, not as though He were in need of testimony from them—for He is sufficient to Himself, being of the same nature and dignity as them—but because they knew the Father, and believed that there is a Spirit, but were ignorant of the Son, [and therefore desired to establish] the opinion which ^D they [held] concerning Him.

confirms this opinion of Him, speaking of such things dispensatorily and attempting to lead them on little by little. ^A

It is fitting, therefore, not to pass simply over what is set down in the Scriptures, but to inquire into the intention of the speaker and the weakness of the hearers. For teachers do not say everything as they wish, but mostly as the capacity of those being taught requires. For Paul also says: "I could not speak to you as to spiritual men, but as to carnal; I gave you milk to drink, not solid food." Being unable to do so because of their infirmity.

Vers. 35. *Pater diligit Filium.* Because he had previously said: "Whom God has sent," lest from this they might think Him to be of another nature, ^B subservient and ministerial, he corrects what was said and proclaims Him to be the Son of Him who sent Him. For if He is the Son, then He is also of the same substance; and if He is beloved, then everyone who resists Him resists His Father.

Vers. 35. *Et — ejus.* As God He had all things: "For all things were made through Him," yet He gave these things to Him as man. But it is said in a fitting manner, "Loves" and "Gave," as is said among men; for fathers are accustomed to love their sons and to hand over to them what is theirs.

Vers. 36. *Qui — æternam.* By believing in the doctrine of the Son and obeying Him.

Vers. 36. *Qui — vitam.* We said above that eternal life is, and is called, the blessed life, which befits the saints. ^C

Vers. 36. *Sed — eum.* He did not say "the wrath of the Son," although the Son is about to judge, but he threatened them with the wrath of the Father, wishing rather to strike fear into them. And what he adds, "remains upon him," is the same as if he were to say: "He shall by no means escape Him, He will punish him perpetually."

Cap. IV. Vers. 4. *Ut — Vers. 3. Galilæam.* He left Judea, cutting off their envy.

Vers. 4. *Oportebat — Samariam.* The evangelist shows that He performed a certain act, not as if by design, but as if by the occasion of the journey: namely, in those things which were done with the Samaritan woman, on account of the contempt of the Jews toward the Samaritans.

Samaria was a certain region ^D having various cities and villages. In this, formerly, the Israelites dwelt; but afterwards, following diverse wars, the king of the Assyrians laid it waste, and led the captives into Babylon, and from the Babylonians, Medes, and Chaldeans mixed...

crowds of men he gathered and made them dwell there. ^A God, wishing to show that the Israelites were delivered to the Assyrians not on account of impotence, but because their sins demanded it, sent lions against the barbarians inhabiting the land. The king, learning and understanding this, sent a priest of the Israelites to deliver to them also the law of God, so that they might be freed from the plague of lions. From that time forth, they departed halfway from their impiety, and later they completely abandoned their idols; nevertheless, they still had no small difference from the Jews. For accepting only the books of Moses, they did not regard the others much.

^B It is worth saying whence the Samaritans received this appellation. Somor was a mountain, just as Isaiah also says: *The head of Ephraim is Samaria.* But those who dwelt there were not called Samaritans, but Israelites. As time went on, they offended God, and while Phacee was reigning, Theglath-Phalasar ascended and took many cities, and attacked, and having slain him, he gave the kingdom to Osee. Against him came Salmanasar, and he took other cities and made them tributary; but he fled to the help of the Ethiopians. Knowing this, the Assyrian, having prepared an army, slew him, and permitted the nation to remain there no longer, but led them into Babylon, and bringing in from elsewhere nations ^C from various places, he made them dwell in Samaria, so that his rule henceforth might be secure, with his own subjects possessing the place. But God, wishing to show His own power, and that He did not deliver the Jews on account of impotence, but on account of their sins, sent lions against the barbarians; and as time went on, they departed from idols and impiety.

CHAP. V. Concerning the Samaritan woman.

*He cometh.* That field was the one given especially to Joseph, called Sichem.

*Jacob.* He calls the well a fountain, as springing from below. It was called Jacob’s, as having been dug by him.

*Jesus therefore* — the sixth hour. Fatigued according to the property of His humanity. For, traveling on foot, ^D He made His journey so intense that He even grew tired.

What is it that is added, *He sat thus*? Simply, as the place offered itself: or, upon the ground. For the narrative shows that He was devoid of all pride.

He sat, resting His body and refreshing Himself by the fountain. For it was the middle of the day, when the sun strikes human bodies more vehemently. At the same time also

^A He was awaiting the disciples, who had gone away to the market to buy provisions. Observe the precision of the evangelist: for he did not say, "It was the sixth hour," but "about the sixth hour," teaching us not to be indifferent even in the smallest matters, but to pursue the truth even in casual things. For so that he might not, by defining it, perhaps fall into error, he mitigated the phrasing and spoke conjecturally.

*Vers. 7. There comes... water.* For from there, those who inhabited the said city drew water, because there were few wells near that place.

*Vers. 7. He says... give me to drink.* Just as in the case of the fig tree that had withered, He was not seeking figs because of hunger, but was acting in a providential manner, so that having taken the opportunity, He might proceed to the miracle; so too now, He does not ask for water from the fountain because He is thirsty, but is acting in a providential manner, so that, having found an opportunity, He might converse with the woman. For He foreknew that she would believe and would become the cause of faith for many; therefore, having engaged in the conversation, He gave up the water.

*Vers. 8. For the disciples... to buy.* For they were not carrying provisions, having been taught to despise the belly ^B and not to consider the service of it a matter of great concern, but to take thought of it only when nature itself compelled them.

Why then did He not perform a miracle concerning the food of the disciples at that time? Because if He had performed all things miraculously as God, He might in no way have been believed to be man; just as, conversely, if He had done all things as man, they would in no way have believed that He was God. Therefore, at times He acts as man, confirming that He is man; at other times He performs miracles as God, demonstrating that He is God.

He sat alone by the fountain, by this also showing that He was a stranger to pride.

*Vers. 9. He says... with the Samaritans.* They do not have dealings, that is, they do not communicate, abominating them as being only partially judaizing.

But how did she know that He was a Jew? From His attire, or even from His speech. For Christ, inasmuch as He was not simply a Jew, but also God, despised this type of observance, ^C seeking to win the friendship not only of the Samaritans, but also of all the nations of the earth. But the Samaritan woman, thinking Him to be sinning, corrects Him—as though in the manner of one reproving—reminding Him of the observance.

*Vers. 10. He answered... living.* From this it is clearly manifest that He feigned thirst, so that He might draw the wandering one to Himself and catch her in the net of conversation. He was indeed thirsty, but for the conversion of those who have wandered; since even further on He calls this His own food, saying: "My food is to do the will of Him who sent Me." But now He says: "If you knew the gift of God, if you recognized what it is ^D that God grants."

He said this concerning Himself, gradually revealing Himself to her, as one worthy of such teaching, because of her aptitude for conversion. ^A He called the flow of His teaching "living water": water, because like water it cleanses the filth of sin, extinguishes the flame of the passions, and cures the dryness and barrenness of unbelief; and living, because it is perennial and ever-moving. For the life of water is to flow and be moved.

Chrysostom says that "living water" is to be understood as the grace of the divine Spirit. For he says ^B that this is named in various ways according to its different operations—now water, at another time fire. It is called water because, just as water descending from heaven gives life and nourishment, and though it is of one kind, it operates in many ways, whitening in the lily, blackening in the narcissus, reddening in the rose, purpling in the violet, sweetening in the fig, and bittering in the wormwood; so, too, the divine Spirit, descending from heaven, nourishes and gives life to the soul, and though He is one, He distributes grace and power into different operations. It is called fire because, just as fire, though it is of one kind, has various effects—heating, burning, illuminating, and purifying—so, too, the divine Spirit.

"She says: Living?" ^C Not being able to understand what was said, she suspected that He was speaking of living water from that well, as it was bubbling and springing up, and she supposed the statement was made as if that water could be drawn more quickly because of his strength and aptitude. In the meantime, she addressed Him as "Sir" [Dominum], thinking Him to be someone great. For she had heard Him say, "If you knew who it is that says to you, 'Give Me to drink,' and the rest," and immediately she honored Him with that title and speaks the rest with all gentleness. "Antlema" refers to the vessel.

"Are You greater than our father Jacob?" Even the Samaritans, since they already possessed Samaria as their homeland, henceforth wrote down Jacob as their father, as the ancestor and father of that land of theirs, and from this they were intruding themselves into the noble lineage of the Jews. ^D Some, however, say that this Samaritan woman, and many others dwelling in Samaria, drew their lineage from Jacob; but that since their ancestors had been taken captive of old and served the Babylonians, these people were mixed with the Samaritans, and through the long passage of time and various calamities were transformed into their customs. Or they called Jacob their father because he too had drawn his lineage from the Chaldeans.

The Samaritan woman therefore now says: If you are not speaking of this water, are you greater than our father?

And to correct her. For he wishes to take the incentives for his predictions and miracles from the people themselves as they approach, so that he may both avoid any suspicion of vainglory and render them more familiar to himself. For to say directly, "You have been married many times, and now you have an unlawful husband," would have seemed ungracious and irrelevant; but having taken the occasion from her, it was very timely and appropriate.

^B Vers. 17. *Respondit — virum.* Thinking that she was speaking simply with a man, she attempted to deceive him, concealing the shamefulness of the matter.

Vers. 17, 18. *Respondit — dixisti.* Having seized the opportunity, as has been said, he prophesies and convicts her, precisely enumerating all her manifest and lawful husbands, and revealing the one who was now hidden and unlawful. For she had had five husbands openly and in succession—for this was permitted—but when the fifth died, no one wanted to take her as his wife openly; and she, not bearing her concupiscence, had a man joined to her in secret. There were, therefore, five husbands of hers, because they were manifest; but he with whom she was then mingling was not her husband, because it was secret.

†† Of Saint Maximus: The Samaritan woman signified human nature, which had received five laws as husbands: namely, the law given to Adam in paradise, and the law given to him again outside of paradise, and the law of Noah at the time of the flood, and the law given to Abraham concerning circumcision, and the law given to the same again concerning the sacrifice of Isaac; but these five ^C had passed away and were as if dead. And this was not her husband, either because it was not loved and kept in its entirety, or because it was given to the Jewish human nature not for all time, but only until the advent of the Savior. From then on it was not her husband, since another had joined her to himself—that is to say, the evangelical law. The well of Jacob, therefore, is Holy Scripture; its water is the knowledge thereof; the depth is the depth of the meanings; and the haustrum [bucket] is the learning of the Divine Word which occurs through letters, which the Lord did not have, since He is Himself the Word and true Wisdom, and He gave learning to His disciples not through letters, but through spiritual grace. ^D

Vers. 19. *Dicit — tu.* She did not take it indignantly that she was openly convicted, nor did she consider the reproof an insult, but, struck with admiration at his most accurate foreknowledge, she perceived that he was truly a prophet. "I see," she says, "or, I understand." And from then on she asks him nothing regarding worldly or temporal matters, but immediately questions him about dogmas. For she says:

Vers. 20. *Patres — adorare.* She called the patriarchs Abraham,

Various readings and notes

Isaac, and Jacob. For in that place the ancient account records that Abraham built an altar, and Isaac did so as well. ^B Therefore, they do not offer sacrifices in the bodily way, but by spiritual means, and not in shadows and types, but in truth; and they do not hem in their worship to a single place like the Jews and Samaritans, but in every place of His dominion they bless the Lord. ^C He makes mention now only of the Father because of the woman’s weakness; for it was not fitting to present the doctrine to her all at once.

*For He himself.* That is to say, not typical but true [worshippers], not sacrificing corporally but spiritually. By saying that He *seeketh* them, He indicated that He is displeased with legal worship, which He had legislated long ago and permitted until that time, because of the haste and weakness of the Hebrews.

*God is a Spirit, and they that worship him must worship him in spirit and in truth.* Spirit, that is, incorporeal; wherefore those who worship Him must worship Him spiritually, and not in shadow, but in truth; for this is worship that is worthy of God and fitting. ^D Spiritual worship, or *latria*, is humility of soul. For "the sacrifice to God," He says, "is a contrite spirit," and prayer; "Sacrifice," He says, "to God a sacrifice of praise," and, simply put, every spiritual virtue. "For then," He says, "Thou shalt be pleased with a sacrifice of justice," where the term justice is understood universally for every virtue by which a man is made righteous.

*The woman saith... he tell them all things.* She was dizzy at the sublimity of what had been said, and for the moment despaired of hearing more about such things. But whence did the Samaritans have the expectation of Christ’s advent? From the Mosaic Scriptures. For Moses wrote: "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken."

*Jesus saith... I that speak unto thee.* To the Jews who were pressing Him and saying, "How long dost thou hold our soul in suspense? If thou be the Christ, tell us plainly," He did not answer this clearly. But to her He revealed Himself immediately; for she was more fair-minded than they. For they sought to learn, not that they might believe, but in order to mock Him; whereas she, having learned, believed.

*And upon this came his disciples.* Upon this, that is, while these things were being said.

*And marvelled that he talked with the woman.* That, being such as He was, He was conferring with a common woman.

*Yet no man said, What seekest thou? or, Why talkest thou with her?* They held their peace, showing Him honor; for they were trained not to curiously inquire into all the actions of their master. At the same time, they also knew that He was applying a remedy to her spiritual wounds.

^A And Isaac. For indeed in that mountain an ancient history relates that Abraham brought Isaac for a sacrifice to God. Or ^B by fathers He meant Jacob and his sons. For Jacob also set up an altar there and worshiped God. The woman, therefore, proposed the question, thinking that the dogma of the Samaritans was better than that of the Jews, and that the place of that mountain was more honorable than that of Jerusalem. But Christ, first of all, removes the pre-eminence of both places, because before long the worship in them would cease; then He proves the Jews ^C more wise; and afterward He unfolds the dogma of piety.

He says: "to the Father." [Sophonias (70): "And they shall worship Him, everyone from his place."] Hence He predicts beforehand the dissolution of the Samaritan and Jewish worship, which they suffered when destroyed by the Romans after the deicide. But by "hour" understand the "time."

"Ye worship—what we know." For although Samaritans and Jews were worshiping the same God, yet the Samaritans were ignorant that He is the Lord of all nations; for they assumed that He ruled only over the Samaritans and Jews. But the Jews knew that He is the Almighty. For this reason He said to her: "Ye worship what ye know not," that is, whose power ye do not know. And He joined Himself to the Jews, saying: "For we worship what we know," because He also sprang from the Jews, and to the Samaritan woman He appeared as a Jew. Then He adds also what is greater:

— "For—is." The salvation of the Samaritans is from the Jews; for from them they learned to know God and to disavow idols. Or in another way: The salvation of the world is from the Jews, ^D for from them Christ became incarnate.

— "But—in truth." Having preferred the Jews to the Samaritans, He now in turn prefers the Christians to the Jews, so that such preference may be free from suspicion and He might not appear to be showing favor to the Jews, as being Himself a Jew. But having said that the hour is coming, so that she might not think it was to be deferred, He added that "it now is," that is, it is already present.

By "true worshippers" He describes those who believe in Him, those who are of the Church, as truly worshipping, and not serving in shadows as the Jews and Samaritans. For all the worship of these was a shadow and a prefiguration of the truth. These, then, are the true worshippers who worship the Father not in body but in spirit, that is, not by

^B fleshly sacrifices but by spiritual ones, and not in shadows and types but in truth, and not by circumscribing their worship to a place, as the Jews and Samaritans, but by blessing the Lord in every place of his dominion.

Now he makes mention of the Father alone because of the woman’s weakness; for it was not right to propose the doctrine to her all at once.

*For even — him.* That is, not typical but true [worshippers], not sacrificing corporally but spiritually. By saying that he “seeks,” he indicated that the legal worship is displeasing to him, and that it was by condescension that he had ordained it long ago and tolerated it until then, because of the dullness and weakness of the Hebrews.

*Spirit — to worship.* Spirit, that is, incorporeal; therefore, those who worship him must also worship him spiritually, and not in shadow but in truth, for this is a worship suitable and appropriate to God. Spiritual worship is humility. “For the sacrifice,” it says, “to God is a broken spirit,” and prayer; “For sacrifice,” it says, “to God a sacrifice of praise.” And in short, every spiritual virtue. “Then,” it says, “you will take pleasure in a sacrifice of righteousness,” where the word “righteousness” is taken to mean every virtue in general by which a man is made righteous.

*He says — all things.* She is dizzy 72 at the loftiness of what has been said, and therefore gives up listening further to such things. But whence did the Samaritans have the expectation of the coming of Christ? From the Mosaic Scriptures. For Moses wrote: “The Lord your God will raise up for you a Prophet from among your brothers, like me; you shall listen to him.”

*He says — to you.* To the Jews who were pressing him and saying, “How long do you keep our soul in suspense? Tell us if you are the Christ?” he did not answer this clearly. But to her, he immediately revealed himself, for she was more reasonable than they. For they sought to learn, not so that they might believe, but in order to mock him; she, however, having learned, believed.

*And — of him.* On this, that is, at these words.

*And — he was speaking.* That although he was so great, he was conversing with a lowly woman.

*No one — her.* They kept silent, out of respect for him. They had been taught not to scrutinize everything the teacher did. At the same time, they also knew that he was applying a remedy to her spiritual wounds.

^A Respondit: “Sir, I have no man,” etc. He suspected that he asked him this for that reason, in order to censure him for missing out on healing through sloth, or because he wished to be of some use in helping him into the pool. Therefore, he answers that he is failing to obtain health because he has no man. And by saying, “While I am coming, another steps down before me,” he showed his perseverance: how, having failed for so many years, he still remained and did not depart, and this was while he was not being slothful, but was being pushed aside and obstructed, and was not being sluggish even so. But we, waiting upon God diligently for a short time, if we do not happen to obtain it, we then become sluggish and depart, and give up. “But,” you say, “constant prayer is laborious.” And what virtue is not laborious? But because it is laborious, for that reason it is also profitable. ^B

Vers. 8. “Rise, take up your bed, and walk.” He not only raises him up, but he also commands him to take up his bed, so that the miracle might be confirmed and not appear to be some mere illusion. For if his limbs had not been firmly knit together, he would in no way have been able to carry the bed. He has done this in many places, muzzling those who wish to be impudent. For indeed, he had done likewise in the case of the paralytic in Matthew; and concerning the loaves, for this same reason he arranged for many fragments to be left over; and he ordered the cleansed leper to show himself to the priest; and having made water into wine, he said to draw it out and carry it to the steward of the feast; and having raised a dead girl, ^C he gave orders to give her something to eat; persuading the senseless through all such things that he is not a deceiver, but the true Savior of the common nature of men.

Vers. 9. And immediately the man became whole, and took up his bed, and was walking. As soon as he heard, and as soon as he perceived his health, he rose, and then, taking no account of anything else, he picked up his bed and walked.

Vers. 10–12. The Jews therefore said to him, “It is the Sabbath… Tell us, who is the man who said to you, ‘Take up your bed and walk’?” Behold his boldness: for not only did he not yield to them, but he also proclaimed the author of his benefit, and set him forth as more excellent than all, saying, “The one who made me whole said to me, ‘Take up your bed and walk.’” For indeed, the one who made me stand, he caused me to consider greater than all.

^D Vers. 13. But the one who was healed did not know who it was, for Jesus had withdrawn, there being a crowd in that place. As soon as he had healed the man, he slipped away because of the crowd, partly indeed fleeing the praise of the more fair-minded, and partly cutting off the envy of the more malicious. For often the mere sight of one who is envied is accustomed to kindle a great flame.

Vers. 14. Afterward Jesus found him in the temple, and said to him, “See, you have been made whole; sin no more, lest a worse thing come upon you.” When the rumor of the miracle had now died down, as well as the swell of anger among the Jews, he encounters him who had been healed, wishing to improve his soul also. He finds him not in leisure and sloth, but praying in the temple, so that…

^A he might draw him to greater faith.

"That he who reaps." That, with such fruit having been gathered there, both he who sowed and he who reaps may rejoice together, seeing it gathered there, and receiving the rewards for it together: the one as the sower, the other as the reaper. The sowers, therefore, are the prophets, Moses and those after him, for they sowed the predictions concerning Christ; the reapers, however, are the apostles, who reaped men from infidelity and brought them into the barns of the eternal tabernacles.

"In—reaping." That is the true saying of the proverb.

"I—you have labored." That is, that for which you have not labored.

"Others—you have entered." He says this to show that the work entrusted to them is easy and at hand, and to instill confidence in them from this, as the more laborious task had been accomplished beforehand. For sowing is done with labor and slowly, but reaping with ease and quickly; and the fruit of the sowing is the harvest. He employs figurative and metaphorical expressions in many parts of the Gospel, making the teaching more emphatic and the memory of what is said more stable, through well-known images and examples: for what is said enters the ears more pleasantly, and is impressed more deeply upon the heart. And ^B the words indeed are sensible, but the meanings are spiritual.

"From—I have done." Understand "all" in relation to the men, and to him who was not her husband. Perhaps she also said many other hidden things to him.

"When—with them." They besought him.

"And—of his." Of his teaching.

"From—Christ." From what they heard him teaching, they knew that this man is truly the Savior of the world, the Christ, that he came to save humanity, which had been lost. Now the Samaritans were much more reasonable than the Jews. Those men even went out to him and besought him to stay with them, and having seen no sign, they believed in him; but the others, when he came to them, rather persecuted him, and when he wanted to stay with them ^C they were annoyed, and though they saw many signs, they did not believe. How, therefore, was it just for him to pass these by? Or by what justice could it come to pass that he should be present with those who hated him, while abandoning these who loved him?

^D [alt-version omitted]

Varim lectiones et nota.

^A At another time, the Samaritans did not receive Him ^B as a friend of the Jews who were inciting hostilities against them. For Luke recorded this in the thirty-second chapter. But those were different from these; for those inhabited a certain village of Samaria, but these a city.

Vers. 43. *After.* Because at that time He did not go specifically to Capernaum, which was considered His native country, he gives the reason: because those who dwelt therein did not pay attention to Him, despising Him as one they were accustomed to. For that which is customary is easily despised. ^C But where did Jesus testify that a prophet has no honor in his own country? Look to the end of the twenty-fourth chapter according to Matthew, and you will find it. For indeed, Nazareth was His native country, as the native country of His mother, and of him who was thought to be His father, and as the place where He had been reared; but Capernaum was considered His native country because He was a resident there. For Matthew says that, having left Nazareth, He came and dwelt in Capernaum.

Vers. 45. *When — to the feast.* By Galilee, understand the other cities and villages of Galilee besides His specifically designated native country; and by the feast, the Passover, as has been indicated in the second chapter.

Vers. 45. *For the others also — the feast.* For all the Jews together, coming from every place to Jerusalem, ^D were keeping the feast.

CAP. VI. Concerning the Official.

Vers. 46. *He came — wine.* He came into Galilee indeed because of the envy of those who inhabited Judea; but He did not go to his aforementioned native country, because they did not listen to Him, and so that a greater condemnation might not come upon them. He came to Cana, first indeed being invited to the marriage feast; but now, in order to confirm by His presence the faith which had been generated by the previously performed miracle, and all the more to draw them to Himself, as He came uncalled and preferred them to His native country.

Vers. 46. *And — Capernaum.* He was called an "official" (basilikos) either as being of royal stock, or as holding some dignity from which he was named an official, or as a royal minister. Some, therefore, say that this man is the centurion mentioned by Matthew and Luke; but it is not so. For, to pass over their other differences, that one was a centurion, but this one is an official; and that one’s servant was sick, but this one’s son; and there the disease was paralysis, here it is a fever.

Vers. 47. *This man — about to die.* "Bespoke," that is, "was beseeching."

COMMENTARY ON JOHN – CAP. V

^A Vers. 48. *Ait: Credetis?* This is to be read not as an interrogation, but as an affirmation. For He said this generally, to humble the Jews in comparison with the Samaritans, because the latter believed without signs and wonders; and more particularly, to rebuke the nobleman for, although it was a sign of faith that he had gone, besought, and urged Him—for the Evangelist also says that when Jesus said, "Go, your son lives," the man believed the word which He had spoken to him—he did not yet believe rightly. And this is manifest from the fact that he asked when the fever left the sick boy; for he wanted to know whether this happened by chance or by Christ’s command.

^B Vers. 49. *He says.* "Come down," he says, "before my child dies." For he expected that, after he had died, He could not raise him up.

*Now - he had.* Here it signifies the easier, the lighter, the more ^C tolerable.

*And - fever.* For Capernaum was far from Cana, so that they could not have brought the news of the boy’s being safe on that same day.

*He knew - lives.* That in that hour, evidently, the fever left him.

*And - all.* Now he believed rightly, after his son was healed. Rightly, therefore, did Christ, who knew his heart, rebuke him, saying: "Unless you see signs and wonders, you will not believe."

Signs, in the strict sense, are those which are according to nature, such as healing the sick; but wonders are those which are above nature, such as bringing the dead to life and giving sight to the blind. And, incorrectly, they are sometimes used for one another.

^D *This - Galilee.* And previously, having said that "Jesus came again into Cana of Galilee, where he made the water wine," He did not remind them of the miracle in vain, but to show that, even with this having occurred, they were found inferior to the Samaritans in faith. And now, also, by saying that "This is again the second sign that Jesus performed," He similarly rebukes them, because even after seeing a second sign, they could not reach the measure of faith of the Samaritans, who had seen none.

For He called this "second" not as if no other had happened in all of Palestine after the first, but because, after the first, this was the second to happen in Cana.

*After - of the Jews.* The Pentecost.

*And - Jerusalem.* He was constantly accustomed to visit this city at the feasts, partly indeed, that [by joining in the feast...

according to the law, he might attract the simpler multitude. For at the feasts all the people flowed together thither.

Verse 2. *Is - Bethesda.* There is in Jerusalem a pool upon the site called Probatica. It was named thus simply according to an ancient tradition; or, as some say, because the sheep (*probata* in Greek) were formerly gathered there, which were to be sacrificed at the feasts, and their entrails were washed in that water.

Verse 2. *Having five porches.* These are arches or vaults; and these it had in a circuit. Just as, therefore, divine providence, which operated there, had constructed the pool, so also were the porches constructed for the sake of the ailing.

Vers. 3 - vers. 4. *In - infirmity.* By the ailments enumerated, other infirmities also are signified. By saying, however, that *at a set time he descended*, he taught that the miracle did not happen always, but at certain times—unknown, indeed, to men, but often, as I think, within the year. For this reason, a great multitude of the infirm lay in the porches. ^B But could the others, such as the lame and the withered, watch for the time? For they saw the water troubled; but the blind, how did they perceive the disturbance of the water? They certainly had attendants who observed it.

That pool was a figure of the pool of holy baptism: for just as that one healed bodily diseases, so does this one heal spiritual ones. And that one worked at a certain time, but this one always; that one when the angel descended, this one when the Holy Spirit visits us. For the new things are greater than the old.

CAP. VII. Concerning him who was held by the disease for thirty-eight years.

*Was - in his infirmity.* His disease was paralysis. Yet this man was different from the paralytic mentioned by Matthew, as has been most clearly shown in the explanation of the thirteenth chapter of that Gospel.

*When he saw this - happen?* He preferred him, who had been assiduous and most tolerant for a long time, above the others—both because he was more worthy of pity, and also ^C to teach that those who are most constant move God more, among those who are in need of heavenly medicine. He did not say, "Do you wish that I should cure you?" because he was devoid of arrogance, and because the one held by the disease did not know him at all; therefore, he did not even require faith from him.

He asks, however, not so that he might learn—for it is superfluous to learn about a manifest matter—but so that by his answer his steadfastness might be shown to all. For see what he answers. ^D

^A *He answered and said, "Sir, I have no man to put me into the pool when the water is stirred up."* He suspected that He asked him this for that reason, that He might argue that he was failing to obtain healing through his own sloth, or wishing to serve him by putting him into the pool. Therefore, he also makes his defense that he is missing out because he has no man. By saying, *"While I am coming, another steps down before me,"* he displays his perseverance—how, having failed for so many years, he still remained and did not depart; and this not out of sloth, but because he was pushed aside and insulted, and even so he did not become numb. ^B But we, if we wait upon God diligently for a short time and do not obtain what we seek, immediately grow weary, depart, and collapse. But, one says, constant prayer is laborious. And what virtue is not laborious? But because it is laborious, for this reason it also yields a profit.

*He saith to him, "Arise, take up thy bed, and walk."* He not only raises him up, but also commands him to take up his bed, so that the miracle might be believed and not appear to be some illusion. For if his limbs were not firmly knit together, he could not have carried the bed. He has done this in many places, stopping the mouths of those who would wish to be shameless. For even in the case of the paralytic in Matthew, he did the same; and for the sake of this, he ordained that many fragments be left over from the loaves; and he ordered him who was cleansed of leprosy to show himself to the priest; and having made water [into] wine, he said to draw it out and bring it to the ruler of the feast; and having raised the dead, he commanded that they give her something to eat. Through all such things, he was convincing the foolish that he is not a deceiver, but a true Savior of the common nature of men. ^C *And immediately the man was cured, and he took up his bed and walked.* As soon as he heard, and at the same time feeling his health, he rose up, and henceforth, considering nothing else, took up his bed and walked.

*And it was the sabbath that day. The Jews therefore said to him that was cured, "It is the sabbath, it is not lawful for thee to take up thy bed."* See his boldness: for not only was he not persuaded by them, but he even proclaimed his benefactor, and showed him to be more excellent than all, saying, "He told me, and I obeyed him." For indeed, having been made healthy by him, he decided to consider him greater than all.

*They asked him, "Who is that man who said to thee, 'Take up thy bed and walk'?" And he that was healed knew not who it was; for Jesus had withdrawn from the crowd in that place.* Upon healing the man, he slipped away because of the crowd, partly indeed fleeing the praise of those who are well-disposed, but partly cutting off the envy of those who are ill-disposed. For the mere sight of one who is envied is wont often to pour out a great flame of wrath.

*Afterward Jesus findeth him in the temple and saith to him, "Behold, thou art made whole; sin no more, lest some worse thing come to thee."* After the miracle and the rage of the Jews had already died down, he then encounters the one who had been healed, wishing to make his soul better as well. ^D He finds him not in ease and sloth, but in the temple praying, as if looking for the one who had healed him, and offering thanks to God. And he exhorts him to sin no more,

^A showing that it was because of sins that he was ill; but he threatens that if he should sin again, a worse punishment will follow, teaching that those who sin again after the punishment for their sins will suffer more severely, as being senseless and contemptuous, whether in the present life, or in the future, or in both. But if on account of sins the punishment here lasted for thirty-eight years, what could anyone say about the punishment there? Verily, it is endless and eternal. Yet not all diseases arise from sins, nor do all sinners fall ill. The paralytic mentioned by Matthew also was ill because of sin, as is distinguished there; hence he also said to him, *Your sins are forgiven you*. By such examples he warns all: those who have not yet fallen ill to fear lest they fall ill, and to amend themselves; and those who have already fallen ill to fear lest they suffer something worse and to secure themselves for the future. ^B Therefore, let each one of us, if he has already fallen ill, say to himself: *Behold, you have been made whole; sin no more, lest something worse happen to you*. But if one has not yet been ill, let him repeat to himself the apostolic oracle: *The goodness of God leads you to repentance, but because of your hardness and impenitent heart you are storing up wrath for yourself*. And he showed his divinity not only by restoring the limbs of the body, but also by saying, *Sin no more*; for he thereby signaled that he knows all things, even the secret ones. ^C

Vers. 15. *He departed — healed*. He departed and told [the Jews], not as a villain intending to betray, but as one grateful, wishing to proclaim his benefactor. For both the healing and the threat were sufficient to keep him to his duty. And he would not only have felt shame, but would have been afraid lest he suffer something worse, having received the greatest proof of his benefactor’s power. Furthermore, if he had intended to betray him, he would not have said that it was Jesus who made him whole, but that it was Jesus who said to him, *Take up your bed and walk*. For the Jews were seeking to learn not who had made him whole, but who had said to him, *Take up your bed and walk*. ^D He then, because he thought he would incur guilt if he remained silent, proclaimed the grace. Therefore, this man must be considered grateful and outspoken, and free from all blame.

Vers. 16. *On the Sabbath*. In regard to what appeared, for this reason; but in regard to what was hidden, on account of their envy.

Vers. 17. *But Jesus — I work*. He showed himself equal to God in two ways: both by calling God his own Father, and by saying that he works just as He does, so that they might no longer attend to him as a mere man, but as God. Therefore, the phrase *hitherto* signifies the continuity of his operation.

^A Since the operation of God is understood in two ways: the one signifies the creation of natures from the beginning; the other signifies the governance, providence, and preservation of them that followed after. According to the first meaning, He ceased on the seventh day from all His works. According to the second, He acts always, governing, providing for, and sustaining creation; and no law forbids the lawgiver from always working the salvation of His own creatures.

Observe, furthermore, that being accused in various places regarding the breaking of the Sabbath, sometimes He defends Himself as God, as He does now, and sometimes as man; for He wished both to be believed: both His divinity and His incarnation.

^B †† Saint Maximus: When God had once, as He Himself knows, established the reasons and natures of created things in the universe, He continues to operate, not only in the perdurance of these things, but in the efficacious creation and propagation of parts which are endowed with that faculty. For in the matter—that is, in the universal essence of things—the parts have a faculty, made from that matter part by part, the generation of which God always effects. Furthermore, He also effects the conformation of the parts toward the whole—that is, the conjunction of all mankind, according to the one movement of the mind toward the good, according to the reason of nature, so that it might come to pass that, just as there is one and the same nature, ^C so also there should be one sentiment, consenting and directed toward the same goal, with all joined to God and to each other through divine providence.

*For this reason—God.* For by saying *My Father*, He showed His legitimacy; and the legitimate Son is equal to the Father in substance and nature.

*He answered—working.* Because, when speaking sublime things about Himself, He suffered persecution as they were unable to reach the height of what was said, but rather pursued Him as an opponent of God, He condescended to the infirmity of their mind and speaks humbly by way of dispensation so that He might be easily accepted by them. Then again, He raises the discourse to sublime things, and again brings it down to humble things; and again to what is more sublime, and again to what is humbler. And thus, by means of sublime and humble words together—the former showing equality, the latter appearing to show inferiority—He weaves His discourse and dispenses it with ^D judgment, so that those who are acuter in mind and well-disposed may take from the sublime [parts] the appropriate understanding even regarding the humble [parts], and those who are duller and senseless may receive consolation from the humble [parts] and, understanding these as if concerning a man, may not be troubled.

^A Nevertheless, even if the expressions are humble, yet the thoughts hidden [(94)] within them are lofty; and in the words [the Father] descends, but in the thoughts by no means. What, then, does He say now? *The Son can do nothing of himself, unless he sees the Father doing [it].* ^B To those who think in a crasser way, the discourse reveals a diminution of power on account of the aforementioned dispensation, but to the more subtle [it reveals] equality rather, and identity, on account of the truth. For [He says] "cannot," not because of a defect of power, but on account of the [(95)] inseparability; for it is inadmissible for the Son to do anything which the Father does not do, because the Son does not have a power of his own apart from that of the Father, but the same [power]. And if it is the same, then the Son is equal to the Father.

The Theologian [(96)] Gregory also says that the Father provides the forms of the same things, but the Son carries them out, not as a servant nor as one ignorant, but as Lord and prudent, and, to speak more properly, spiritually, that is, according to the Father's knowledge and authority. Therefore, on account of these things that have been said, it was stated: *The Son can do nothing of himself, unless he sees the Father doing [it].* For if it were not for these reasons, how is the Power "not able," or how does Wisdom need a teacher, or how is it that *all things were made through him*, or how will He not be weaker even than men, who do many things of themselves? For we also choose virtue or vice of ourselves; and many absurdities will follow from various [other] points of view.

Concerning the aforementioned saying, the Theologian Gregory disputed in more detail in the sixth chapter of the second book on the Son.

*Vers. 19. Whatsoever — does.* He passes from the humble to the lofty again, as has been shown beforehand. For if whatever He does, these [things] the Son does in like manner, then He is equal to Him. And the word "in like manner" is prefixed not in a common way, but so that we may learn that He does [them] with equal knowledge and authority, as was said before.

*Vers. 20. For the Father — does.* Again He crossed over from the lofty to the humble. He loves the Son not only as an Only-Begotten, but also as one who does the same things and does nothing contrary to the will of the Father. ^D And it is not fitting to understand the word "sees" ^C above concerning the Son, nor the word "shows" here concerning the Father, in a human way, but in a way befitting God and supernaturally. For neither does the Son see... [alt-version omitted]

since it is impossible for the Son to do anything that the Father does not do. ^B Yet, even though the steps are humble, the thoughts hidden beneath them are sublime; and while He lowers Himself in His words, He does not do so in His meanings. What, then, does He say now? "The Son can do nothing of himself, unless he sees the Father doing it." To those of a cruder understanding, the word displays a diminution of power on account of the aforementioned dispensation, but to those who are more subtle, it displays equality and identity on account of the truth. For He "cannot," not because of a defect of power, but because of the inseparability; for it is impossible for the Son to do anything which the Father does not do, because the Son has no power of His own separate from the Father’s, but the same; and if it is the same, then surely the Son is equal to the Father. ^B The Theologian Gregory says that the Father indeed marks out the types of the same things, but the Son performs them, not in the manner of a servant or ignorantly, but scientifically and masterfully, and to speak more properly, spiritually, that is, according to the Father's knowledge and lordship. Therefore, because of the things mentioned, it was said: "The Son can do nothing of himself, unless he sees the Father doing it." For if not because of these reasons, how can the power not be able, or how does wisdom need a teacher, or how is it that "all things were made through him," or how will He not even be weaker than men, who do many things of themselves? For we choose both virtue and vice of ourselves; and many absurdities will follow from elsewhere. But the Theologian Gregory discussed the indicated utterance in more detail in the sixth chapter of the second book on the Son. ^A *Quacunque facit.* He passed again from the humble to the sublime, as has been shown before. For if whatever He does, these things the Son likewise does, then this One is equal to that One. But the word "likewise" is added not in an ordinary way, but so that we might learn that He does it with equal knowledge and lordship, as was said before. *Pater facit.* He has shifted again from the sublime to the humble. He loves the Son not only as the only-begotten, but also as one who does the same things and works nothing that is not intended by the Father. And one ought not to understand the word "sees" above concerning the Son, nor the word "shows" here concerning the Father, in a human way, but in a way befitting God and supernaturally. For neither does the Son see... ^D

^A It should be known that the expressions "as," "just as," and the like, in the uncreated Trinity signify equality, but in created things they often signify a likeness and a certain partial assimilation.

Why, however, did He give judgment to the Son? Because He fashioned man, and reformed him when he was lost, and gave saving commandments; and in order that He who became man might judge men, not only as God, who knows the nature of men, but also as man, having been tempted in that form. And why did the Son fashion man? Because He is the Wisdom, the Word, and the Power of the Father. And why did the Son, and not the Father or the Holy Spirit, assume humanity? Because it was necessary that He who was the Son above should remain the Son below, that there might not be two Sons; and because it was necessary for the Creator to renew His broken creation; and because there was need for the rational to be freed through Reason—that is, through the Word—from the affections of irrationality; and because it was fitting that, through the unchangeable image of the Father, he who had been made in the image of God, and had altered it, should be restored to his former dignity, and that thus all things should come to pass in a fitting manner.

If, therefore, we honor Him as we honor the Father, shall we by all means also call Him Father? By no means; but knowing Him to be the Son, we shall not call Him Father, lest we confuse the properties; but we shall honor Him as the Father; for the discourse is about honor, not about appellation. Yet, we do call Him Father in a secondary sense, as our Creator, and protector, and teacher. ^C You have seen the most wise and admirable interweaving of high and humble words, so that the discourse might be easily accepted by those present at that time, and prove to be no stumbling block to those who would come after. For if He had not spoken humble things by condescension, why would He have interwoven the high ones as well? For he who ought to speak great things about himself, when he speaks little things, has the dispensation as an excuse, since he does this as a matter of dispensation. But for whom it is appropriate to speak little things, for what reason does he speak great things? For that is not of dispensation, but of extreme arrogance. But if the Son were even lesser, as those around Arius babbled, why did He demand honor equal to the Father? And He did not only demand it, but even inspired terror, saying:

Ver. 23. *He that honoreth not* Him. Who does not honor [Him] in the way He said above—that is, as the Father. But He added *Him that hath sent Him*, not to signify a lessening of Himself, but to stop the mouths of the Jews. For on account of this He also keeps fleeing to the Father, placing in the meantime the nobility of His own nature. ^D For if He had spoken everything according to His own dignity, they would not have accepted it, thinking Him to be an opponent of God, whereas even from a few such...

words they persecuted Him and wanted to stone Him. Or if He had spoken everything in a condescending manner, having regard for them, many would surely have received damage from it. Therefore, as we have said, He mixes and tempers His teaching. For in order for it to be easily accepted, He did not speak as much of the exalted things as He mingled in the humble. Therefore, whenever we find humble expressions, let us consider them to be ^A dispensational, or else attribute them to His humanity, just as we attribute the exalted ones to His divinity.

Verse 24. Amen — eternal. ^B Again, He speaks dispensationally. For He did not say, "And he who believes me," so that He might not seem to be boasting; but, "He who sent me," so that He might not seem to be speaking from Himself, but from Him who sent Him, and so that they might thus believe in His word, believing through Him in Him who sent Him. Do you see how it is useful for the exalted to be spoken of humbly?

Verse 24. And — cometh. To the condemnation of punishment. For he who believes in His word surely also keeps it. It remains, therefore, that he who does not keep it does not believe in Him. Let us tremble, we who do not keep the commandments of God. For we shall be placed among the infidels. But examine also in the third chapter that which says, "He who believes in Him is not judged."

Verse 24. But — life. He does not mean the death here, but the death there, that is, ^C punishment; just as "life" means the enjoyment that is there. For having passed from unbelief to faith, one has also passed from the punishment of the infidels to the enjoyment of the believers.

Verse 25. Amen — shall live. Having said above that, "As the Father raises the dead and gives them life, so also the Son gives life to whom He wishes; in order that he might not appear to be boasting," He now promises that not in a long time He will make the dead live and confirm His word by deed. And to the Samaritan woman also, having spoken similarly, that "The hour comes," He added that, "And now is." And we have ^D spoken of the reason there.

But how shall the dead hear His voice? As soon as He wills it, with each person's soul having turned to its own body, and the dead who have heard shall live again this life in the world. Having spoken exalted things there, therefore, by calling Himself the Son of God, He again obscures the word by weaving in humble things.

^A

Vers. 26. *As they have life in themselves.* The word "He gave" is humble and dispensational. But "He has life in himself" means He makes life to spring forth after the manner of a fountain.

Vers. 27. *And to execute judgment.* That is, the judgment of the things done by each person in life. He frequently repeats the judgment, the more to strike terror into them, so that gradually believing this One to be the Judge, they might run to Him, preparing for themselves a gentle judge from that time on.

Vers. 27. *Because* — Vers. 28. *This.* Because it is a human who has received the judgment of men and has taught the aforementioned things about Himself—which are great, and not only above man, but even above angels and pertaining to God alone—do not marvel at this. For it has been predicted that He is also the Son of God, and hence one ought not to be scandalized. For things that appear offensive on account of the humility of human nature, these should appear tolerable on account of the loftiness of the divine nature. Then He proposes another tremendous and ineffable power concerning Himself.

Vers. 28. *Because* — Vers. 29. *Of condemnation.* By "hour" He ^B means the time of the consummation of the world and of the universal judgment. And by "those in the graves" He calls the dead, whom He will all at once and suddenly, by an arcane power, assemble, animate, and raise up by His voice—that is, by the command which will then be sounded through the archangel. "In a command," He says, "in the voice of the archangel, and in the trumpet of God."

And yet, not all are in the graves, but—from those in the graves—He indicated also those not in the graves; that is, from those naturally buried, those also not naturally buried. But they will come forth from the graves: these indeed into a resurrection of eternal life, but those into a resurrection of condemnation; the former to eternal enjoyment, the latter to perpetual punishment. But elsewhere He said: "And these shall go away into eternal punishment, but the righteous into eternal life."

Vers. 30. *I cannot* — *I judge.* Just as He said above concerning working: "The Son can do nothing of himself, unless He sees the Father doing it"; so also now concerning judging He says, "I cannot ^C do anything of myself; as I hear, I judge," that is, I do not judge from Myself, but as I hear from the Father, or as the Father [does]. Which also implies equality toward the Father and indifference [in nature]. For just as in the preceding passages [the word was] "To see," so here "To hear," understood ^D as fitting to God. For He does not judge from Himself, but as the Father—which implies equality and lack of difference toward the Father. For just as above the...

^A seeing was mentioned, so here too "hearing" must be understood; indeed, in a condescending way, yet fittingly for God. For He has no need of hearing; for God is in need of nothing.

^B Vers. 30. *And of the Father.* I judge justly, He says, because I do not judge according to My own will; for I do not have a private will, but one in accordance with the Father's. For this is also Mine; for the will of the Father and of the Son is one and the same. And so, if the Father is a just judge, the Son is also, therefore, a just judge.

It is necessary, therefore, in the case of such condescending and economical expressions, not to look only at the words themselves, but also at the cause for which they were spoken. For the cause in these instances is the weakness of the hearers' minds, and that He might not seem to be contrary to God, as we have said in various places.

Vers. 31. *If*—true. It behooves those who read the Holy Scriptures to examine both the intention of the speaker and the condition of the hearer, and to pay attention to the times and places—what is more, to observe the idioms—and not to approach everything simply and in one uniform way, if they wish to grasp the genuine meanings, and not to remain merely in the bare words and be led astray like the heretics. For the passage now before us immediately possesses a great treasure, but it has this treasure buried under much obscurity. For who, upon hearing Christ saying, "If I bear witness of Myself, My witness is not true," would not immediately be troubled? ^C For He Himself said, "I am the truth." And if the Truth does not speak the truth, who will speak the truth? If the things He has testified regarding Himself are not true, the very foundation of our preaching entirely perishes. For, to say nothing of countless other things that are integral to the faith, where shall we place those things to which He testified a little before regarding Himself: that He is the Son of God, that He is equal to Him in nature, power, and will, that He is the Creator, that He is the Life-giver, that He is the Judge, and all such things?

What, then, is to be said? That because He had testified such things about Himself, He knew that the Jews were intending to oppose Him and say: "If you bear witness of yourself, your witness is not true." For no one who bears witness of himself is credible among men, due to the suspicion of selfishness. He therefore anticipated what they were about to say, and spoke, saying: "If I bear witness of Myself, My witness is not true," as you suppose; ^D and then He brings forward witnesses, condescending even in this to their weakness, and by an abundance of caution, silences them.

^A That He said, "My witness is not true," was not as though He were making an assertion, but because He was observing that they were thinking this. That these things are true is manifest from what follows. For since, further on, He spoke saying, "I am the light of the world," and so on, when the Pharisees said, "You bear witness of Yourself; your witness is not true," He answered by saying, "Even if I bear witness of Myself, My witness is true." It is clear, therefore, that the former was a matter of their objection, while the latter was a matter of His own judgment. For they supposed that He was not worthy of belief when bearing witness of Himself, as a man; but He, conversely, said that He was worthy of belief, as God. First, therefore, He dissolved their contrived objection by saying exactly what they were thinking to say, and by showing that He knows their thoughts; then He also brings forward clear and undeniable witnesses: John, His own works, and the Father. He places the weaker witness first, namely, that of John.

^B Vers. 32. *Another — of Me.* I know this, He says, that he is considered worthy of belief by all, as a prophet of God and as one receiving and speaking that which is from God. Then, lest anyone should object, saying: "What if he has borne witness as a favor?" He also removes this objection by saying:

Vers. 33. *You — to the truth.* In the opening of his Gospel, after the discourse he held concerning God, the evangelist said: "The Jews sent priests and Levites from Jerusalem to ask him, 'Who are you?' and so on." At that time, therefore, he testified many and great things concerning Christ. For this reason He says now, "You sent to John, asking him"; but you would not have sent had you not known him to be worthy of belief. Therefore, you cannot reject his witness.

Vers. 34. *I — do not receive.* That is, I do not need human witness, being God. And how do you bring forward John as a witness, who is a man? First, because his witness was not his own, but God's. For he said, "He who sent me to baptize in water, He said to me." ^C Then He also puts forward another reason. For see:

Vers. 34. *But — that you might be saved.* I do not, He says, need human testimony, but I speak of John's witness dispensatorially, so that by believing in him, who is and appears to you to be worthy of belief, you may be saved.

Vers. 35. *He — was shining.* A lamp, kindled by the fire of the divine Spirit and shining for those who were in the darkness of sin. He called him a lamp [as one] dimmed by the preeminent light of the Sun of righteousness. For he himself said concerning Christ, "He must increase, but I must decrease." And for another reason also He named him a lamp, notably because he did not possess the light of doctrine of his own, but from the ^D light of the Holy Spirit. I think, however, that God spoke beforehand concerning this through David, the

"I have prepared a lamp for my Christ." ^B

Vers. 35. "You" — "of his". He reproves them, because they did not zealously observe him until the end. You wished, he says, for a time to exult in the light of his doctrine, when you were all running toward him from every side; and then you grew cold, even though you still admire him even now. For if you had not grown cold, you would surely have believed his testimony; you are therefore deserving of reproof, because although you admit that he is trustworthy, you nevertheless do not believe his testimony.

Vers. 36. "I" — "has sent me". For although someone might have been able to slander the testimony of John, as being done out of favor — although this could not truly be said against a man who was performing his duty with all diligence and was regarded by all with vehement admiration — yet, his works, free from every suspicion, stop every contentious mouth, such as the restoration of the paralytic and the rest of the miracles, since those who were healed were among them and provided them with full proof. The works, he says, which I do, bear witness concerning me that the Father has sent me. ^C He did not say, "They bear witness that I am equal to the Father," but "that the Father has sent me." And yet, both this and that were being testified to; but although it was a greater thing to be believed to be equal to the Father, he nevertheless posited the lesser, namely that which was then being most intently sought. For he wished it to be believed first that God had sent him; for once this was believed, the rest was easier to believe.

But how did the works testify that God had sent him? As works of divine power alone. For an opponent of God could not perform such things. For even if they shamelessly dared to contradict the miracles, as is recorded in the twenty-second chapter according to Matthew, saying, "He does not cast out demons, except by Beelzebul, the prince of the demons," yet they were quickly silenced there and were proven to be babbling in vain.

"And" — "me". Where did he bear witness concerning him? He will reveal as he proceeds that it is in the Scriptures. And yet, he also bore witness concerning him when he was being baptized, ^D saying, "This is my beloved Son, in whom I am well pleased." And again, when he was being transformed. But when he was being baptized, even if they heard, they doubted; but when he was being transformed, they did not even hear. For this reason, passing over such testimonies, he directs them to the Scriptures, which they always had in their hands and which it was not lawful for them to contradict; but this he does as he proceeds. For now, lest they should demand of him a self-voiced and self-

-^Apersonified testimony of God, saying, "We have never heard his voice nor seen his form," he confesses what they were about to say. But by confessing, he leads them back to a philosophical doctrine, giving them to understand that there is neither voice nor form in relation to God. For these things belong to bodies, but God is an incorporeal nature, or rather, beyond body and beyond nature.

Vers. 37. *Neither... have you seen.* And yet many have frequently heard his voice and seen his form, as it is written in the Scriptures in various places. But that voice and form were not according to the nature of God, but according to the likeness of a man.

Vers. 38. *And - in you.* And what, he says, do I say about a voice that was his own, or a form that was his own person, when you do not even have his word remaining in you—the word spoken through the law and the prophets—even if you think you have it remaining in you, and pride yourselves on this? Then he confirms what he said, proving it in this way. ^B

Vers. 38. *For whom - do you believe.* For since the word, which was given through the law and the prophets, cries out that the Father sent his Son for your salvation, and that you must believe in him; yet you do not believe in him whom he sent, you altogether fail to heed his aforementioned word. But not heeding it, you do not have it, that is, you do not have his grace; for it has flown away from you. But so that they might not say, "If, therefore, we have not heard his voice, how has he testified of you?" he says:

Vers. 39. *Search the Scriptures.* The legal and the prophetic ones. For from there is the testimony from the Father. But see that he did not say, "Read," but, "Search." For they were reading, but they were not searching. Therefore, he commands them to search. For since the things written about him were obscurely written, ^C usefully and dispensationally, because of the weakness of their forefathers—lest they fall into polytheism—he now commands them to dig, so that they might be able to find what lies in the depths like a treasure.

Vers. 39. *Since - to have.* You think you have, but you do not have, because reading them only superficially, you do not find him who is the source of eternal life, which is Christ. Since, therefore, you think you have eternal life in the Scriptures, and for the reason already mentioned you do not have it, search them deeply so that you may have what you find. ^D

Vers. 39. *And... of me.* They testify, he says, of me in the person of the Father, as being mysteriously inspired by the Father to those who wrote them. The conjunction "and" is redundant here, which is frequent in the Hebrew idiom.

Vers. 40. *...have.* Eternal life, evidently. Then, so that

they might not suppose that he said such things out of a desire for glory, he says: ^A *I receive—glory.* Not because I love it, nor because I need it; for the sun does not require the light of a lamp. And for what reason did he say such things? So that he might in every way draw them toward the faith through which they were to have eternal life. ^B *But—yourselves.* You, he says, as if supposedly loving God, reject me because I make myself equal to God; but you are refuted as liars, for I know that you do not love God. How? Because him—concerning whom He testifies both through John, and through works, and through the Scriptures—you do not receive. Just as, therefore, you formerly rejected me, thinking that I was contrary to God, so now, with the truth having been demonstrated by the aforementioned testimonies, you ought to have run to me. But you boast in vain that you turn away from me for the sake of the love of God. For since you do this out of envy, you attempt to hide it in this way. *I—me.* In the name of my Father, that is, sent by my Father, as He Himself testifies and I confess, and you do not receive me. *If—you will receive.* He says this concerning the Antichrist, who will come in his own name, that is, of his own self, as if he were supposedly God over all. He therefore rebukes the impudence of the Jews, because they rejected him who claimed to know God and professed to have been sent by Him, and who was not convicted of being contrary to God; yet they received him who claimed not to know God and boasted that he came of his own self, and who was most clearly discerned to be contrary to God. ^C Then he also sets forth the cause of their unbelief, namely, that they do not believe because of a desire for glory. For not wanting Christ to be honored above them by the multitude, they became deaf and willfully turned away from the truth, and did everything so as not to fall from the glory which they had from the multitude. *How—receiving?* For this [desire for glory] is an impediment. ^D *And—do you seek?* Which alone it was necessary to seek, considering as worthless that which is from men, even if you do the opposite. Having therefore silenced them on all sides, and having shown them to be unworthy of any pardon, he next appoints Moses himself, their lawgiver, as an accuser for them. *Do—the Father?* The discourse is according to a moral interrogation, as if to say: Even if it were necessary for me to do this, I shall not do it, being long-suffering. *There—Moses.* As those who do not believe what he wrote concerning me, and thus who do not [even] believe him. *In—you have hoped.* As in a leader of the people and a patron and mediator in things pertaining to God. And just as he was speaking about the Scriptures: "You think in them to have eternal life..."

to think that in them you have eternal life, so also now He says regarding Moses: In whom you hope. For He was attacking them from those things which they themselves were quoting.

Vers. 46. *If you believed.* If you considered him trustworthy, you would surely believe Me; for he commanded you to hear Me.

Vers. 47. *If you believe?* If you are incredulous regarding his writings, which you boast of honoring and praising so vehemently, how will you believe My words, which you vehemently dishonor and attack with insults? As, therefore, earlier regarding John, whom they seemed to admire, He convicted them, showing that they despised him: so also now regarding Moses, whom they seemed to believe in, He showed that they were incredulous: and He sagaciously always turns back upon their own heads whatever seems to be in their favor. Who, therefore, is the transgressor: the one who has the Lawgiver himself as a defender, or those who have him as their accuser?

Chapter VI

Vers. 1. *After these things — of Tiberias.* The Sea of Galilee, that is, of Tiberias. For He calls the Lake of Tiberias the Sea of Galilee, as has been shown in the Gospel according to Matthew. But He went away there, yielding ^B to the fury of the rulers of the people, which had been kindled by the aforementioned words.

Vers. 2. *And — who were weak.* Why does he not recount the signs in detail? Because this Evangelist is occupied more with teachings, public discourses, and dogmas. This crowd, however, was following Him on account of the signs, not on account of the dogmas, being of a coarser disposition; whereas that one, which is mentioned in Matthew, was astonished at the teaching of the Savior.

Vers. 3. *He ascended — His [disciples].* He ascended into the mountain, teaching us to rest from the tumult and disturbance which is in the midst of people. For solitude fits sacred philosophy. Frequently, too, He alone seeks the mountain and spends the night in prayer, teaching us that he who draws near to God in the highest degree ought to be free from all disturbance, and to seek a place free from tumult and agitation. ^C

Vers. 4. *Now it was near — of the Jews.* And how is it that He does not go up Himself to the feast, but when everyone was hastening to Jerusalem, He goes into Galilee? And not only Himself, but also taking His disciples? Because He was already quietly dissolving the figurative law, taking occasion from the envy of the Jews. For it was not long before the time when He was to put an end to the figurative Pasch, to be delivered subsequently to the true one.

CAP. VIII. Concerning the five loaves and the two fish

Vers. 5. *When He had lifted up therefore — these?* It has been spoken concerning these things at the end of the twenty-fifth chapter of the Gospel according to Matthew, where it is held: Now Jesus said ^D

^A “They have no need to go away; you give them something to eat.” ^A

Vers. 6. What he was about to do.

Some say that God is said to test someone in two ways: either to expose his weakness, as now in the case of Philip, or to show his fortitude, as formerly in the case of Abraham. ^B For it is written that God even tempted Abraham, when, namely, He commanded him to offer up his son to Him as a whole burnt offering.

Vers. 7. He answered—take.

Vers. 8. He says—so many?

Vers. 10. He said—five thousand.

Vers. 11. He took—they wanted.

Vers. 12. So that—Vers. 13. who had eaten.

Vers. 14. They—the world.

^A Jesus — alone. O, what a tyranny of gluttony! What fickleness and instability of these people's minds! For once their stomach was filled, everything was for them; he was a prophet, and worthy of a kingdom. But Christ flees, teaching us to flee human dignities and earthly honors, and to despise the things that are glorious in this world. And yet the prophet said: Behold, your king comes to you meek. But he spoke of a heavenly kingdom, concerning which Christ himself also said: My kingdom is not of this world.

CAP. IX. On the walking upon the sea.

Vers. 16. But when — Vers 17. Capernaum. They descended not of their own will, but compelled by him. For Matthew says in the aforementioned twenty-sixth chapter: And immediately Jesus compelled the disciples to get into the boat and to go before him to the other side, while he put the crowds away: and having put the crowds away, he climbed into the mountain apart to pray. And when evening had come, he was there alone. ^B

We have signified the causes for all these things there, and you should read them. But pay attention to the fact that after he had dismissed the crowds, and they had marveled at the sign with astonishment, when they had come to their senses, they resolved to turn back and snatch him, so that they might make him king.

Vers. 17. And now darkness — Vers. 21. they went. He had not come to them, that is, he had not appeared to them, as he did afterwards, but he permitted them to be tempted. Moreover, at the end of the aforementioned twenty-sixth chapter of the Gospel according to Matthew, and in the twenty-seventh, you will find concerning all these things. But the things that follow, John has omitted, as being recorded by others. Therefore he writes those things which had been omitted by others.

We, therefore, having followed other narrators, have demonstrated that this was the same walk upon the sea which Matthew and Mark wrote about. ^C

But Chrysostom, speculating, says that this was different from that one: for it is likely that that one happened earlier; then, after some days, the crowds resolved to snatch him, as has been said; and subsequently, Christ, learning of this, again withdrew to the mountain with the disciples, and there he withdrew alone, or was in quiet; but the disciples descended from there to the sea, having been instructed of this, and went on board the ship and came to Capernaum, thinking that he would come by a pedestrian journey; but again, not much later, he came to them on the sea. And for this reason, he says, the Evangelist says: And now it was dark, and Jesus had not come to them, and he says that the rest happened subsequently. ^D

In the former walk, the disciples were terrified and cried out; in this one, they only feared, since their fear was less on account of the familiarity they had already acquired. And there, when he said, "It is I, do not be afraid," they were not yet fully assured, and for this reason Peter said, "Lord, if it is you, command me to come to you on the water"; but here they were immediately assured, for they had become accustomed to it. And at that time the wind did not cease ^A until he had entered the boat; but now, when he merely spoke, a calm was made; and he did not even enter the boat, but when they wanted to take him into it, the boat suddenly arrived at the land, and he was behind it.

Vers. 22—24. On the next day... Jesus.

Vers. 25. And when they found... you come here?

Vers. 26. He answered... you were satisfied.

^A *Seek me, not as having shown signs to you, but as having fed and satisfied you; not that you might believe by seeing signs, but that you might be satisfied by eating food*—which is the way of those who are slaves to their bellies and gluttons. Yet he reproves them gently and with restraint, and does not stop at the reproof, but straightway adds instruction.

Vers. 27. *Operemini* — *eternal.* Take thought not for the food that perishes, but for that which is incorruptible; not for that which feeds the flesh, but that which nourishes the soul. And this is faith, as he will say as he proceeds. For he calls that "work" here which is not necessary, but superfluous—that is, the persistent and continuous anxiety for sensory food; for that which is necessary is not forbidden. For this reason, Paul also in many places in his Epistles not only permitted working with one's own hands, but even expressly gave commandment, saying, *If anyone does not wish to work, neither let him eat* (II Thess. iii, 10).

Just as, therefore, concerning Martha, Christ said, *Martha, Martha, you are anxious and troubled about many things; but one thing is necessary* (Luc. x, 41), he did not forbid hospitality, but preferred the listening to divine teachings; so also now, by saying, *Operemini, not the food that perishes, but that which remains into eternal life*, he did not forbid working for the food of the flesh—for it is necessary—but he preferred working for that of the soul, for it is more necessary. And he advised having bodily food as a secondary work, but the psychic food as the primary work. "Operemini," he says, with all your soul, in every way, continuously: not now this, now that, but rather this, and less of that. ^B

Vers. 27. *Quem* — *will give.* "The one whom I shall give you to work for, the one whom I myself shall demonstrate to be acquired." But lest he seem to be boasting, he runs back again to the Father, saying:

Vers. 27. *Hunc* — *God.* "Consignavit" [has signed/sealed]—that is, he appointed for this, that he might give this to you. Or, he "demonstrated," he "manifested" through his own testimony. For it is said that "to seal" is also "to demonstrate," as in the passage: *He who receives his testimony has set his seal to this, that God is true* (Joan. iii, 33). ^C

Vers. 28. *Dixerunt* — *God's?* They call the works of God those things which are acceptable to God. But they ask, not so that they might perform them, but flattering him so that they might appear to be disciples themselves, and thus be drawn in for a supply of food.

Vers. 29. *Respondit* — *he.* For he had previously taught in various places ^D that he was sent by God.

Vers. 30. *Dixerunt* — *do you work?* Consider their great folly: a short while before he satisfied them with food, and [having received] such testimony, he shows [confirms] God to be true.

^A And immediately, forgetting the miracle, they seek a sign; then they also add the kind of sign they are seeking.

*Verse 31. Patres — ad edendum.* It is written in the book of the Psalms. Although many signs had been performed before their fathers, they remembered this one especially because of the tyranny of the belly, thinking that they would provoke him also to perform a similar sign, so that he might satisfy them with food. But, O forgetful and ungrateful ones! Did you not eat bread and fish to your fill in a desert place but a short while ago? ^B Observe also with me here their flattery and their envious malice. For they did not say that Moses had performed that sign, lest they should seem to disparage him if they compared him with Moses, nor did they say that God had provided it, lest they should seem to equate him with God; but they said absolutely: *Our fathers ate manna in the desert.* What, then, does he who "disposes his words in judgment" do? He does not rebuke them, but answers mildly. For it is necessary, as has been said, sometimes to rebuke, and sometimes to be clement by way of dispensation.

*Verse 32. Dixit — cœlo.* Because they thought that manna was bread from what is properly called heaven, because it had been written: *He gave them bread from heaven*, he corrects their erroneous opinion. ^C For there Scripture has called the air "heaven" catachrestically; just as when it says "the birds of the heaven," and again, "And the Lord thundered from heaven." He says, therefore, that it was not Moses who then gave to your race the bread that is properly from heaven; but my Father now gives you the bread that is from what is properly called heaven. For just as the Father is properly called heavenly, so too is the Son heavenly, and properly bread, as being that which "strengthens the heart of man."

*Vers. 32. Eum qui verus est.* That bread, he says, was figurative, prefiguring me, who am the Truth itself. For just as that came down from above to feed ^D and strengthen those who partook of it, so too do I. But that was from the air, while I am from the true heaven; that fed and strengthened bodies, while I [feed and strengthen] souls. In what follows, however, he sets forth a more general difference between the figurative bread and that which is true.

*Vers. 33. Panis enim — mundo.* The bread of God, or divine bread, is properly he who truly descended from heaven and gives eternal life to the world that believes. For that gave life for a time, and not to the world, but to the Hebrews alone. By eternal life, moreover, I do not mean simply that which all men will live in common, but that blessed [life] which will be in continuous rest.

^A Vers. 34. *They said — him.* Still thinking of this bread as perceptible to the senses, out of gluttonous desire they sought it, not to receive it once, but always.

Vers. 35. *He said — of life.* The life-giving bread, which gives eternal life, as has been said. For eternity is strictly life; that which is temporal is not strictly life, but an image of life. By the bread of life, however, He now refers to His divinity, for this is the bread which came down from heaven. At the end, however, He also calls His body bread.

Vers. 35. *He who — at any time.* Anyone comes to Him through faith; for this is the way to Him. He shall not hunger, He says, with the hunger that proceeds from infidelity, and shall never thirst with the thirst that is born of unbelief; but, filled with divine grace, he will henceforth have need of nothing, but will rather provide what is necessary for others, teaching and instructing them.

Vers. 36. *But — believed.* You have seen me, that is, you have known who I am, both from the testimony of John, and from the signs which I have performed, and from the testimony of the Scriptures, which I have opened to you; ^B but, willfully doing evil, you do not believe. When, however, did He say this to them? It is likely that this was told them, although it is not written.

Vers. 37. *All — will come.* By this discourse He demonstrates that the Father brings to Him those who believe. For Paul also says: "By whom you were called into the fellowship of His Son." He says, therefore, that all that the Father gives me will come to me; that is, everyone who shall have been given to me by the Father, everyone who shall have been led by Him, this one will come to me, this one will believe in me, and not just anyone at random. From this He confirms that the Father wills that they should believe in Him; and therefore, he who does not believe in Him opposes the will of God. The Father also gives to the Son, leading them to faith in Him; and the Son to the Father, leading them to Him through faith.

But if he who is given by the Father comes to the Son, will he then be free from blame who does not come, as one not given by the Father? But the Father gives those in whom a good will precedes: for it ^C cannot do this by itself, so that they believe, in the absence of God's assistance; nor [can] that assistance [avail], unless a good will is present.

Vers. 37. *And — out.* Neither here, away from my fellowship, nor there, away from the kingdom of heaven: him who comes to me, not in any manner, but with a right spirit.

Vers. 38. *Because — me.* Not that I might do my will, that is, [my] own; for I do not have a private one; but the will of Him who sent me, which is to say, the common [will] of Him and of me, of whom, just as there is one divinity, so there is one will. But He descended from heaven in His divinity. ^D

^A *Vers. 39. This—day.* And yet He will raise all men at that time, and those who are saved and those who have perished, and the believers and the unbelievers. But by "resurrection" here, He refers to that which is unto rest, not that which is unto punishment. And from these things He shows that it is the common will of the Father and the Son that all should be saved; for this reason, the one sent, and the other arrived; the one gives those who believe, and the other, receiving them, saves them. † "That I should not lose," ^B that is to say, that through some fault of mine anyone should perish. For He said above also, "Him that cometh to me I will in no wise cast out." It remains, therefore, that if anyone voluntarily departs and voluntarily perishes, he suffers this through his own fault. For God drags no one by force.

*Vers. 40. This—day.* He explains the same discourse, inducing it more frequently so that it might not be easily rejected, and so that they might learn more firmly that there is to be a resurrection and a reward for the faith which is in Him, and a recompense for the spiritual struggles which are endured here, which if they are not to enjoy in the present life, at least they shall in the future. Now every one who sees the Son with the eyes of faith, that is to say, who believes in Him.

*Vers. 41. They murmured—descended?* When He gave them bread and filled their belly, they even said He was a prophet and wanted to make Him king; but when He discoursed concerning the heavenly bread and spiritual food and eternal life, they were troubled and disparaged His lineage, of whom Paul well said: "Whose God is their belly." And they pretended to be indignant because He said, "I have descended from heaven," but in truth they were indignant because He did not feed them again, just as they had expected. For if they had been indignant because of that, they would have inquired, "How is He bread, how has He descended from heaven?"

But Christ did not say, "I am not the son of Joseph," nor did He teach anything concerning His lineage, knowing that they were not yet able to hear of His wondrous birth, and much less of His pre-eternal generation and nativity. ^C Therefore, He economically passed over speech concerning these matters, so that by removing one stumbling block, He might not excite another.

*Vers. 43. He answered—Him.* He speaks of coming to Himself, not just any kind of coming—since they and many others were coming to Him—but that which is of faith. And what He says is of this sort: You do not believe me deservedly, for you were not drawn by the Father, as being unworthy. "For no one can come to me," that is, believe in me, "unless the Father who sent me draws him." For He said also above, "All that the Father gives me, will come to me," and read the explanation ^D of such a saying, contributing it to the matter at hand.

^A

Vers. 44. *And [I will raise him up] at the last day.*—Specifically, him who has come to me, or him who has believed in me. Again, therefore, He repeats: *And I will raise him up.* He demonstrates His own proper dignity, and by the frequency of such words, He censures their insensibility.

Vers. 45. *It is written [in the prophets]... of God.*—He added this, confirming that the Father draws those who come to Him. By "all," He means those coming to Him and believing in Him and willing it; for He draws no one who is unwilling.

Vers. 45. *Every one — me.*—He who has listened in an intellectual manner. For lest they, being rude and crass, should suspect that someone hears from the Father in a sensual manner, seeing Him in a human way, He says:

Vers. 46. *Not — videt.*—That he may be able to hear from Him in a sensible way; for "no man hath seen God at any time."

Vers. 46. *Nisi — Deo.*—Except for him who is born of God. For this is what "he who is of God" signifies here. And why did He not state it more clearly? Because of their insensibility; for if, when He said, "I have come down from heaven," they were scandalized, what would they have done if He had said this even more plainly?

Vers. 46. *He hath seen the Father.*—As being of the same nature, substance, and knowledge, and as one who is in the bosom of the Father. And yet the Holy Spirit also sees Him, as being Himself also of the same nature, substance, and knowledge, and as one who is in the Father; but it was not yet time to teach concerning the Holy Spirit; for those who had not yet believed concerning the Son would in no way have believed concerning the Holy Spirit.^B

Vers. 47. *Amen — eternal.*—He also said this above when He said: "That every one who seeth the Son, and believeth in Him, may have life everlasting."

Vers. 48. *I — of life.*—Furthermore, He said this also in the preceding. He is the bread of life, as the doctrine that nourishes souls and preserves life, both this one and eternal life. Little by little, however, He leads them upward and gently unveils what pertains to His own divinity.^C

Vers. 49. *Your fathers — are dead.*—Because they had said in the preceding: "Our fathers did eat manna in the desert," He now makes a comparison between that manna and this bread which manifestly has descended from heaven, that is, the bread of life.

Vers. 50. *This — should die.*—He who descends from heaven in order to nourish and render immortal. Then He explains the matter and teaches what this bread is of which He speaks.

Vers. 51. *I — of life.*—He who is always living and bestowing life.

Vers. 51. *He — descend.*—Regarding His divinity. And also above, He said this.^D

He said these things about Himself in various ways, in the sequence, ^A inciting them to ask how He is living bread, and how He has descended from heaven; but they, looking only to the care of the belly, considered all other things superfluous, as we have said before.

*If — eternity.* If anyone participates in His teaching. For he who partakes of it eats of Him; for this is also food, nourishing the soul. And he will live unto eternity, that is, always, as one never dying the death of the soul. But the death of the soul is separation from God; just as also the death of the body is the separation of the soul from it. For the soul gives life to the body, but God gives life to the soul.

And yet many participated in the teaching of Christ ^B and perished; but they used that participation badly; now, however, the discourse is about those who used it well, not about those who corrupted it by the intermingling of wicked dogmas or by depravity of conduct. He showed, therefore, that He gives them bread superior to the manna which their fathers ate in the desert. For those who ate that died, but those who eat of this will live unto eternity.

*Is.* In two ways Christ is called bread, both according to His divinity and according to His humanity. Having taught, therefore, concerning the mode according to His divinity, He now teaches also concerning the mode according to His humanity.

He did not say, "Which I give," but "Which I will give." ^C For He was about to give it at the Last Supper, when, having taken bread and given thanks, He broke it and gave it to the disciples and said: "Take, eat; this is my body."

Seek, therefore, the sixty-fourth chapter according to Matthew, and where it is written "For the remission of sins," read the whole explanation, and you will find how His body is bread.

*He — life. I will give, into death.* For here He prefigures His crucifixion. But the phrase, "Which I will give," indicates the voluntary nature of such a passion.

*They were contending — to eat?* They were troubled, not being able to believe the word ^D because it seemed impossible. For, examining all things according to nature, they accepted nothing that was supernatural.

*He said — to themselves.* They indeed supposed this to be impossible; but He shows it to be even very possible; and not only this, but also necessary, which He also did in the case of Nicodemus. Adding moreover: And because of...

the blood, signifying ^A regarding the bread and the cup which, as has been said, He was about to give to the disciples at the last supper. And again, He calls life "eternal," that is to say, blessed.

Vers. 54. *Qui* — *æternam*. He dwells continually on the discourse concerning the sacraments, showing the necessity of the thing, namely, that this must by all means take place.

Vers. 54. *- die.* He frequently repeats the discourse concerning life and resurrection, desiring to imprint it upon the minds of the hearers. Those things, therefore, which we have set forth in various places, must now be summed up; that since all men will be resurrected, and all will live ^B eternally, it is fitting to understand resurrection: in the case of the righteous, that which is in enjoyment; but in the case of the sinners, that which is in punishment; and likewise, life eternal in the case of the righteous, that which is in rest; but in the case of the sinners, that which is in torments.

Vers. 55. *Caro enim* — *potus*. This is true food, or rather the most suitable, as it nourishes the soul, which is the most important part of man; and the same applies to the blood. He said these things in order to confirm that He is not speaking enigmatically nor parabolically.

Vers. 56. *Qui* — *illo*. He abides in me, being united to me through the partaking and communion of My flesh and My blood, and he becomes one body with Me, and a participant of the life which is in Me; and if that person is in Me, then certainly I am also in him.

Vers. 57. *Sicut* — *Patrem*. Just as the Father, who always lives, sent Me, so I also live immutably, for the reason that I was born from the living Father. ^C † He leads us into the knowledge that He has a beginning and is not without beginning like the Father. Or also in another way, because of the Father, that is: Because the Father lives; for if He did not live, neither would I live. But because He lives, I too live. And if He did not have whatever He has, neither would I have whatever I have. For all things are the same for us, except for the personal properties.

Vers. 57. *Et* — *me*. Similarly, as I live because I was born from the living Father, so also he who eats Me, he also shall live, because he has eaten Me who am the Life, and has partaken of life.

Vers. 58. *Hic* — *qui descendit*. This one, namely, who provides eternal life.

Vers. 58. *Non* — *mortui sunt*. Those who have eaten Him are not dead, obviously. As your fathers ate the manna and are dead. But truly, just as those who ate that manna died in the flesh, so also those who eat this bread die in the flesh; ^D but these alone, since they die in the hope of eternal life, are not seen to die, but to fall asleep.

COMMENTARY ON JOHN - CHAPTER VI

^A Vers. 58. *Qui — æternum*. He has dwelt long enough on the discourse concerning the bread and life, knowing the former to be necessary, and the latter sweet to men: he gave, indeed, corporal bread to those who are corporal, and spiritual bread to the spiritual; and likewise, corporal life to the corporal, and spiritual life to the spiritual.

Vers. 59. *Hæc — Vers. 60. audire?* "Hard is this," that is, this saying is difficult to accept, namely, about eating him; who can accept it? Now, those who said this were indeed his disciples, yet not of the twelve, but of the seventy. Some, indeed, say that they were of those who were otherwise disciples of him; for many others were often following him. Those, therefore, who were about to depart, were trying to excuse themselves, whereas it would have been more fitting to have remained until the proper time and to have obeyed in that which seemed difficult, and not to despair; for so those twelve did. It is the mark of a candid disciple to accept all things that the master commands without curiosity, and, when opportunity offers, to inquire modestly about those things which exceed his intelligence.

^B Vers. 61. *Sciens — offendiculo?* Assuredly this too was a proof of his divinity, to bring into the open things that were hidden from them; for they had been murmuring these hidden things among themselves.

Vers. 62. *Si — erat?* Something is missing: "What will you say?" He is speaking of his future assumption into heaven. "Ascending," in regard to his humanity; "where he was before," in regard to his divinity. For he who can make this flesh heavenly, can certainly also make it the food of men.

^C Vers. 63. *Spiritus — quidquam*. By "spirit" he now means the spiritual understanding of what has been said; and similarly, by "flesh" he means understanding them carnally; for the discourse is not now concerning his own flesh, which quickens. He says, therefore, that understanding these things spiritually provides the life spoken of above, but understanding them carnally profits nothing.

Vers. 63. *Verba — sunt*. They are spiritual and vivifying; for it is necessary not to look at them simply—for that is to understand carnally—but to imagine something higher, and to gaze upon them with the inner eyes as mysteries; for this is what it means to understand spiritually.

^D Vers. 64. *Sed — ipsum*. He shows not only his foreknowledge, but also his clemency; because he did not know the believers and the unbelievers only from the time they began to murmur, but from the beginning and from above, and yet he taught them all alike.

Vers. 65. *Et — meo*. For this reason: because there are some who do not believe. He continuously calls God his Father, teaching that he is not the son of Joseph, as they supposed.

Vers. 66. *Ex* — *ambulabant.* From this, that is, from that time, they went back, which is to say, they separated themselves from Him, those who had grumbled before. By "backwards," understand for me also their former life, to which they returned. ^A

Vers. 67. *Ait* — *abire?* He did not say, "Depart, you too"; for that would have been the act of one driving them away; but He asked blandly, showing that He had no need of their ministry and was not leading them about for the sake of show, and that He wished to keep no one against his will. Nor did He take it ill or reproach those who went back, as we are accustomed to do, judging such a deed to be contempt or an injury, because we do everything for the love of glory. ^B

Vers. 68. *Respondit* — *abibimus?* Peter, the lover of his brethren, answers for all his brethren: "Lord, to whom shall we go?" manifesting a vehement love toward Him, showing that they had no one else whom they might prefer to Him—not parents, not relations, not friends, and to speak once for all, no one among all others. Then, lest he appear to have said this as if there were none to receive them, he added:

Vers. 68. *Verba* — *habes.* Words which procure eternal life. You see that the words were not what provided the offense, but the sluggishness of the hearers, and the fact that they understood them carnally, not spiritually. For it was consequential and necessary that those things be said because of the discourse of the Jews concerning the manna. It behooved the hearers either to understand them spiritually, or, if they were not yet able to do so, to accept these things first, and afterwards to inquire diligently about them. ^C

Vers. 69. *Et* — *vivi.* In the thirty-third chapter according to Matthew, the same person said: *Thou art the Christ, the Son of the living God* [Matth. XVI, 16]. But at that time Christ pronounced him blessed for the reason stated there; now, however, because he said commonly, "We have believed and have known," He separates the Iscariot from them, as drifting already.

Vers. 70. *Respondit* — *elegi?* This is to be read as a question.

Vers. 70. *Vers. 71.* — *duodecim.* "Have I not," He says, "chosen you twelve? And yet one of you, in nothing helped by my election, as having free will toward virtue and vice, is a devil," that is, diabolical, a minister of the devil. He signifies therefore that it is placed in the will and choice of man whether he be saved or whether he perish. Some, however, understood "devil" in this place as "insidious one." There is nothing new, therefore, in the fact that Judas, when he was chosen, had a good will, but was afterwards changed, as one who made use of free will. ^D

Cap. VII. Vers. 1. *Et* — *interficere.* For He could not, that is, He was not secure, so as to walk/live in Judea; for the evangelist said this as of a man; as He had the power, He wished,

^A for the present, to withdraw—not fleeing from death, but sparing the murderers, and because the time of His passion had not yet arrived. For it behooved Him at times to remain as God unassailable, and at times to withdraw as a man by way of dispensation.

Vers. 2. Scenopegia.

Vers. 3. Say — of His.

Vers. 3. Go forth — You do.

Vers. 4. No one — to be.

Vers. 4. If — to the world.

Vers. 5. Neither — Him.

Vers. 6. He says — is present.

Vers. 6. The time, however — is ready.

*Variæ lectiones et notæ.* Theophylact rejected this. The flow of the discourse here broke away from Chrysostom, perhaps misled by a similar passage at Mark vi, 5. The material for discussion was certainly broader in explaining those things, [for] He had no authority. (81) For indeed.

Vers. 7. *Non vos.* As being His friends and of the same mind, because you approach Him. By "the world," however, He means the Jews, who think according to this world.

Vers. 7. *Me — sint.* To Me, however, he is hostile, because I demonstrate that his works are evil. Therefore, I do not now go up to him to be killed, but [I will do so] when the time has arrived. He shows, therefore, that the Jews hated Him the more because He reproved them, even though they themselves claimed they hated Him as a transgressor of the Law and an adversary of God, because He not only broke the Sabbath, but also called God His own Father, making Himself equal to God. But do you consider for me how gently He bore the treacherous counsel of His brothers. We, however, are not so; but we are immediately indignant and vexed, and in every way we take revenge on such people. How then shall we be His disciples?

Vers. 8. *Vos — istum.* This is the aforementioned [feast], specifically, the Feast of Tabernacles. You who are friends of the Jews, who fear no danger.

Vers. 8. *Ego — istum.* He did not say, "I will not ascend," but "I do not yet ascend," that is, "I do not now ascend," because the rage of the Jews is currently seething and at its height. For it is an act of irrational rashness to cast oneself into manifest danger.

Vers. 8. *Quia — est.* The time of My life in which I walk upon the earth. For even though He was to be crucified at the future Passover, it was still necessary for Him to perform miracles, to teach, and to draw many to the faith. Therefore, the statement is not one of fear, but of dispensation; for if He had gone into Judea at that time, they would certainly have attempted to kill Him. And if, having been captured as a man, He had been killed, a hindrance would have been placed before what He was yet to say and do. If, however, He had not been captured, but had escaped as God, faith in His incarnation would not have been held. Accordingly, He arranges the time in the proper manner. ^C

Vers. 9 — Vers. 10. *Festum.* He did not go up with them, both for the reason stated and so that they might not reveal Him to the Jews. Afterward, however, He went up, when their fury had begun to subside, so that those who reproached Him for fear might know that He was not timid, but was using a fitting dispensation.

Vers. 10. *Non occulto.* As if secretly; for He was still cautious, waiting until their ferocity had completely subsided, and so that He might not yet be known even to His own brothers. ^D

Vers. 11. *Judæi ergo — festo.* How noble, indeed, are their works on feast days, when they made them an occasion for murder! For having predetermined to kill Him during the feast, since He would then be present for the sake of the celebration...

they failed in their attempt because He could not be found. *And — he?* They did not wish to call Him by name because of their hatred; yet the language shows a certain swelling of anger. *And — crowds.* Disturbance, contradiction. *— is.* Those who were not corrupt in mind. *Others — world.* Those who were corrupt: by "world" he means the multitude. *No one — of the Jews.* None of those who said, "He is good," spoke about Him openly, that is, within earshot of the rulers, because of their fear of them.

*Now when — temple.* ^B He went up, for He knew that their ferocity had been extinguished, but He taught to show His own fearlessness. *In the middle of the feast of Tabernacles*, that is to say, on the fourth day; for it was celebrated for seven days. *And — without having learned?* They were amazed, not at what He taught, but at how He knew letters, not having learned them. For they considered what He was teaching to be full of all wisdom, and they thought it impossible for someone without a knowledge of letters to be able to teach such things. Yet they ought to have perceived from this that He is God, the very Wisdom who has discovered every path of intelligence.

*He answered — me.* The words "My" indicate truth; but "not mine" is of the economy, meant to honor the Father and God, to show modesty, and to make it more readily accepted. However, because it is of the economy, it does not mean it is false; for the things of the Son are altogether the Father's, just as the things of the Father are altogether the Son's; for they are common to both, as to equals.

And in another, deeper way: The teaching that appears to be "mine" is not "mine" as a property, for I have no private ^C doctrine; but it is of the Father, as He teaches the same things through me, because of the identity of nature and will, and because I am His Word. ^D For although I am a different hypostasis, yet I speak and act in such a way that you may understand that we are one.

*If — I speak.* By "the will of God" he now means to practice virtue and to pay attention to the prophecies concerning Him. For virtue purges the mind, and the prophecies teach it clearly. But he who speaks of his own will speaks from himself. Then He adds a syllogism that cannot be contradicted in any way.

^A "Who is"—by "glory" here he means "honor." For he always set the Father and God before him, and ascribed everything, including his own achievements, to Him. If, therefore, he was not seeking his own glory, for what reason would he teach things other than His? And if he teaches not other things, but those of Him who sent him, he is altogether truthful. And how did he draw everyone to faith in himself, and say, "He who does not honor the Son does not honor the Father who sent him"? For he seems from this to be seeking his own glory. But he did not say or do these things as one enamored of his own glory, but as one desiring the salvation of men; for this was to come about through faith in him, and not otherwise. For the Father has said, "This is my beloved Son, in whom I am well pleased; hear him," and many other such things through the prophets. ^B "And—is." For he who seeks the glory of Him who sent him is not unjust. Some have understood "injustice" in this place as "falsehood." Now there are many causes for Christ speaking in humble terms: that he might not be thought to be unbegotten, or believed to be contrary to God; furthermore, the weakness of his listeners; also, to teach men to be modest and not to say anything great about themselves; to speak as a human, and other such things. But there is one cause why he spoke in sublime terms: namely, the height of his divinity. Since these Jews ^C were bringing two charges against him—transgression of the law, and that he was contrary to God, in that he broke the Sabbath and said God was his own Father, making himself equal to God, as has been said previously in the seventh chapter—he answered them there regarding the one, showing that he is not contrary to God; but regarding the other, he now offers a defense and shows that they themselves are rather the transgressors of the law. ^D "Not—the law?" He calls "the law" universally the legal precepts which Moses gave, when he had brought them from God and written them for them. He asks, therefore: "Did not Moses give you the law, whom you honor and for whom you fight, to whom God spoke?" "And—the law." He does—that is, keeps it. Then he also adds how they do not keep the law. "Why—to kill?" Since the law says, "You shall not murder," why do you seek to kill me, neither keeping the law yourselves, nor respecting Moses, who delivered it to you? For it is the height of impudence for transgessors of the law to accuse another of transgression of the law.

^A *He answered — to kill?* The crowd says this to curry favor with the rulers. They insult Him who is beyond all honor, in supposed deference to rulers who were themselves worthy of insult. They deny that they are seeking to kill Him, due to the heinousness of the crime, so that He might later be left unguarded for those plotting against Him. Recognizing that they were being impudent and were again being stirred to anger, He refrains from further rebuking them, lest they become yet more shameless; for He did not wish to continually inflame their temper. He begins, however, His defense regarding the Sabbath.

*He answered — you marvel.* He refers to one work: the healing on the Sabbath of the man who had been in his infirmity for thirty-eight years, about whom the seventh chapter tells. *And you all marvel*, that is, you are disturbed, you are in an uproar; for these ^B were the ones who had become crazed at that time and from then on were seeking to kill Him. Then He says that Moses gave them circumcision, and they perform circumcision on the Sabbath, that is to say, when the eighth day of the child falls on a Sabbath. Then He presents His argument: If a man is circumcised on the Sabbath (and circumcising is work), why do you not reproach Moses, who commanded work on the Sabbath?

*Therefore — a man.* The word "therefore" here is not causal; it is used simply according to Hebrew custom. He says that Moses gave you circumcision, and on the Sabbath you circumcise *a man*; He has set the words in the middle to show that, even though Moses gave it to you, it was nevertheless older than he. For He says: *Not because it is of Moses*, ^C that is, "he gave it to you," not because it takes its beginning from his legislation, and not because it began then, but it is from the fathers, those around Abraham; for to him was it first given as a precept. And yet, although it seems brought in from elsewhere, it is established as more important than the Sabbath.

*If — on the Sabbath?* So that the law of Moses regarding circumcision might not be rendered invalid. He called it Moses' law, as having been delivered by him, as we have said. He says, therefore, that if a man receives circumcision on the Sabbath, why are you angry at me because I worked the healing of a whole man on the Sabbath, leaving off from your indignation ^D toward Moses, who before me permitted the working of circumcision on the Sabbath? He said "a whole man" because, his entire body having been paralyzed, He made the whole of him healthy; or He implied that He healed not only his body, but his soul as well.

*Do not — appearance.* Do not judge with respect of persons, absolving that man (Moses) of blame as being great and glorious in your eyes, while accusing me as vile and inglorious.

*But — judge.* Looking not at persons, but at the things themselves. For as others say: "Do not..."

judge according to appearance, but judge righteous judgment." Again, and otherwise: The circumcision was a sign of the Hebrew only; but that which was worked by me was the total health of the part that had been marked, which was what was signified.

Vers. 25. *They were saying* — Ver. 26. *They say.* Since he had silenced them. Vers. 26. *Can it be* — *the Christ?* For at that time the rulers were in the crowd. Vers. 27. *But — it is.* And yet, when your rulers were asked by Herod where the Christ is to be born, they said to him: "In Bethlehem of Judea," and they even added the prophecy which signifies this. How, then, do you talk nonsense, saying that "when the Christ comes, no one knows from where he is"? But if you know from where he is, how do some of you say: "We do not know from where he is"? Such is wickedness, ^B contradicting itself and lying openly; it does not understand. For this is also a drunkenness of the soul.

But if anyone should understand the phrase "from where he is" not concerning place and country, but concerning lineage and father, he might say that they were speaking to the effect that: "We know the lineage and father of this man, namely Joseph, as he was supposed, but the lineage and Father of the Christ no one knows, because it has not been expressly written down so that it can be spoken."

Vers. 28. *He cried out* — *I am.* He cried out, shaming them as people doing evil by intent, and at the same time making manifest to all the things being said secretly by them. He says: "You also know who I am," that is, God, "and you know from where I am," that is, from God the Father, even if you pretend to be ignorant of me from Joseph. And he meant that they knew him from the testimony of John, of whom he said: "There is another who bears witness about me"; and from his works, of which he said: "The very works that I do bear witness about me"; and from the Scriptures, of which he likewise said: "These are those bearing witness about me."

And how in the eleventh chapter of the Gospel according to Matthew did he say that "no one knows the Son except the Father"? It is because that passage spoke ^C of the nature of his divinity; but this one speaks simply of the knowledge that he is God and the Son of God.

*And — I have come.* You know this too, he says; for the aforementioned testimonies teach this also, and especially since "I do not seek my own glory, but the glory of him who sent me."

*But — me.* The Father and God, as having sent me, just as he promised through the prophets; but if he who sent is true, then the one sent is also true, being of his same nature.

*Whom — you know.* As those who deny him by their works. For the Apostle also says that they "profess to know God, but by their deeds they deny him."

^A "I am. For I am from him, and born of him." And he said also later, "Not that anyone has seen the Father, except he who is from God."

"And he sent me." He speaks continuously of his mission, wishing to persuade them that he was sent from God and is not against God, as we have said before; at the same time, he also mingled divine words, to heal those offended by his previous words, which he frequently mixed with words spoken in a human manner.

"They sought to apprehend him." For they were struck upon hearing, "Whom you do not know."

"And no man laid a hand on him." For they were invisibly restrained by the divine power dwelling in him.

"Because his hour had not yet come." That he might be taken and suffer.

"Many of them believed in him." Taken by the aforementioned signs and the words just spoken.

"Yet when the Christ comes, will he do more signs?" If they believed, it was not soundly. For by saying, "When the Christ comes," they showed that they did not firmly believe him to be the Christ, but believed in a doubtful manner, as simple and fickle people. Or they said this by way of supposition: "Let us posit that he is to come later, as the rulers said." ^B Or, "As for that Christ, whom they themselves speak of, when he comes, will he be any more powerful than this one?" Certainly not.

"And the Pharisees heard... saying these things." They heard on the following day, obviously. But "murmuring," that is, speaking with murmuring against the rulers.

"And sent officers to take him." As one who is causing a split in the people. Oh, what madness, or rather, what folly! Although they had tried many times and were not able, they entrusted the matter to the officers, both to console their own anger and to cover their own weakness.

"Then Jesus said... I am with you." He was speaking to the multitude, ^C but he was directing his words toward those who had sent the officers. But the word serves to shame, for the calming of their madness: "Yet a little while I am with you," signifying the time until the Passover; "wait for this alone."

"And I go to him who sent me... As I have said, I will go away." "When I am taken up into heaven."

"You will seek me and will not find me." For it is likely that many of them remembered him and sought him as a helper, especially when Jerusalem was being captured.

"Where I am, you cannot come." He signifies his sitting at the right hand of the Father in heaven.

"Then the Jews said... Where does this man intend to go?" They were affected in some way by his words, ^D being put to shame by them, and they inquire among...

^A themselves, not understanding the things that were being said. By the "Dispersion of the Greeks," they meant the nations who were scattered everywhere throughout the earth and mixed with one another without hindrance, whereas they themselves inhabited only Palestine and were forbidden by the law from mixing with other nations.

Vers. 57. *In — bibat*. The first and last day of the aforementioned feast of Scenopegia were considered great, because in these, they were gathered together more earnestly and gave themselves to divine things, spending those in the midst more on delights. Therefore, when everyone was about to depart for their own home at the completion of the feast, He decided to give to those who wished it a viaticum for salvation; and He cried out, ^B showing with what freedom He spoke, and that all might hear, for they were many. He said, "If anyone thirsts"—namely, with a thirst for doctrine—"let him come to me and drink" a spiritual drink; for I do not call those who do not thirst, but those who burn with desire for such a drink.

Vers. 38. *Qui — vivo*. By "belly" here he means the heart, just as when it is said: "And your law in the midst of my belly" (Ps. xxxix, 9). By "rivers of water" he means the abundance of the Spirit, the fullness of divine grace; and "living" means that which is always operative and always in motion. For when divine grace has settled into the soul, it becomes a fountain and bubbles up continually. ^C For Peter and Paul, and as many as were like them, having divine grace flooding within their heart, conceived not a river, but rivers that gushed forth in great flow, which drew in whatever approached them and overwhelmed and submerged the vanities of the unbelievers with their waves. Moreover, in the fifth chapter He said to the Samaritan woman: "The water that I will give him will become in him a fountain of water leaping up to eternal life" (John iv, 14); and there again, read the explanation of such words.

But after the phrase "As the Scripture has said," a distinction must be made. For the Scripture has commanded in many ways to believe in Him.

Vers. 39. *Hoc — eum*. This—what? The "rivers of living water shall flow from his belly." Concerning the Spirit, that is, concerning spiritual graces. ^D

Vers. 39. *Nondum — sanctus*. He was not yet in those who believed in Him; he had not yet been given to His disciples.

Vers. 39. *Quia — glorificatus*. Because he was not yet glorified through the

^A cross; for he calls the cross glory. For to all others it was a disgrace, as the penalty for great crimes; but to Christ alone it became glory, as the penalty of the great love which He had for us. For who, possessing a grateful soul, on hearing that He who exceeded all honor endured such great dishonor for the salvation of men, would not glorify Him?

Before the cross, therefore, He did not give the Holy Spirit to the disciples, but authority over unclean spirits, so as to cast them out and to cure every disease and every infirmity; but after the cross, the Holy Spirit. For since we had sinned and, having offended, were enemies of God—and the grace of the Holy Spirit is a gift, and a gift is given to friends—it was necessary first that the sacrifice for us be offered, and ^B reconciliation and the dissolution of the enmity, which was the slaughter of the rational Lamb, the death of Christ, take place; and then for the gift to be given.

Vers. 40. *Multi — prophet*. Of whom Moses wrote, as we have often said; and truly this was He; but they themselves simply thought Him to be a prophet as Moses was, and not also God. *Others — Christ*. And truly this was He; but they too considered Him to be a mere man. *Others — comes?* And yet not even this man was born in Galilee. *Nonne — comes?* And yet this man too was from there; but they, with voluntary malice, spread the rumor that his fatherland was Nazareth, whence was His mother and ^C he who was thought to be His father, so that, if mentioned as being from Bethlehem, He might not be believed to be the Christ on account of the prophecy. *Sedition — him.* Each party wrangling for its own opinion. *Some — him.* As a seducer, clearly. *But — hands.* Being held back invisibly, as has been shown above. *They came — man.* They went away to bind Him; but they returned bound themselves by the miracle of His words. And those who sent them, having heard many of His words and having seen many miracles and having read the prophecies concerning Him, and imagining themselves wise, profited nothing; but they who were sent were caught, quite the contrary, by a single address; for they had an uncorrupted mind. Thus, it is ^D worthy to admire not only their understanding, but also their boldness. For they do not say that "we released Him so that no sedition might arise among the people," nor do they fabricate any excuse, but they tell the very truth, and preach His wisdom.

^A Vers. 47. *Responderunt — Are you also led astray?* See the madness of envy. For though they ought to have interrogated Him and learned what He had said, they did not endure to do so, but immediately flattered them, sparing them and not using harsh words, for they feared lest they should attach themselves perfectly to Him.

Vers. 48. *Are there any* — Vers. 49. *Law.* Indeed, this is your greater accusation, that while the crowd believed, you have not believed. Herein they call "the Law" the whole of Scripture in general.

Vers. 49. *They are accursed.* Yet the Law curses those who despise the Law; therefore, you are the accursed ones, who despise the Law. Those others, however, keep the Law by believing in Him; for the Law commands one to believe in God.

Vers. 50. *He says* — Vers. 51. *does it?* The evangelist added, "being one of them," showing that even some of the rulers had believed, even if they themselves said that no one among the rulers had believed in Him. Nicodemus therefore convicts them of being transgressors of the Law, albeit covertly and with few words; for he had not yet attained the appropriate freedom of speech. For if the Law does not condemn before it hears and knows, and they were condemning Him before they had heard and known, then they were indeed transgressing the Law.

^B Vers. 52. *They answered* — *are you?* Are you therefore an aid to Him because you are of the same region and fatherland? See how harshly and ferociously they answer!

Vers. 52. *Search* — *arisen.* Truly it was not right to condemn Him without a discussion, yet they injuriously say: "Search and learn, for you do not know the Scriptures." But if he does not know them, how did He convict you of transgression of the Law?

It is necessary to know that the things held ^C from this point up to that which is said: *Then Jesus spoke to them again, saying: I am the light of the world*, are in the more accurate manuscripts either not found, or are marked with an obelus, due to the fact that they are seen as illegitimate and added. And an argument for this is that Chrysostom made no mention of them at all. However, it is our intention to explain these as well, because they are not lacking in utility, just as the chapter concerning the woman caught in adultery, which is placed among them.

Chapter VIII

[Variæ lectiones et notæ index: entries preserved]

have you been deceived? Behold the madness of envy. For whereas they ought to have inquired and learned what he had said, they did not endure this, but immediately flatter them, sparing them and not using austerity, fearing lest the people should go over to Him entirely.

Vers. 48. *Responderunt — Num quis ex principibus?* This is even a greater accusation against you, that the multitude believed, but you have not believed. By "the Law" here they speak of the whole of Scripture in general.

Vers. 49. *Exsecrandi sunt.* And yet the Law curses those who despise the law; you, therefore, are the ones who are accursed, who despise the law; whereas they are keeping the law by believing in Him; for the law commands one to believe in God.

Vers. 50. *Ait —* Vers. 51. *faciat?* The evangelist added, "Being one of them," showing that even some of the rulers had believed, although they themselves said that no one of the rulers had believed in Him. Nicodemus, therefore, convicts them of being transgressors of the law, yet stealthily and with restraint; for he had not yet attained the necessary boldness of speech. For if the law does not condemn before it has heard and known, yet they condemned Him before a word or an examination, they were therefore transgressing the law.

Vers. 53. *Responderunt — es?* Because you are of the same region and fatherland as He, do you for this reason bring Him aid? See how more rustic and passionate they reply.

Vers. 52. *Scrutare — surrexerit.* And yet he did not say that He is a prophet, but that He ought not to be condemned without an examination; but they say abusively: "Interrogate and learn, for you do not know the Scriptures." But if He does not know them, how did He convict you of transgressing the law?

We must, however, know that the words from this point until the place where it is said, "Again therefore Jesus spoke to them, saying, 'I am the light of the world'," are not found in the more accurate copies, or they are marked with an obelus, and thus they appear to be interpolated and an addition; and a proof of this is that not even Chrysostom made any mention of them at all. We must attempt, however, to explain these as well; for the section regarding the woman caught in adultery, which is placed among these, is not devoid of utility.

^A And we have discussed it where the text lies, "And the life was the light of men." He said this on account of their various opinions concerning Himself.

Vers. 12. *Who — darkness.* In error and sin. Vers. 12. *But — light.* Eternal. Vers. 13. *They said — Vers. 14. mine.* Seek in the middle of the seventh chapter where it is said: "If I bear witness of myself, my testimony is not true"; for in the explanation of that passage, this was also mentioned. Some indeed say that He spoke the former as man, but this as God, showing that He is not a mere man, as they suspect. Vers. 14. *For — I have come.* From God the Father. Vers. 14. *And whither I go.* To Him Himself after the end of this dispensation. Since, however, I know that I have come from God the Father and go to Him, I am certainly the Son of God and God. And therefore I am worthy of belief, and self-verifying, as Truth Itself. Vers. 14. *You — I go.* You do not know, as you show, as you pretend; for in truth you do know. Therefore He also said above, "And you know Me, and you know whence I am." Vers. 15. *You — judge.* Carnally, perceptibly, in a coarse manner, looking only at what appears, and thinking of nothing more sublime or spiritual. But knowing that they were about to say, "And why, if you are able, do you not punish us, who judge in this way?" He says: Vers. 15. *I — anyone.* I do not judge now. For even in the preceding third chapter He said: "For God did not send His Son into the world to judge the world, but that the world might be saved through Him"; and read the explanation given there again. But lest they say again, "For this reason you say, 'I do not judge,' because you do not dare to condemn us," He adds: Vers. 16. *And if — is.* It is true, that is, correct, just. And therefore I truly condemn you. Then He also says how His judgment is true. Vers. 16. *For — Father.* That I am not alone in judging, but I and the Father; for all things are common to us; and since what I judge, the Father also judges—for there is one will in both, as has been said before—the Father therefore condemns you, who do not believe in the Son whom He sent. Vers. 17. *Moreover — is.* Your [law], as you boast; for you call me a transgressor. But if the testimony of two men is true, you can infer from this that the judgment of two judges is much more true, and especially of such [judges]. Now He frequently speaks in such obscure ^D ways on account of their weakness, that it might be hidden from those who are not worthy, while it might be more [accessible to those who are capable...]

recognize this reason in all similar cases.

*Ego — meipso.* Again, regarding that which they said: "You bear witness to yourself," He makes this discourse, saying, "I bear witness to myself," even if no one bears witness about himself; indeed, I act as God, whereas no one [acts] as man.

*Et — Pater.* If I do not seem worthy of belief to you. For He bears witness through the prophet, saying: "I have set you as a light for the nations" (Isa. xliv, 6), that is, to be a light for the nations. It has been previously stated also in the seventh chapter how the Father bears witness concerning Him, where it is written: "And the Father who sent me, He has borne witness concerning me" (Joan. v, 37).

*Dixerunt — tuus?* They spoke this, pretending to be ignorant of whom He meant by "the Father," and in order to tempt Him.

*Respondit — meum.* As if to say: "You pretend [not to know], for in truth you do know, as has been shown above." Or He said this because they pretended to know that He was the son of Joseph. He says, therefore: "If you know me as you pretend, you do not know me; for I am not the son of Joseph; nor [do you know] my Father, for Joseph is not my father."

*Si — utique cognovissetis.* For we are both of one nature. And in the sixteenth chapter, He said to Philip: "He who has seen me, has seen the Father also" (Joan. xiv, 9), that is, he who has perceived, he who has known. For He means not a sensible vision or sight, but an intelligible one. But because you pretend not to know me, it naturally follows that you also pretend not to know my Father.

*Hæc — gazophylacio.* These words were spoken freely. He indicated the place, showing the freedom of speech of the teacher himself. Gazophylacium was the treasury, of which we spoke more broadly in the forty-first chapter according to Mark.

*Docens in templo.* Publicly; for the treasury was also in the temple.

*Et — eum.* As He was speaking so freely.

*Quia — ejus.* That is, by which He could be apprehended and seized. For it was still necessary for Him to perform miracles and to teach, and to draw many to the faith, as we have said before. He says this continually, showing that they had often attempted [to seize Him] and could not, and that they never would have been able to apprehend Him later, had He not Himself willed it. ^D

Ver. 21. *Dixit* — *vado*. I pass from this earthly life. ^A

Ver. 21. *Et quæretis me*. He said this also before, and it was explained there.

Ver. 21. *Et* — *moriemini*. I came that I might deliver you from all your sin; but because you would not, I now depart, and hereafter you shall die in all your sin, because you would not be delivered from it.

By "sin," however, understand also that which was against Him, because they were about to kill Him—in which they died, that is to say, on account of which they were slaughtered by the Romans, Vespasian and Titus.

Ver. 21. *Quo* — *venire*. He says these things frequently, striking and terrifying their souls.

Ver. 22. *Dicebant* — *venire?* What they desired, this they also suspected. What then does Christ do? He removes such a suspicion, and shows that it is a sin for one to kill himself. ^B

Ver. 23. *Et* — *estis*. From the earth, not that their body was earthly, but because their way of thinking was earthly and depraved. For even Paul, saying, "You are not in the flesh" (Rom. viii, 9), calls the carnal way of thinking "flesh."

Ver. 23. *Ego* — *sum*. From heaven; not that He had come from heaven [as a physical place], but because His way of thinking was heavenly and divine. Then He makes His discourse clear.

Ver. 23. *Vos* — *hoc*. Here He calls the worldly, depraved, and earthly way of thinking "the world." For just as "spirit" is said to be spiritual wisdom, and "flesh," carnal [wisdom], so also "earth" and "world" [are used] for the earthly and worldly [way of thinking]. He says, therefore: I do not think as you do, so as to kill Myself. ^C

Ver. 21. *Dixi* — *vestris*. He still terrifies them, wishing to persuade them.

Ver. 24. *Si enim* — *vestris*. If you do not believe that I am [He]—namely, Christ, the Son of God—you shall die in your sins, held fast by them. For he who has not believed, and has not been cleansed through baptism from the filth of sins, will surely die in them, and rising with them, will pay the penalty.

Ver. 24. *Dixerunt* — *es?* Ridiculing this, they said it, and tempting [Him].

Ver. 25. *Et* — *vobis*. The speech is elliptical according to the customary mode of speaking. It is as if he were to say: "It is altogether superfluous even that I speak to you; for you are unworthy of any word, as you are tempters." ^D

Ver. 26. *Multa* — *judicare*. I could say many things against you in accusation, and judge you so as to punish; but now I do not wish to, because My Father also does not wish it. For He predicted that God did not send His Son...

^A into the world to judge the world, but that the world might be saved through Him.

*— But — is.* Vers. 26. *Sed — est.* He who sent Me, not to judge now, but to save. He is truthful, having named Me the light of the world. For behold, He says, I have set You as a light to the Gentiles, as has been indicated above.

*And I — world.* I heard from Him the other things, and that I am the light of the Gentiles; and I said the other things and that I am the light of the world. What therefore I heard, this I spoke.

*He did not — saying.* They did not know that He was speaking to them about the Father, who is naturally His Father. For it is likely that they were questioning among themselves, saying: Who is He who sent Him? And yet He had often discoursed to them about Him. See how they attended to His words, or rather, how they were mentally impaired. Worthily, therefore, He said to them: ^B *In the first place, that which I also speak to you.*

*He said — I am.* When you hang Me as a man upon the cross, then you shall know that I am, that is to say, the Son of God and God. For as God He has said: "I am." You shall know this both from the incontestable signs that will happen at that time, and from My resurrection from the dead, and indeed also from the divine wrath that will seize the race of the Jews from that time on. For after He was crucified, and those fearful signs occurred, Luke writes that all the crowds who had come together for this spectacle, seeing what was happening, ^C were returning beating their breasts. For they knew that He was truly a divine man, and that creation was suffering with Him, not bearing His passion; but since they dared not speak because of the fear of the princes, they beat their breasts, signaling the pain within. For they suspected that an irremediable evil would befall the whole race because of Him. For truly, the centurion and those with him guarding Jesus, as Matthew says, seeing what happened, were greatly terrified, saying: "Truly this was the Son of God."

But the princes of the Jews themselves also knew then that He was the Son of God, and God, even though they trampled upon their own conscience out of an excess of envy and madness. ^D For Matthew says again: "Behold, some of the guard came into the city, and reported to the chief priests all that had occurred. And having gathered with the elders, and having taken counsel, they gave sufficient silver to the soldiers, saying: Say that His disciples came by night and stole Him while we were sleeping," and the rest.

^A Furthermore, Josephus, who was himself a most learned Jew, in writing of the calamities of the Jews which began from that time, and of the captivity of Jerusalem, confesses that on account of Christ that divine wrath was poured out against them, and so many myriads of them were slaughtered by the Romans. For since, being healed, they did not wish to recognize Him, they recognized who He was by being punished.

Vers. 28. *And — I speak.* For if you will know that then, you will certainly also know this, that I do nothing of Myself, but all things that the Father wills. For since I am equal to Him, I will those things which He wills; for there is one will, just as there is one power. And that I speak these things which He has taught Me; for He is the Mind, and I am the Word. For concerning works He also said above: *I can of Myself do nothing*; and read again the explanation of that saying. Regarding the discourses, He also said again: *My doctrine is not Mine, but His who sent Me*; and read also the explanation concerning this.

^B Vers. 29. *And — is.* Lest we might think that He who sent Him is greater, He corrects such a suspicion, saying: *And He who sent Me is with Me*, as inseparable. For to send is a matter of the dispensation, but to be with Him who was sent is a matter of coherence. For the holy Trinity, equally filling every place, is not separated from Itself.

Vers. 29. *Not — always.* If He says this as man, it is possible to say that while God is everywhere, according to the text: *Do I not fill heaven and earth?* He is nevertheless said to be truly in those who are worthy of Him. If, however, He says this as God, He speaks on account of the inseparability of the holy Trinity, which is distinguished indeed by its proper Persons, but united by the identity of substance and divinity.

And as for: *I always do the things that are pleasing to Him*, He says this either as being obedient to Him according to His humanity, or as being equal to Him according to His divinity and will. But if I always do the things that are pleasing to Him, then it is also pleasing to Him for Me to heal the infirm on the Sabbath.

^C Understand, however, that these lowly words are, as it were, dispensational, on account of the weakness of the Jews, just as we have related in the preceding; for such words more easily attracted the common people, as also the adjacent example shows. For see what follows.

Vers. 30. *These — Him.* When He lowered His discourse to a more humble level, then they believed; they did not believe, however, as they ought, but they believed in a common way, according to His more humble discourses, not receiving the more sublime ones. Knowing this, Christ strives to correct them, by doing everywhere what is His own, even if they...

quickly departed and turned rather to insults. ^A

*He said to the Jews. To those who, as it was said, believed at that time.*

*Verse 31. If you continue.* If you, He says, persist, as the others did not persist, of whom the Evangelist spoke: *Many of his disciples went back, and walked no more with him.* If you, He says, remain in My word—that is, in My teaching which I shall teach you—then you are truly My disciples. For you are not yet so.

*And you shall know the truth.* Me. For I, He says, am the truth. You shall know the truth from Me. For all the things of the Law are a type, a shadow, and ^B an image of the truth.

*And — you.* From sins.

*They answered — shall you be?* Forgoing to say, "What then? Is the Law false? Is the knowledge of the Jews false?" This, indeed, they do not say; for they cared nothing for such things. But they are indignant at the insult to their physical nobility, suspecting that He spoke as to slaves of some man when He said, *He shall set you free.* Deservedly, therefore, did John ^C say: *Do not think to say within yourselves, We have Abraham for our father.* Such were the boasts of the Jews. For not having virtues of their own to take pride in, they put forward the nobility of their ancestors. What then does Christ do? He did not rebuke them for having often been enslaved to Egyptians, Babylonians, and various other nations; but He passed over that servitude as something that injures nothing of the soul’s nobility. But concerning sin, He says that it injures it by enslaving it, a servitude which is ^D most miserable, from which no one delivers, save Christ alone and His teaching.

*He answered — of sin.* He shows that the servitude He indicated above was that from sin, not that which befell them by human power. And that they might not say, "Moses will deliver us from this," He shows by a parable that he has no such authority, being a slave, but He Himself acts as a Son.

*Now the slave does not abide forever.* The slave does not inherit his master’s house; the son inherits it. Consequently, that man does not have the authority to set free, being a slave; I have the authority to set free, being a Son and remaining in the house of My Father forever, and inheriting His authority. For He said also previously that He hath given all judgment to the Son; and again: *And He gave Him authority to execute judgment also.*

*If — you shall be.* For now you are not truly free, having been enslaved to sin; but when the Son...

shall have set you free, no one shall be able to contradict. ^A For *God is the one who justifies, who is he that condemns?* For man gives corporal liberty, but the Son alone, as Lord, gives spiritual liberty; since this is truly liberty. Then, having left aside their other sins, He brings into the open the thought they were revolving within themselves; for He knew that they had already retreated, and He says gently:

*Verse 37. I know — to kill.* He did not say openly, "You are not [Abraham’s children]," while still sparing them; but He indicated this covertly. For [He says in effect], because you seek to kill Me, you are not. For He surely killed no one unjustly. As therefore ^B liberty is shown by works that befit a free man, so also is kinship. He also sets forth the cause of the murder.

*Verse 37. Because — in you.* My instructional word, although it is sublime, finds no place in you, who have a mind narrowed by wickedness and dragged upon the ground. For behold, you have repelled what a little while before you had accepted, being unable to bear these things. But that they might not say, "You speak these things from yourself," He adds:

*Verse 38. I — speak.* What I have known with My Father, what I have learned from Him.

*Verse 38. And — you do.* That is, murder; for He now points to the devil as their father. ^C For just as the dissimilarity of works casts them out from the fatherhood of Abraham, so, conversely, the similarity of works makes them kin to the fatherhood of the devil; for he too is a murderer, about whom He will speak more clearly hereafter.

*Verse 39. They answered — is.* Not understanding of whom He spoke as their father, they again flee to the kinship of Abraham. Therefore, Christ rebukes them more clearly.

*Verse 39. He says — you would do.* [Namely], righteousness.

*Verse 40. Now — to kill.* He frequently reproves their thought, putting them to shame so that they might be corrected.

*Verse 40. A man — father.* These words, "I have seen" and "I have heard," are to be accepted and understood in a providential sense.

*Verse 40. This — did.* [That is], that he should seek to kill a man who had spoken the truth and was innocent.

*Verse 41. You — of yours.* Murder, and whatever else is evil.

*Verse 41. They said — God.* Because He reasonably demonstrated them to be unworthy of the fatherhood of Abraham, in which they boasted ^D greatly, thereafter they foolishly have recourse to the fatherhood of God, because Scripture says: *Israel is My firstborn son.* But He casts them out even from this honor, with reasonable arguments as well. But how is it that they themselves boldly call God their Father

^A and take offense at Christ, when He calls God His own Father? Because He said that He was His Father by nature. But their statement, *We were not born of fornication*, is understood in reference to the nations that descended from Ishmael, who was born to Abraham from a servile union, namely from Agar the handmaid; whereas they themselves were descended from Isaac, who was born to Abraham from a legitimate marriage, from Sarah the mistress of that same Agar.

Some say, however, that these execrable men said this to insult Him, because they claimed He was not the son of Joseph by nature. But when they want to disparage Him, they then call Him the son of Joseph—at one time saying this, at another time that, prattling on and never adhering to the truth. And yet, many of them were born of fornication; for the Jews indulged in many illicit marriages. But He is silent even about this, hastening toward what is more important. ^B

*Vers. 42. I went forth.* I was born, or I was sent. *Vers. 42. And have come.* To you. *Vers. 42. Nor have I come.* Of My own will; for I do not have a private will, as has been said many times. *Vers. 42. But He sent [Me].* As father to son, as mind to word. *Vers. 43. Why do you not know?* Why do you not understand the things being said by Me? Then He adds also the cause as to why they did not understand them. *Vers. 43. Because... Mine.* *You cannot* means, at this moment, *you do not wish*. For you do not wish, He says, to understand My discourse, which is about sublime doctrine, on account of the perversity of your soul which is dragged along the ground and imagines nothing sublime. ^C But since the unworthy men had dared to call God their Father, when they were not even worthy of the kinship of Abraham, He speaks freely, and inflicts a more manifest wound upon them as if they were incurable—a wound that corresponds to their impudence, suppressing the swelling and haughtiness of the arrogant. *Vers. 44. You are.* You are of that father, namely the devil; that father of yours is the devil, to be sure. *Vers. 44. And to do.* Of that father of yours; for his desires are murder and falsehood, or a crooked and corrupted life, as He will say hereafter. *Vers. 44. He... from the beginning.* Having killed the first man, Adam—for he himself administered death to him—then also killing his son Abel, in that he himself made his brother Cain rise up against him, having first moved him to envy. *Vers. 44. And he stood not.* He does not remain, that is, he does not rest in the right way of life, but hates such a manner of living. ^D

^A *Vers. 44. Because he speaks a lie.* For a lie is his own. He was the first to invent it, and the first to use it, when he lied to Eve, saying to her through the serpent: "You shall not die the death," and "You shall be as gods." *Vers. 44. For he is a liar.* From that time on, and ever after, he is a liar. *Vers. 44. And the father of it.* He is the father of the lie, as he who first invented it, as has been said.

*Vers. 45. I — me.* For if I spoke a lie, you would certainly believe me, as one who speaks what is proper to your father; but because I teach the truth, you do not believe me, as one who teaches what is foreign to him. He calls the truth both his other teachings and the fact that he himself is the Son of God.

*Vers. 46. Which — sin?* If it is not because I speak the truth that you do not believe me, say, who among you convicts me of sin, committed by me, that for that reason you might appear not to believe? ^B *Vers. 46. But if — me?* If you do not believe me either because I speak the truth, nor does anyone among you convict me of sin, surely I speak the truth; and if I speak the truth, why do you not believe me? Having thus convicted them of sinning willfully, he reasons further.

*Vers. 47. He who — is.* He who is of God receives the words of God and obeys them; you do not receive them; you are therefore not of God. And consequently you lie by saying that you have God as Father and that you are of God. Speaking, therefore, of creation, all are of God; but according to the manner of intimacy, only those who receive his words and obey them, and demonstrate this genuine relationship by their character. ^C

*Vers. 48. They answered — have?* It must be read as a question. They called him a Samaritan, as one who did not strictly observe the Law, as it seemed to them, nor the traditions of the elders; for such were the Samaritans. And [they said he] had a demon, as one who drew the honor of God to himself; for such are the demons. But the one [Christ] was God in truth, while the others were as deceivers. ^D

*Vers. 49. He answered — have.* For I do not dishonor God, as the demons [do], nor do I deprive him of his honor.

*Vers. 49. But I honor the Father.* For by honoring the Father, I show that you do not have God as Father, nor are you of God. For it is a dishonor to the lover of mankind to be the father of murderers.

*Vers. 49. And — me.* Calling [me] a Samaritan and one who has a demon, because by honoring the Father I have shown

^A that you have not God as your father. For by dishonoring the Son, you have dishonored the Father. It has been predicted that he who does not honor the Son does not honor the Father who sent him. *Ego — me.* The vindication of my dishonor. *Est — judicat.* The Father, because [by him] you have deprived me of honor, and to whom the affront to the Son is seen to pass. For although he has given all judgment to the Son, it is not as though he had deprived himself of judging, but because the Son is the Word of the Father. Observe, moreover, how when they said that God was their father, he spoke freely and rebuked them severely; but when they heaped insults upon him, he answered modestly and gently. For hence he has taught us both to vindicate those things which are done against God, and to overlook those which are done against ourselves. For he himself also, passing over the insult to himself, turns to admonition. ^B *Amen — eternity.* Search in the ninth chapter [of John], where it is said: "If anyone eats from this bread, he will live to eternity," and read the explanation of it. For from that you will understand of what death he now speaks; and since they did not understand it, they again insult him. *Dixistis — you have.* Now more than before. They said this, as if he deemed himself greater than God. *Abraham — prophets.* They who have kept the word of God. *And — doing?* It was logical to say: "Are you greater than God?" But they do not say this, lest by comparing him to God they should appear rather to honor him. But they wish to show him to be lesser even ^C than Abraham. And they did not say simply Abraham, but "our father Abraham," again boasting and priding themselves on their kinship with Abraham. *Replied — is.* It is nothing, as you suppose. For he said this in response to their conjecture, speaking in a way equal to: "If I testify about myself, my testimony is not true," which is set forth in the middle of the seventh chapter; and read the explanation of it. *Is — me.* If I magnify myself, he says, I seem to you to be lying. "It is he who magnifies me, my Father." For in the aforementioned chapter he also said similarly: "And the Father who sent me, he has testified about me." But he prepares the way for what he is about to say, ^D so that he may not appear to be showing off.

^A For he wishes to establish that he is greater than Abraham, though he did not explicitly say this at the present moment on account of their impudence.

*Vers. 54.* Quem—Vers. 55. cum.—*Non cognovistis eum,* inasmuch as you deny him by your works. For the Apostle also says: "They confess that they know God, but they deny him by their works." Or also because you do not acknowledge his Son. For it was said: "If you had known me, you would have known my Father also." Or because you do not keep his word; for if you had known him, you would have kept his word.

*Vers. 55.* Ego autem novi eum.—Not only because I am from him and of the same substance, nature, and knowledge, but also because I am keeping his word. And he also said above: ^B "He who sent me is true, whom you do not know, but I know him, for I am from him."

*Vers. 55.* Et—mendax.—For you lie by saying that he is your God, since you do not know him, as was said before. By "notitia" and "cognition" he means simply knowing that he is God and Father, not knowing the nature of God. For that is not only impossible to know, but also entirely beyond understanding and inaccessible, not only to men, but even to the heavenly powers.

*Vers. 55.* Sed—servo.—You see that keeping the word of God is a sign that someone knows God. Let us tremble, therefore—we who do not keep the commandments ^C of God—as if we were ranked among those who do not know God. Then he also proves that he is greater than Abraham.

*Vers. 56.* Abraham—meum.—*Exsultavit*, that is, he longed. But he calls his day the day of the passion.

*Vers. 56.* Et vidit, et gavisus est.—He rejoiced because of the salvation of the world. For he foresaw the mystery of the crucifixion of Christ. He longed to see his day and saw it prefigured and adumbrated on the day when he offered his son Isaac as a holocaust. For he learned that, just as he did not spare his own beloved [son] for God's sake, so also God would not spare his beloved Son ^D for the sake of man. And just as this one carried the wood of his holocaust, so too he would carry the wood of his death. Nevertheless, just as a ram was substituted for him while he did not suffer, so too, while he himself remained impassible, his humanity was slain. But if he longed to see his day, it was surely as [the day] of one who is greater.

COMMENTARY ON THE GOSPEL OF JOHN — CHAPTER IX

^A Vers. 57. *And have you seen?* They thought him to be about fifty years old, on account of his great skill and experience. Some copies, however, have "forty," which seems the more accurate.

Vers. 58. *Jesus said... I am.* As God. He did not say, "I was," but "I am He who always is." For "to come into being" belongs to a created thing, but "I am" belongs to an uncreated one.

^B Vers. 59. *They took up stones.* They were swift to murder. For they grew savage, thinking that Abraham had been insulted; and at the same time, they recognized that he was attributing the eternity of God to himself.

Vers. 59. *Jesus was hidden.* He became invisible to them through the power of his divinity.

Vers. 59. *And... from the temple.* That he might calm their fury.

Vers. 59. *Passing... through them.* As they were unable to see him. And why did he not dissolve their strength and depart openly? Because they would not have believed even so. For at the time of the Passion, he cast them down upon their backs and darkened their sight, yet they did not believe. For there is nothing worse than a soul that has given up hope. Even if it sees signs and wonders, it still retains the same shamelessness.

Vers. 59. *And so he passed by.* He walked in such a way as not to be seen by them.

CHAPTER X. Concerning the man blind from birth.

^C Cap. IX. Vers. 1. *From birth.* By way of confirming what he had said and giving proof that he was God, he immediately comes to the greatest miracle, one never before performed even up to that time. For while other blind men had recovered their sight, no one who had been blind from birth had done so until then. This is why the man who had received his sight was saying: *Since the world began it has been unheard of that anyone opened the eyes of one who was born blind.*

Vers. 2. *...to be born?* They were not asking this because they were entirely suspicious of one thing or the other, as the foolish Jews were; for it was impossible for this man to have sinned before he was born, and it was unjust for him to be punished ^D for his parents' sake. But the purpose of their question is this: the paralytic was suffering because of his own sins, as we learned there; but about this man, what do you say? *Who sinned, this man or his parents?* For we are unable to say either this or that, being utterly at a loss and destitute of counsel.

^A Vers. 3. *He answered* — *of his*. He does not say that they were altogether free from sin, but as far as concerns the blindness of this man, he declares both them and him to be without sin.

From this, therefore, we learn that children are not punished for the sins of their parents. ^B For although it is written in the book of Exodus concerning God: *Visiting the iniquity of the fathers upon the children unto the third and fourth generation*, yet it is spoken only of those who, born of the Israelites, were about to sacrifice to idols. For since they emulated the impiety of their parents who had been idolaters in Egypt, He justly rendered to them the punishment of the former; for if the sins were equal, the punishments were likewise equal for them. But afterwards, instituting the law through Moses, He says: *The fathers shall not be put to death for the children, nor the children for the fathers*. And again, through Ezekiel, He says: *What is this proverb among you in the land of Israel, saying: The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord, this proverb shall no more be a proverb among you, but the teeth of those who have eaten the sour grape shall be set on edge*.

^C Vers. 3. *But* — *himself*. He calls the formation of the eyes of the blind man from dust the "works of God." For since it was an acknowledged work of God to be the formation of the body of Adam from dust, He also forms from dust the eyes of the blind man, the most beautiful part of the body, so that from this God might undoubtedly appear, as being equally powerful as God; for He who so formed the most beautiful part, was able to form the whole.

Alternatively, he calls the "works of God" the hidden power of His divinity, which then appeared more clearly. What then? If this man had not been affected with this affliction, could the works of God not have been manifested in any other way? They could, indeed; but neither was this man affected by this as an injury, but rather he received a benefit: by the blindness of the eyes of the body, he possessing capable eyes of the soul. For what is the utility of the former, if the latter be closed? It was therefore lawful for the Creator to create this man blind, not by way of punishment, but in a dispensational manner, so that the works of God might be manifested, and he from that might have opened eyes of the soul.

^D Some, indeed, say that the word "that" is not causal here, but indicative of what was to happen, as if to say that the works of God were to be manifested in him. And they say that it is similar to what is said: *For judgment I am come into this world, that they who see not may see, and they who see may become blind*; for they say it signifies that those who do not see shall see, and those who see shall [[...]]

become blind. For He did not come for this reason, that they who see might become blind. Moreover, Paul also says: "The law entered that the offense might abound" (Rom. v, 20). For it did not enter for this reason, but because the offense was destined to abound, and many such things. For this too is an idiom and a propriety of speech of the Scripture.

^A *Me — me.* I must work the works ^B that show Me to be the Son of the Father, and equal to God. I must manifest Myself as a lover of mankind, so that, being guided by such works toward the faith which is in Me, men may not perish. For since I have taken on flesh, it is impossible for anyone to be saved otherwise than through the faith that is in Me.

*As long as it is day.* As long as the present age exists, as long as this life consists, as long as it is permitted to men to work.

*Cometh — work.* The future age of retribution is coming. But that He speaks here of the work of believing in Him is clear from His having said before: "This is the work of God, that you believe in Him whom He sent" (John vi, 29).

Christ has called the present age "day" because it is suited for operation; but the future "night," because no works are performed in it. Paul, on the other hand, called the present age "night" because of error and ignorance and the darkness of emotional disturbances; but the future "day," because it will have none of these; for he says: "The night is far spent, the day is at hand" (Rom. xiii, 12).

*As long as — of the world.* And it is necessary that those who are in darkness be enlightened through faith before I depart from the world. And in the fifteenth chapter, He speaks of this more broadly. What then? When He is in heaven, is He not the light of the world? He is indeed, but now He speaks of His sojourn on earth, ^C at once exhorting them to faith, and at the same time indicating that His death is near.

*Having said these things — the blind man.* Why did He not take dust alone and smear it? Because dust alone without some moisture cannot be smeared. And why did He make clay with spittle and not with water? So that the miracle might be ascribed to the spittle.

*And — Siloam.* He commands him to wash, showing that there was no need of the dust, but He used it only to teach that He is the One who from the beginning formed the body of Adam from the dust. Moreover, He sends him to the pool of Siloam, which was far away, so that the faith and ready obedience of the blind man might be made manifest; for there was no appearance that the pool would cure him.

^C

Vers. 7. *Quod—missus.* This word, namely Siloam, which is Hebrew, in its interpretation means "sent." I think it is because the blind man was sent there at that time [by the Lord]; for the name of the pool indicated what was to come.

Vers. 7. *Abiit—videns.* He went, not hesitating at all, but immediately obeying. And yet, he might verisimilarly have said: "What does this mean? Could He not have healed me himself? Perhaps He is deceiving me and sending me in vain; for I have washed there frequently and received no benefit." Or otherwise: "If the clay is to heal me, what is the need to wash in the said pool? But if it is the pool that is to heal me, what was the need for the clay?" But he neither said nor thought anything of the kind; but believing simply that the Lord had both done and commanded what was appropriate for his salvation, he obeyed and went, and by such faith he was not frustrated in his hope.

Vers. 8. *Vicini itaque—Vers. 11. Visum recepi.* What are you saying? Can a man do such things? For they did not yet know that He was also God. He did not say, however, "He spat on the ground," for he had not seen it at the time, but, "He made clay and anointed my eyes." For he had sensed this, and had known it by the feeling of touch. But whence did he learn that He was called Jesus? He questioned, no doubt, those who were present at the time. For it is likely that he had also heard of His miracles before. Therefore, he obeyed Him without curiosity, as it has been said.

Vers. 12. *Dixerunt—ille?* For they were seeking Him who had escaped their madness: and as if they had only heard this, they track Him down.

Vers. 12. *Ait, Nescio.* For when He had anointed him and commanded him to go to the pool, He immediately departed, fleeing the uproar caused by the miracle.

Vers. 13. *Adducunt—Vers. 14. Oculos.* When they could not find Him, they bring this man to demonstrate that He had broken the Sabbath.

Vers. 15. *Rursum—video.* They did not ask, "How did you receive your sight?" but, "How did He open your eyes?" giving an occasion to slander Him regarding work forbidden, forsooth, on the Sabbath. He, however, as if speaking to those who had already heard the particulars about Him, shortens his account.

Vers. 16. *Dicebant—observat.* "He is not from God," that is to say, He is not sent [from God], or, "He is not of God."

Vers. 16. *Alii—eos.* For he who is not of God is of the devil, and is altogether a sinner. A dissension...

^A indeed arose both then and before; "For I came not," he says, "to send peace upon the earth, but a sword." But it did not continue. For they were united again, at the insistence of the rulers.

Vers. 17. *They say—eyes?* Those who say this are not those who had said, "He is not from God," but those who had separated from them; for, lest they should seem to be siding with him, they establish the man who had experienced his power as the judge of the ambiguity.

Vers. 17. *But—is.* The ancients called divine men "prophets." He says, therefore, openly that he is from God, and he did not fear the anger of those saying that he is not from God. For he was firm, a lover of truth, and a fair man.

Vers. 18. *Not—received sight.* Those who had said that he is not from God. But, O ye foolish! If he was not blind when he received sight, why do you calumniate Christ for having healed him on the Sabbath?

Vers. 18. *Until—Vers. 19. natus est?* See their malice. They question ^B them rigidly, expecting to terrify them, so that, if they denied, the miracle might be obscured. And they say, "Of whom you say that he was born blind," slandering him, of course, and acting craftily, so that you yourselves might seek the glory for Jesus.

Vers. 19. *How—see?* If he was born blind.

Vers. 20. *They answered—Vers. 21. we know not.* Being asked three things—if this is their son, if he was born blind, and how he now sees—they confess to the first two; but they say they are ignorant of how he now sees, fearing the Jews, as will be shown later.

Vers. 21. *He—speak.* Placing themselves out of danger, they refer the question to him who had been healed, as one more trustworthy than themselves in such a matter.

Vers. 22. *These things—be put out of the synagogue.* ^C They had conspired, that is, they had agreed. And "out of the synagogue" is to be cast out of the assembly.

Vers. 23. *Therefore—ask him.* He says the same thing again, mocking them as cowardly, and because, in order not to be put out of the synagogue, they pretended both to be ignorant, and to be shifting the whole struggle onto their son.

Vers. 24. *They called—to God.* Give glory to God, as having been healed by Him, and not by Jesus.

Vers. 24. *We—is.* You say this while he is absent, you wicked men! For when he was present, and asked you a little while ago, "Which of you convinces me of sin?" you could not

even mutter a word, your mouths having been stopped by the truth. ^A

*Vers. 25. He answered—I see.* He did not say "I do not know if he is a sinner" as one doubting, but to ward off such nonsense in the manner of one who doubts. For as he proceeds, he declares himself more clearly, saying: "We know that God does not hear sinners."

*Vers. 26. They said—eyes?* When they had been refuted on every side and could accomplish nothing of what they had intended, they returned again to their former question. Hence, the one who had been healed, judging them, answers no longer with hesitation, but more boldly.

*Vers. 27. He answered—you heard. And you did not believe.* *Question: Why do you wish to hear again?* ^B

*Vers. 27. Why—becoming?* By saying "You do not also, do you, want to become his disciples?" he showed that he himself was already one, and he confessed it courageously, not fearing their madness. So strong is truth, filling those who choose it with boldness, even if they be of the castaways; while falsehood, on the contrary, is weak, making even the strong cowardly.

*Vers. 28. They reviled—disciples.* "Neither of Moses; for if you were Moses', you would also be Christ's. For if you believed Moses," he says, "you would believe me." ^C

*Vers. 29. We—is. Whence he has been sent.* And yet, he has taught you in various places who they are that bear witness concerning him: for instance, John, and the works that he does, and the Father and God. But you hear of Moses, yet you do not see him; whereas you not only hear the works of this man, but you also see them, and you know that eyes are more trustworthy than ears.

*Vers. 30. He answered—eyes.* "That, while he is unknown and inglorious to you, he opened my eyes, and has produced such a miracle. For if he were one of the notable and glorious ones, it would not have been so wonderful. Therefore, he is someone great, even if you do not know whence he is." ^D

*Vers. 31. We know—he hears.* See the intelligence, how he reasons wonderfully and elevates the discourse. For he was truly illuminated not only in his exterior eyes, but also in his interior ones. For since they had previously said: "We know that this man is a sinner"; then, indeed, he warded off the argument in the manner of one doubting; but now, filled with boldness, he demonstrates that this man is not a sinner, but rather a worshiper of God and one who does the will of God. For he still supposed him to be just a man, as we have said. "But God does not hear sinners," in such miracles, that is to say.

*Vers. 32. Vers. 33. Anything—nothing.* Nothing of the sort. For of a blind man from birth...

they opened the eyes, but no one else. Therefore, the superabundance of the miracle shows that its worker is something divine. For he who performs something greater than all human miracles is, by consequence, greater than all men.

*Vers. 34. They answered—us?* They could not bear the brilliant refutation and the manifest victory; and because their wickedness turned back upon their own head, they were angry and insulted ^A him, saying: "You were born a sinner in every respect," that is, from the beginning, from your earliest age. For they foolishly supposed that he was born blind because of some sins, in proof that he was a sinner. And yet, even if he were a sinner, it was necessary to test his words, to see if they were true; for what absurd thing had he said?

*Vers. 34. Foras—out.* They cast the herald of the truth out of the church and the assembly, as a disciple—supposedly—of Christ. For, being unable to slander the miracle, and rather, on the contrary, having made it more famous through their meddlesome inquiry, they pour out their fury against the man who had been healed.

*Vers. 35. Audivit—God?* He comes to bestow a greater benefit upon the man who had been cast out on his account, and he bestows the chief of all good things, making himself known to him and making him a true disciple. But the addition of "you" was said on account of ^B those who did not believe.

*Vers. 36. Respondit—him?* He was raised up by the word, as one ready to believe, and he seeks to learn who he is; for he did not know who he was.

*Vers. 37. Dixit—is.* ["You have seen him," not before, but now.] And he did not say, "I am he who opened your eyes." For he wishes to show the uncritical simplicity of his faith for the benefit of those present at the time, and for the confusion of those who, though they had been taught much and had seen many signs, did not yet believe. For, having only heard that "it is he who speaks with you," he ^C immediately believed. For the word reached his soul at once, having found it good, and illuminated it toward knowledge and faith. For observe.

*Vers. 38. At ille—him.* He worshipped, confirming that he believed.

*Vers. 39. Et—be done.* And yet, he had said earlier: "God did not send his Son into the world to judge the world." But he calls the condemnation a judgment here, saying: "I have come into the world for judgment for certain people." For, interpreting the statement, he adds:

^B "In order that those who do not see," that is, those who are judged blind in their minds through ignorance of the Scriptures, may see the light of the truth, the eyes of their souls being opened by the faith which is in me; but those who seem keen-sighted through their knowledge of the Scriptures, these should rather not see, their interior eyes being closed by unbelief.

And here, the word "that" (ἵνα) should not be understood as causal. For he did not come so that those who see might become blind, just as we signified regarding "that" in preceding passages, but it is indicative of the future: the future, he says, is that those who do not see shall see, and those who see shall become blind, just as we noted beforehand regarding "that." Or, "For judgment I have come into this world," that is, for the discerning and separating of these from those, so that in some there may appear the recovery of sight from a good disposition, and in others the blinding from a wicked mindset.

Ver. 40. *And... [with him].* Those who had formerly been with him, but afterwards had separated, or those who were present at that time. For some Pharisees were following, seeing and hearing what he was doing and saying.

Ver. 40. *And... are we [blind]?* As they said elsewhere, "We have never been enslaved to anyone," and, "We were not born of fornication"; so also now they were gaping only at sensible things, and were ashamed only of bodily blindness; therefore they ask about this, knowing that the discourse was spoken on their account.

Ver. 41. *He says... sin.* Of unbelief, clearly; for you could have excused yourselves, saying, "We have not seen the signs."

Ver. 41. *Now... we see.* You say this; but I do not. For if you saw, you would believe in the miracles which I perform before you. But as far as appearance goes, you see; but as far as truth goes, you do not see, being blinded in your mind. For according to the proverb, the mind sees and the mind hears; all other things are blind and deaf. ^C

Ver. 41. *Your sin therefore remains.* It remains without pardon; because, claiming to see while you do not see, you are willfully blinded by envy and malice. He shows, therefore, that bodily sight, of which they boast, condemns them. At the same time, he also comforts the man who was formerly blind from this, and renders him more firm in the faith.

Lest they say, "We do not believe you not because we do not see, but because you lead the people astray," he demonstrates through a parable that he is not a deceiver, but a pastor. And first, indeed, he sets down the marks of the deceiver and corrupter; then, in succession, those of the pastor and Savior, so that from them it may be known whether he is a deceiver or a pastor.

COMMENTARY ON JOHN - CHAP. X

^A Vers. 4. *And he leadeth them out.* To the pastures; but the pasture of the rational sheep is the teaching of the divine discourses, which nourishes and fattens the soul. ^B *He goes before them.* Guiding them into a straight path, and defending them. But indeed, the shepherds do the opposite, following behind the sheep. But the shepherding art of this Shepherd is most paradoxical; for the sheep are also rational. Even when He used to send out His disciples, He said: "Behold, I send you forth as sheep in the midst of wolves," whereas shepherds send sheep away from wolves. He goes before them, as one who first trod the path of conversation, and performed what He teaches. *And they follow.* They follow in His footsteps, walking the same path and obeying His laws. *Because they know his voice.* Which is from the familiar Scriptures, from the known words. *But a stranger—they will not follow—his voice.* Strangers are those who do not enter through the door; the sheep do not know their voice, as it is not from the familiar Scriptures, as has been said, but from their own belly. ^C Vers. 6. *This—Jesus.* This parable. *They—unto them.* For He was speaking obscurely, making them more attentive. Then in another way He names Himself both the door and the shepherd. Vers. 7. *He said—of the sheep.* Through which the sheep enter into the upper fold. For no one enters otherwise, except through Him and the faith in Him and His teaching. Vers. 8. *All—thieves.* As many as came of their own accord, as many as came not through the aforementioned door, such as Judas and Theudas and anyone of this sort. For the prophets did not come of their own accord, but were sent by God, and did not enter from elsewhere, but through the door. ^D It is necessary to know that Scripture frequently, while framing a universal type, indicates a particular meaning. For what is said now, "All," does not simply signify all who came before Him. Similar also is that of David: "All have gone aside, they are altogether become unprofitable"; for those who were God-fearing even then were not such; and that of Solomon: "All is vanity," for virtue is not. But there is a point where "All" signifies "None," as that of the Saviour: "And except those days should be shortened, there should no flesh be saved," that is, no flesh at all; and the Davidic one: "And let no lawlessness have dominion over me," that is, none. And many such things. *But—the sheep.* Those who were truly sheep.

^A Vers. 5. *And He leads them out.* To the pastures; the pasture of rational sheep is the teaching of the divine words, which nourishes and fattens the soul.

Vers. 4. *He goes.* Leading them along a straight path and defending them. Yet shepherds do the opposite, following after the sheep that they have in their charge. But the shepherding of this Shepherd is most wonderful, because the sheep themselves are rational. For indeed, when He was sending out His disciples, He said: "Behold, I am sending you out as sheep in the midst of wolves," whereas other shepherds send their sheep out *away from* wolves. He goes before them, and as one who has first trodden the path of a way of life, and done what He teaches.

Vers. 4. *And they follow.* They go in His footsteps, walking the same path and obeying His laws.

Vers. 4. *Because—His.* Which is from the Scriptures, to which they are accustomed, from recognized voices.

Vers. 5. *A stranger—voice.* Strangers are those who do not enter through the door; but the sheep do not know the voice of such men, as it is not from the Scriptures to which they are accustomed, as has been said, but from their own belly.

Vers. 6. *This—Jesus.* This parable.

Vers. 6. *They—unto them.* For He was speaking obscurely, making them more attentive. Then in another way He calls Himself both the door and the shepherd.

^B Vers. 7. *Said—of the sheep.* Through which the sheep enter into the upper fold. For no one enters otherwise, except through Him and through faith in Him and His teaching.

Vers. 8. *All—thieves.* As many as came of their own accord, as many as came not through the aforementioned door, such as Judas and Theudas and anyone else of that sort. For the prophets did not come of their own accord, but were sent by God, and did not enter from elsewhere, but through the door.

For one must know that Scripture frequently, while representing an universal form, indicates a particular meaning. For the "All" that it now uses does not simply signify everyone who preceded Him. It is similar also to that which David says: "All have turned aside; together they have become useless"—for such were not those who even then worshipped God; and that thing of Solomon: "All is vanity"—for virtue is not like this.

There is also a time when "All" signifies the same as "None," as in that saying of the Savior: "And if those days had not been shortened, no flesh would have been saved," that is, no flesh at all; and in that Davidic verse: "And let no lawlessness have dominion over me," that is, none. And many things like this.

Vers. 3. *But—sheep.* Those who were truly sheep.

^A Hence it is clear that he did not exclude the prophets; for they heard these. "I am the door." By the repetition of the saying, he confirms the word. "By—shall be saved." If anyone walks through my commandments, he shall be saved, ascending to the upper fold. "And—shall go out." To every place of the inhabited world, which happened in the case of the apostles. "And shall find pasture." Not only spiritual, but also bodily; for all things belonging to the believers were laid before them. "The thief—destroy." He does not come for the salvation of the sheep, unless it be to steal, and kill, and destroy. For indeed, those who were stolen by Theudas and Judas were also slaughtered, and they perished ^B immediately. [The devil steals when he takes the soul and transfers it to himself and to his own desires; but he sacrifices when he slaughters its faculty of choice, and it becomes dead to a virtuous life; but he destroys when he also extinguishes the memory of God within it, so that it is unable to remember the future judgment.] "I—may have." "Life" here means that which is according to God, the superabundance of which is the kingdom of heaven; but there, the blessed life, the superabundance of which is "that which eye has not seen, and ear has not heard, and has not entered into the heart of man," or even the perfect knowledge of the holy Trinity. "I—the good." The true one. For above he called himself the "door" on account of the reason stated there, but here the "shepherd," as performing the duties of a shepherd, ^C of which duties the shepherds of the Jews are rebuked for falling short by the prophet Ezekiel, of whom we shall speak before long; furthermore, also as gathering them toward the fold on high through the words of the art of shepherding. In other places he is also called "Sheep," and "Lamb," and "Victim," and "High Priest," and ten thousand other things in accordance with his varied dispensations. "The shepherd—of the sheep." Again he relates the characteristics both of the shepherd and of the hireling. "The hireling—sheep." He interpreted what a hireling is, namely, one whose own the sheep are not. But the wolf, in an anagogical sense, is he who destroys, and who is heterodox, and the devil, who is also called a lion, and a dragon, and a serpent, and a scorpion, and an asp, and a basilisk, and many ^D other things, in accordance with his various stratagems of malice. "But the hireling—of the sheep." For everywhere he seeks his own salvation, while neglecting the others.

^A The true shepherd does the opposite: neglecting his own [interests], he seeks the salvation of the sheep. He therefore posited two destroyers or spoilers: one, namely, who comes to steal and to slaughter and to destroy; and the other, who sees the wolf coming and forsakes the sheep and flees. By the first, he hints at Theudas and Judas; by the second, at the teachers of the Jews, who have no care for those entrusted to them, but rather betray the flock, which is also reproached through the prophet Ezekiel, as it is said, saying: "O shepherds of Israel, do not the shepherds feed themselves? Do not the shepherds feed the sheep?"

Then he also enumerates the works of the shepherd which they were neglecting: because they would neither bring back the one that had strayed, nor seek the one that was lost, nor bind up the one that was broken, nor heal the one that was sick, since they fed themselves and not the sheep. Therefore, in the things which he said, he distinguished ^B himself from both: from the first, in his coming that they might have life and might have it more abundantly; from the second, in that he lays down his soul for the sheep. For from his laying down his soul for the sheep, he confirmed also his coming, that they might have life, and might have it more abundantly. Paul says the same: "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved." And again: "He who did not spare his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"

Verse 14. *I am the good [shepherd].* And how did they not say to him what they had said before: "You bear witness of yourself"? Because they had then received the answer which silenced them, and so on.

Verse 14. *And [I know] my own.* By foreknowledge, as God. For Moses says: "The Lord knew those who were his." And Paul: "God has not rejected his people whom he foreknew."

Verse 14. *And [they] know me.* By cognition, as from those who understand. ^C For they knew him from the testimony of John and from his works and from the testimony of the Father, concerning which it was said before in the seventh chapter.

Various readings and notes

^A Showing, however, that his own knowledge is far different from theirs, he equaled it to that of the Father, saying: *As*—Father. He calls "knowledge" that which is according to nature, of which he also spoke in the twentieth chapter of the Gospel according to Matthew: *No one recognizes the Son except the Father; and no one recognizes the Father except the Son and anyone to whom the Son wishes to reveal him.* *And*—of the sheep. *I lay down my life,* I relinquish it, I die on behalf of the sheep as being my own; but the deceiver would not choose to die on behalf of those who are led astray by him. *And*—of this. That is, of the Mosaic Law. He speaks concerning those from the Gentiles. *And those too I must bring.* To gather them under my pastoral care. *And*—they will hear. They will obey, they will be persuaded. *And*—flock. Gathered from both Jews and Gentiles. *One shepherd.* Christ is of both these and those. *On account of this*—my life. Because I die on behalf of my sheep, that is, his sheep; because I am a lover of mankind as he is. The expression, therefore, is an economical one, yet it nonetheless demonstrates the equality of both. ^B What then? Was he not loved before? Certainly he was, since he is both Son and beloved, and does the will of the Father. For concerning him the Father said: *This is my Son, the beloved, in whom I am well pleased.* But he passed over this as a known fact; for he taught about this differently in other places, as well as where he said that *The Father loves the Son.* But now he speaks of the cause of that love—that he dies for the sake of men. *That I may take it again.* Here too, the *that* is not causal, but indicative of that which will surely come to pass. For he does not lay it down *in order that* he may take it again, but he lays it down on behalf of the world, and he takes it again to manifest that he is God. *No one*—from me. By force; that is, no one delivers me to death against my will. *But*—from myself. Voluntarily, as a lover of mankind. ^C He lingers on the expression, signifying his death which is to be by the cross, and his resurrection from the dead. *Power*—my life. I have power as God, having full authority and being omnipotent. Therefore, the labor of those who plot against me is vain and futile, since I do not will it, even though later the senseless ones, mocking, said: *He saved others; himself he cannot save.* *This*—commandment. To lay down my life on behalf of the sheep, to die on behalf of the world. For they killed him on this account: because he was teaching men and leading them out from darkness into light, from sin to virtue, from death unto life. ^D

^A Since he had said above, "Therefore doth my Father love me, because I lay down my life," he signified the voluntary nature of his death; but here, by saying, "This commandment have I received from my Father," he shows the Father’s will that he should die. But if a commandment was necessary, how did he say, "I lay it down of myself," and, "I have power to lay it down," and before these, "I am the good shepherd"? For such a one is in no need of a commandment. Therefore the commandment of the Father shows nothing else but his conformity to the Father. For things of this kind are economical, on account of the weakness of the hearers, as we have often said.

^B *Dissension*—Do you hear? They called him possessed and mad, as if he were speaking things greater than a man, whereas they ought rather to have recognized from this that he is God.

*Others -- to open?* They reasoned that these things were not those of one possessed, from the supernatural operation of his miracles. But Christ does not now rebuke those who were heaping contumely upon him; for he had already sufficiently answered them when they said, "Say we not well that thou art a Samaritan, and hast a devil?" ^C Furthermore, they were not pouring out such contumelious words directly against him, but were gossiping among themselves in such a way. Therefore by keeping silent, he taught us not to be disturbed by injuries which are not poured out directly against us; for not only was he not moved to such words, but he did not even remember the evils against them, as is manifest from what follows.

In another way also he was silent, seeing those who dissented from them answering on his behalf, and seeing that they were not even worthy of a word, who, after having seen so great a miracle, were nevertheless slandering him in this way.

*It came to pass — at Jerusalem.* The things of the temple. For they were celebrating brilliantly every year the day on which it was completed a second time under Zerubbabel, after the return from the captivity.

*And it was winter.* Not only on account of the inclemency of the air, but also on account of their unbelief. He indicated the time, however, on account of the dedication of the first building of the temple; for that was celebrated ^D around autumn.

*Solomon’s.* For he too was present at the feast.

*The Jews therefore came round about him.* Hoping that they might receive from his words some handle for seizing him. For since they were able to fault nothing in his works, they were eager to find in his words some pretext for accusation.

^A For neither did they themselves cease from malice, nor did He cease from long-suffering.

And they said to Him. Fraudulently and guilefully.

How long dost thou hold us in suspense? That is, keeping us in doubt between faith and unbelief.

If — freely. Manifestly, without words veiled. And yet they knew clearly that He had said this. For this reason they had in fact previously passed a decree, that if anyone should confess Him to be the Christ, he should be put out of the synagogue. But now they ask this with a crooked mind, wishing to inquire further from whence He says this, in order that, with the discussion proceeding in such a way, He might utter some great thing again about Himself, and they might receive an opportunity, as has been said, to seize Him. But He, knowing such craftiness, neither even now rebukes these who are tempting Him, teaching that one ought not to rebuke those who plot against one in all things, but to bear many things patiently.

And He did not say: How do you inquire of me as one worthy of trust, whose testimony you have rejected, saying: "Thou bearest witness of thyself; thy witness is not true"; ^B whom you called a lawbreaker and an adversary of God and a deceiver and a sinner, and a Samaritan, and one who has a demon, and a madman, and many such things, whom you seek to stone and persecute, and hasten to kill? But He said nothing of this sort, nor did He remember their evils, teaching oblivion of injuries towards those who would hasten to condemn, but He answers the question most gently.

But you, observe for me the perverse and contentious mind of the Jews. For when He preaches and teaches through words, they say: "What sign showest Thou to us?" But when He works miracles and provides proofs through works, they say: "If Thou art the Christ, tell us plainly." When words teach, they seek works; when works are crying out, they seek words, maliciously shifting always to the opposite. Since, therefore, it was madness, when His works were proclaiming Him, to seek the testimony from words; see how He answers, at once revealing that they were not inquiring for the sake of learning—for they do not believe—and at the same time signifying that His works cry out more loudly than words.

He answered — believe. I told you concerning what you inquire, not only through words, but also through works.

^A but you believe not. In vain, therefore, do you ask and with excessive curiosity. Vers. 25. Works — Vers. 26. of me. These testify that it is I. But he adds again: In the name of my Father, that he might not seem opposed to God. Some have said the "name" in this place means the divinity; some, the strength; others, the power. For He is named both God, and Strong, and Man of Power, and such like. But whatever belongs to the Father, the same also belongs to the Son. Since, therefore, they pretended that they would be persuaded by a mere word, He mildly shows that they are acting deceitfully, as if He were saying: If you do not believe the works, how will you believe the words? Vers. 26. For not — of mine. For I, as a good shepherd, have manifested all things that belong to the good shepherd; but you have severed yourselves from the kinship of my sheep. Vers. 26. As — Vers. 27. of me. It has been spoken of these things above. Vers. 28. And I — eternal. And concerning this life, it has been spoken of and interpreted frequently. Vers. 28. Nor — of mine. Any one of those who lie in wait for them. He calls [His] "hand" His virtue and power. He said this because the Jews had determined that if any one should confess Him ^B to be Christ, he should be cast out of the synagogue; for He confirms that they labor in vain. †† No enemy can snatch him who does not wish it from the unconquered right hand; yet he can lead astray the one who is deceived and betrays himself. This, however, occurs not because of the unconquered right hand, but because of the voluntary fickleness of him who departs. Vers. 29. The Father — is. Greater than all those lying in wait, as has been said. Again, therefore, what He says, "He has given to me," is ^C dispensational. Vers. 29. — of me. But that He might not appear, as if weak, to be requesting help from the Father, He subjoined: Vers. 30. I — we are. One in power, or of the same power: for if we are one in power, we are assuredly one also in divinity, and essence, and nature. By saying, therefore, "I and the Father," He signified the duality of the persons, the distinction of the hypostases; but by adding, "We are one," [He signified] the unity of the divinity, the identity of the essence and nature ^D and power. Vers. 31. They took up — him. Because He said He was the Son of God by nature; for this is what "We are one" implies. See, therefore, how they were convinced, that they did not ask for the sake of learning, but for the sake of seizing some opportunity for an attack, as we have said.

^A And, besides, it was not right to speak entirely by way of dispensation, but also to lay bare the truth in part.

*He answered [—] me. Showing me to be equal to the Father. For what work, not showing me to be equal to the Father?* The works, then, declare me to be equal to the Father, even if I should be silent.

*They answered [—] God.* For a good work we do not stone thee, but for blasphemy. Thus, then, they confessed that His works were good; but if His works were good, these very things testify that He does not blaspheme by calling Himself God; for they are works of God, and not of a mere man. ^B

*He answered [—] are?* By "law" in the present instance He means the book of the Psalms; for in that this is written; since it too is law, both because of the oracles inspired by God therein, and because it instructs and regulates men.

*If [—] I am?* To be "broken," instead of to fall, to be set aside. And He sanctified, instead of, He separated, He chose. ^C But what He says is this: If God called those gods, being men, do you say to Me that you blaspheme, because I said, "I am the Son of God," whom the Father separated, chose, and sent into the world?

But He says these things condescendingly. For first He lowers and lets down His discourse, and speaks more humbly, soothing their anger; then He introduces the more sublime truths.

*If [—] believe.* From the equality and identity of the works, He shows the equality and identity with the Father.

*That [—] in Him.* That the Father is contemplated in Me. For I am nothing else than what the Father is, remaining the Son; and the Father is nothing else than what I am, remaining the Father. He, therefore, who has known the Son has known the Father; and he who has learned the Father has learned the Son.

And in another way: The Son is in the Father, as the beauty of the image is in the archetype; but the Father is in the Son, as the beauty of the archetype is in the image. And we call ^D the Son the image of the Father, not simply, but in an unchangeable manner.

*They sought [—] there.* When He performed some great sign, He fled because of the shouting and the applause of the crowd; but when He spoke some great thing concerning Himself, He withdrew because of the anger of the envious, yielding to it so that it might calm down and cease by His absence. And He went into the place where John formerly baptized, that it might be suggested to the memory of those present what had occurred, and the sign which had been done, and the testimony of John

as it had been when He was baptized, and the testimony which John had borne concerning Him, and that they might believe; which indeed also came to pass. For observe.

^A Vers. 41. *And - were.* Consider how they reasoned among themselves. John indeed performed no sign, but this man performed many; therefore, He is greater than that man. Then they also take another sign of His superiority: that everything which John said concerning Him was true, having been demonstrated by the very events. For he had said: *He that cometh after me is mightier than I*, and many other great things, and also: *And I saw and bore witness that this is the Son of God.* Furthermore, this text is explained more simply: that John performed no sign, yet everything which he said concerning Him was true, and therefore his testimony is worthy of belief.

^B Vers. 42. *And - him.* You have seen how much the place profited them, and that they were separated from perverse men? For this reason He frequently leads them out and draws them away from their company, which He also appears to have done in the Old Testament, when He instructed and corrected the Hebrews in the desert, far away from the Egyptians.

CAP. XI. Of Lazarus.

Cap. XI. Vers 1. *Was sick — of her.* Then He adds a mark by which Mary might be known.

Vers. 2. *Was — sick.* Such a work had rendered her well-known and famous.

^C Vers. 3. *Sent — him.* They did not go themselves, but sent, as having confidence: for there was great intimacy between them and Him. Besides, as weak women, and as though overcome by grief. For the fact that they did not send out of a lack of concern, they showed afterwards, when they met Him with much haste as He was coming.

Vers. 3. *Saying — is sick.* They said this, desiring to draw Him to compassion. For as yet they regarded Him as a man—great, indeed, but not yet as God.

Vers. 4. *When He heard — death.* He is not directed ^D to that which is strictly death, but to a certain sleep: for that which is strictly called death lasts until the common resurrection of all; but this one can be called both death and not death; the former on account of the separation of soul and body, the latter on account of the soon-to-follow resurrection.

Vers. 4. *But for the glory of God.* Of the Father.

The glory of the Father is the glory of the Son. ^A And here, the "for" and the "that" are not causal, but indicative of what is about to happen, that the Father and the Son are to be glorified through it.

Some, however, understanding "glory" as the Cross, interpret this as "for the sake of the crucifixion of God," so that the Son of God might be crucified through it. For the Jews, having learned of the resurrection of Lazarus, were about to be inflamed by the greatness of such a miracle to an uncontrollable madness, and were to rise up zealously to kill Him.

Vers. 5. *He loved Lazarus.* Not only because of their faith, but also because of their other virtues.

Vers. 6. *He stayed two days.* He sent the aforementioned answer, comforting them; but He Himself remained, waiting until he should breathe his last and be buried, so that no one could say that He did not raise him when he was already dead, but rather when he had fallen into a stupor, or had fainted, or was in a state of exhaustion.

Vers. 7. *Then after this.* He predicts this both to expose their cowardice arising from their lack of faith, and so that, having learned of it beforehand, they would not be suddenly perturbed by the unexpected nature of the command. For Bethany was in Judea.

Vers. 8. *They say to Him.* "Now," instead of "a little while ago." For they were fearful both for Him, and more so for themselves.

Vers. 9. *He answered.* Vers. 10. *In it.* By an example He rebukes them, saying that just as if someone walks in the day, that is, in each of the twelve hours of the day, he does not stumble, and so on; so also if someone walks in the light of virtue, he does not stumble by falling into any danger, because he sees the light of virtue and is guided. If someone walks in the darkness of evil, he stumbles, because the light is not in him. Therefore, you then, walking in the light, will not stumble. And yet, they themselves did stumble, or rather fell into danger, but not then. For when He was being arrested, He said: "If you seek Me, let these go their way"—for the discourse now concerns that time.

It is also understood in another way, that "If anyone walks in the day, he does not stumble," and so on. And, "If anyone walks in Me," that is, with Me, ^D "he does not stumble," because My power guides him.

Vers. 11. *These things He says.* He said, "Our friend," showing that his arrival to him was necessary. But they said that "he will be saved," that is, he will recover.

^A wishing to check his impetuosity; for they had not yet cast off their fear.

But what He says, *that I may wake him out of sleep*, shows the ease of the resurrection. Therefore, they ought to have understood from this that He was speaking about his death and resurrection. [For how was He about to travel fifteen stadia in order to wake him? But they thought it was some riddle, such as He often spoke.]

*Vers. 14. Then — plainly.* Openly.

*Vers. 14. Lazarus — Vers. 15. there.* I rejoice that I was not there; I rejoice for your sakes, that you may believe more fully when you see him rising. For if I had been there, he either would not have died, or the miracle would not have appeared so great, or it would have been suspected, as we have said before.

*Vers. 15. But — him.* That we may not appear ill-disposed toward our friends. But the "I was not there," and the "Let us go," and things of this sort, He says as a man.

*Vers. 16. Thomas — him.* The saying appears indeed to be one of boldness, but it is rather one of cowardice and unbelief. For he did not believe that they would not stumble, as He had previously said, and for this reason he expected that they would all be put to death together with their teacher. But Christ did not rebuke him, still bearing with his weakness. And he was called Didymus because he was born at the same time as his brother.

*Vers. 17. When therefore He came — to the tomb.* He indeed was dead after the sisters had sent to Christ, on that very day; but He remained in the place where He was for two days, that is, on that day and on the following one; and on the third day He said to the disciples, "Lazarus our friend sleeps," and the rest; and on the fourth day He went, having waited, that it might be more manifest what was the magnitude of His power. But they no longer sent to Him, having by this time despaired of their brother's life. ^C

*Vers. 18. There were — Vers. 19. their.* In Greek it is said, "to those around Martha and Mary," which is an idiom of the Greek language, meaning the same as "to Martha and Mary." But how were they consoling them, since they undoubtedly loved Jesus? Surely either because of their nobility, or because of their other virtues, or because of the greatness of their calamity.

Moreover, these were not of those who were entirely wicked, which is manifest from the fact that many of them believed in Him. ^D

*Vers. 20. Martha, therefore — was sitting.* She alone, when she heard this, did not share it with her sister, so that, if she too went out, they might not disturb those who had come to console them.

^A *Vers. 21. Said — Verse 22. God.* "If you had been here, my brother would not have died. For you would have asked God that he might not die, and you would have been heard as one beloved of God." For as yet she did not know that, even if he were absent as man, yet as God he was present.

*Vers. 23. Said — Vers. 24. Day.* The reason she said, "I know that whatever you ask of God, God will give you," was not that she supposed he would raise him, but that he would not be rejected by God. For she did not yet have the proper opinion concerning Christ, just as the disciples did not, although they had heard and seen so many and such great things.

*Vers. 25. Said — life.* The power of the resurrection and the source of life, he who raises up and gives life, as God. First, therefore, he spoke moderately, saying, "Your brother will rise again." But when she did not understand, he unveils from then on his hidden authority and raises up her mind.

*Vers. 25. Who — Vers. 26. Eternity.* Even if he dies the death here, he will live the blessed life there. And he who still lives the life here will not die the wretched death there. Saying these things, he showed that those are true life and true death, as being invariable and lacking any succession between them, and that one must be concerned above all with those.

*Vers. 26. Do you believe this?* That I am the resurrection and the life, and so forth.

^B *Vers. 27. Said — Coming.* That he had spoken great things about himself, she knew; but how these things were said, she was ignorant. For this reason, being asked one thing, she answers another. But whence did she know what she answered? From those who believed in him. For that which she said above, "I know that he will rise again in the resurrection at the last day," she had learned both from Christ himself teaching and from his disciples. For he frequently lodged with them, in their company.

*Vers. 28. And — calls you.* Expecting some great good from his words, she runs and calls her sister secretly, so that the Jews who were present might not know this, and perhaps denounce him to those plotting against him. She said, "He calls you," so that she might get to him more quickly.

^D *Vers. 29. She — him.* With very great honor toward him.

*Vers. 30. Not yet — Martha.* He was still there, teaching those who were with him, and under the pretext of teaching he was waiting for them, so that he might not seem to be rushing as if seeking glory from the miracle. Or the evangelist said this to indicate that both she who called and she who was called ran with such speed that they reached him there.

^A Vers. 31. *The Jews therefore — there*. They followed her, fearing lest perhaps she might do something against herself. They were made witnesses of the miracle, who were not even invited.

Vers. 32. *Mary therefore — down*. Even though she was more fervent than her sister toward the honor due to Christ, for she herself also fell at his feet, nevertheless she says the same thing, holding the same opinion about him.

Vers. 33. *Jesus — in spirit, and troubled himself*. He did not say to her what he had said to her sister; both because of those who had arrived together, and because he knew that she would learn these things from her (the sister) at leisure. But the human nature in him had already been moved to compassion (for it is common for those who are human to be stirred to pity upon seeing others weeping). *He groaned in spirit*, that is, he restrained the feeling, repressing it himself; he looked upon the confusion with a grim and severe gaze, so that he might not carry out the questioning with tears. For "spirit" here is understood as the feeling of confusion. But having groaned, *he troubled himself*, that is, he shook; for it happens that the upper parts of the bodies of those who groan in such a way are shaken. ^B Some, however, understanding "spirit" as his divinity, interpret that he sternly rebuked the human nature through his divinity, and shook it, as it was terrified by the rebuke.

Vers. 34. *And — Vers. 35. Jesus*. As man he asks and weeps and does the other things which confirm that he is man; but as God he raises the four-day-old and stinking dead man, and performs the other things which testify that he is God. For he wishes both his natures to be acknowledged, and for this reason he demonstrates some things in a human manner, and other things in a divine manner.

Vers. 36. *They said — him*. Seeing him weeping.

Vers. 37. *Some — die*. They reproach him with powerlessness, and ironically say: "He who opened the eyes of the blind man," by his not doing this, they also judge that previous deed to be false. They are ignorant, however, that what he is about to do is greater. For it is greater to drive away death, which has already arrived and gained mastery, than to prevent it from approaching. ^C

Vers. 38. *Jesus — monument*. He wept, indeed, allowing his nature to show what is its own, and giving us a moderate measure of weeping over the dead. Then again he groans and restrains the emotion, forbidding it from proceeding beyond measure.

Vers. 39. *It was — a stone*. Why did he not raise him [immediately]...

when the stone was set upon him? So that those who had removed the stone, and had been the first to smell the stench, might themselves bear witness, most especially, to the miracle. For this reason, also, he did not raise him while absent, but came with many to the tomb, and raised him up bound in grave-clothes and a face-cloth, and commanded them to unbind him, for an irrefutable proof of the miracle; so that through all these things the truth might be attested, and there might not again be room for any ambiguity, as in the case of the blind man.

*He says — is*. "Already he stinks"; and thus it is impossible for one who has rotted to rise again. For it has been stated before that she did not yet have the proper estimation of him, nor had she understood the things which he had said to her.

*He says — of God?* For it is likely that she said this to him, or that he gave her to understand this, which he had said to her.

*They took away — lying*. Before he was moved from the place where he was lying.

*But Jesus — me*. See ^B upwards, and *I give thanks*, so that it might be believed that he was sent by God. For he himself, as he proceeds, teaches that this is the reason. For the Jews were saying that he is not from God. But how did he say, "Because thou hast heard me," when he did not pray? He did not pray, indeed, showing that he had no need of prayer; but he said, "Because thou hast heard me," signifying the identity of will. "I give thee thanks that thou didst will what I will."

*I — thou hearest*. Thou always willest what I will. For the will of both is the same, the opinion is the same. Then he adds also the reason for such thanksgiving, and for the humble words.

*But — I said*. The "I thank thee that thou hast heard me" [was said] on account of the weakness of those standing around.

*That — thou hast sent*. For this was most necessary. For he who has believed that God sent him, will certainly believe also in his words, both in the others and in those concerning his being the Son of God; whereas he who has not believed that God sent him, will not receive even his words.

*And — out*. He cried out with a loud voice, ^C demonstrating that he is calling the soul, not as present, but as absent from afar; and so that all who were present might hear this command of authoritative power, and when they see it brought into effect, might think something sublime and God-befitting concerning him.

He did not say, however, "Rise up," but, "Come forth," as if conversing with the deceased as one living. For with God even the dead are alive. This, therefore, is what he was saying: that "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and those who have heard shall live." See, for what follows. ^D

^A Vers. 44. *Et — fasciis sepulcralibus.* With the bonds with which the dead are accustomed to be bound. O greatest and twofold miracle! Not only did he who already stank rise again, but he also came forth from the monument while still bound. And so, the thanksgiving was of the dispensation, but the command and the work were of authority: the former was done on account of the weakness of those present, but the latter on account of His power and virtue. Therefore, in the preceding verses, He was saying: "If I do not the works of my Father, do not believe me; but if I do, even if you do not want to believe me, believe the works."

Vers. 44. *Et — erat obvincta.* A small band, which even to this time the Hebrews use for a covering for the head.

^B Vers. 44. *Ait — abire.* "Loose him," so that his touch might also bear witness that he is not a phantom, but truly He Himself. "And let him depart," that by walking with him he may not become a cause for praise and applause, and that those who wish may scrutinize him more perfectly at their leisure.

Would that my mind, too, buried in the monument of the passions, and bound with their bandages, and having the stone of insensibility placed upon it, and already smelling with the heavy odor of sins, might rise again by the word of the Word!

Vers. 45. *Multi.* — Vers. 46. *Jesus.* Not as if they were wondering, but as if calumniating him as a sorcerer; these are, however, they who were saying: "Could not this man, who opened the eyes of the blind man, have ensured that this one should not die?"

Vers. 47. *Congregaverunt.* — Vers. 48. *Gentem.* They will take away, or, they will destroy. Wishing to impose a specious pretext upon the wiles which they were weaving against the Savior, and striving to stir up the people against him, they alleged fear of the Romans; for if all believe in him, it will be thought that he is meditating tyranny: therefore the Romans will come, and destroy all as participants in the tyranny and insurrection.

^C And yet, he himself did not teach insurrection; rather, he even permitted the census to be paid to Caesar; and when the crowds wanted to make him king, he fled and wandered about modestly, and proposed a most upright life to everyone, things which are rather the destruction of tyranny. ^D They themselves, although they did not expect it, nor fear it, but out of envy were using the perdition of the Romans as a pretext; nevertheless, they suffered what they alleged, not because they obeyed Christ, but because they did not obey him. For they were betrayed on his account, as even Josephus bears witness. And they indeed took up the pretext of killing him, so that they might not be destroyed by the Romans; but when they did kill him, they were handed over to destruction; and those things which they did as if to escape, these very things, because they did them, they did not escape.

Vers. 49. *Unus — Caiaphas.* Appellatus, by name, of course.

^A Since they had lapsed into transgressions, he who was influential would purchase the high priesthood for the year from the Romans. And he himself indeed held rule in his year, but those before him would sit in council and consult with him, being themselves also called high priests, as if they too had held the high priesthood. [Concerning which we have also spoken in the Gospel according to Matthew.]

*Said — nothing.* Nothing profitable, nothing useful, being so slothfully disposed.

*Nor — said.* This, what is it? "That one man should die for the people."

*But — nation.* It is not that he prophesied as one worthy, but as being the high priest of that year; not because of his own virtue, but because of the high-priestly dignity. For divine grace still remained in the temple, which, while using his mouth, did not touch his heart. ^B He prophesied, however, that Jesus was about to die for the nation of the Jews. For He died for them, eager to save them; for He said: "I was not sent except to the lost sheep of the house of Israel." (And again He said: "And I lay down My life for the sheep." But lest He be thought to die for them alone, the Evangelist adds]

*And — one.* For just as He became man not for the Jews alone, but also for the other nations, so indeed He also died not for those alone, but also for these. For the things He was teaching and doing were also for these, so that when they had learned them first, as those who had also known God of old, they might afterwards teach these others as well. ^C He called the nations, therefore, children of God, as those who were about to become children.

For indeed, Christ also called these His sheep from that which was to be. They were scattered by various dogmas concerning God, because they did not have a good shepherd. But He might gather them into one flock, into one faith. The others, however, receiving the word not as a prophecy but as a counsel, confirm it by their votes.

*From — him.* And yet they were already seeking to kill Him, as has been said before; but now, with counsel and deliberation, they decreed the judgment; now they undertook it with all readiness and zeal.

*Jesus — His.* He was no longer walking openly, but went away into the country near the wilderness, that is, into a city ^D called Ephraim, named from the tribal chieftain Ephraim. For humanly speaking, He saves Him-

[Beginning of translation: ...more keeping himself, while he still awaited the time. How then do you think the disciples were troubled, seeing Him behaving in a human manner?]

^A Vers. 55. *Instabat — Pascha.* From the region of Jerusalem. Vers. 55. *Ut purificarent se.* According to the law. Vers. 56. *Quærebant — festum?* A beautiful purification, coupled with treachery and a readiness for homicide! Thus they turned the feast into a hunt for Him. Vers. 57. *Dederant — eum.* An admirable commandment of the high priests, a betrayal to death. Oh, the impious ones! With what kind of beginnings they honor the feast! With what kind of souls, breathing slaughter, are they about to celebrate it! Cap. XII. Vers. 1. *Jesus ergo.* Vers. 2. *eo.* He indeed came thither, drawing near little by little to Jerusalem, for the time of His passion was now at hand; at the same time, also, so that the disciples might see Lazarus, who had risen from the dead, eating. ^B But the sisters prepared a supper for Him, as for a teacher and benefactor supreme, and more than man.

CAP. XII. Concerning her who anointed the Lord with ointment.

CAP. XIII. Concerning the words of Judas.

Vers. 7. *Ait — istud.* “For the day of my burial I have kept the ointment,” or for the time of my burial, as if anticipating that my death is near. Mark wrote this more plainly, for it was said also regarding another woman. For he says ^D [cf. Matth. xxvi, 13].

^A For he said that she anticipated anointing my body for the burial. For it was a custom to embalm bodies with ointments so that they might endure.

Vers. 8. Paupercs habetis (55). [But in Mark it says: "Always you have the poor with you, and whenever you wish, you can do good to them."] By saying, "Me, however, you do not always have," He put them in mind of the slaughter of Himself that was to occur a little later.

Vers. 9. Cognovit — Vers. 11. Iesum. They were seeking to kill Christ, pretending that He breaks the Sabbath, and that He makes Himself equal to God, and that many believe in Him. But why Lazarus? Because he had come back to life? And what crime is it to come back to life? Therefore, the whole thing is envy. For they were envious not only of the benefactor, but also of those who were benefited. Therefore, they even cast the blind man out, and they counselled to kill Lazarus; thus were they not only envious, but also swift to murder. Therefore, the prophet also used to say concerning them: "Their hands are full of blood" (Isa. 1, 15). ^B It also troubled them that, with the feast approaching, the great multitude was abandoning it and running to Him.

Vers. 12. Postero — Vers. 13. ei. In order that they might not kill Lazarus because of Him, He comes to Jerusalem; and at the same time, so that the crowd might meet Him with branches, and the conspirators might be struck with fear, and be able to come to their senses. They took branches as a symbol of victory, honouring Him with these as the victor over death.

Vers. 15. Et — Israel. This stifled the Jews most of all: that the crowd was persuaded that He comes from God. Seek, however, in the forty-fifth chapter according to Matthew, the text: "But the crowds that went before and that followed were shouting, saying: Hosanna to the Son of David" (Matt. xxi, 9), and read the interpretation of it, and of the two subsequent passages, which is most excellently set forth.

CAP. XIV. Of the donkey.

Vers. 14. Nactus — illum. Seek again in that place the explanation of the beginning of the chapter, and read it all, as it is most necessary. He obtained the donkey, brought by the disciples whom He had sent, just as the other evangelists have recorded. For they passed over all the things concerning the aforementioned Lazarus and the events following up to the donkey and the colt, just as also many other miracles and teachings, whether they simply forgot, or rather because of some more divine dispensation, so that this one also might have, after them, things which he might write in his own specific way for the confirmation of the Gospel.

Having passed over ^C these things, they say, Matthew indeed... ^D

^A *When they drew near to Jerusalem, and came to Bethphage unto the mount of Olives, then Jesus sent two disciples,* and so forth. Mark says, *When it had drawn near to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sends two of his disciples;* and likewise Luke. It is evident, therefore, that having departed from the house of Lazarus, and while still at Bethany, he sent the disciples, and they brought the ass and the colt. Therefore, the other evangelists, as if Christ were simply traveling toward Jerusalem, narrate the events without interrupting their account of the journey to Jerusalem with the mention of Lazarus; but John records more extensively those things which had been passed over in silence, while recording the events concerning the colt and the subsequent journey more concisely, as they had already been written.

It is also necessary to observe this: those who carried the branches of palm trees went out to meet him; but those who cut branches from the trees ^B and spread them on the road, they did so after having met him—events of which Matthew and Mark spoke.

*Vers. 15. As it is written — of an ass.* Fear not; for he is meek, and not like many of those who have ruled over you, threatening and unjust and a tyrant. Seek, however, in the chapter mentioned above, the text: *All this was done, that it might be fulfilled which was spoken by the prophet,* and so forth; for there you will find the interpretation. But if John omitted the word "meek," do not wonder; for he frequently leaves out certain utterances of the Old Testament, either as not occurring to his memory, or as being declared by the things which follow. For since he sits upon the foal of an ass, he is by all means meek and gentle. But even "sitting" and "mounting" signify the same thing, since they are both signified by the same Hebrew expression; and again, the foal of the ass is an ass, and the foal is the son of a beast of burden.

*Vers. 16. These things — at first.* These things, namely such prophetic sayings, they did not know before the cross that they had been spoken concerning him.

*Vers. 16. But — him.* When he was glorified through the cross and the resurrection, then through the descent of the Holy Spirit, they remembered that all these prophetic things ^C had been written for his sake, or concerning him, and that all these things which were written the Jews had done to him.

*Vers. 17. The multitude therefore bore witness — the dead.* It was bearing witness to the sign which he had wrought concerning Lazarus.

*Vers. 18. For this cause — sign.* The multitude indeed of those who had heard bore witness to him; but the multitude of those who had also seen...

^A had wrought concerning Lazarus, met him along with them.

*Vers. 19. The Pharisees therefore — he is gone away.* By "the world," they refer to the multitude. "He is gone away after him," that is, he follows him. If, therefore, by the Pharisees here you understand the plotters, they are indignant with themselves because through sloth they achieve nothing; but if you take them to be those who had believed, but were hiding their faith for fear of others, they are indignant among themselves at the plotters because they were laboring in vain and achieving nothing. ^B

CHAP. XV. Concerning the Greeks who approached.

*Vers. 20. There were — at the feast.* For many Greeks, loving the worship of the Jews and desiring to become proselytes, were going up and worshipping at the feast.

*Vers. 21. These — to see.* Having heard the report concerning him, they desired to see him.

*Vers. 22. He cometh — Andrew.* Concerning these Greeks, as the first. ^C

*Vers. 23. — of man.* Since then he was about to die when, on the one hand, the Jews would sanction his death, and on the other, the nations would begin to approach him; and as both this and that had by now come to pass—for the aforementioned Greeks were from the nations—he says: "The hour has come that I should die." For after his death and resurrection he was about to be glorified among all nations, the Gospel being preached in the whole world. And when the Jews thought to extinguish his glory, then ^D it shone forth the more over the whole inhabited world.

[Since, therefore, the Jews with deliberation sanctioned his death, while the nations sought him, it was unworthy of the justice of God to remain any longer among the incurable and to neglect those who were prepared for healing. And why did he not then pass over to the nations? In order to remove every excuse for the perfidy of the Jews: for not only did he himself not pass over, but he did not even permit the disciples to go away into the way of the nations, and, suffering myriad things at the hands of the ungrateful, he did not cease teaching, healing, and in every way bestowing benefits, until they killed him.]

*Vers. 24. Amen — brings.* Comforting the disciples through an example, he demonstrates that it is beneficial and necessary that he die. For his death, after the manner of the grain of wheat, will bear much fruit, and will be most fertile and profitable. For because of the aforementioned reason, after his death his disciples were about to be sent out to disciple all nations, so that now his death would be the life of the nations.

And by "death of grain" he signifies to me His own corruption. Then he also incites them to despise death and not to be lovers of the soul in the face of the dangers set before them for the sake of the faith in Him. ^A

*Vers. 25. Qui — eam.* "He who is a lover of the soul at the time of martyrdom," that is, he who grants the soul more than he ought, and who loves it as it desires wrongly; for it says: *Do not walk* in the desires of your soul. He who loves it more than God will lose it in the age to come—that is, he will cast it into punishment, as having betrayed the faith.

*Vers. 25. Et — eam.* He who does the contrary, that is, he who is not too desirous of retaining life, and so forth. He said similar things also near the end of the nineteenth chapter according to Matthew and in other places.

*Vers. 26. Si — sequatur.* "Let him follow me," through imitation; that is, if anyone wishes to be my disciple, let him imitate me. For just as it is necessary for a servant to follow his master, so too it behooves the disciple to follow his teacher. ^B

*Vers. 26. — erit.* Or he is again protesting the same thing, or, having spoken of the present endurance of evils, he adds also about the future enjoyment: "He who follows me will ascend into heaven."

*Vers. 26. Et — Pater.* "He will glorify him," as a minister of His genuine Son. He said this because they still thought the Father was greater than Him. But so that no one might say that, being outside of human weakness, He philosophizes easily about death, He shows that even He, as a man, is clothed with the infirmity of nature. Therefore, first of all, He permits the nature to suffer what is its own, then He encourages Himself to endure it for what is necessary and useful. For see what He says:

*Vers. 27. Nunc — turbata est.* In a human manner He is disturbed, agitated by the impending death.

*Vers. 27. Et quid dicam?* He is hesitant from fear.

*Vers. 27. Pater — hac.* "Deliver me from this hour," this dreadful, death-bearing one. Having said these things as a man and as one encompassed by human cowardice, He recovers Himself and strengthens Himself, saying: ^C

*Vers. 27. Sed — hanc.* "For this reason I have been kept until this present hour, so that I might die at this time, and it is now necessary to bear it nobly." Therefore, having left to us a measure of natural cowardice and a pattern of manliness, He again says:

*Vers. 28. Pater — nomen.* That which is glorified among the heavenly virtues, glorify it also before the men who inhabit the earth, through the signs that are to come about at my death. Glorify it through the glory of my name; for my glory is yours. ^D

^A Vers. 28. *Venit*. “Glorify it.” I have glorified it by the signs that have already occurred, and I shall glorify it again by those that will happen at your death. Vers. 29. *The crowd, therefore*—to have happened. Not having understood the meaning of the voice, but having perceived only its sound. *Others*—has spoken. Having understood it. *He answered*—you. Not for my sake, that I might learn what I do not know—for I know all things that belong to the Father—but for your sake, that you may learn, concerning which you doubt, that I am from God. For how could a voice from heaven have come over me, if I were not from God? And how else would God have glorified his name, and be about to glorify it again through me? ^B Vers. 31. *Now*—of this one. Now, already, there is retribution for the men of this world through my retribution. For to all other men, death is the penalty for sin; for "all have sinned," he says, "and through sin death entered." But to me, in no way, because I have never sinned. Since, therefore, the devil brings death even upon me, who have remained sinless, now in the present time he pays the penalty for my injustice, namely, the overthrow of his tyranny. And this judgment, or punishment, is the retribution of this world. Consequently, the retribution now for the insolence against me is the retribution for the insolence against the progenitors and the whole human race. *Now*—out. Out of such authority, which he acquired through deceit. For since he long ago cast the old Adam out of the kingdom of the world through the wood of ^C eating, the new Adam now casts him out of the kingdom of the world through the wood of the cross, healing the disobedience of the progenitor through his own obedience. Vers. 32. *And*—myself. If I am lifted up upon the cross, I shall draw all men from every side who are capable of faith to myself through it. And thus, being lifted up upon the cross, he first drew the robber, and the centurion, and those who were guarding him with him, beginning from there to draw. "I shall draw," he says, those held by the tyrant, having first cast down the tyrant himself. This drawing he called robbery elsewhere, saying: "How can one enter into the house of the strong man and plunder his goods, unless he first binds the strong man, and then plunders his house?" Previously, indeed, he said that "No one ^D can come to me, unless the Father who sent me draws him," but here he says that "I will draw all men to myself," not signifying things that are contradictory, but that the things of the Father are

claimed as his own, and showing that all things are common, and setting forth the equality through such things.

^A Ver. 34. *This* — *was about to die*. This, what sort of thing is it? "When I am lifted up," for he was intimating the lifting up upon the cross.

Ver. 34. *Answered* — *of man?* Here too they call the divine Scripture simply the Law. For in its frequent places the immortality of the divinity of Christ is signified, just as also the mortality of his humanity, and more so in the Davidic Psalms.

And see their malicious attempt. For when they had heard him above disputing about death, and adding that "it behooves the Son of man to be lifted up" (although the evangelist did not add this here; for he had spoken this to them in various places); when even now he added, "If I am lifted up," they understood that he meant death by lifting up, even if they did not perceive that which would happen upon the cross: and hence they hoped to be able to convict him of not being the Christ, as if saying: We have heard from the Scripture that the Christ does not die, and how do you say that it behooves him to die? Then, that they might not seem to be saying this about him, they say:

^B Ver. 34. *Who* — *of man?* For if he is the Christ, he does not die; but if he dies, he is not the Christ. But, oh you fools! Your reasoning is flimsy; for both this and that is true: he is immortal indeed in his divinity, but mortal in his humanity. But Christ did not now teach how he is immortal, but how he is mortal, knowing that they would not accept the discourse concerning his divinity.

For consider that even when they had heard the voice that came from heaven, and had said that an angel had spoken to him, they still act maliciously. Therefore he admonishes them simply.

^C Ver. 35. *He says* — *overtake*. He calls the light himself. For he had even said previously: "I am the light of the world, he that follows me shall not walk in darkness." But by "a little time" he means that which remained until his death. Therefore, out of philanthropy he testifies and urges them to walk in the light, that is, to follow him who leads with light and points out the way, and to believe his words. By *darkness*, however, I understand the error by which their chief priests misled them after they had slain Christ, asserting that he had been a deceiver.

^D Darkness is also understood simply as the error of the Jews, who, keeping the physical worship,

^A believed they were pleasing God and being saved. But these very darknesses already held them; yet he says: "Lest the darkness overtake you," that is, lest it dominate you until the end.

"And he goes away." He errs, he stumbles, he falls.

"Until — light." He explained the saying.

"That — you may become." In the introduction of the Gospel, this Evangelist also said: "As many as received him, to them he gave power to become children of God, to those who believe in his name." But there we understand that they become children of the Father, while here, children of the Son, so that you may learn that there is one operation of the Father and the Son, and that all things are common to both.

"These things — from them." For he knew that their anger was being troubled and becoming savage, and he hid himself so that it might not be further inflamed, but rather calmed by his withdrawal.

"So many — him." So many as he did, and this one omitted on account of their multitude.

"That — might be fulfilled." Here too, the "that" (hina) is not causal, but indicates an outcome, that is, the fulfillment of the future; for it was about to be fulfilled. And everywhere that the saying of the prophet might be fulfilled, and that the prophecy might be fulfilled, and "in order that" and the like have this meaning, even if we have not indicated this in the other Evangelists. For it is not because the prophets spoke that these things happened as they said, but because they were about to happen, the prophets spoke them. For this is an idiom ^B of Scripture, as has been shown before, denoting the infallibility of the prophecy and the fulfillment of all things.

"Which — of us." The prophet has said this about those who did not believe, concerning these and those like them; calling "report" the prophecy about Christ, which, having heard with the ears of their souls, the prophets, stirred by the divine Spirit, prophesied. He says, therefore, that no such person believed it.

"And — was revealed." The Son is the arm of the Father, as his power. For Paul says: "Christ is the power of God." To none of these was he known, not because of his own concealment, but because of their blindness. For he himself, like the sun, displayed the light of his own divinity through both words and works; but they, having their sight corrupted by wickedness, did not see clearly.

"Therefore — Isaiah." Here too, "Therefore"

^A is not of causality, but of the future—because they were about to be unable to believe, or rather, unwilling. For if they had wanted to, they would have believed. For "to be unable" implies also "not to want," as we have taught in what preceded. Or, they were not able, prevented by their wickedness and their callousness. What, then, did Isaiah say again?

"He has blinded — heart." This is a feature of Scripture, to call the permission of God an act of His. For "He has blinded" and "He has hardened" mean that He permitted them to be blinded and hardened, as [being] incurable; for He draws no one by force, because of every man's free will. Such also is what is said: "Hardening, I will harden the heart of Pharaoh" (Exod. IV, 21); and "You made our paths turn aside from Your way" (cf. Ps. XLIII, 19); and "You made us wander, O Lord" (Isa. LXIII, 17) — and such idioms are frequent in the Old Testament.

Such also is that which is said by Paul: "God gave them up to a base mind" (Rom. I, 28) and: "God gave them up to dishonorable passions" (ibid. 26). For God not only does no such thing to anyone, but neither ^B does He abandon [him], unless we abandon Him. For He says: "Your sins create a division between me and you" (cf. Isa. LIX, 2). And again He says: "You have forgotten the law of your God, I also will forget you" (cf. Hos. IV, 6). And David: "Behold, those who distance themselves from You will perish" (Ps. LXXII, 27). And again the Savior in the Gospels to Jerusalem: "How often would I have gathered your children, and so forth, and you would not" (cf. Matth. XXIII, 37).

"That — them." Again, the "that" is not of causality, but of the future—that they were about not to see with their eyes, nor understand with their heart, nor turn back and be healed. By eyes He means the intellectual ones; for "not to see with the eyes" is interpreted by what is subjoined: "nor understand with their heart."

These sayings, however, were interpreted in another way in the Gospel according to Matthew, having been spoken at another time. "These — of him." These [words], the ones concerning blindness and callousness and the rest. By His glory, he means that glorious vision when he saw the Lord ^C sitting upon a high throne (Isa. VI, 1), and the other things around Him that were terrible and magnificent. For he saw the Son then, and he said these things later and spoke about Him, having heard them then from Him. For they were about Christ, that they were about to be blinded and hardened, and not to see, nor to understand that He is God, nor to turn back from their error, and be healed of the wounds of their souls. ^D

^A "Nevertheless"—God. They were not, therefore, rulers, but slaves to human glory. For this reason the Lord also said to them: "How can you believe, when you receive glory from one another, and do not seek the glory that comes from the only God?"

"Jesus"—me. The anger of the Jews having subsided, He appears again and teaches. And what He says means this: "He who believes in Me, believes in Him who sent Me," not only because there is one nature and divinity for both, but also because the honor shown to the One who was sent redounds to Him who sent Him. But the phrase "He does not believe in Me" seems indeed to be a negation, but it is rather an exhortation to believe. Similar also is that saying: "He who receives Me, does not receive Me, but Him who sent Me." For these are matters of idiom, and others like them.

One must know that it is one thing to believe *him* (credere ei), and another thing to believe *in him* (credere in eum); for the former is to believe his words, which is said even of other men, but the latter is to believe in his divinity, which is said of God alone.

^B "And"—me. He speaks of the vision that is through the mind, as if he were saying: "He who has known My divinity has known that of the Father." For one and the selfsame is the divinity in Us. And I am the unchangeable image of the Father.

But one perceives the divinity of Christ not from its nature; for the divine nature is invisible, and altogether beyond comprehension, according to that word: "No one has ever seen God," but from His divine works and words.

"I"—have come. An intellectual Light, dissolving the darkness of the intellect, and by means of divine works and words demonstrating the rays of the divinity to healthy eyes.

"That"—remain. In the state of error, in the state of sin. He says the same things in different ways by way of protest, wishing by his persistence to soften the hardness of their heart, and bringing forward everything that pertains to Himself; for this reason, indeed, He also cried out.

"And"—Him. In the present age.

"Not"—world. He said also in the third chapter that "God did not send His Son into the world to judge the world, but that the world might be saved through Him." And read there again the explanation, which is excellent.

"He"—Himself. "He who disobeys Me and does not receive My words has one who judges him, who convicts him." And who this is, hear.

"The Word"—day. And who this word is, give ear. ^{C D}

Vers. 49. *Quia — loquar*. Because they used to say that He was not from God, and for that reason did not obey Him, He says: "In the last day the discourse which I spoke, saying that I did not speak of myself, but the Father who sent me, He gave me a commandment what I should say and what I should speak," He ^A will condemn him, established in the position of an accuser and convicting him, and removing every excuse, whom I have confirmed by works, showing from every side that I am not an adversary to God.

Vers. 50. *Et — est*. As one procuring eternal life, as one leading to eternal life. They are therefore inexcusable who do not receive the things that have been commanded to me to be spoken, namely my words, my doctrine; and they are enemies to themselves, as not receiving eternal life.

These words, "What I should say and what I should speak," signify the same thing. But there are many such things in the Holy Scripture.

Vers. 56. *Quæ — loquor*. And by the aforesaid and by the present statement, He again leads them to faith, still sparing them out of immense kindness. Concerning such humility of words spoken by way of dispensation, we have spoken in various places. For those: "I have not come of myself"; and, "I have not spoken of myself"; and, "He gave me a commandment what I should say and what I should speak," and things like these, more openly indeed confirm that He is not an adversary to God; but more secretly they hint that He is equal to the Father.

CHAPTER XIII.

Vers. 1. *Ante — Patrem*. For after He had died and risen, He migrated from earth to heaven.

Vers. 1. *Cum dilexisset — eos*. He calls His own the disciples, as being part of His household on account of their obedience. But all the Jews were also called "His own" as kinsmen; and indeed all men together as His creatures. He added, however, "Who were in the world." For those who had already died in virtue were also called His, namely Abraham, Isaac, and Jacob, and the just men of their time. Having therefore loved the disciples up to that time, He then loved them more. For "unto the end" signifies "vehemently." Because He was now about to die and to leave them, He intensifies His love for the kindling of a more vehement memory of Himself. A sign of this intensification was the washing of their feet: for he who loves someone fervently does not avoid even the most menial service for him.

Vers. 2. *Et cœna facta*. In the lodging house, in the furnished upper room: because at eventide, as Matthew said, He reclined with the twelve. Search, therefore, for this passage in his sixty-third chapter, and read the entire exposition given there.

Vers. 2. *Cum diabolus — traderet*. Now, when he had by then cast the thought, when the woman—of whom Matthew wrote—poured the ointment upon the head of Jesus. Search, therefore, near the end of the sixty-second

^A chapter of his, where it is said: "Amen, amen, I say to you, wheresoever this Gospel shall be preached in the whole world," and the rest; and read the end of the explanation given there.

This, however, the evangelist interposed, marvelling with astonishment at the surpassing forbearance of the Saviour, because he washed even the feet of this one, who was about to betray Him.

CAP. XVI. Regarding the washing of the feet.

Vers. 3. *Sciens — manus*. As to a legitimate and only-begotten Son. He spoke in a human manner, that the Father had given all things into his hands, imitating Christ Himself, who like this is accustomed frequently to speak of Himself by way of dispensation, as we have said in various places. Just ^B as the Father delivers to the Son, so also the Son to the Father. For Paul says: "When he shall have delivered up the kingdom to God and the Father."

*Et — iret*. As Son of God and God. He says, therefore, that knowing Himself to be omnipotent and the Son of God, and of such great power and such great dignity, nevertheless He descended to the lowest humility, at once displaying love toward the disciples, and at the same time teaching them modesty of mind.

Vers. 4. *Surgit — vestimenta*. Not all, but the outer garment, or also that which was attached to that outer clothing, in order that He might be more girded for that which He was preparing to do.

Vers. 4. *Cumque accepisset — se*. He girded Himself with a towel for the purpose of wiping the feet of those being washed.

Vers. 5. *Deinde — pelvim*. He Himself even brought the water, and did all things with ^C all promptness with His own hands, so that we too, in ministering, might do all things with all promptness by ourselves, looking to Him; and let us not be lifted up: for what are we if we be compared to God? The towel, therefore, and the basin, and the water-pot, He doubtlessly received from the master of the house for that then-present use.

Vers. 5. *Et — Vers. 6. Petrum*. Because He began to wash and afterwards came to Peter, it appears that he first washed the feet of Iscariot, at once indeed conferring a benefit and honoring His own betrayer even unto death, so that we might do likewise; at the same time also wishing him to be pricked with remorse, who was contemplating such things against such a guide.

Vers. 6. *Et — pedes? Tu qui Filius Dei es?* Struck with ^D astonishment he said this, and greatly fearing with reverence.

Vers. 7. *Respondit — modo*. That which I teach by this action.

^A *Vers. 6. Scies autem postea. Quando hoc manifestavero.* For a little later he is about to speak of this: *If I have washed your feet, the Lord and Master, and you also ought to wash one another's feet*. Or, "you shall know hereafter," when you see me taken up into heaven, when the Paraclete comes upon you: for then you shall know how great a work I have done, and why. *Vers. 8. Ait — æternum.* This is, never; for he was affirming this, honoring and reverencing him. *Vers. 8. Respondit — caput.* He did not say for what cause he was doing this, knowing that he would not be persuaded by this, but would rather oppose it even more; but since he was opposing from an abundance of love, he persuaded him by this very thing. For having threatened exclusion from it, he immediately tilted him, and made him ask for more than was previously requested of him: and he offered himself as much to perform that ministry as he had previously offered to oppose it, or even more so. Not only the feet, he says, but also the hands and the head. Thus out of an excess of love he first resisted, and afterward yielded. ^B *Vers. 10. Dicit — estis.* Lest they opine that this washing is a certain cleansing, like baptism, he dissolves such an opinion with an example, saying: *He who is bathed needs not to be washed, except for his feet*, because of the fact that, by walking, he comes out of the bath; but he is clean all over, as already bathed. *And you are clean*, that is, already cleansed by the doctrine which I have taught you, and having cast away all wickedness and malice. For Chrysostom also, interpreting that, *And you are clean*, says that there is also added, *Because of the word that I have spoken to you*, that is, the doctrine. You do not need, therefore, to be cleansed of those things from which you have already been cleansed, except to have your feet washed, for a reason given which you do not know now, but you will know hereafter. ^C *Vers. 10. Sed non omnes. You are not all clean.* *Vers. 11. Sciebat — estis.* He knew him who had been cast down and contaminated. *Vers. 12. Cum — vobis?* He asks those who were ignorant, in order to make them more attentive: for after the deed was done, he now wishes to teach what they were ignorant of. *Vers. 13. Vos — etenim. I am these things, as God.* For while speaking with his disciples, he reveals himself. Therefore, saying: *You call me (me the way you address me)*, he made the statement free from envy; but adding *I am*, he confirmed such titles, and demonstrated that they were said not as a favor, but for the sake of truth. ^D Now, therefore, draw your conclusions from this.

^A *If-feet*. He did not say, "If I, who by nature am Lord, washed the feet of you who are by nature slaves, much more ought you, fellow-slaves, to wash one another's feet," nor did he say, "If I washed the feet of the traitor, much more you the feet of those who plot against you." But by his actions he indicated these things, leaving the discernment of them to the conscience of his hearers.

*Exemplum—vobis*. ^B An example of humility in love, this act I have rendered unto you.

*Iva—faciatis*. Humbled out of love, and ministering to those beneath you. And yet, he himself was greater than can be understood or expressed; but we are earth and ashes, dust and mud, or if there be anything more worthless than these. When, therefore, we not only do not humble ourselves to those who are lesser, but not even to those who are greater, and not only do we not wash the feet of slaves, but not even those of our friends, when we ought to wash even those of our adversaries: what condemnation, I ask, would we not be worthy of, who not only do not imitate Christ’s example, but even set ourselves up in opposition and are elated diametrically against it, and do not pay the debt? *And you*, he says, *ought to wash one another’s feet*.

*Amen—illum*. Therefore, if I, who am incomparably greater, was so humbled, how much more ought you to be? And this is also of his ineffable humility, that he gave himself as an example, the Creator to his creatures, and in some manner compared himself with them—he who is incomparable.

He expressed this thought also in the nineteenth chapter according to Matthew; seek there the saying: *The disciple is not above his master*, and what follows.

^C *Non est servus*. So long as the one is a servant to the other, the latter is his apostle. For it is of a lower condition both to serve and to be sent as a messenger.

*Si—ea*. If you know these things which have been said—and you know them, having learned them from me—*blessed are you if you do them*. For to know is not enough; one must also do.

*Non—dico*. That is, *if you do them*. For he was speaking about Judas, who was not only not going to do these things, but not even anything else of what was commanded, since he was already meditating on the betrayal.

^D *Ego—elegerim*. I know, as God, which of those chosen by me will do these things, and which one will not do them. And having said above that *you are clean, but not all*, and having at various times spoken many such things, he was merely pricking the conscience of the traitor. At once he was teaching him that he did not go unnoticed in his plotting, and at the same time he was calling him to repentance and correction, but he did not persuade him.

^A But why did He also choose the traitor? We have said this in the eighth chapter according to Mark 70; look for that which is said there: *And He went up into the mountain, and called whom He Himself would* 70, and so on; and read the whole explanation of such words.

Verse 18. *But* — *his own*. Here too the word "that" is declaratory of what was to be. He says this too, like other things, because of the traitor. For it was to be that the Davidic Scripture should be fulfilled, which says: *He who eats my bread has magnified [lifted up] for against me his supplantation* 71. The Seventy, therefore, interpreted this from the Hebrew sense in this way: but Christ, interpreting the same thing now from the same, says the same things Himself by other synonymous words. For "he who eats" is equivalent to "the eater," and "magnified" to "lifted up"; and the rest are likewise.

He says concerning Judas: "He who is fed by Me, he who shares the table with Me, not even in this did he feel reverence, but magnified and lifted up," that is, he strengthened and stirred up "the heel and supplantation" against Me, that is, treachery and deceit, because he has spoken with the enemies. For those who strive to throw down those who are running are accustomed to lie in wait with the heel. Therefore, "heel" and "supplantation" denote treachery and deceit.

Verse 19. *Now* — *am*. In order that, when such Scripture has been fulfilled, you may believe that I am He of whom it prophesied.

Verse 20. *Amen* — *me*. Also, near the end of the nineteenth chapter of the Gospel according to Matthew, He said: *He who receives you receives Me; and he who receives Me receives Him who sent Me* 72. And now He says the same thing, wishing to comfort them further, as they were soon to run through the world.

Verse 21. *These things* — *in spirit*. By "spirit" understand the affection of sadness and agitation which He was experiencing because of the traitor's perdition; for He was being agitated out of extreme compassion. For He was grieving intensely over him. Declaring also that which was said about Lazarus, *He groaned in the spirit* 73, we have said that "spirit" means the affection of agitation.

Verse 21. *And* — *me*. He testified, that is, He solemnly declared concerning the betrayal.

Verse 22. *They were watching* — *saying*. Since He did not yet wish to expose the wretched man, still awaiting his conversion.

Verse 23. *Now there was reclining* — *Jesus*. This was he who was writing these things, as he himself indicated at the end of the Gospel. And Jesus loved this one, more obviously, as

one worthy to be loved for the ^A excellence of his great virtue, which he himself had hidden on account of his modesty. It is said, moreover, that from his youth he had such great care for purity that he never allowed even an impure thought to rise into his heart. By "impure thought" one must not understand the natural movement of the body, but the voluntary phantasy of the mind. For this reason he was afterwards called a virgin. This privilege, moreover, belonged also to the Theotokos. Chrysostom says that He loved him more also because of his excellent humility and gentleness, which he had acquired after being rebuked for his [desire for] preeminence. For these virtues exalted Moses as well.

Observe also this, that he alone of the disciples remained during the ^B sufferings of the Master, until He had breathed His last. For these reasons, therefore, he was loved more, and at that time he was reclining in His bosom, as a son in the bosom of a father, being appropriately brought near to Him on account of the proximity of his virtue. For it is likely that, knowing already of the death of the Master, he was greatly saddened, and for this reason, after the washing of the feet, he was summoned and reclined there for the sake of consolation. He wrote these things, then, not out of boastfulness; for, fleeing vanity, he kept silent his own name.

But since the other evangelists had passed over the matters concerning the dipped morsel and what was given to ^C Judas, intending to narrate this, he necessarily fell into an account of these things as well. For since he himself, having been prompted by Peter, asked secretly who it was that was betraying Him, it was necessary to say where he was reclining that he was able to ask secretly, and how he dared to recline there and ask mystically. Or [rather], he mentions reclining in His bosom to manifest the boundless humility of Him who possessed boundless glory; he says he was loved, showing both himself to be grateful and Him to be most benevolent. And he confesses that he was loved; but the reason why he was loved he does not add, being at once grateful and modest.

^D *He beckons* — he says. He himself [Peter] did not dare to ask because of the reason which we have mentioned in the sixty-fourth chapter of the Gospel according to Matthew; but he entrusted this to John, as the one most loved by the Master, and as one reclining at that time in His bosom.

*Falling back, therefore, he asked thus* — *is it?* In such a way, as he was reclining, that is, not rising, but merely turning. John, therefore, out of simplicity and love, fell back. For thus he did not yet know Him to be God by nature; but He permitted it, gladdening his soul even in this.

^A Vers. 26. *Respondet — Iscariot.* Seek this in the aforementioned chapter according to Matthew, where it is said: "I say to you, I will not drink from this fruit of the vine until that day," and the rest; and read the entire explanation: for therein these things and those that follow are spoken of literally.

*Vers. 27. — Satan.* At the end of that explanation you will find this clearly. But he entered into him, not so as to agitate him like a demoniac, but so as to master and enslave him, as we have already said in the seventy-sixth chapter of the Gospel according to Luke. Or he may have entered into him through his own thoughts.

*Vers. 27. Ait — Vers. 29. Daret.* In that explanation, these things also were all beautifully clarified.

*Vers. 30. Accepta — exivit.* Likewise also this.

*Vers. 30. Erat — Vers. 31. Exivit.* The evangelist signified the time, showing that not even the night held him back.

*Vers. 31. Ait — hominis.* Earlier, in the twelfth chapter [of John], he said: "The hour has come that the Son of man should be glorified." But here: "Now the Son of man is glorified." From this time, he says, He is glorified by the sufferings endured for the world: for sufferings which the Lord endures for the sake of His servants are glory. He speaks of that which is about to happen as if it had already passed, because so soon he was to be seized and to suffer. But if sufferings endured for the sake of servants are glory to the Lord, much more is it glory for servants to endure [sufferings] for the sake of the Lord.

^B *Vers. 31. Et — eum.* The Father was glorified in the Son through the manner of life which, as a man, He lived for the salvation of men. For just as it is glory to the Son to have such a Father, so certainly it is glory to the Father to have such a Son. Furthermore, men also, seeing the wonderful things He did and taught, glorified God, as the evangelists say.

^C *Vers. 32. Quod si — seipsum.* He will glorify the Son by Himself, producing at the time of the passion terrible and stupendous signs, showing from this that He is His legitimate Son. For it was for this reason that He also said beforehand: "When you have lifted up the Son of man, then you shall know that I am," where we have given a fuller and clearer explanation.

^D *Vers. 32. Et — eum.* Immediately, upon the cross itself. But He said this lest they should think He was speaking of that glory which He will have at His second coming, of which He taught them in various ways. By saying these things, He raises up their dejected thoughts and persuades them not only not to be distressed, but rather to rejoice because of His glory, which was to be shortly thereafter.

^A "Filioli — sum." He foretells to them things that are to come, so that being reminded of them later, they might know that He foretold all things knowing them clearly, and so that, when they come upon them suddenly, they might not perturb those who were not expecting them. He called them "filioli" (little children) not only as their Creator, but also as their Teacher. And by saying, "Filioli, yet a little while I am with you," He stirs up their desire for Him more vehemently.

"Quæretis me." After I have died. To the Jews, when He said, "You shall seek Me," He added, "And you shall not find Me"; but to the disciples He did not add this, because they were to find Him after the resurrection. And to those, He said "You shall seek Me" to mitigate their madness, but to these, He says it to cast into them a greater desire.

"Et — nunc." But to those He said this as to men unworthy of that place, but to these as men who were not yet about to die.

"Præceptum — invicem." And yet it was an old commandment: "You shall love your neighbor as yourself." But that which is now given is greater than that; for He adds—

"Sicut — invicem." This is the novelty. For that [law] commanded one to love his neighbor as himself, but this one [commands] even more than oneself. For Christ so loved us that He did not even spare Himself, but died for our sake. ^B Some, however, interpret it differently, that since the old commandment was, "You shall love your neighbor, and hate your enemy," now He delivers that all are to be loved, namely, even one's enemies. For He Himself loved all the disciples, to the extent that He did not even hate Judas who was plotting against Him, but was rather troubled in spirit—that is, by the affection of grief and sadness—on account of his perdition.

"In — mutuam." "As I have [loved] you." For the true disciple is one who imitates his teacher. This is the clear character of a Christian, this is the manifest sign; for true love is the head of every virtue.

What then? Do not miracles much more demonstrate the disciple of Christ? By no means. For He said near the end of the seventh chapter of the Gospel according to Matthew: "Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name? And in Thy name have cast out devils? And in Thy name done many miracles? And then will I profess unto them, I never knew you." ^C And read the whole explanation that is placed there.

And yet miracles have especially drawn the world to Him. But that was because love preceded those who performed the miracles.

Vers. 36. *Dixit — me*. Peter indeed inquired, wishing not so much to know, as to follow. But Christ, knowing his mind, answered him; for he did not say *whither you go*, but: *You cannot follow me now*; he was hinting at death. ^B

Vers. 37. *Dicit — ponam*. What are you doing, O Peter? When he states: *You cannot*, you say: *Why can I not?* Therefore, experience shall teach you not to contradict. ^B

Vers. 38. *Respondit — ter*. Seek in the sixty-fourth chapter according to Matthew, where it is said: *But Peter answering said to him: Although all shall be scandalized in you, I will never be scandalized*; and read also the commentary stated there, and furthermore those things which follow up to the place where it is held: *Likewise also all the disciples said*.

But if the words bear some variation, it is no wonder. For these things were said before they went out to the Mount of Olives, but those things after they had gone out there. For when Peter stood against him twice, Christ protested to him twice concerning the denial; and of the first repugnance and protestation Matthew and Mark wrote; of the second, however, Luke and John. ^B

Chapter XIV

Vers. 1. *Ne — cor*. When the Lord had said to Peter: *Afterwards you shall follow me*; and: *You shall deny me thrice*, they were disturbed on account of both, fearing lest they themselves might be amputated or fall away from him, with only Peter following, or lest they themselves might also deny him, just as their leader had. Suppressing, therefore, their anxiety, he first consoles them regarding the fear of the denial, and then also regarding the fear of amputation or excision. ^C

Vers. 1. *Credite — credite*. Believe firmly in God the Father and in me, and the faith which shall be in us will keep you invincible.

Vers. 2. *In — sunt*. Which are sufficient to receive you, that you may always be with us.

Vers. 2. *Quod si secus — vobis*. But if there were not many mansions and a splendid dwelling-place, I would have said to you that I am going to prepare a place of dwelling for you, who are mine and more worthy than all others: this is entirely my concern, that where I am, you also may be. For he had predicted to them, saying: *Where I am, there also shall my minister be*. ^D

Vers. 3. *Et — sitis*. I would have said this also to you: *If I shall go, that I may prepare a place of dwelling for you*, and the rest: therefore not even so was it meet to...

^A be dejected; for since long ago the multitude of mansions is prepared, and they are distributed to those worthy, it is necessary to have confidence and not despair.

It may be said also in another way, that even if I go to prepare for you a place, that is, to open for you an ascent into heaven, which none of men has yet ascended, I come again at my second coming, and will take you to myself, having risen from the dead, so that you may reign with me eternally. For although the dead ascended before him, they did not ascend with their bodies; and if they are with him, yet they do not reign with him. But because he knew the impulses of their hearts, he knew they desired to know where he goes, and the way which leads where he goes, ^B he says:

*Vers. 4. And — you know?* From the things which I have frequently said to you, you know both, if you remember. For he was going to the Father from whom he had also come forth. And he himself is the Way, through whom we go to the Father, as he will say in what follows.

*Vers. 5. He says — to know?* For he thought there was some sensible place to which he goes, and that the way was likewise such a thing.

*Vers. 6. He says — life.* The Way, because you walk through me; the Truth, because I speak the truth, and these things will infallibly be; the Life, because I also rule over death. If, therefore, I am the Way, I will certainly lead you; if also the Truth, I do not lie; but if ^C also the Life, neither shall death separate you from me.

*Vers. 6. No one — me.* In the ninth chapter he said: *No one can come to me, unless the Father who sent me draws him*: for that one draws, and this one leads; and both cooperate for the salvation of men.

*Vers. 7. If — you had known.* Having said above (*If*) that *and where I go you know, and the way you know*, he signified that they knew both the Father and himself. But adding here: *If you had known me, you would have known my Father also*, he indicated that they were ignorant of both him and the Father. And he does this in many places. For since they knew both, yet not as was fitting—for later, the descent of the Holy Spirit ^D provided them with perfect knowledge—at times he says that they know, because they know in some way; but at other times that they do not know, because they do not know as they ought. But now he says: *If you had known me*, as is right, who I am in understanding, *you would have known my Father also*, for since he is equal to me and inseparable from me, he who has perceived me has perceived the Father.

*Vers. 7. And — him.* Since you know me, even if not as is right, it follows that you likewise know him also.

Chrysostom, however, interprets "you will know" as: "in a little while you will know him as is proper, when the Holy Spirit has descended upon you." *And you have seen him.* You have also seen his power through my power, through the divine signs which I have performed. For what I am able to do, that he also is able to do.

*Vers. 8. He says — to us.* "And it is sufficient for us, as having already known you." Since he therefore sought to know the Father, Christ shows that he already knows him.

*Vers. 9. He says — Philip?* The discourse is in the form of a question: "I have been so long a time with you, working divine signs, and from these have you not known me, who I am in dignity and power? That I am God almighty? Surely you have known me completely; and if you have known me, you have consequently known the Father also; for I am an exact image of the Father."

*Vers. 9. He who — the Father.* He who has recognized my dignity and power has also recognized the dignity and power of the Father; for we are in all things in the image of one another, and we are known to one another through each other.

*Vers. 9. And — the Father?* How do you desire to know what you have already known? How do you seek what you already possess?

These phrases are also understood in another way, since Philip sought to see the Father with his bodily eyes, perhaps having heard that he was frequently seen by many of the ^C prophets in human form and appearance, and he added: "and it is sufficient for us," as if he already saw and knew the Son himself. But Christ shows that he neither saw nor knew him according to the nature of his divinity. He says to him, therefore, in a negative statement: "So long a time I have been with you, and you have not known me, Philip? For the divine nature is invisible and unknowable. He who has seen me has seen the Father; but he who is unable to see me is also unable to see the Father. And how do you say, 'Show us the Father,' if you have not seen nor known me, even though you suppose that you have seen and known me?"

*Vers. 10. Is it not — the Father?* Because we are known through one another, as being entirely identical. Seek, however, concerning the end of the tenth chapter where it is said: "That you may know and believe that the Father is in me, and I in him," and read its explanation.

*Vers. 10. The words — I speak.* But from the Father; and if from the Father, then certainly from myself; for what are mine, these are also his; and what are his, these are also mine. For we possess all things in common and equally. Having spoken concerning his words, he speaks also concerning his works.

^A At the end of the aforementioned chapter he said, "If I do not do the works of my Father, do not believe me"; but here he says that "The Father does the works," namely those which I myself bring about. And he signifies the same thing both then and now: that they both possess the same power and the same will. Therefore, the Father speaks through the Son, as through His own Word; yet He works through the Son, as through His own power. And the phrase "He who abides in me" means "He who is not separated from me, or who is manifested through me."

"Believe me." Believe me when I say that "I am in the Father, and the Father is in me," [in the way in which] we are beheld.

"Or else... me." But if you do not believe me because of my words, believe me because of the works themselves, since they are supernatural and divine. ^B And likewise at the end of the aforementioned chapter he said, "If you do not believe me, believe the works."

"Amen... he will do." He did not say, "I am able to do greater things than those I have done," but what is much more wonderful, that "I will grant to others to do such things." Then he adds what is still greater, saying: "And he will do." This is a demonstration of the power of Him who gave it, not of him who performs the signs; for he who performs works greater than those of Christ in the name of Christ, proclaims the power of Christ. ^C "Because I go." It remains for you, he says, to perform miracles, because I am going to my Father and am being restored to my own glory. He said all these things to comfort them, as they were saddened and distressed because they did not yet understand the words concerning his resurrection.

"And... I will do." "Whatever you ask, invoking my name, I will do," he said, showing His own authority.

"That... in the Son." For the glory of the Father is the omnipotence of the Son.

"If... I will do." I, as omnipotent, am equal to the Father. He says the same thing again, firmly confirming his statement. But since it is for those who love Him to ask, he teaches how one ought to love Him: that it is not by word alone, but also by deed. ^D "If... you will keep." For the sign of loving me is the keeping of my commandments. And the keeping of them is their fulfillment or the working of them. But since it was likely that they would yearn for His bodily presence and accustomed conversations, he further consoles their grief, saying:

"And... to you." From here he begins to make known to the disciples

^A the knowledge concerning the Holy Spirit. "Another," he says, "Paraclete," as if to say, an admonisher and preceptor in the struggles of virtue, and a comfort and aid in afflictions. By saying "another," he shows the distinction of the Persons; by saying "Paraclete," or Comforter, he teaches the identity of nature, since both the Son and the Holy Spirit are comforters.

Yet he did not say, "I will send," lest he should appear to be an adversary of God ^B or as if he performed his words by the power of another; but now he promised that he would ask the Father, both for the aforementioned reason and that he might be deemed trustworthy. Advancing further, however, he reveals his own dignity, saying: "If I do not go away, the Paraclete will not come to you; but if I go, I will send him to you." And again: "Receive the Holy Spirit."

But how is he who is present everywhere, and who distributes gifts to each individually as he wills, given and sent by another? ^C Not as a servant is he given and sent, but as one of the same nature, and willing the same things with the Father and the Son. For such things do not signify in the uncreated Trinity as they do in creatures. And indeed he is given by the Father, as proceeding from him; but he is sent by the Son, as a fellow-worker and not an opponent. Now, therefore, he says that the Holy Spirit is given and sent; but further on he also shows his power, saying: "But when he comes," and the rest.

"To — eternity." Who may not be separated even after your death. ^D Then he also teaches who the other Paraclete is.

"The Spirit of truth." That is, the true one, or the preeminent one in comparison to other spirits. For an angel is called a spirit, and the soul, and the wind, and many other things. But in order that they might not, upon hearing [of] "another Paraclete," suspect that he too was in the flesh and visible to sensible eyes, he says:

"Whom — to receive." He cannot receive [him] sensibly.

"Because — him." Corporally, seeing that he is incorporeal.

"Nor does he know him." Since he does not see him.

But it is also understood in another way: that he who is occupied with worldly cares cannot receive him, because he does not see him, inasmuch as he is blinded in his intellectual eyes; nor does he know him, since he has no power to conceive of anything sublime.

"You — him." You know him nearly. For in a short time he will descend and will teach you.

Or, you know him from the knowledge of me. Just as…

^A he who has perceived me has perceived the Father; so again he who has perceived me has perceived the Spirit; for the three are of one substance, and nature, and power, and dignity.

"Because — he remains." For just as the Father is with me, so also is the Spirit; for the blessed Trinity is inseparable. "And he will be in you." Not dying, as I do. For he was not made man, as I was. But since, having said so much, he had not yet driven away their sorrow, as they were still distressed and grieving, as those already being left orphans, he heals such pain.

"I will not — orphans." The word is one of paternal compassion, bringing much consolation and delight. I will not leave you orphans at all, you who are my children.

"I am coming to you." I am coming again after the three-day resurrection, even if I will not be living with you as before.

"Yet — will see." Dying as a human.

"You — me." Appearing to you at intervals, with the other Paraclete always staying with you.

"Because I live." I live, having risen again from the dead.

"And you shall live." Not being killed immediately with me, but being preserved by my power for a long time. Or also, you shall live the blessed life after death.

"In — mine." In that day, that of my resurrection, clearly, you shall know that I am in my Father, that I am inseparable from my Father, in being able to do the same things as he.

"And — you." And that you also are being guarded and strengthened in me; and I in you, guarding and strengthening you. You shall know these things when ^B your enemies are suppressed, and you are speaking with boldness, and the proclamation is flourishing with each passing day.

Christ, then, is in the Father by reason of having equal power; but the apostles are in him, and he himself is in them, by reason of assistance; for it is known that Scripture often uses the same terms for God and for men, but does not use them in the same way. For both Christ and we are called sons of God and gods, and the image of God, and the glory of God; but the difference is great. And many such things are found in many places.

"He who — me." For it is not sufficient only to have them, but it is necessary also to do them. Having said this before as well, he says it now once more, indicating ^C that the sign of love for him is not to be sorrowful at his departure—for that is a matter of timidity rather—but to keep his commandments.

"He who — him." And I, as one restored to my former dignity after the resurrection. And observe the wonderful

^A consequence: "He who keeps my commandments," he says, "he it is who loves me; and he who loves me will be loved by my Father; and whom my Father shall love, I also will love in every way," because both desire and accept the same things.

Vers. 21. *And — myself.* Sometimes in a human manner, and sometimes with divine splendor. Hearing this, Judas the son of James, who was also called Lebbaeus and Thaddaeus, thought that, just as the dead often do in sleep, ^B He was about to manifest himself in dreams; and therefore, being troubled, he did not dare to say what he wanted—such as, "Woe to us, for you are dying and you are about to appear in the manner of the dead"—but instead he reveals his confusion through his question.

Vers. 22. *He says — world?* The question, "What has happened?" is that of one who is burdened and troubled. "What has occurred so that you are about to manifest yourself to us in dreams, and not to the world in the usual manner?" For because they did not want Him to die, they thought His death was something wondrous and desperate.

Vers. 23. *He answered — we will make.* "To him who loves me, I and my Father will come." That is, we shall appear in this way, just as my Father—and not as the dead do. "And we will make our abode with him," dwelling in him in a divine manner, which is not the case with dreams.

Vers. 24. *He — of the Father.* He shows that he who does not keep His words loves neither Him nor the Father. For He says: "He who does not love me does not keep my words; and the words which I speak are not mine, but the Father's." And so, he who does not keep my words does not keep the words of the Father; and he who does not keep the words of the Father does not love the Father either, since the keeping of the commandments ^C is the proof of love. How the word which He speaks can be His and yet not His, we have already explained. But because He knew that they did not understand some things, and that concerning others they were even doubting, He promises understanding of both those things of which they were ignorant and those about which they were in doubt.

Vers. 25. *These — remaining.* "These," that is, the things which seem obscure. He added, "remaining with you," showing even by this that shortly He would go to the Father.

Vers. 26. *But the Paraclete — all things.* That is, the things which concern you. "In my name," that is, to represent me here and to act in my stead. For because He Himself, having completed the dispensation, ascended to the Father, ^D it remained that the Holy Spirit should descend in His place, so that the Paraclete, or Exhorter, might not be lacking to us, as Gregory the Theologian says.

And why did He not teach them then those things which concerned them? Because they were not able to bear more, as He will say in what follows.

Vers. 26. *And — you.* He will bring to remembrance more perfectly;

^A for it is likely that they had forgotten some things.

*Peace I leave with you.* Other men, when dying, leave money and possessions to their relatives; but Christ leaves peace to His own—peace, a thing and a name that is sweet. *Peace,* He says, *I leave with you,* that you may be at peace with one another and with Me; and then the disturbance of the world will neither harm nor hinder you.

*Peace to you.* The peace that is beloved by Me, which is granted for the sake of those things that profit the soul, not the peace of the world, which is kept for the sake of those things that harm the soul.

*Not — to you.* For the world, that is, those who think in worldly terms, give peace to one another for the sake of evil; but I give peace to you for the sake of good. ^B Or otherwise: the world gives money and possessions to its own; I, however, give peace to you, who are Mine. And because the words "I leave with you" indicated a departure, and caused them greater confusion, He says:

*Let not — be troubled.* You see that they were troubled not so much by the magnitude of their love as by fear, thinking they would be torn apart by His enemies.

*You have heard — you.* I did not say only that I go away, but also that I come to you. Why, then, are you afraid?

*If — the Father.* Because you are not yet fully convinced of My power, and because I am dying, you think that I am unable to preserve you after death; yet you ought to rejoice that I said, *I go to the Father,* Who is able to rescue you from every plot, knowing that I shall surely intercede on your behalf.

*Because — is.* *Greater than I is He,* in power, as you think, since He is proclaimed more clearly in the Scriptures. All these things He says, ^C condescending to the suspicion and weakness of the disciples, and refuting them from their very own incorrect opinion. For, in truth, the Father is indeed greater, but not in power—only in the mode of principle, because He is the principle of generation to the Son; for the Son is from the Father.

*And — believe.* I have told you of My departure and again of My return, and of the other Paraclete, so that when it comes to pass, you may believe that I both know and can do all things. Having thus comforted them, He speaks again of sorrowful things, exercising them by the frequency of these [predictions] so that they might not be troubled at the time of dangers; for what is expected is wont to be borne more lightly.

*No longer — the ruler.* Here He calls the world wickedness, and the ruler, the devil; for he does not ^D

and rules over heaven and earth, but of malice, in that he has overturned and cast down all things. The same one is also called prince of darkness, that is, of sin. He says, therefore: The devil comes against me with the wicked Jews, power having been given to him from above. ^A For He said also in the Gospel according to Luke to those who were arresting Him: This is your hour and the power of darkness.

Vers. 30. *And — nothing.* In the case of other men, sin is the cause of death; for no one is sinless, therefore no one is immortal. In me, however, he has no cause of death; for I am sinless. Therefore he shall be condemned, ^B as we previously explained in the fifteenth chapter, where it is stated: *Now is the judgment of this world, now the prince of this world shall be cast out.*

Vers. 31. *But — the Father.* But I die, that all may know that I love the Father, being obedient to His will. And it is His will that I die for the salvation of men.

Vers. 31. *And — I do.* That they may know that I fulfill His commandment by dying.

Vers. 31. *Arise, let us go hence.* Seeing the disciples greatly afraid, and imagining that those who were to arrest and slay Him were already at hand, and for this reason ^C turning around frequently and being unable to pay attention to what was being said—for indeed, both the public place and the night were causing them anxiety, and especially the fact that He had said, "The prince of the world is coming"—He leads them to another, safer place, so that, thinking they were in safety, they might listen without any fear; for they were about to hear great dogmas. Then He says again:

Chapter XV. Vers. 1.

It is also said otherwise: *The true vine*, because it brings forth truth as its fruit.

He therefore calls Himself the vine, as providing the sweet and human-heart-gladdening preaching, which Scripture also calls wine, and as the root of the disciples; and the branches, the disciples, as having sprouted from Him by the word of the doctrine, and fed through Him to the bearing of ripe clusters, that is to say, of virtues, and providing in like manner the wine of doctrine.

Vers. 1. *The Father — is.* The caretaker, yet not of the root, but of the branches. Truly this vine is excellent, in which it is necessary to take care only of the branches;

for it shows that He is a helper to those who are fruitful, and punishes those who do not bear fruit.

*Version 2. Every — takes away.* Every branch, which has sprouted from me, and is united to me through faith, but does not bear fruit, that is to say, virtues, He cuts off as useless and worthy of fire. Therefore, every Christian who is barren is cut off from Christ, even if he seems to be joined to Him through faith, and is reserved for eternal fire.

*Version 2. And — may bring forth.* He cleanses it through temptations, permitting them to be brought upon it, which, though they may seem harmful, strip away everything and bring about every firmness and a greater fertility of virtue. But so that they might not suspect that some of them are unfruitful, and so be troubled again concerning themselves, He prevents such a disturbance, saying:

*Version 2. Now — you.* Cleansed by my doctrine. ^B You see that even though He is the vine, He is also the husbandman; for this agriculture is common to both Father and Son, just as are other things. But that they might not be torn away from faith and relationship with Him through excessive fear, He braces their now enervated soul and binds it to Himself, saying:

*Version 4. Abide — you.* Abide in me, being bound to me more firmly through indubitable faith and an indissoluble relationship, and I will abide in you, remaining with you in power and embracing or containing you, as a vine does its branches, and making them fruitful.

*Version 4. As — abide.* Neither can you bear fruit, if you are separated from my union.

*Version 5. I — much.* He explains the parable, and consider how He said: ^C *He who abides in me, and I in him, he bears much fruit.* For often someone abides in Christ, joined to Him through faith, but Christ does not abide in him, turning away from him because he is conducting himself unworthily. This man does indeed bear fruit, but little, having perhaps performed one or another good work occasionally. We see even in vines such branches, which, while the vines do not take pleasure in them, bear some miserable little bunches of grapes.

*Version 5. Because — to do.* Just as shoots that do not enjoy power from the root. ^D Having said above that you cannot bear fruit unless you abide in me, He now also speaks of the danger for him who does not abide in Him.

*Version 6. Unless — branch.* As a useless branch.

*Version 6. And is withered.* And has lost the sap of grace which it had from the root.

*Version 6. And they gather them.* And the angels gather such branches at the time of judgment.

^C Vers. 6. *And they are cast.* Into the Gehenna. *And it is burned.* They are also ignited, yet they are not totally consumed. By those not remaining in Him, He refers not only to those who have been cut off or severed from Him, but also those who were never attached to Him at all.

Vers. 7. *If... in you.* For nothing unworthy shall he ask who lives according to the commandments of God. Observe that this is Christ remaining in the disciples: that His words remain in them—that is, that they are kept and put into effect.

Vers. 8. *In... may bring forth.* "He is glorified" is used for "He shall be glorified." And "that you may bring forth" is for "if you bring forth." For there are many such idioms in Scripture.

Vers. 8. *...disciples.* That you may be made perfect. It should be noted, therefore, that he who brings forth much fruit—this man is made a perfect disciple of Christ. He said that the Father is glorified ^B and rejoices in the abundant fruitfulness and perfect discipleship of the person, encouraging them toward this thing, as toward that which is acceptable to God.

Vers. 9. *As... you.* In the same manner in which the Father loved Me, as one, that is, who performs His will, so also I have loved you, as those who perform My will. It has already been distinguished by us that "as" and similar terms, when they are said of the Father, the Son, and the Holy Spirit, signify equality; but when they are said of God and men, they signify similarity. But this similarity does not correspond in every way or in all things ^C.

Vers. 9. *Abide... My.* He binds them to Himself again.

Vers. 10. *If... love.* And how do You die as a man destitute of help? Because the Father wills this, and I also, for the salvation of men; because I also consider this thing a glory. As, therefore, I, being loved by the Father, nevertheless die for you, so also you, being loved by Me, shall nevertheless die for Me. For such a death is according to a good pleasure, not from hatred or weakness.

Vers. 11. *These... may remain.* I have spoken these consolatory words to you who are distressed at My death, so that the joy which was on account of Me, which ^D you felt in Me until these sad things came to pass, might not be destroyed, but might remain in you, now that you have been made certain that I will not leave you orphans, but will again come to you.

Vers. 11. *...may be full.* And that your joy which is in Me may be fulfilled, just as from the beginning you expected, hoping always to be conversing with Me.

Vers. 12. *This... you.* That you may love one another so vehemently as even to die for one another; for I have also loved you in such a way as to die for you.

Various readings and notes

^A Vers. 9. *I pray*. For them I beseech you, as a man. For both here and in the following sentence it is taken for "I request." — *Not... are*. I do not pray for the whole world, but for those who believe in me; for those who do not believe in me, do not wish that I should pray for them. Frequently, however, he puts the word "You have given," that they may learn more firmly that it is the will of the Father that one should believe in the Son. But because "You have given" and "They are Yours," and the like, were about to generate evil suspicions in the unwise, namely that the Father’s power was greater and more ancient, he resolves these by saying:

^B Vers. 10. *mine*. Do you see the equality of honor? For the reversal now signifies this. For when he said, "They are Yours," he showed that even those who are given to him are of the Father's power. But lest anyone should think from this that the Father is more powerful, he added: *And all mine are Yours, and Yours are mine*. And so they were the Son’s even before they were given, and they remained the Father’s after they were given; that is, they were always both's, as being equal in honors and goods. "You have given therefore to me those who were mine." "You have given," I said, dispensatorily, that they may know that I did not draw these to myself beyond your will.

^C Vers. 10. *And in them*. I have authority also in those things which are yours, as in mine, just as you have in those things which are mine, as in yours. Or, "I have been glorified in the disciples who were given to me," acknowledging me as their Lord, and adoring and preaching me as God.

Vers. 11. *world*. A little later to die. Again he introduces the discourse about his death, being about to commend them, as a man, to God and the Father. Therefore he says: "I am no longer in the world," as hitherto, conversing with them, and strengthening, anointing, and comforting them.

*And they are*. Not yet dying, and therefore they are in need of your help. But when he had said, "I am no longer in the world," he interprets this, saying: *And I come*. As a Son to the Father, the work now having been completed, as has been said.

^D Vers. 11. *Father... me*. Through your omnipotent name, which I also possess by nature. For I also am God. Again, however, he uses "You have given," lest he should appear to be contrary to God. Or, "what you have given me," as a man.

*That they may be one*. In the unity of the faith that is in me, and in the mutual love of which he had commanded them many things above.

*As we*. For he had foretold, "I and the Father are one." We have previously discussed elsewhere.

^A *Ver. 16. And I have placed you.* I have planted you in my love, in the faith which is in me. *That you should go.* That you should be extended, growing. *And bring forth fruit.* As has been signified above, either fruit, that is, the spiritual gifts, or the multitude of those who are to be saved by their zeal. *And—should remain.* And that it should remain incorrupt, perpetual. *— That—to you.* In my name, that is, as mine, as Christians; or by invoking my name, as we have also explained in the preceding passages, where he said: "And whatever you shall ask in my name, I will do." ^B And again: "If you shall ask anything in my name, I will do it." From which is shown the equality of power of the Father and the Son. *Ver. 17. These things—one another.* I say these things to you, namely, that I am dying for you, and that I have run to your friendship, not reproaching, but inciting you to mutual love among yourselves. But because they were troubled, as if already held in hatred by all the Jews, he subsequently consoles their sadness. *Ver. 18. If—has hated.* He calls the wicked Jews the "world." "Let it be," he says, "for your consolation that I was hated before you; and rejoice the more, because you share with me in the hatred of the wicked." Then he proposes another consolation, that if they were of the number of the wicked, the wicked would surely love them. ^C *Ver. 19. If—loved.* What was its own, that is, what was similar to itself; for like rejoices in like. *Ver. 19. Because—the world.* Therefore, to be hated by the wicked is a demonstration of virtue, just as to be loved by such people is a sign of malice. Since he had raised up their dejected mind, he now consoles them again regarding the things that were being done against them. *Ver. 20. Remember—to you.* And observe what that saying is. *Ver. 20. Not—his own.* For he said this saying to them in the preceding passages; and not once, but in various places. He says, therefore, that you are not better than I. ^D *Ver. 20. If—they will persecute.* For the consequence, O disciples, is...

that if you are my disciples, you should be of good courage to suffer similar things with your teacher, and to follow in my footsteps.

Do not be troubled when you are persecuted, nor when your word is rejected. For the things they have shown toward me, these same things they will also show toward you; and it is enough, he says, for the servant to become as his lord.

*Ver. 21. But—mine.* All these things, that is, when they persecute you and do not keep your word. If, therefore, you love me, you will certainly rejoice, because you suffer these things for my sake, since I also suffer for your sake; and you indeed suffer for your Master, but I for my servants. Then he sets forth another consolation.

*Ver. 21. Because—me.* Because they reject Him who sent me, that is, they also insult the Father. Rejoice, therefore, in being insulted along with us. After this, he strips the Jews of all excuse, seeing that they sinned deliberately and committed such deeds. ^B

*Ver. 22. If—own.* If I had not taught them, they would not have had sin in persecuting and insulting both me and you who are mine, as if neither saying who I am, nor showing this from the Scriptures.

*Ver. 23. He—hates.* He clarifies and increases their sin by saying that the injury to the Son is also an injury to the Father. But after having spoken about his teaching, he also speaks about his signs.

*Ver. 24. If—had.* And truly they themselves were witnesses of these things, saying that never had it appeared so in Israel, and other similar things.

*Ver. 24. Now—have seen.* Such works.

*Ver. 24. And—mine.* For above he said that *he who hates me, also hates my Father.* And in another place again: *He who does not honor the Son, does not honor the Father who sent him.* ^C

*Ver. 25. But—without a cause.* Here too, the word "that" is not causal, but indicative of the future, that this word is about to be fulfilled. He calls the whole book of the Psalms the "Law," in which it is written that *with words of hatred they compassed me about, and fought against me without a cause.* They hated him, therefore, without a cause, that is, in vain, without reason, because of their own wickedness.

But in order that the apostles might not say: If they have persecuted you and have not kept your word; if, although instructed in such things and having seen such things, nothing profited them; if they have hated you and your Father, ^D and are about to show the same toward us, for what cause do you send us to such men? He brings in a consolation:

tion, saying that the Holy Spirit will cooperate with them.

CAP. XVII. Concerning the Paraclete.

Vers. 26. *Cum me* — of my divinity. For since the Father has borne manifold witness concerning me, the Holy Spirit also will by all means bear manifold witness. He will testify, shining in your hearts for a greater certainty, and working miracles in my name. See, moreover, that the Son indeed sends Him, as being of the same honor with the Father, but [He proceeds] from the Father, as proceeding from the Father. He proceeds, therefore, from the Father, as from His substance. Therefore He also knows all things of the Father, even as the Son does. But if anyone asks why the Spirit is not also called Son, since He is also from the same Father, we shall say that it is because He is not begotten as the Son is, but proceeds in another mode. Therefore, the term "Begotten" befits the Son, but "Proceeding" befits the Spirit. But if anyone continues questioning what this procession is, we shall proceed to answer him by changing slightly what Gregory the Theologian says: Tell me the generation of the Son, and we shall declare the nature of the procession of the Spirit; and we shall struggle on equal terms, peering into the mysteries of God as if through a lattice.

But why are the Son and the Spirit not called brothers, since they have the same Father? Because they are not from Him in the same manner; for the one is begotten, while the other proceeds. ^B

Vers. 27. *Et — estis.* You are witnesses of my words and works, and worthy of belief concerning my divine power, because from the beginning of my preaching and miracles you have been with me, and you will assuredly bring many to the faith; for not all are evil in the same way.

CAP. XVI.

Vers. 1. *Haec — offendamini.* When you see the wicked persecuting you and treating you with injury, but knowing that the Paraclete will assist you, be of good courage and act manfully.

Vers. 2. *Extra synagogas — vos.* For it has been predicted that the Jews decreed that if anyone should confess him to be Christ, he would be cast out of the Synagogue.

Vers. 2. *Sed — Deo.* But as time goes on, he says, they will be so insane and will seek your death with such zeal, that they will think that whoever kills you has offered a sacrifice and victim to God, and will believe that they have served and pleased Him more, as having killed deceivers, and pests, and God-haters. Having predicted these sad things, He adds consolation again. ^D

^A

And me. Because of whom you will endure these things. And it is enough for you for consolation that you suffer these things for My sake. But they did not know the Father nor Me, [acting] voluntarily, as if choosing the worse things.

Vers. 4. — But these things [I have told] to you. So that, when the time of the persecution and of your killing comes, you may remember those things which I have spoken to you; that is, that you may remember that I said everything to you, as knowing all things, and that from My true foretelling of the sad things ^B you may consider Me faithful also in the good promises. For a deceiver does not foretell the things that lead away from the deception, but only the things that draw towards it.

These things and suchlike He continuously impresses upon them, so that, when they suffer, they may not be troubled, having foreseen this, nor be softened, knowing that they suffer for the sake of God. For it is a great remedy in the struggles for virtue to know for whose sake the struggle is. And so for us, when suffering for the sake of the good, let it be a consolation to know that we suffer for the good. For if someone suffers and rejoices on behalf of a beloved person, how much more so on behalf of God and on behalf of virtue. ^C

Vers. 4. — These things [I said not] — I was. Because you were not to suffer in this way while I was with you. But now I say these things, because I am being separated from you, and dangers are already at hand for you.

And yet, even from the beginning, when He called them, and set them into the apostolate, He said to them that "Behold, I send you as sheep in the midst of wolves," and that "They will deliver you up to the councils, and in their synagogues they will scourge you," and that "You will be brought before governors and kings for My sake," and that "You will be hated by all for My name's sake," and that "Do not be afraid of those who kill the body," and many such things.

How then did He say that "These things I did not tell you from the beginning"? Because here "These things" implies something different from those former things; I mean this: "But the hour is coming," or rather "is drawing near"; and this: "That everyone who kills you may think he is offering a service to God." For these things He said to them now, being more fearful than those former things. ^D

Vers. 5. — Now where are you going? Seeing them thus wrestled down by dejection, so as to have become mute, and unable to speak to Him, He reproaches the silence born from such a dejection, saying, "But now I go"

to Him who sent me, and none of you asks me, Whither goest thou?" ^A Yet surely Peter did ask Him, saying: "Lord, whither goest thou?" But in that former instance, when Peter said, "Whither goest thou?" he was asking about a place; here, however, "Whither goest thou?" signifies, "What are you doing?" For they who are in distress are accustomed to call out in this way to one who is rushing toward death; the disciples, therefore, ought to have said, "Whither goest thou?" as if to say, "What are you doing in abandoning us?"

It is also possible to speak in another way, asserting that since, when Peter asked earlier, He did not answer whither He was going, they needed to ask again.

*Vers. 6.* “But — heart.” You have become exceedingly sorrowful, and because of this you are silent.

*Vers. 7.* “But — to you.” As being Truth itself. For although you may be troubled a thousand times over, I will speak the truth, and I will not hide grievous things, as those do who speak only to please; then, by consoling them, He shows that His departure is for their benefit. ^B

*Vers. 7.* “It is expedient — for you.” You indeed wish for me to remain with you, but something else is expedient for you. It is the role of a guardian not to indulge those he loves when they desire things that are not useful. For since it has been decided from above by the holy Trinity that the Father should draw them to the Son, and the Son should teach them, and the Holy Spirit should perfect them—and the first two things had already taken place, whilst the third, the perfection through the Holy Spirit, remained to be accomplished—it was not appropriate for this to come about until the Son had departed. ^C He says, therefore, "It is expedient for you that I go away," and so forth. For just as, "If I do not go, the Paraclete will not come to you," so also, if the Paraclete does not come to you, you will not be perfected. It is necessary, therefore, for me to depart, having completed the work which I was supposed to perform, so that the other Paraclete may come and perfect you.

*Vers. 8.* “And when He has come — judgment.” He will convict, that is, He will condemn the wicked completely, and will show them to be utterly inexcusable, when, after my death, He shall establish lofty teachings and cause signal miracles to be performed at the invocation of my name. For what reasonable thing will they still be able to say against me? Whose name, even while dead, could bring about such things? Truly, nothing. Then He also explains the things for which He will convict them. ^D

*Vers. 9.* “Of — me.” For it shall be an inexcusable sin not to believe in me any longer.

*Vers. 10.* “Of — me.” For it is the mark of a just man to go to God and to be with Him. For this is what is signified by: “And you will see me no longer.” And consequently, if I were not just, I would not be going to the Father; how…

^A indeed could a sinner, a seducer, a law-breaker, and an adversary of God, reach Him who is just, truthful, a lawgiver, and God?

And from where will it be manifest that He has gone to God and is with Him? From where? From the testimony of the Holy Spirit, through the illumination and the signs, as has been said before, which are performed in His name.

No longer do you see me, namely, with this current ignominy and abasement—for they were indeed to see Him, but not as before.

Ver. 11. *Of judgment*,—that the devil has been sentenced and cast out from his dominion, no longer able to endure my name at all, but fleeing immediately. But how, I ask, would this have happened if I had him as a friend, as the wicked say: that I cast out demons by Beelzebul, the prince of demons, and that I have a demon, and such like?

To summarize the argument: When the Paraclete comes, He says, He will convict the wicked: of sin, because they sin, not yet believing; but of righteousness, because I am just—not a sinner, as they say; and of judgment, or rather condemnation, because the prince of demons has been condemned as my enemy, and not my friend.

Ver. 12. *As yet*—now. Since you are still imperfect, and have not yet progressed through the terrible ^B and paradoxical events of my passion and resurrection, nor been clothed with power from on high.

Ver. 13. *When*—truth. To this end, that you may know all the truth of divine dogmas, those which it is expedient for you to know. Then, so that having heard such things about the Holy Spirit, they might not think the Spirit to be greater, and fall into extreme impiety, He adds a remedy, saying:

Ver. 13. *Not*—of himself. Just as neither do I, as we have explained in various places. For nothing is proper to any person of the holy Trinity, except unbegottenness, generation, and procession; rather, all things are common to them.

Ver. 13. *But*—He will speak. Whatever He hears from the Father; as I have also said frequently about myself, signifying the identity of substance and nature, and equal, unchanging state. For just as the Son is the fulfillment of the law and the ^D prophets, having confirmed through truth the things that were typologically prefigured, so too the divine Spirit is the fulfillment

^A of the Gospel, fulfilling those things that are of the Son, just as the Son fulfills those things that are of the Father.

Verse 13. *And – to you.* The things that will happen, so that you might not fall into danger unguarded; and He will deem them worthy of the gift of foreknowledge. ^B *He shall glorify me.* By providing powers in my name, and by revealing to you more clearly the mystery of my incarnation.

Verse 14. *Because – to you.* From my knowledge, that is to say, that which is the Father's. *He shall receive*, instead of "He shall hear." He speaks such things condescendingly on account of the weakness of the disciples. For to "receive" and to "hear" are the properties of created beings; but the uncreated Trinity knows all things, and is in need of nothing. Then He interprets what He said, *Of my own.*

Verse 15. *All things – to you.* For since all things that the Father has are mine, and among these is this knowledge, I have rightly said that *He shall receive of my own*, which is to say: He shall agree with me, and shall hear, and shall announce to you, with nothing discordant, inasmuch as He is equal to me in all respects. Therefore, whatever He teaches is mine, and is the fulfillment of my words and deeds.

And ^C why did the Holy Spirit not come while the Son was still with them? First, because the Son, who was conversing with them, was sufficient. Furthermore, because since the Lamb who was sacrificed for the sin of the world had not yet been slain, the sin had not yet been loosed; and this not yet having been loosed, the reconciliation of God toward men had not yet taken place; and the reconciliation not yet having taken place, it was not appropriate for the grace of the Holy Spirit to be given. But when the reconciliation did take place, and the apostles were being sent toward dangers and were girding themselves for struggles, ^D and there was a need for an anointer, then finally the other Paraclete came.

And why does He not come immediately after the resurrection? That, being placed in great desire for Him, they might receive Him with great joy. For so long as Christ was with them, they were not in affliction; but when He departed, being destitute and held in great fear and sadness, they were going to be very glad to receive the Holy Spirit.

Just as the Father was able to bring existing things into being, yet the Son brought them forth so that we might learn His power and divinity, so too the Son was able to work the things of the other Paraclete in the disciples.

^A For since no one doubted regarding the Father, but of the Son and of the Holy Spirit they were ignorant, for this reason the One speaks to them through the incarnation, while the Other ^B confirms them in a different manner. And since they had heard much of the Father, and had frequently seen the Son working in a manner worthy of God, but knew not the dignity of the Holy Spirit either by hearing or by sight, they are henceforth perfected by Him, so that they might acknowledge His divinity as well. For this reason, the life-giving Trinity is invoked at divine baptism, not as if the one Person were not sufficient for regeneration, but so that through the communion of the invocations, the communion of the Godhead might be made manifest. ^C

*A little* — me. Buried under the earth. *And* — me. When I rise from the dead. *That* — to the Father. He calls the mystery of the Passion a "passing" everywhere, showing that He will not be held by death for long. Having promised pleasant things regarding the other Paraclete, He introduces sorrowful ones again. He has done this and does this frequently, weaving sorrowful things with pleasant ones, so that by this means He might comfort those who are cast down, and by the other train those who are standing firm. For those who had first contemplated things to be shunned in words were going to bear them more easily in reality. ^D

*They said* — speaks. For it seemed to them that He was speaking some parable here, as we have already said in the Gospel according to Matthew. Perhaps also the intensity of their grief had brought upon them this lack of perception, and those who had heard these things frequently were so affected as if they had never heard any of them before. *He knew* — me? Then He interprets what they were seeking. *Amen* — you. Not seeing me, as if buried under the earth. *But the world will rejoice.* The wicked, as if delivered from me. *But you will be sorrowful.* For a time. Observe how He said, *You will weep and lament and be sorrowful*, training them even more for patience through the continuity and intensity of the sorrowful things. *But* — it shall be. When you see me again, as having already risen from the dead. Then He also sets forth a worldly, 60 irrefutable example of the joy that wipes away sorrow.

Verse 21. *The woman... her.* The season of birth pangs.

Verse 21. *When... the world.* Just as the brief sorrow that comes to a woman laboring in childbirth brings forth great joy because of the child that has been born, so too for you will the temporary sorrow over my death produce perpetual joy over my resurrection.

Verse 22. *And... you.* No one will take it from you: for I shall no longer die, nor will you be deprived of me henceforth. But how did he speak concerning the woman, that she rejoices because "a human being is born into the world," when she does not rejoice for that reason, but because a little child has been born to her? He said this because God said from the beginning: "Be fruitful and multiply and fill the earth." And primarily, indeed, a human being is born into the world, but consequentially also for the service of the parents.

But at the same time, something mystical is indicated from this, that Christ, having been brought forth through death as if through a womb, and having broken the pangs of death, was born as a new human being into the new world, ^B the firstborn from the dead into the kingdom of heaven.

Verse 23. *And – nothing.* *In that day*, that is, when the Paraclete has come, you will ask me nothing of what you now ask, such as, "Where are you going?" and, "Show us the Father," and suchlike, since you will be taught everything by the Paraclete.

Or, even otherwise: You do not need to associate with me corporally, for this is what it signifies: "You will not ask me anything," but only by naming my name, you will receive all things for which you ask; for he adds:

Verse 23. *Amen – to you.* The one whose name is so powerful is most certainly God. Therefore also David, praising it in various places, says now, "How wonderful is your name in all the earth," and now, "His name alone has been exalted."

It must be noted, however, that sometimes he attributes the giving of the things requested to the Father, ^C and sometimes to himself, just as with other things as well, because of their equality and the same power; but here he attributes it to both the Father and himself. For he says, "In my name"; and in the same way also ^D where this is conjoined.

[Whatever you ask, whatever things are advantageous and useful.]

Verse 24. *Hitherto – my.* And yet, when he sent them out, having given them authority over unclean spirits, so that

they might cast them out, and cure every disease and every infirmity, they were working in his name; but at that time they were not asking the Father in his name.

*Ask – fulfilled.* That, having known how much my name can do, you might have perfect joy, that is, much or even greater.

Verse 25. *These – to you.* That is, shadowed and not altogether clear, because, being still afraid and dejected, you are not able to attend to what is being said, nor to perceive more.

*But – unto you.* The time is coming, that is, the time of my resurrection, when I will teach you openly and clearly, having already become content. For even after the resurrection he was appearing to them for forty days, and speaking the things concerning the kingdom of God, as the book of Acts narrates.

Verse 26. *In – you will ask.* He is accustomed to call the time “a day” and “an hour” ^B frequently. He speaks continually about the asking in his name, informing them about his power and instilling confidence.

*And – to you.* And I do not say to you then that "I will ask the Father for you."

Verse 27. *He – I came out.* For the Father himself will love you then, just as I do, as you remain in love and faith toward me.

Verse 28. *I came out – the Father.* He says “I came out,” and “I have come,” and “I leave,” and “I go,” and such things by way of condescension because of the weakness of the understanding of the disciples, as we have frequently said. For as God, he was both in the Father and in the world; for the Divinity is not circumscribed by place.

[Therefore, “I came out from the Father” signifies his being of the substance of the Father, that is, the genuine Son of the Father; and “I came into the world” is significant of his incarnation; and similarly what he says, “I leave ^C the world”; but “I go to the Father” demonstrates the restoration of his former power and glory.]

Verse 29. *They say – you speak.* “Now you speak openly, and you say nothing shadowed; for we have known what you have spoken now.”

Verse 30. *Now – he asks.* They say this having been greatly comforted by the words spoken, as having learned that he will rise again and will teach them again, and that the Father loves them. For the one provided hope of help, but the other, certainty of right faith; for then they understood these things most of all. They say, therefore, “Now we know that you know everything, even the secrets of men, and you have no need that anyone should ask you about what he wishes to learn, but being beforehand you solve what is sought.” For even as we are discussing among ourselves what it is

you solve what he is asking. For when we were also enquiring what it was, *A little while and you shall not see me, and again a little while and you shall see me*, and the rest, you interpreted them without being asked, and brought rest to our mind.

^A Vers. 30. *By this* — Vers. 31. *do you believe?* They indeed, as if bestowing some favor upon Him, said: By this we believe perfectly, that You were sent from God, that You are the Son of God. But He, upbraiding them for their faith being still imperfect, says: Do you now believe perfectly? Not even now; for the time which is already at hand will convict and prove you.

Vers. 32. *Behold* — *you may leave [me]*. He speaks of the time of the onset of those who were about to come with the traitor, when all His disciples, having left Him, fled, as Matthew wrote. ^B For then fear proved their faith to be imperfect, as they were scandalized for a little time at His passion.

*And* — *is*. He is always with me, as inseparable.

Vers. 33. *These* — *you may have*. These things I have spoken to you, not delivering to you perfect knowledge, but so that you might not suffer an offense in Me on account of your thoughts, nor be troubled when I am seized and bound and led away and suffer other things in a human manner.

Vers. 33. *In* — *you shall have*. Not only when I suffer, but as long as you are in this world; for the present life is a stadium and a place of exercise for the athletes of God, or a testing of those who love Me. For it has been predicted that *narrow is the gate and constricted is the way which leads to life*. ^C But so that they might not be cast down, hearing that they will suffer afflictions throughout their whole life, He comforts them, saying.

Vers. 33. *But* — *the world*. That is, wickedness and that evil one who is the father of it. For it has been predicted that the ruler of this world has been judged, that is, he has been wrestled down and defeated. Do not fear, therefore; for the Teacher having conquered, it is a consequence that the disciples also should conquer, imitating Him. For those who do evil and kill the body will be overcome by your soul, and they will take that which can be captured; but by that which cannot be captured they will be clearly and totally defeated.

CAP. XVII. Vers. 1. *These* — *heaven*. After the admonition, He turns to prayer, ^D as a man, instructing men that in temptations they should look to God, and having left everything, should flee to Him, and seek help from Him. Here, therefore, He lifts up His eyes, teaching intensity and undistractedness in prayers; [elsewhere, however,]

^A He falls upon His face, legislating humility and contrition of heart in prayers. For He came not only to show Himself, but also to impart virtue, not only through words, but also through deeds. For this belongs to a true teacher.

— Καὶ — ὥρα.] ^A The hour of the passion, the hour of death, concerning which He had said, "My time has not yet come" [5 (74) the time which God who assumed man had defined for the man who was assumed].

Δόξασόν σου τὸν Υἱόν. ^B By the sufferings for the world. For it is a glory for me, the Lord, to suffer for my servants, and to make known from this to men what kind of philanthropy I have, so that all the nations may run together and know me as God. [For Paul says (75) that "He so loved us, that He delivered Himself up for us."]

Or, "Glorify me," by performing during the time of the cross fearful and extraordinary signs, and by showing from these that I am your true Son. And these things have been said; and where it is written, "Now is the Son of man glorified."

— Ἵνα — σε.] ^C Through His own glory; for the gentiles believing in me, you also shall be glorified. For they will believe in you also, and will glorify you, as one who did not spare Your own Son for them, and my glory shall also be yours. [Seeking (76) therefore, as has been shown, to be glorified, He shows that He comes to the cross voluntarily. Then He also says the cause for which He seeks to be glorified.]

Καθώς — σαρκός. —] ^C *As*, instead of "Because." He says, therefore, "Glorify your Son, because you gave Him authority over all nations, that He might be glorified by them." For it is written: "And I will give you the nations as your inheritance and the ends of the earth as your possession." [Glorify your Son, because you have been well-pleased that He be known and glorified in all the inhabited world. And the seeking to be glorified, and the saying that "You gave," and such things, He says condescendingly and according to the economy, as we have distinguished in various places, or even as a human.]

Ἵνα — αἰώνιον.] ^D As far as it rests with Him. If, however, some did not believe, nor receive eternal life, the guilt belongs to such as these. For the Father was well-pleased that the Son should have authority over all through faith, and that all should come under the yoke of His commandments; and the Son also gave the Gospel to all through the apostles, the knowledge of God, which is life eternal, as the provider of eternal life. [But those (77) who were not subject, nor accepted it, are themselves the cause of their own perdition; for He compels no one against his will. For virtue is voluntary.]

— Αὕτη — Χριστόν.] ^D And truly eternal life is the knowledge of God, joined, that is to say, to faith and works. For faith

he says, is dead without works. "That they may know God, you the only true God, and me." ^A He called the Father the only true God to distinguish Him from the falsely-named gods, who are not gods but are only so called. Yet he did not exclude himself from being true God. For how could he, who calls himself the Truth, saying, "I am the truth," and who declares himself equal to the Father, both in many other places and where he says, "I and the Father are one"? He did not, therefore, speak this about himself now, as it is already well known from what he frequently taught. For he did not even mention the Holy Spirit here, as he had already made clear regarding Him in what he taught, and how that the Paraclete himself would lead them into all the truth, as was foretold.]

Vers. 4. *I — earth.* He said "on the earth," because he had been glorified in heaven, having the glory by nature and being worshipped by the angels. He is not, therefore, speaking of that glory which he possesses by hereditary right from his own substance; for that glory he has in its fullness even if no one glorifies him. Rather, he is speaking of this glory which results from the worship of men. [And therefore, such also is that saying: "Glorify your Son." And that you may know that he is speaking about this glory, he adds:]

Vers. 4. *The work — I might do it.* The preaching of the Gospel. And yet ^B the matter was still at its beginning; how then does he say, "I have finished"? Because he had already fulfilled everything that was his part. Either he speaks of the future as if it were past, or he said this because he had already cast the root of good things, which was in any case bound to bear fruit. He, therefore, glorified the Father on earth, having already given knowledge of Him to the whole world through the Gospel which was to be preached in all the world by the apostles. For, he says, "Into all the earth their sound went out, and their words to the ends of the world." He also glorified Him by ascribing all things to Him, both the doctrines and the signs. ^C

Vers. 5. *And — you.* I indeed have glorified you on the earth, as has been shown; but do you glorify me with yourself, with the glory of divinity which I had before the foundation of the world. Glorify me, the man, with yourself, deeming me worthy of the royal throne with you, of whom the Prophet says: "The Lord said to my Lord," that is, the Father to the Son, "Sit at my right hand." Glorify me with the glory which I had as God, before this world was, ^D with your...

^A authority; before the world was created, that is, before all things and eternally. And what is said, "And now," means, Therefore.

And we, therefore, shall enjoy this glory if we have imitated Him. For Paul says: "If we suffer with Him, that we may also be glorified with Him." Therefore, they are surely worthy of countless tears who, when such a glory is set before them, fall from it through slothfulness, and like madmen and fools, plot against themselves. For even if there were no punishment, they would still be judged most miserable, in that when it was prepared for them to reign and be glorified with the Son of God, they deprived themselves of such great goods. "For the sufferings of this present time," he says, "are not worthy to be compared with the glory which shall be revealed in us."

^B "Manifested"—to men. After saying that I have finished the work, he explains the word. And yet the name was manifested to the Jews; for they knew that He was God; but he speaks here about the other nations, to whom this was unknown. Or does he call the paternal name that he is the Father of the true Son? For since this was hidden from them, it was manifested by Him.

"Whom"—they were. As of God.

"And you have given." As to an equal. The discourse here is about the apostles. He shows here also that He is not against God, and that it is the will of the Father that they should believe in the Son; for if, as some babble, when they were of the Father they were not of the Son, it follows that, when he gave them to the Son, he alienated them, which is absurd. "You have given to me," He said, according to the principle he had stated earlier: "No one can come to me, unless the Father who sent me draws him."

But how did he say: "Who you have given to me out of the world," since he had previously said to them: "You are not of the world"? There he called the wicked "the world," but here he means the very fabric of the world.

"And—have kept." They have fulfilled your will by believing in me.

"Now—is." Now, that is, after learning, "they have known that all things," that is, whatever I say and teach, "that you have given me," are your commandments, and nothing is my own or alien to you. Then he also says whence they knew this.

"That—you have sent." They knew this from the words which I gave to them. For indeed I taught plainly that whatever I say and teach is yours, and they received it readily.

He speaks these and such things to the Father, showing the disciples what love He has for them. For he who not only grants what is his own, but also beseeches another for this very thing, shows the most vehement desire.

^A Ver. 9. *I pray*. I beseech thee for them, as a man.

Ver. 9. *Not* — *are*. I do not pray for the whole world, but for those who believe in me; for those who do not believe do not wish for me to pray for them. He frequently uses the word *you have given*, so that they might learn more firmly that it is the will of the Father that one should believe in the Son. But because *You have given to me*, and *They are Yours*, and similar expressions were likely to cause wicked suspicions in the senseless—that the power of the Father was greater and older—He resolves these by saying:

^B Ver. 10. *And all mine*. Do you see the equality of honors? For this is what this turn of speech now indicates. For when He said, *They are Yours*, He showed that even those who were given to Him are of the power of the Father. But lest anyone think from this that the Father has more authority, He added: *And all mine are Yours, and Yours are mine.* So that even before they were given, they were the Son’s, and after they were given, they remained the Father’s; that is, they always belonged to both, being equals in honors and goods. *You have given those to me, therefore, who were mine.* I said *You have given* dispensationally, so that they might know that I did not draw them to myself against Your will.

Ver. 10. *And [to them]*. I have authority in what is Yours as in my own, just as You do in what is mine as in Yours. ^C Or, *I am glorified in them*, in the disciples who have been given to me, acknowledging me as their Lord, and worshiping and preaching me as God.

Ver. 11. *And* — *world*. Being about to die a little later. But He again introduces the discourse concerning His death, being about to commend them as a man to God and the Father. He says, therefore, *No longer am I in the world*, as I was heretofore, conversing with them, strengthening, anointing, and comforting them.

Ver. 11. *And* — *are*. Not yet dying, and therefore they need Your help. But having said that *I am not in the world*, He interprets this by saying:

Ver. 11. *And I am coming*. As the Son to the Father, the work now having been completed, as has been said.

Ver. 11. *Father* — *me*. Through Your almighty name, which I also possess by nature. For I too am God. But again He says, *You have given*, lest He seem to be opposed to God. Or, *what You have given to me*, [He speaks] as to a man.

Ver. 11. *That they may be one*. In the unity of the faith that is in me, and in the mutual love, ^D of which He has commanded them much above.

Ver. 11. *As we*. For He foretold, *I and the Father are one*. We have previously discussed in other places that the *As* and suchlike things in the case of the Holy Trinity indicate equality...

but in the case of God and men, they indicate a certain likeness. They are one, therefore, the Father and the Son, as in essence and other things, so also in concord. He says, then, *As we*, on account of their indivisibility and inseparability.

*Vers. 12. Cum — tuum.* When I was in the world as a man—for I am always in it as God—then I was keeping them by Thy power, that is, through Thee; for My power is Thine, and I and Thou are one.

He says these and suchlike things both as a man, and on account of the infirmity of the disciples. Since, indeed, having heard many things concerning His aid, and that *I will see you again, and your heart shall rejoice, and your joy no man taketh from you* (John xvi, 22), they were not yet completely delivered from sorrow, He speaks hereafter to the Father for them, so that, being commended to the Father, they might be of good courage. For since they were imperfect, they did not believe as much in lofty and divine words as they did in those more humble and spoken in a human manner.

*Vers. 12. Quos — perditionis.* Judas the traitor, the most beloved of perdition, loved by it and loving it. By perdition, however, understand the fall and alienation from God, or even the devil himself, as one who destroys those who obey him. Judas perished voluntarily, on account of the depravity of his will. And yet others of the seventy disciples also perished, but not then; for only the traitor perished at that time.

*Vers. 12. Ut Scriptura compleretur.* Davidic, which frequently speaks of his perdition, and especially in the one hundred and eighth Psalm. Here, therefore, the word *that* is not indicative of a cause, but of that which was altogether to happen, namely, that the Scripture might be fulfilled.

*Vers. 13. Nunc — venio.* He repeats again, *I come to Thee*, just as *I came forth from God*, and suchlike things, by this repetition confirming these things to them more fully, and at the same time providing them no slight consolation from this.

*Vers. 15. Et — semetipsis.* I speak these things, while I am still in the world; what things? *I come to Thee*, and *Keep them*. These things, therefore, He says, I speak, so that they may have the joy concerning Me whole and complete, being fully assured that Hades will not hold Me, and that they will have Thee as their helper. Although they believed, they were not yet composed in mind, but were still fluctuating in their thoughts and could not rest. Or, I speak these humble things, and after the manner of men, so that, with the infirmity of their minds for the time being ceasing, they might rejoice fully, as I do not appear to be opposed to God.

^B Ver. 14. *Ego* — *mundo*. I have delivered unto them thy evangelical word, and the wicked have hated them, as those who are not of them, so far as concerns innocence or simplicity. For in the preceding verses, he had said to them: "If ye were of the world, the world would love its own." For here and there, he calls the wicked "the world," on account of their love of the world and of pleasures. And therefore, since they are hated because of thy word, do thou keep them.

Ver. 15. *Non* — *malo*. He explains his prayer for them, that they might have a more confident mind, as being those who would not immediately die before they had preached, and as being about to enjoy, as it were, the protection of the Father. And here he signifies his plea.

Ver. 16. *De* — *sunt*. He still ^C frequently says this, witnessing to them beforehand of the lack of malice, so that they might be strengthened not to be troubled if they are hated, knowing that wickedness is entirely contrary to virtue. At the same time, he also praises them before the Father, showing them from this his love toward them. He says, therefore, that they are citizens of heaven, not thinking of worldly things, but of celestial ones.

Ver. 16. *Sicut* — *sum*. He also consoles them by the likeness to himself, and excites them to endurance.

Ver. 17. *Sanctifica* — *tuam*. Make them holy through the all-holy Spirit, through the truth of the doctrines; for true doctrines sanctify a man. Then he makes clear what he calls "Truth."

Ver. 17. *Sermo* — *est*. The word of the doctrines is thine, or rather, it is infused into them by thee through the Holy Spirit. For he said above that the Spirit of truth shall guide you into all truth.

One may also understand it otherwise: "Sanctify them in thy truth," that is, "Separate them by thy Gospel." For thy word, that is to say, the evangelical word, is truth.

He says, however, that the word is the Father's, just as he also said in what preceded: "I have not spoken of myself; but the Father who sent me, he gave me a commandment what I should say and what I should speak."

Ver. 18. *Sicut* — *mundum*. As thou, desiring the salvation of men, didst send me, so I also, desiring it, have sent them. Or, as thou, being my Father, didst send me, so I also, who am their Father ^D

^A by nature; but I am their Father as creator, provider, and teacher. He speaks of what is to happen as if it were a fait accompli, because in a little while he was about to send them.

And — *myself*. I voluntarily sacrifice myself. For here he calls the sacrifice sanctification. For the sacrifice itself is also called holy, and the term "holy" [(99)] signifies many things.

*In — truth*. "That they also may be sacrificed in truth." For the legal sacrifice was a type, not the truth. "That they may be sacrificed," as their head has been sacrificed.

^B Or also, as they too being sacrificed. "We were reckoned," he says, "as sheep for the slaughter"; and, "Present your members a living sacrifice." For it is possible to be sacrificed even without slaughter. But lest anyone should think that he is saying these things for the sake of the apostles alone, he adds:

*Not — that they may be* [be]. At the same time, he again comforted them, showing that through their preaching others also will become disciples.

*As — [may be]*. "As thou art in my love, and I in thine, that they also may be one in us," that is, in the faith in us. For being one in the faith in us, they will also be one in love for one another. ^C [For he has said, "He who has my commandments and keeps them, he it is who loves me"; and, "This is my commandment, that you love one another." Having thus begun from love and harmony, he again concluded his discourse with this, showing that love is dear to God and greatly to be pursued.]

*That — thou hast sent*. "That," having believed the apostles, he may believe that thou hast sent me. For this is what they are about to preach. For nothing was likely to hinder the preaching as much as the preachers being divided, by a difference in faith and by mutual enmity; since, if they were fighting, men would say they were not disciples of a peaceful master; and if they were not peaceful, then they were not sent by thee. But if they were harmonious and kept my commandments, all would know that they ^D are my disciples, and that thou hast sent me.

*And — to them*. That which proceeds from doctrines and miracles, [or also that which proceeds from harmony.] For they are glorified no less from this than from those. But he said "I have given," hinting here also at his own dignity and his equality of honor with the Father, just as he does often in other places.

^A

Chapter XVII

Verse 22. *That—we are.* This has been spoken and explained above as well. ^A And now he says this again, earnestly desiring it to be impressed upon their hearts, as being most necessary.

Verse 23. *I—in me.* I abide in them, and you in me, that is, I and you abide in them; how, therefore, shall we not preserve them? ^B And elsewhere he has said: "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." But I, indeed, am in them in a divine way because of faith, but you [are] in me in a paternal way because of nature.

Verse 23. *That—one.* Into unity, into concord. For just as dissension dissolves, so concord gathers together.

Verse 23. *And—sent.* ^B He had also said above: "That the world may believe that you have sent me." Again, therefore, he says the same thing, so that they might be more firmly in concord, having become more certain that this would draw men to faith all the more.

Verse 23. *And—you have loved.* For it was a proof of their love that you spared not even your own Son for them. Here too, the word "as" does not signify equality, but a certain likeness, just as we have noted before. ^C He puts this forward frequently, consoling them through the likeness they have toward him, and providing them with confidence.

Up to this point he extends his discourse concerning love and concord; subsequently, however, he speaks also concerning the prizes and crowns which are laid up for them after the present life, that they might take even greater confidence.

Verse 24. *Father—with me.* In my kingdom, that is, reigning together with me.

Verse 24. *That—to me.* The glory of the divinity, which you have given to me, not as to one who is lesser or born later, but as to the source, or rather, as the one who has begotten me. ^D When, then, did he give it? When, of course, he begat him. And when did he beget him? The question "when" regarding this possesses an incomprehensible argument; for he at once both was and has begotten, and there was no time when the Father was not the Father. But since the word "you have given" is condescending, it was likely to produce a stumbling block for some, as it seemed to attach a lessening to the Son; he heals this by saying:

Verse 24. *Because—world.* This is, before the ages. For thus is Scripture accustomed to signify eternity. He did not say, "That they may be partakers of my glory," but "That they may behold [it]." For the former was above their capacity; but this, indeed, is their complete enjoyment, which Paul also calls: "with unveiled face..."

...beholding the glory of the Lord. For it is truly the greatest glory to behold His glory.

Pater juste. He now calls Him righteous, as One who wishes to be known not only by the Jews, but by all men, so that all may be saved, and no one may perish through ignorance. For this is the height of righteousness and goodness.

^A Vers. 25. Et — cognovit. The Gentiles in no way, since they adore idols; but the Jews did not know You, because, sinning willfully, they deny that You are my Father.

Vers. 25. Ego — cognovi. By nature.

Vers. 25. Et — misisti. My disciples have known this from what I have said and done in a divine manner.

Vers. 26. Et — tuum. The name of the Fatherhood. And this He has said also before, and now he says it again, repeating it.

Vers. 26. Et notum faciam. More fully through the Holy Spirit. You see that just as the Father speaks through the Holy Spirit, so also the Son makes known through Him what He wishes to the disciples? from which the equality of honor and the concord of the holy Trinity is again shown.

Vers. 26. Ut — sit. I shall make known, He says, Your name to them more fully, so that when they have clearly known and understood this, that I am Your natural Son and beloved by nature, such love, which is genuine and by nature, may be in them through knowledge.

^B Vers 26. Et ego in eis. And I may be in them more fully through a greater faith, as being more perfectly known to them. Therefore, He has led back again to love, imposing this as the completion of His discourse. For love is the completion of the virtues.

^C CAP. XVIII. Vers. 1. Hæc — ejus. Seek in the sixty-fourth chapter of the Gospel according to Matthew, where it is put: And having sung a hymn, they went out into the mount of Olives; for there the account of these things was given. But we have explained those things which follow also, more broadly and accurately in that evangelist.

Vers. 2. Sciebat — locum. Then He also says whence He knew this.

Vers. 2. Quod — suis. He frequently stayed there.

^D Vers. 3. Judas ergo — armis. They brought arms, fearing those who were following Jesus; for they came precisely at the unseasonable time of night. Now, regarding these things, it has been spoken of in the sixty-fifth chapter according to Matthew, where it is said: And while he was yet speaking, behold Judas, one of the twelve, came; for those things which in

the interval were passed over by John, as having been recorded by the others, he does in many places frequently.]

Vers. 4. *Jesus* — Vers. 6. *to the ground.* Knowing as God all things that were to come upon him, he went forth and fearlessly questioned them as a man. And the traitor also was standing with them; and not even he was able to recognize him, either from his appearance or from his voice. He showed, therefore, that if he were unwilling, they would not only be unable to seize him, but would not even be able to see him at all. [In the aforementioned chapter, these matters were also mentioned in order.]

Vers. 7. *Again* — Vers. 8. *so.* He reveals himself, teaching his disciples that one must not lie even in dangers, and assuring them that he delivers himself voluntarily to his executioners.

Vers. 8. *So* — Vers. 9. *anyone.* That the word might be fulfilled, the evangelist says this of his own authority. For speaking to the Father earlier, he had said: Those whom thou hast given me I have guarded, and no one of them has perished, except the son of perdition. Therefore, "No one of them have I lost" means the same as "No one of them has perished." For he says: "No one of them has perished by my fault," that is, I have not lost any of them through any fault of mine. ^B

Vers. 10. *Simon* — *Malchus.* In that former chapter it was also said concerning these things, where it is written: And behold, one of those who were with Jesus, stretching out his hand, drew his sword. [John added the name of the one struck, and the part wounded, on account of the manifest nature of the event; not only because Jesus healed him instantly, as we have learned from Luke, but also because he was about, a little later, to strike him on the cheek, as Chrysostom has noted.]

Vers. 11. *He says* — *it?* The cup, namely, of death. He says, therefore: Shall I not accept the death which the Father has permitted to be brought upon me? For "hath given to me" signifies this; as if he were to say: Yes, most certainly, as one desiring the same things as the Father. [In the aforementioned chapter we also discussed these things in order.]

Vers. 12. *The cohort therefore* — Vers. 13. *of him.* They were glorying in this matter with pleasure, as if a trophy had been set up. And they led him first to Annas, as one who was honored by Caiaphas, the high priest of that year, ^D as a father, because of their kinship. Seek in the aforementioned chapter where it is written: But they, having seized Jesus, led him away to Caiaphas the high priest, and read the explanation set down there.

^A

*Was — people.* Lest the listener, hearing of chains, be troubled, he recalls to him the prophecy of Caiaphas, signifying that he was dying for what was expedient for the people, or for the salvation of men, just as Caiaphas had prophesied.

*Followed — disciple.* This is that other disciple. [Seek in that same chapter the explanation of: "But Peter followed him from afar, unto the courtyard of the high priest."]

*But the disciple — outside.* Observe the modesty and brotherly love. For in order that no one might praise him for having entered together, nor blame Peter for having remained outside, he says that, for him, as a known acquaintance of the high priest, entry was granted; but for Peter, as an unknown, it was barred. And yet he still remained ^B, which is all the more a commendation of Peter.

*He went out — I am.* Find in the same chapter the passage: "And having entered inside, he sat with the ministers to see the end," and read the things said there, as they are most necessary. Moreover, look also in the sixty-sixth chapter of the same Evangelist for the explanation of: "But Peter was sitting outside in the courtyard, and a servant girl came up to him," and what follows.

*They stood — warming himself.* He shows that he himself, being in the inner courtyard with the Teacher, saw and heard everything; but Peter, being in the outer one, knew nothing of these things.

*The high priest therefore — his.* Concerning the disciples indeed, as to where they were and for what reason he had gathered them; and concerning the doctrine, what he teaches and why. He asked these things, wishing to convict him as a revolutionary and seditious person, as one making illicit ^C gatherings and introducing new dogmas, even though he had often heard him teaching.

*He answered — to the world.* [Clearly I taught all the people, not only my disciples.]

*I — nothing.* Nothing such as you suppose, seditious and displeasing to God. What then, did he not also often speak privately to his disciples? Yes; but nothing such as the high priest imagined.

*Why — I.* These are not words of one who is insolent, but of one who is confident in the truth of his teachings. Why do you ask me? Ask those who have heard, not the disciples, but the others, even those who did not believe.

*And when he had said these things — high priest?* Tremble, O heaven, be astonished, O earth, at both the treachery of the servants and the longsuffering of the Master. O most daring one! What did he answer that was insolent? Did he not rather show honor to the high priesthood by not ^D rebuking the high priest maliciously

^A but—since he could have shaken and crushed them all, or destroyed them in some other bitter way—does he show longsuffering and speak words that could dissolve all ferocity, though not that which was in them?

Vers. 23. *Answered — strikes?* — "Bear witness of the evil," that is, "Show what was spoken amiss, ^B convict the one who has spoken amiss."

Some ask, then, how Christ did not turn the other cheek to the one who struck him, as he had commanded the apostles to do, but rather showed indignation? We say that even that commandment about not taking revenge was introduced because of the strifes that arose therefrom; and here too, Christ did not take revenge on the one who struck him; nay, rather, by not pushing him away, nor recoiling, he was prepared even for other blows. But he justified himself so that by keeping silent he might not appear contumacious, of which he was also accused.

Vers. 24. *He sent — Peter.* In the sixty-fifth chapter of the Gospel according to Matthew, these matters were examined in detail, where it is written: "And when he had entered within ^C he sat with the ministers to see the end."

Vers. 27. *And immediately the cock crowed.* Look into the sixty-sixth chapter of the said evangelist, where it is similarly said: "And immediately the cock crowed." For there it was clearly spoken about this.

Vers. 28. *They lead — Passover.* Mention of these was also made at the end of the aforementioned chapter, where it is said: "Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus, to put him to death."

Vers. 29. *He went out — him.* All these things were also explained there, in the following chapter, where it is written: "And Jesus stood before the governor." Read, therefore, those things as well. But how is it that, when they say he is a malefactor, he keeps silent? Because he was not being questioned about that; and therefore he suffers it patiently.

Vers. 31. *They said — no one.* By the cross, obviously. For they said this not so much as being subject to the ^D dominion of the Romans and deprived of their own authority, as much as wanting Christ to be slain by the cross, by a most miserable and ignominious death, which the law did not permit them. For that they killed in another way, Stephen being stoned shows.

Vers. 32. *That — he was to die.* They said this so that the word of Jesus might be fulfilled. For, he says, his word had to be fulfilled, which he had spoken, saying: "If I be lifted up from the earth, I will draw all men unto myself"; just as

myself, as the Evangelist also noted there regarding this, adding that he said this signifying by what death he was about to die, that is to say, hinting at the cross.

^A Vers. 33. *Ingressus* — Vers. 33. *to me.* In the aforementioned chapter you will also find these things in order, in the explanation of that saying: *And the governor questioned him, saying: Art thou the king of the Jews?*

Vers. 35. *Quid* — Vers. 37. *I.* There also these things have duly obtained their explanation.

Vers. 37. *I* — *to the truth.* When Pilate had questioned him at the beginning, *Art thou the king of the Jews?*, and the Lord had answered that *My kingdom is not of this world*, and by this had indicated himself to be a king, although not a worldly one, Pilate asked again: *Art thou then a king?* And he answered that he indeed was. Then, confirming that he speaks the truth, he says: *For this I was born, for this I was incarnate, and came into this world, that I might teach the truth.* As therefore I am truthful in other things, so truly am I also in this.

Or *For this I was born*, that is: Being a king, I was incarnate in order to reign, and for this I came into the world that I might teach the truth, because, being an eternal king, I was incarnate that I might reign over those who believe in me.

^B *Every* — *voice.* Every one who is of the truth, who loves the truth, obeys my word and believes my teaching.

*He says* — *truth?* Desiring to learn, he asks: *What is truth?* to which you bear witness, which you teach? Knowing, however, that the question requires leisure—to which he was urged—he desists from the interrogation and, going out immediately, strives to rescue him from the attack of the Jews. For see:

*And* — *to him.* In the aforementioned chapter, read again the explanation of: *And the governor questioned him, saying: Art thou the king of the Jews?*, in which mention is also made of the words of Luke, by which the present saying is also recognized.

*Is* — *of the Jews?* Search in that same place where it is said: *But the governor was accustomed at the feast to release to the multitude one prisoner, whom they would*; for it was spoken of there concerning this as well.

^C *They cried out* — *a robber.* In that same chapter, Matthew says: *But the chief priests and the elders persuaded the multitude, that they should ask for Barabbas, and destroy Jesus*; and read his explanation.

*Then* — *blows.* In such a chapter, these things also have in turn become clear according to ^D reason.

John narrates these things with brevity, as though they were already written by others, being eager to recount here the things that were omitted. And why does he even mention the things that have been recorded by others? Because he could not have otherwise appropriately recorded the things that were *not* written. ^A

Ver. 4. *Exivit — foras.* That is, outside the praetorium. Ver. 4. *Ut — inveniam.* He says this, testing their mind. Ver. 5. *Exivit — vestimentum.* He led Him out dressed in the robe of mockery, so that by seeing Him in such great ignominy, they might be sated and appeased. Ver. 5. *Et — homo.* He said "the man" out of compassion, in order that they too might be moved to compassion. Ver. 6. *Cum — eum.* Like wild dogs, upon merely seeing Him, they barked furiously; like wild beasts detecting their prey, they rushed upon Him. For, intoxicated by envy, they rioted against Him in their desire for murder. ^B Ver. 6. *Ait — crimen.* "You," he says, "who are unjust." He yields to their power, indignant at their violence and shamelessness. Ver. 7. *Responderunt — fecit.* That refers to [their assertion of a] natural [son if he calls himself Son of God]. But they said this to repel the injustice [of the charge]. And so, meeting with difficulty, they leaped again to another accusation. What, then, does Christ do? While they accused Him of such things, He kept silent, fulfilling the prophetic word: *He opened not His mouth* (Isa. LIII, 7). Ver. 8. *Cum — timuit.* Lest in truth He might be God, and might destroy him because he had treated Him with such contumely. Ver. 9. *Et — tu?* He no longer asks, "What have you done?" but, "Whence are you? From heaven, or from earth?" Ver. 9. *Jesus autem — ei.* For what he sought to learn, he had already learned when he heard: *My kingdom is not of this world* (John XVIII, 36). And just as at that time, being weakly moved, he had been of no help to Him, so now too he was about to be of no help, being cowardly and fearful. ^C Ver. 10. *Ait — te?* He is both terrified and terrifying; for, irritated because He did not answer him even when he was favoring Him, he proceeds to brandish his authority. But, O senseless man! If you have the power to absolve Him, how is it that you do not absolve Him, when you know that He is free from crime and have frequently borne witness to it? ^D

^A "He answered from above." He answered, checking the pride that was growing in him because of his power, and says: "You would have no power at all against me, unless it had been given you from above," ^B signifying that He was suffering by some more divine dispensation. But lest, having heard this, Pilate should think himself absolved of the crime, He added:

"Therefore" — has. Because you have power, and do not absolve me, you are not immune to sin, even if it is less serious than the sin of those who delivered me to you. For indeed they are murderous, while you are soft and easily swayed.

"From" — Him. Terrified by His words. The Jews, however, who had frequently seen His divine signs, were raging all the more.

"But the Jews" — Caesar. Having seen that the law they had brought forward was useless, and understanding that he wanted to absolve Him, they returned again to the accusation of tyranny, which Pilate could not slight because of his fear of Caesar. "You are no friend," that is, well-wisher. It contradicts, that is, it opposes.

But how is this man meditating tyranny? Whence can you show this? From his purple robe? From a diadem? From a chariot? From other equipment and insignia? Was not everything of the lowest order, whether you look at His food, His clothing, His dwelling, or the rest? Since He went about with only twelve disciples, and these very humble and lowly men, and for the most part alone.

"Pilate therefore" — Gabatha. Thinking that he would offend Caesar and be in danger if he were to pass over such an accusation without examination, he led Jesus out of the city and sat upon the tribunal in public, so that he might have all men as witnesses of the examination.

"It was" — the sixth. He marked both the day and the hour, showing that not only on the day of the Passover itself, but even as the day was already declining and the evening of the feast was drawing near—when they were sacrificing the Passover—they were assembling a death-dealing tribunal, they who a little before considered it a defilement to even enter the judgment hall.

"And" — your. Having abandoned the examination, he turned again to appease them. "Behold," he says, "the ^D

^A king of yours; behold, he stands accused, he is not released; do not be afraid." It is known, however, that Scripture often puts "Behold" for "Lo," just as it also said above: Behold, I bring him out to you. Ver. 15. *And they — him.* O incredible barbarity and insanity! Ver. 15. *He says — shall I crucify?* He said this as if mocking Christ, to heal the ferocity of the Jews. Ver. 15. *They answered — Caesar.* Since they rejected the kingdom of Christ and chose the power of Caesar, they were thereafter stripped of divine oversight and delivered to the Romans for total destruction, and that on the very day of the Passover on which they cried out: "We have no king but Caesar." Ver. 16. *Then — that he might be crucified.* Overcome by their insistence. But to whom did he deliver him? Certainly to the Jews and to the soldiers. Ver. 16. *They took — the praetorium.* Seek out in the sixty-seventh chapter according to Matthew, where it is held: And after they had mocked him, they stripped him of the robe and put his own garments on him, and read the explanation. Ver. 17. *And — 18. crucified.* There, these things also were mentioned and explained in what follows. He carried the cross on his shoulders, like a brave soldier his spear, with which he was about to overthrow the enemy. Ver. 18. *And — Jesus.* In that chapter, it is also clearly stated concerning these two, where it is placed: Then two robbers are crucified ^C with him, one on the right and one on the left. The Jews, therefore, were eager to crucify him together with the evildoers, so that by the partnership in punishment, their evil reputation might overshadow his good fame. But his glory shone so brightly that, when the three were hanging together and those fearful signs occurred, everyone attributed them to him alone; and so far was he from sharing in their suspicion, that he rather drew one of them to faith in himself, and the whole device was turned back upon the head of the Jews and their father, the devil. Ver. 19. *He wrote — 22. I have written.* Likewise, in that chapter, all these things also received their appropriate interpretation, where it is said: And they placed above

^A His head the charge against Him, written: This is the King of the Jews.

*Vers. 23. The soldiers therefore — Vers. 24. A lot.* Furthermore, concerning these things, where it is said: *And when they had crucified Him, they divided His garments,* casting lots; for there, everything was explained with nothing omitted.

*Vers. 24. The soldiers therefore — Vers. 25. Magdalene.* But ^B the Mother of God was an only child. Yet since Joseph and Cleopas were brothers, and it was the custom among the Hebrews for the wives of brothers also to be called sisters on account of the fraternity of the men, he consequently called her who was likewise a wife with her, a sister. But Joseph and Cleopas, their husbands, were brothers by nature; these, however, their wives, were sisters by affinity. They stood near the cross, having then found safety; for at first all the female disciples were watching ^C from afar, as the other evangelists have taught.

[Read, in the same chapter, the explanation of that: *But Jesus, having again cried out with a loud voice, yielded up the spirit.*]

*Jesus — He loved.* For then he also stood by, the hostile Jews having already withdrawn.

*He saith — Thy.* Already dying, He commits His mother to the disciple, the beloved to the beloved, the virgin to the virgin, teaching us to care for our parents until our very last breath, ^D since they are not only not a hindrance to virtue, but even join us in pursuing the means of salvation. [For at that time when she was importunate at an unseasonable moment, He said: *What have I to do with thee, woman?* and, *Who is my mother?* But now He demonstrates great affection: *Behold thy son,* that is, this man shall be to you in my place; *Behold thy mother,* that is, you shall be to her in my place, you ought to care for her as your mother.] Thus, He cared for His mother, and honored the disciple with the greatest honor, and meanwhile gave this as a reward for his constancy.

Why, however, did He not also provide for the other woman? Because she had a guardian, but His mother had no one; and that we might know that we ought to honor such parents above others, because they gave birth, because they nurtured, because they have suffered a thousand dangers.

Consider, moreover, how before the passion He was vehemently distressed, but now He speaks without perturbation; for there, the weakness of nature is apparent, but here, the abundance of patience. ^A For just as we, dedicated to philosophy, extinguish the desire for the union of bodies, although it is vehemently implanted in us for the succession of the race; so too do we, following Christian philosophy, break the desire for life, although it is very great and implanted in us so that we might not destroy ourselves; and thence the agitation which proceeded from excessive love of life is suppressed by Christian philosophy, and thus victory over dangers is attained.

He gave no other legal commands in His testament: partly because of the shortness of time, and partly because He had nothing temporal, and concerning spiritual matters, He had already given general commands to all. ^B

Ver. 27. *And* — *its own.* According to the master’s command.

Ver. 28. *Afterwards* — *were finished.* All the other things which belonged to His dispensation.

Ver. 28. *That* — Ver. 29. *His mouth.* For this alone remained. But He calls the Scripture Davidic, which says: *they gave me gall for my food, and in my thirst they gave me vinegar to drink.* [Ps. LXVIII, 22]

But search in the aforementioned chapter for that sentence: *They gave Him vinegar to drink mingled with gall,* [Matt. XXVII, 34] and read what is said there. They applied it with hyssop, or rather a hyssop reed, which they found at hand, ^C and that on account of the height of the cross. But they were mocking Him by offering Him vinegar.

Ver. 30. *When* — *was finished.* By these numbers all things have been completed, so that now nothing is lacking.

Ver. 30. *And* — *spirit.* Not after He expired did He incline His head, as happens with us; but after He inclined His head, He expired, that we may learn that when He willed, He died; and when all things were finished, then He delivered up His spirit into the hands of the Father, as Luke signified in his eighty-first chapter, [Luke XXIII, 46] and in it read the interpretation of that sentence: *And Jesus crying with a loud voice, said: Father, into Thy hands I will commend My spirit.* ^D

Ver. 31. *Therefore the Jews* — *of the Sabbath.* Upon the cross of each. For because it was the Preparation, if they were not removed then, it would come to pass that they would remain upon the cross and...

^A it would seem from this to be held in contempt.

He calls that day a Great Sabbath, saying that it possessed honor not only as a Sabbath, but also because the feast of Unleavened Bread had fallen upon it. For it was a double feast. Such Sabbaths were called Sabbaths of Sabbaths, as if to say, holy among the holy, feasts of feasts, because of the doubling of the feast, as it is said. [A alternative translation omitted]

[Moreover, Deuteronomy also commanded concerning one affixed to a cross: His body shall not remain overnight upon the wood, but you shall bury him in a sepulcher on that same day.]

*They asked* — *that they might be taken away.* They entreated, they requested that their legs might be broken for them to die more quickly. *Then the soldiers came.* Those who were ordered to do this by Pilate.

*And* — *legs.* Of the one crucified on the right of Christ.

*And* — *to him.* To Christ, evidently.

*At* — *legs.* Finally they came to him, wishing to do him further insult to please the Jews.

*But* — *water.* This fact is supernatural, and it clearly teaches that He who was wounded was greater than a man; for from a dead man, even if one should pierce him a thousand times, blood will not flow out. The Savior’s side is therefore pierced with a lance because the side of Adam, that is, Eve, was wounded by sin; thus, by the wound of His side, He heals the wound of that side. He causes blood and water to gush forth, creating two baptisms: one, the martyrdom of blood; the other, the regeneration of water; and by the flow of these, He submerges the flood of sin.

In another way, he causes two fountains to gush forth: with the water, in truth, cleansing the Church, and with the blood, nourishing her. For through water, we are born again; through blood and flesh, we are nourished—which are divine and mystical things. Therefore, when you approach the fearful cup, be persuaded that you are about to drink from the very side of the Lord, and be so affected. Then, wishing to confirm such a miracle, he says:

*And* — *has borne witness.* He who saw these things has written them, not having heard them from someone else.

Vers. 35. And — witness.* As one who saw the things to which he bears witness, and as one who wrote earlier about the ^A insult to the Master. For the piercing of His side was an insult, even if a miracle followed upon it.

*Vers. 35. He — says.* He knows this accurately, as one who was present then and saw it, even if the Jews object that he is lying.

*Vers. 35. But — that you might believe.* But he wrote these things in order that you, who are believers, might believe also regarding this.

*Vers. 36. These things happened — might be fulfilled.* Which is written in the Mosaic law, and saying:

*Vers. 36. A bone — of him.* For even if it seemed to be written concerning the typical lamb, yet it was written concerning the true One, prefiguring what has now come to pass.

*Vers. 37. And again — says. Prophetic.*

[It is likely ^B that this saying was cast out by the Jews after the Gospel was preached. For it is nowhere to be found now; or else he refers to another Scripture, of the books called apocryphal.]

*Vers. 37. They shall look — they pierced.* They shall look upon Him descending from heaven on the day of judgment. They shall look, he says, upon the Son of man coming upon the clouds of heaven with power and great glory.

CHAP. XVIII. Regarding the petition for the Lord’s body.

*Vers. 38. After these things — Jesus.* Read what is narrated at the end of the aforementioned sixty-seventh chapter, where it is held: *"And when evening had come, there came a rich man from Arimathea named Joseph."*

*Vers. 38. And — Vers. 40. to bury.* In the sixty-eighth ^C chapter of the Gospel according to Matthew, you will find all these matters in order. But when Nicodemus came to Jesus at night is mentioned in the third chapter of the present Evangelist.

[Let us imitate this noble senator, or counselor, taking noble counsel and resolving regarding the participation in the Lord’s body; and let us anoint it preciously with the sweet fragrances of the virtues, and wrap it in the clean shroud of a pure conscience, and lay it to rest in a new monument of the heart, purified from all defilement.]

*Vers. 41. It was — Vers. 40. Jesus.* In the aforementioned chapter of the Gospel according to Matthew, this also is recorded. ^D [For they wished, indeed, in a different, more worthy monument to bury—]

to place it further from the city. But on account of the Preparation of the Jews, which was observed by the Jews until evening, at which time it was not lawful to walk further or to work any longer, and more especially because the Passover was then at hand, they placed him nearby, divine grace so ordaining it, that the women disciples might see where he was placed, and that the disciples might be able to travel there on account of the proximity, and might see the miracles that were afterwards worked there. ^A

Chapter XX

Vers. 1. *Uno autem Sabbatorum* [“On the first day of the week”]. In the aforementioned chapter, where it is said: *Vespera autem Sabbatorum, quæ lucescit in unum Sabbatorum* [“And when the Sabbath was past... as it began to dawn toward the first day of the week”], read what has been explained. ^B

Vers. 1. *Maria* — Vers. 2. *eum* [“him”]. In this place also, he has passed over what was done regarding the other women, as having been already recounted by the others; but he sets forth what happened to Mary Magdalene, as having been passed over in silence by the others. Read, therefore, in the aforementioned chapter from that place: *Vespera autem Sabbatorum, quæ lucescit in unum Sabbatorum*, until it is said: *Undecim vero discipuli profecti sunt in Galileam* [“Then the eleven disciples went away into Galilee,”] and you will find everything explained word for word, and the same harmony of the four evangelists, and one body of history. ^C

The Magdalene speaks to Peter and to John: to the one, indeed, as the chief, to this one, however, as the beloved, and as those who loved the Lord more than the others. For they alone among all had followed him when he was led away in bonds to Annas and Caiaphas.

*Exivit* [“Then went out”] — *monumentum* [“the sepulchre”]. Telling nothing to any of the others, and in their fervor despising even the Jews and the guards.

*Currebant* [“They ran”] — *simul* [“together”]. With the same fervor, disregarding both themselves and all other things. ^D

*Et* — *monumentum* [“sepulchre”]. As being more vigorous in the strength of his body.

*Et* — *linteamina* [“linen clothes”]. The funeral wrappings, that is, the shroud.

*Non tamen introivit* [“Yet went he not in”]. Detained by trembling, or being now content.

*Venit* [“Cometh”] — *monumentum* [“the sepulchre”]. No longer oppressed by fear, so that he might wipe away the guilt of his former timidity, or wishing to search more diligently. And so they both overcame one another: John, by running ahead; Peter, however, by entering into the sepulchre.

Also seek out the eighty-second chapter of the Gospel according to Luke, where it is said: *Petrus vero surgens cucurrit ad monumentum* [“Then Peter arose and ran unto the sepulchre”], and read the explanation provided there.

^A regarding that which is had: “Wondering at what had happened,” things most necessary for the present occasion.

Vers. 6. *And* — Vers. 7. *the place.* Both of these were infallible signs of the resurrection. For neither, if anyone had moved Him, would he have stripped Him; nor, if he had stolen Him, would he have taken the care to fold the sudarium carefully and place it in one spot, that is, in a place apart from the linen cloths; but he would have moved the body just as it was. Or if he stole it, fearing to waste so much time on an superfluous task, lest he be caught and suffer the ultimate punishment. Furthermore, since the myrrh with which He was buried was extremely sticky and caused the shroud to adhere to Him most tenaciously, in such a way that, having now coalesced, it could in no way be torn away, for this reason these were placed separately from one another; and the sudarium was folded, that we might learn that He rose with authority and complete security. Moreover, the sudarium was a small strip of cloth, such as that with which the deceased Lazarus had his face bound. ^B

Vers. 8. *Then* — *monument.* [Called by Peter.]

Vers. 8. *And believed.* Having seen the signs of the resurrection [which were] indubitable.

Vers. 9. *For as yet* — *rise again.* [He provides the reason why they did not previously believe the women who had announced the resurrection to them; but their words appeared before them as foolishness; nor even did they believe the two of them who had gone into the country.] And he says that they did not yet understand the Scripture which taught about His resurrection; but this is manifold, scattered throughout various Davidic psalms and prophetic discourses.

Vers. 10. *Then* — *disciples.* To their own lodging.

Vers. 11. *Mary* — *without.* For she reached [the tomb] after Peter and John, not having been able to run with them, and she did not meet them even upon their return, so that she too might learn something more certain.

Vers. 11. *While* — ^C vers. 12. *in white.* In robes, evidently. Now these were they who had also appeared earlier to her and to those who were with her. And how did these not appear to Peter and John? Because those things which they had seen were to be sufficient to lead them to faith, being more prudent.

Vers. 12. *Sitting* — *Jesus.* They were sitting indeed for her sake; but they were radiant and joyful, on account of their joy. ^D

^A [The angels who attended at the sepulcher of Christ remained for the sake of conviction and instruction that the Lord had risen, and had not been stolen.]

*And* — *are you weeping?* [Do not dare to question them yourself, they are conversing with her.]

*She says* — *him.* For she thought that he had been moved by those who had buried him.

*And* — *standing.* But how, having learned nothing yet from those who asked, did she suddenly turn back? Because, Christ having suddenly appeared behind her, the angels, seeing their Master, immediately stood up trembling, looking at him in a manner befitting servants. She turned, therefore, to see who had appeared to them.

*And* — *is.* [For he appeared to her in another form, and in a humbler and common guise, that she might not be suddenly overwhelmed.]

*She says* — *I will take him.* From the common guise and from being in the garden she supposed that he was the gardener. For she did not recognize even his voice, because it sounded with an unusual tone. She thought, however, as has been said, that he had been moved to a safer place, and carried by the gardener. [“Tell me then,” she says, “where you have laid him, and I will take him, to deposit him in another, more secure place.”]

[He who considers the Lord as only a creator and provider of things subject to generation and corruption, this person mistakes him for a gardener; therefore, the Master also flees from his touch, because he had not yet ascended in his estimation to the dignity and equality of the Father. For they are unworthy of him who approach him with such an opinion.] ^B

*She says* — *Master.* Now, having composed his voice and appearance and form to be more recognizable, he gave her the perception of them, and immediately recognizing him, she cried out for great joy, *Master.* [But how, having turned, does she speak, if she was already conversing with him? Because, when she had said what she said, she turned toward the angels to see if they were there, or to ask what had struck them with amazement; but immediately upon Christ calling her, she turned again toward him.] ^C

*She says* — *Do not touch me.* For she rushed to touch his feet, as she was accustomed. He forbids her to approach him as she had in the past, her flesh now being more divine.

*Not yet* — *my.* He said this for no other reason, as Chrysostom says (8), than that she might know that he is higher and more venerable. For he who strives to ascend to God and the Father with his body, it is manifest that he had cast off the frailty of the body. ^D

And yet, a little while before, she and the other Mary

^A had held his feet, as Matthew recorded, but at that time he did not forbid it, permitting them to be made certain by touch that he was not a phantom. Now, however, he does not permit it, because she had forgotten that vision and that touch, and had disbelieved.

Vers. 17. *But go... your*. And yet, he was not about to ascend immediately, but after forty days; how, then, does he say: *I ascend*? Surely, to raise her mind more into the sublime, and to confirm yet further that he is higher and more divine, and to persuade her to attend to him henceforth with greater veneration. Furthermore, the word "I ascend" also signifies "I desire to ascend," which can be extended over a longer time.

He calls back to the disciples' memory that which he had frequently said to them before he was betrayed. He called them brothers, as he himself was also a man, and their kinsman according to human nature. And yet, he spoke of his Father as his Father in one way, and the Father of the disciples in another: his own by nature, as being of the same substance; but the Father of the disciples by reason of creation and providence, as they are creatures and worthy of his providence. And he is God both of himself and of the disciples, as [men].

And why did he not say simply: "And our God," but distinguished himself here as well? Because, even if he became man and their brother by the nature of humanity, he nevertheless differed from them greatly in honor, both through the union of his divinity and through his sinlessness.

Vers. 18. *She comes... to them*. And that she told them those things which he had said to her. [Since it is likely that the disciples, hearing these things, might either disbelieve the woman, just as before, or, believing—namely, when she recounted things corresponding to what Peter and John had seen—might grieve that they themselves had not been deemed worthy of a sight of him; on the same day he appears to them also. For first he sharpened their longing, then he presented himself to them as all the more desirable, since they were already thirsting for him.]

Vers. 19. *When therefore it was evening... middle*. He came at eventide, when they were fearing the more and were gathered together. And he did not knock at the doors, so that they might not be disturbed, but entered while they were shut, as God, and as one whose body had already become subtle, light, and incorruptible. ^B And he stood in the midst, so that he might be visible to all.

Vers. 19. *...to you*. That is, "be not disturbed." Even in dying he had left peace to them: *Peace*, he says, *I leave with you*. To the women, therefore, who were disciples, he gave joy before any other word. For sadness [had occupied them].

that race: but to the disciples he gave peace, on account of the threatened war from the Jews and the Gentiles. *And—his.* Seek in the final chapter of Luke: *And they recounted what had happened on the way*, and so forth, [up to: *Still, however, as they did not believe for joy and were wondering*], and read their explanations; they are very useful for the present matters.

*They rejoiced—Lord.* You see how deeds confirm words. For before the passion he had said to them: *I will see you again, and your heart will rejoice*.

*He said—to you.* After he had eaten the portion of broiled fish ^B given to him, and from the honeycomb, as Luke wrote, they were confirmed, and then, as is likely, he restrains those who were in a tumult from great joy, so that they might attend to what he is about to say.

*As—you.* Also, before the passion, he said to the Father: *As you sent me into the world, I also sent them into the world*; [and read what is said there. He encouraged their souls, therefore, entrusting his own work to them, and appointing them as his successors.]

*And—are retained.* And yet he had said earlier: *If I do not go away, the Paraclete will not come to you*; how, then, does he give the Holy Spirit here? He breathed [on them], indeed, imparting a grace receptive of the Holy Spirit, and preparing them as fit [vessels] for his reception; but he says, *Receive the Holy Spirit*, not now, but when he shall have descended. ^C

Or he called the Holy Spirit the spiritual grace of forgiving and binding sins. For since there are different spiritual gifts, he gave this to them at that time, [greater indeed than the signs. For when he had said to the paralytic: *Your sins are forgiven you*, the Scribes said: *Who can forgive sins, except God alone?* And indeed, even before the passion, he had said to them: *Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven*; but then he promised this to them, now he gives it. Seek also about the middle of the ninth chapter of the present Evangelist the passage: *For the Holy Spirit was not yet [given], because Jesus was not yet glorified*; and read the entire explanation of those matters. He breathed, therefore, as the ^D fountain of graces, and in order that we might learn from this also that he is the one who also breathed the first and vital breath into Adam.]

^A Understand by "retention" the refusal, the lack of forgiveness. As a king, therefore, sending forth generals, so he places the disciples before everyone else with such power. [Those who because of the terror of demons are firmly established in the height of divine contemplations, ^B and like doors close their senses, in an unknown way receive the divine Word coming to them, appearing to them without sensory operation, and bestowing freedom from passion through peace, the grace of the Holy Spirit through the breath, and showing the symbols of his mysteries.]

Vers. 24. *Thomas — Jesus.* For it is likely that from the time when the disciples had been scattered and, having left their teacher, had fled, he had not yet met with them. ^C Although Thomas was absent, yet through his brother apostles he too became a partaker of the grace of the Holy Spirit breathed into them, as blessed Cyril has said. Some, however, say that afterwards, when he saw the hands and the side of the Savior and believed in the resurrection, he himself also received such grace, so that in nothing might he be inferior to his fellow apostles.

Vers. 25. *They said — the Lord.* They said to him when he came to them.

Vers. 25. *He — I will believe.* Just as it is a mark of light-mindedness to believe simply and at random, so also it is a mark of a dull mind to examine beyond measure and to be over-inquisitive. For this reason Thomas is also blamed. For he did not believe his fellow disciples, who were worthy of trust and who were affirming it, not so much because he did not trust them, as because he deemed this resurrection to be impossible. For he seeks to see him himself, and not just this, but also the mark of the nails; and he does not stop his curiosity at these points, but wants to put his finger into the mark of the nails and his hand into his side, ^D lest it be a phantom. For he had learned, as it seems, from his fellow disciples that he had shown them his hands and his side. He therefore deems touch more trustworthy than sight.

Vers. 26. *And — to them.* Inside the lodging, where they were gathered.

Vers. 26. *He comes — of them being shut.* He comes to make certain him who did not believe, [and he overlooks not even one, although he was duller in mind than the others.] And for what reason did he not make him certain then, when Thomas was seeking the things mentioned, but after eight days? In order that, being instructed in the meantime by the disciples, he might be more easily persuaded to faith.

^A *To you.* As before. For he does again all the things that he had done while he was absent. ^B *Then — my.* Since Thomas said nothing, he anticipates him, providing what he had sought and showing that even when he was saying these things, he was present and listening as God. For he used the very same words. ^C *And — faithful.* Rebuke-like he says this, as if he were arguing not from diligence, but from incredulity. *And — my.* Seeing in his hands the mark of the nails, and his side pierced, he immediately believed, not waiting to touch. But some say that having touched, he cried out: My Lord and my God. ^D *He says — believed.* For both Peter and John, not yet having seen him, nevertheless believed that he had risen from the linens and the napkin. And the other disciples after this, when Peter had seen him and had reported it to them, believed though they had not yet seen him. For they found, says Luke, the eleven gathered together and those with them saying that the Lord has risen indeed, and has appeared to Simon. ^A And how, when he appeared to them, the same evangelist says that they were startled and terrified, thinking they saw a spirit, and what follows? And that, while they still did not believe for joy and were marveling, he said to them: Have you anything eatable here, and the rest? Because they were then suffering this, not because they did not believe that he had risen, but because they doubted whether it was he who was appearing to them, and were examining it precisely. ^B But this beatitude includes also those who believe through preaching. When, therefore, anyone says: Blessed were those who were in those times, and who saw Christ, let him consider that blessed are those who have not seen and have believed. But how did an incorruptible body have the marks of wounds, and how was it subject to touch? How? Supernaturally and by dispensation; for he did indeed eat and drink for the greater certainty of the disciples. ^C *Many — this.* He speaks entirely of what took place after the resurrection. For this reason he said: *In the sight of his disciples.* For just as before the resurrection it was necessary for many things to happen, so that they might believe that he is the Son of God: so also after the resurrection, so that they might be more certain that he had risen. Or also the discourse is common, both concerning the things before the resurrection and concerning the things after the resurrection. ^D *These — of God.* Not for ambition, he says, was it written.

Chapter XXI

[...for we might have written other things also, for there were many; but we have written these for the sake of necessity alone, that you may believe that this Jesus is the Christ, the Son of God, who is announced by the prophets.]

Chapter XXI

Vers. 31. *Et — ejus.* That is, through him; for he himself is life; that you may have life, I say, eternal.

Cap. XXI. Vers. 1. *Postea — Tiberiadis.* For he did not associate with them continuously, as before, but came at intervals of time. Moreover, the fact that it is said, "Manifested," and "Appeared," and "Was seen," and the like, shows that, according to the nature of the incorruptibility of his body, he was invisible to corruptible eyes; but by lowering himself, he was manifested in a providential manner (oikonomikos). This sea, however, was in Galilee; for having regained their spirits, they had gone thither.

Vers. 1. *Manifestavit autem sic.* As he shall say.

Vers. 2. *Erant — Vers. 3. tecum.* For since the Savior was neither with them always, as has been said, nor had the other Paraclete come, nor had the preaching been fully entrusted to them, and they had nothing to do, they spent the remaining time fishing, practicing their former trade: although not with a love of gain as before.

Vers. 3. *Exierunt ergo — statim.* Which was Peter’s, or the sons of Zebedee’s, or one of those whom they knew.

Vers. 3. *Et — nihil.* This was done in a providential manner, as we shall say in what follows. It is probable, moreover, that other disciples also followed by land, as Chrysostom says, for the sake of love, so that they might be spectators, and might well spend their leisure time, and pass the night together with them.

Vers. 4. *Mane — esset.* Perhaps because he appeared with a more splendid aspect due to his immortality, or was not recognized by them in a providential manner.

Vers. 5. *Dicit — habetis?* That is, he called them "children," using the custom. For it was the custom so to call those who were laborers, because of their strength and vigor for tasks. He speaks to them, however, as if wishing to buy something from them.

Vers. 5. *Responderunt. — Vers. 6. invenietis.* And they did not yet recognize that it was he. And yet they ought to have understood. For how could a common man or a companion have known that, by casting to the right side of the ship, they would find [anything]? But he explicitly commanded to cast to the right, so that the catch might not appear to be a matter of chance.

Vers. 6. *Jecerunt itaque.* Simply obeying: or thinking that by some sign he knew that some fish were swimming there, or even having seen them leaping.

^A *And they were no longer able to draw it because of the multitude of fish.* In the absence of the Saviour, they caught nothing, but in his presence, they enclosed a multitude; that we might know that without him we accomplish nothing useful, but with him, many things. It is necessary, therefore, that we labor while following his commandments, and cast to the right; for this part is worthy of praise. [Seek also in the eleventh chapter of Luke what is said: *Likewise also James and John, the sons of Zebedee, who were partners with Simon,* and what follows, and read their explanation. For you will find an allegorical meaning very appropriate to the present events.]

*He saith* — *it is.* Understanding this from the success, and from the fact that the fish were enclosed, as if by his command.

^B *Simon* — *sea.* John was more piercing-sighted by reason of his purity, but Peter was more fervent by the intensity of his love. Therefore, John indeed recognizes him before Peter, but Peter goes out to him before John. For when he had only heard that it is the Lord, he cast aside what was in his hands, and not waiting for the boat to land, he threw himself into the sea, because of the speed of his departure. Now the *ependytēs* (over-garment) is said to be a certain sleeveless tunic covering the body down to the knees. This was customary for those who sail, providing them at once with agility and decency ^C at the water. For he was naked of his other clothing, and had put on only this one, ungirded, upon his body; for it was not fitting that he should be entirely naked, on account of impropriety. But he girded it about himself out of reverence for the Lord.

*But the other* — *fish.* They came dragging the ropes by which the net was drawn.

*As* — *bread.* The fish being laid upon the coals, and the bread lying separately, all things having been produced from nothing, that hence also he might show his power, and might kindly refresh them from their labor through food.

*He saith* — *now.* He says it as one who knows that they had caught them. For even before, as knowing that they would catch them, he had said: *Cast the net on the right side of the ship, and you shall find,* and so that the matter might not seem to be a delusion, and that, seeing both the multitude and the size of the ^D fish, and how the net was not torn, they might wonder the more.

*Simon Peter went up.* [He went up into the boat, as more expert, with the others, of course, following him.]

*And he drew* — *three.* Some say that by the hundred are designated those from the Gentiles who would be caught,

^A by the fifty, those from the Jews; for more are those from the Gentiles than those from the Jews; and by the three, the holy Trinity, in whom they believe. *And the net.* Not as if it were strong, but as if the Lord had strengthened it. *He says* — *breakfast.* The time for breakfast was already at hand; for rest was about to succeed their labors. It is likely, moreover, that some of the caught fish were roasted for the refreshment of all the disciples, and the rest were distributed to the poor. *And no one* — *is.* Seeing his face changed and very astonishing, they wished to ask him, but did not dare, knowing from the signs which were mentioned that it is the Lord. *He comes* — *likewise.* No longer does he look up to heaven, nor does he do those human things, showing that he was doing those things also by divine dispensation. ^B *This* — *dead.* First, when it was the evening of that day on which he rose; second, after eight days; third, now. It appears, therefore, that after this time they went up to the mountain where he had appointed for them, when, of course, they were admonished again by the Lord. He was manifested, indeed, also to the women who were his disciples, and to those two mentioned by Mark, and to Peter, and to those with Cleopas; but to the disciples together, this was now the third time he had been manifested. ^C For he did not associate with them continuously. But here he did not say that he himself also ate; I think, however, that since Luke signified this also in the book of Acts, where Peter says that "We did eat and drink with him after he rose from the dead." *When* — *you.* *Simon, son of Jona, do you love me more than these?* He asks this one alone, as the leader and mouth of the disciples. But we shall say later why he asks what he knows. *He says* — *my.* He calls his disciples his lambs, as their shepherd, whom he also calls sheep again. He seeks, therefore, a demonstration of the love toward him, namely, the care for them; and the life of that man, which he had promised to lay down for the teacher, he asks him to lay down for the disciples. ^D *He says* — *you.* Christ, by asking three times and commanding the same thing, manifests that he greatly prizes the care of his own disciples, and considers this more important than any other service. But Peter, fearing the threefold nature of the questioning, and suspecting that he might perhaps seem to love but not actually love—for even before he had supposed that he would never

^A deny Him, yet he did deny Him—that experience made him more modest and better. He was grieved, he was troubled, he was anxious. And finally, he makes Him, as one who knows all things before they come to pass, his witness, and says: "You know all things, both the present and the future, as God; You know that I love You now with my whole soul," and he says nothing more, not knowing what is to come. For he had been refuted a short while before, when he contradicted Him, by the fact that he had had vain confidence in himself. The disciples, therefore, are called lambs and sheep because of their simplicity and readiness to be sacrificed. And again, the lambs are the more imperfect ones, and the sheep are the more perfect.

So then, Christ entrusts the care and governance of the sheep to Peter, who had first washed away the stain of his denial with those bitter tears, and now again, in place of the threefold denial, offers a threefold confession; and then, indeed, by deed, but now by word, he heals the lapse which had been committed by word, and commits the pastoral care of the world to him.

Then, He parabolically ^B foretells to him also the death by the cross, by which he was about to be perfected, showing thereby that He was not saying what He said because He was ignorant or disbelieving of him. For He knew perfectly the fervor of his love toward Him, but He did so in order that he himself and all might know how greatly He values the guidance of His own disciples, as has been shown above.

"Amen — you wanted." When you were more imperfect, living under the more imperfect law, the Mosaic one, you prepared yourself for what you desired, and lived as you wanted.

"When — you will." When, however, you shall be perfected ^C into a perfect man, into the measure of spiritual stature, being brought to maturity by the perfect law, the evangelical one, you will stretch out your hands upon the cross, and another will restrain you with nails, and will lead you to a death which, even if you want it by your will, yet by nature you do not want. For the soul suffers with the body on account of their nature, and at the mention of death it recoils, God having profitably ordained this, as has also been signified elsewhere, so that men might not easily destroy themselves in misfortune. For if, although the soul is so strongly averse to separation from the body, the enemy ^D often succeeds in making some the murderers of themselves, if this were not so, many would quickly proceed to their own destruction.

"This — God." For the death that comes through punishment is a glory not only for the disciple who dies, but also for God: for the one who dies, because he dies for the sake of God; and for God, because He has such a disciple.

^A

Vers. 19. *Et — me.* Here he shows again that he makes him more familiar to himself than the rest, and deems him worthy of greater honor, that he might also be the more prompt. But if anyone should say: How then did James receive the see of Jerusalem? We shall say that Peter was ordained teacher of the world. Therefore, while both the teacher and the disciples were walking, he said to him: *Follow me*, that is to say, clearly, by being crucified himself and undergoing the same death.

Vers. 20. *Conversus — sequentem.* Walking after Peter; for by chance he happened to be walking near him at that time.

Vers. 21. *Qui et — te?* At the mystical supper, as has been indicated there. But he brings to our memory that question, showing how great a boldness of speech Peter had acquired after his repentance following the denial. For he who at that time did not dare to ask, but used the beloved disciple for this purpose, not only received the stewardship of the brothers committed to him, but also asks confidently about the beloved one. ^B *Hunc — quid?* Will he not follow you? Will he not walk the same path of death with us? Will he not die in the same manner? For he understood what "Follow me" implied, and, greatly loving John, he desired to have him as a sharer in an equal death; and as if John were not daring to ask, he himself asks, and returns the favor. What then does Christ do? Pruning back his private affection, and teaching that nothing further is to be investigated, he shows that the things which would befall them were to be ordained in different ways, he says:

† As some say, when Peter had heard that he was to die for Christ, he said: And John, what? Is he also to die? But Christ did not indeed deny this; for whoever is born, will also die: but he said: If I wish him to remain until the consummation of the world, and then to testify concerning me, what is that to you? They say, therefore, that he is living, and is to be killed under the Antichrist with Elijah and Enoch, preaching Christ. But if his monument is shown, what of that? For he entered it alive, then was translated, just as Enoch and Elijah were. The evangelist therefore overturns the false opinion of those who think this disciple is not to die: for it is thus false, namely, that a man is immortal. For although Enoch and Elijah have not died, they are nevertheless mortal. So also here, although he has not died, he shall nevertheless die. It is false, therefore, that he is not to die; it is so understood, namely, that he is immortal. Others, however, affirm that he has died, and they understand that saying: *If I wish him to remain until I come*, to mean that John was to remain in Judea until Christ came against the Jews, about to strike them down by the hands of the Romans, and thus that Peter was to be separated from John, so that they might also preach in different places with greater fruit. We therefore unfold all opinions, so that those studious of these matters might be ignorant of none. Those, however, who say he is dead, report it in this way: They dug, they say, a pit, and placed stones in a circle: then they lowered him into it, and covered him. But after a few days they searched that pit, and did not find him. But, because they deposited him there, they say that he was dead.

Vers. 22. *Ait — te? Si cum velim in vivis ma- ^C tum.*

^A I come in my second coming, what is that to thee? Follow thou me. Do thou consider thine own death, and be not busy about his. Vers. 23. *Exiit — fratres.* What is this saying? That — he should die. For it is likely that they also heard what was said to Peter. And this report was spread abroad, namely, that he would not die, because they were in error and did not grasp the scope of the saying. Then he corrects the erroneous rumor. Vers. 23. *Et — te?* Which does not mean that he would not die, but has another scope, as has been said before. What argument, therefore, remains for those who insist that he is not dead, when he himself expressly cries out that those who suppose this are in error? Vers. 24. *Hic — ejus.* And we know, who know these things, that he bears true witness. For it appears that others also knew these things. As, therefore, he is exceedingly confident in the truth, he says this. For he knew that to some, perhaps, it would seem that he was saying things subject to suspicion, because these things were not mentioned by the other evangelists. Vers. 25. *Sunt autem — Jesus.* This he also said above concerning the signs. Vers. 25. *Quæ — libros.* The said world could not contain them, and in another sense: not on account of the multitude of the writings, but on account of the greatness of the things; neither in place, but in manner. ^C It is a hyperbolic expression, showing the immense multitude of those things which were done by the Lord. Those who write and those who speak use the language of hyperbole when they want to show the greatness of a matter. But this man, by adding also the word, *I suppose*, has tempered the hyperbole and made persuasive what seemed incredible, intimating that it was because of their very great multitude that he spoke thus. For indeed He did many other things, as one who is all-powerful; for it was easier for Him to do than for us to tell. But only those things were written which were more useful and more necessary for religion and faith, since those who wrote them considered that he who does not believe the things that are written will not pay heed to more. But he who receives these will not need others. ^D Would that we, having been manifested as perfect ministers of the most perfect Trinity, might conclude our life with a good end, in Christ Jesus our Lord. Amen. To God, the finisher of good things, be grace. Amen. The end of all.

Comment on John — Chap. XXI