Fragments on John

Fragmenta in Joannem

Ammonius of Alexandria · 5th century AD · PG 85

One beginning of the Word — not three causes (John 1:1–5)§1

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1The Word knows one beginning, not two, as the Manichaeans say, nor a first cause and a second cause and a third cause, as Plato, Basilides, Marcion, Arius, and Eunomius say. For the Father is called beginning, and the Son beginning, and the Spirit beginning, because of the co-eternity of the Trinity, not because there are three beginnings; since we also call the Father God and the Son God and the Spirit God, not as worshipping three gods, but because of the consubstantiality of the one Godhead of the three hypostases.

Through this he overthrows Sabellius’s heresy by signifying the hypostases of Father and Son; for the Church does not glorify a son-fatherhood, as the Libyan myth-teller said. Sabellius, Noetus, Novatus, Paul of Samosata, and Marcellus say one hypostasis of the Trinity. He was not uttered-forth, but hypostatic, and not only hypostatic but also God. Photinus says that from the Father a Word without hypostasis, like ours, was changed into flesh. Since some heretics, hearing that the Father begot the Son, take offense and think a flowing or passion happens to the Father—such as naturally sometimes happens with thick bodies—the evangelist, anticipating their folly, from the preface called the Son Word once and twice and thrice, to present the passionlessness of the begetting; for as our word is begotten from the mind without flowing, without diminishment, and without passion (likewise also our spirit), so also is the begetting of the Son. Therefore it was also said: “My heart has belched forth a good word” (Psalm 45:1), which is God, who alone “is good.”

That is: he was co-eternal with the Father, existing in the Father’s nature, having as most ancient place the nature of the one who begot him; for the beginning surpasses the ages. For the Father is called beginning of the Son only according to the “from whom”; for in cause the Father will be conceived before the Son, but not in existence contemplated before him. And everywhere he inserts the “was,” sending the Son on toward the beginningless; for he did not say he had a beginning, but “in the beginning he was” (John 1:1–2).

He casts out another heresy by teaching that through the Son all things that came to be were created, not through good or evil angels, as some wrongly supposed—among them Plato, Simon, Basilides, Nicolas, Menander, the Borborian, Saturnilus, and Cerinthus. Therefore some also forbid marriage and begetting: Saturnilus and the Apostolics.

The wording has emphasis that not the Son alone created all things, but also the Father and the Spirit; for whatever the Father does, he works through the Son in the Holy Spirit, and where one of the three hypostases is said to act, the remaining hypostases of the one essence are conceived with it.

All things whatever the Father made through the Son were made alive from him.

The Word did not come to be in a man, but in a certain way he himself, strengthening the virgin through the Spirit and dwelling in her womb, became a foundation; and in him he built the rational ensouled flesh united to him from Mary, which is life. For as he himself is life, so also is the flesh united to him, of which those who partake are made alive, freed from death and corruption and sent into the enjoyment of the unceasing goods of the age to come, which is truly life.

The incarnation of the Only-begotten leads people by light toward true knowledge of God and toward every kind of virtue, through which life-giving happens, that is, the enjoyment of the goods.

Darkness is the whole world by comparison with the inexpressible and unapproachable light. Yet the Son also enlightens the mind toward what must be done, and truth always prevails; falsehood does not overcome the truth. Therefore he himself also said: “I have overcome the world” (John 16:33)—meaning that I have refuted every

Greek · §1

Fragmenta in Joannem 1 {3Jο 1, 1}3Ὁ λόγος μίαν οἶδεν ἀρχήν, οὐ δύο, ὡς λέγουσιν οἱ Μανιχαῖοι, οὐδὲ πρώτου αἴτιον καὶ δεύτερον αἴτιον καὶ τρίτον αἴτιον, ὡς λέγουσι Πλάτων, Βασιλίδης,Μαρκίων, Ἄρειος, Εὐνόμιος· λέγεται μὲν γὰρ ἀρχὴ ὁ πατὴρ καὶ ἀρχὴ ὁ υἱὸς καὶ ἀρχὴ τὸ πνεῦμα διὰ τὸ συναΐδιον τῆς τριάδος, οὐ διὰ τὸ τρεῖς εἶναι ἀρχάς, ἐπεὶ καὶ τὸν πατέρα λέγομεν θεὸν καὶ τὸν υἱὸν θεὸν καὶ τὸ πνεῦμα θεόν, οὐχ ὡς τρίθεον σέβοντες, ἀλλὰ διὰ τὸ ὁμοούσιον τῆς μιᾶς θεότητος τῶν τριῶν ὑποστάσεων. 2 {3Jο 1, 1}3Τὴν Σαβελλίου αἵρεσιν διὰ τοῦτο καταβάλλει τὰς ὑποστάσεις σημαίνων πατρὸς καὶ υἱοῦ· οὐδὲ γὰρ υἱοπατορίαν ἡ ἐκκλησία δοξάζει καθὰ μυθεύων ὁΛίβυς εἶπεν.Μίαν ὑπόστασιν λέγουσι τῆς τριάδος Σαβέλλιος, Νοητός, Ναυάτος, ΠαῦλοςΣαμοσατεύς, Μάρκελλος.Οὐκ ἦν προφορικός, ἀλλ' ἐνυπόστατος καὶ οὐ μόνον ἐνυπόστατος, ἀλλὰ καὶ θεός.Φωτεινὸς λέγει, ὅτι ἐκ τοῦ πατρὸς Λόγος ἀνυπόστατος ὢν ὡς ὁ ἡμέτερος εἰς σάρκα μετεβλήθη.Ἐπειδὴ ἀκούοντές τινες τῶν αἱρετικῶν, ὅτι ὁ πατὴρ ἐγέννησε τὸν υἱόν, σκανδαλίζονται ἐννοοῦντες ῥεῦσιν ἢ πάθος γίνεσθαι περὶ τὸν πατέρα, ἅπερ πέφυκεν ἐπὶ τῶν παχείων σωμάτων ἔσθ' ὅτε συμβαίνειν. προαναστέλλων αὐτῶν τὴν εὐήθειαν ὁ εὐαγγελιστὴς ἐκ προοιμιῶν τὸν υἱὸν ἅπαξ καὶ δεύτερον καὶ τρίτον ἐκάλεσε Λόγον, ἵνα τὸ ἀπαθὲς παραστήσῃ τῆς γεννήσεως· ὡς γὰρ ὁ ἡμέτερος λόγος ἀρρεύστως καὶ ἀμειώτως καὶ ἀπαθῶς γεννᾶται ἐκ τοῦ νοῦ (ὁμοίως καὶ τὸ ἡμέτερον πνεῦμα), οὕτω καὶ ἡ γέννησις τοῦ υἱοῦ· διὸ καὶ ἐλέχθη· «Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν», ὅ ἐστι θεόν, ὃς μόνος «ἐστὶν ἀγαθός». 3 {3Jο 1, 2}3Ἀντὶ τοῦ συναΐδιος ἦν τῷ πατρὶ ἐν τῇ τοῦ πατρὸς ὑπάρχων φύσει, ἔχων τόπον ἀρχαιότατον τὴν τοῦ γεννήσαντος φύσιν· ἡ γὰρ ἀρχὴ ὑπεραναβαίνει τοὺς αἰῶνας· ἀρχὴ γὰρ λέγεται ὁ πατὴρ τοῦ υἱοῦ κατὰ μόνον τὸ ἐξ οὗ· τῇ γὰρ αἰτίᾳ ὁ πατὴρ τοῦ υἱοῦ προεπινοηθήσεται, οὐ μὴν τῇ ὑπάρξει προθεωρηθήσεται. πανταχοῦ δὲ ἐντίθησι τὸ ἦν παραπέμπων τὸν υἱὸν ἐπὶ τὸ ἄναρχον· οὐ γὰρ εἶπεν ἀρχὴν ἔσχεν, ἀλλ' ἐν ἀρχῇ ἦν. 4 {3Jο 1, 3}3Ἄλλην ἐκβάλλει αἵρεσιν διδάσκων, ὅτι διὰ τοῦ υἱοῦ ἐκτίσθη πάντα τὰ γενητά, οὐ μὴν δι' ἀγγέλων καλῶν ἢ κακῶν ὡς κακῶς τινες ὑπέλαβον, ὧν εἰσιΠλάτων, Σίμων, Βασιλίδης, Νικόλαος, Μένανδρος, Βορβοριανός, Σατορνῖλος,Κήρινθος. διὸ καὶ τὸν γάμον τινὲς ἀπαγορεύουσι καὶ τὸ γεννᾶν, Σατορνῖλος καὶ οἱ Ἀποστολικοί. 5 {3Jο 1, 3}3Ἔμφασιν ἔχει ὁ λόγος, ὅτι οὐ μόνος ὁ υἱὸς ἔκτισε τὰ πάντα, ἀλλὰ καὶ ὁ πατὴρ καὶ τὸ πνεῦμα· ὅσα γὰρ ποιεῖ ὁ πατὴρ διὰ τοῦ υἱοῦ ἐν πνεύματι ἁγίῳ ἐργάζεται, καὶ ὅπου μία τῶν τριῶν ὑποστάσεων λέγεται ποιεῖν, συνεπινοοῦνται καὶ αἱ λοιπαὶ τῆς μιᾶς οὐσίας ὑποστάσεις. 6 {3Jο 1, 4}3Πάντα ὅσα ἐποίησεν ὁ πατὴρ δι' υἱοῦ, ἐξ αὐτοῦ ἐζωοποιήθη. 7 {3Jο 1, 4}3Οὐκ ἐν ἀνθρώπῳ γέγονεν ὁ Λόγος, ἀλλὰ τρόπον τινὰ αὐτὸς διὰ τοῦ πνεύ ματος ἐνισχύσας τὴν παρθένον καὶ ἐνοικήσας ἐν τῇ μήτρᾳ αὐτῆς θεμέλιος ἐγένετο. καὶ ἐν αὐτῷ ᾠκοδόμησεν τὴν ἐκ Μαρίας ἑνωθεῖσαν αὐτῷ σάρκα ἔμψυχον λογικήν, ὅπερ ἐστὶ ζωή. ὡς γὰρ αὐτός ἐστι ζωή, οὕτω καὶ ἡ ἑνωθεῖσα αὐτῷ σάρξ, ἧς οἱ μετέχοντες ζωοποιοῦνται τοῦ θανάτου καὶ τῆς φθορᾶς ἀπαλλασσόμενοι καὶ εἰς τὴν ἀπόλαυσιν τῶν τοῦ μέλλοντος αἰῶνος ἀγαθῶν τῶν ἀκαταπαύστων πεμπόμενοι, ὅπερ ἐστὶν ἡ ἀληθῶς ζωή. 8 {3Jο 1, 4}3Ἡ σάρκωσις τοῦ μονογενοῦς φωταγωγεῖ τοὺς ἀνθρώπους πρὸς τὴν ἀληθῆ θεογνωσίαν καὶ πρὸς πᾶν εἶδος ἀρετῆς, δι' ὧν ἡ ζωοποίησις γίνεται, ὅ ἐστι τῶν ἀγαθῶν ἡ ἀπόλαυσις. 10 col 1 {3Jο 1, 5}3Σκοτία ἐστὶ πᾶς ὁ κόσμος πρὸς σύγκρισιν τοῦ ἀνεκφράστου καὶ ἀπρο σίτου φωτός. πλὴν καὶ ὁ υἱὸς φωτίζει τὸν νοῦν πρὸς τὰ πρακτέα καὶ ἀεὶ περικρατεῖ ἡ ἀλήθεια, οὐ μὴν τὸ ψεῦδος περιγίνεται τῆς ἀληθείας. διὸ καὶ αὐτὸς εἶπεν· «ἐγὼ νενίκηκα τὸν κό σμον», ἀντὶ τοῦ πᾶσαν

Light, the Baptist sent, and the Word made flesh (John 1:5–16)§2

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2—wandering heresy I have refuted, and I have overcome all the passions that are adventitious, not those that are natural and necessary—which he willingly underwent, to show the truth of the incarnation, and that the natural and necessary are not base. For this reason it approached the flesh of the Word of God, not that it might be strengthened, but that in him it might be destroyed; for the shameful passions he did not undergo even in imagination. Darkness and the world are now to be understood by comparison with the inexpressible and unapproachable light.

John is sent as one who has passed from the desert into the inhabited land, that he might proclaim Christ to the peoples. The Lord also was called sent, not as having moved from places to places—for the divine is unmoved—but as somehow moved from the Father’s bosom and having come to our poverty, for which he is also said to have humbled himself. So when Scripture speaks words fitting the economy, if it says that “he emptied himself” (Philippians 2:7), it signifies the self-ruling and royal—that he was incarnate willingly; but if it says that he was sent, it teaches that he was not incarnate apart from the Father. We say these things as human beings; for the will of Father and Son is one, even if we conceive the difference of the hypostases of the one Godhead and essence; thus we say that the Son alone was incarnate, not the Father, not the Spirit.

For this reason John is greater than the other prophets: those proclaimed the one awaited, but this one, having seen him and been persuaded by signs that this is he, came bearing witness from what he heard and saw.

Even if John and the saints are light, they are not so as the Christ who is theologized, who is light by nature; for the saints received illumination by grace. Therefore concerning Christ he says: “He was the true light” (John 1:9).

The Lord enlightens his rational creatures from natural notions unto believing that he is God, as they infer from the beauty and good order of his creatures the excellence of his power.

As God he was in the world not according to essence, but according to providence. Again he pulls up the heresy of those who say that human beings and the rest are not creatures of God. Here he calls “world” only human beings, naming the world from a part—that is, those who mind the things of the world and are nailed to it, who through attachment to earthly things did not know him at all: idolaters and slaves of the passions.

He is said to have come to his own inasmuch as, having been incarnate, he was made known to those who saw him with their eyes, or that he came to his own, who seemed to be his according to “from whom is the Christ according to the flesh” (Romans 9:5).

There is no longer need of cattle-sacrifice as pleasing to God according to the type of the law, since the blood of Christ is sufficient for justification.

When the Word became flesh, he was not changed in essence, but having become visible through the flesh he remained having his own glory as only-begotten Son of God and Father; for the one pitching tent is other in essence from the tent. He did not say “body,” lest some say he wore a heavenly body; nor “he became man,” lest others say he took not the outer but the inner man; nor “from the Word flesh came to be,” lest others say he was changed from this into that. Flesh is also called body, but body is not in every way flesh. Therefore the Lord also said: “he who eats my flesh” (John 6:54), and elsewhere: “Handle me and see, that a spirit does not have flesh and bones as you see me having” (Luke 24:39).

How did we behold? Through the star of the magi, the angels, the shepherds, Anna, Simeon, Gabriel, the ineffable birth from the virgin, the Father’s voice bearing witness to him, the Spirit’s descent upon him, and countless divine signs and healings.

As root of all goods and spring, giving his own goods to many, he is not diminished; yet from what he supplies and creation receives, it is clear that Christ is God. In place of the grace in Adam, from which we fell, Christ through the

Greek · §2

πεπλανημένην αἵρεσιν ἤλεγξα καὶ πάντων περιγέγονα τῶν παθῶν, ὅσα ἐστὶν ἐπείσακτα, οὐ μὴν φυσικὰ καὶ ἀναγκαῖα. ἅπερ ἑκὼν ὑπέστη, ἵνα δείξῃ τὸ ἀληθὲς τῆς σαρ κώσεως, καὶ ὅτι οὐ φαῦλα τὰ φυσικὰ καὶ ἀναγκαῖα. διὰ γὰρ τοῦτο προσήγ γιζε τῇ τοῦ θεοῦ λόγου σαρκί, οὐχ ἵνα κρατυνθῇ, ἀλλ' ἵνα ἐν αὐτῷ ἀναι ρεθῇ· τὰ γὰρ ἄσεμνα πάθη οὐδὲ κατὰ φαντασίαν ὑπέστη.Σκοτίαν καὶ τὸν κόσμον νυνὶ νοητέον πρὸς σύγκρισιν τοῦ ἀνεκφρά στου καὶ ἀπροσίτου φωτός. 11 {3Jο 1, 6}3Ἀπεσταλμένος ἐστὶν ὁ Ἰωάννης ὡς ἀπὸ τῆς ἐρήμου μεταβὰς ἐν τῇ οἰκουμένῃ χώρᾳ, ἵνα κηρύξῃ τὸν Χριστὸν τοῖς λαοῖς. ὁ δὲ κύριος ἐκλήθη καὶ αὐτὸς ἀπεσταλμένος, οὐχ ὡς ἀπὸ τόπων εἰς τόπους μεταβάς, ἀκίνητον γὰρ τὸ θεῖον, ἀλλ' ὡς ἐκ τῶν τοῦ πατρὸς κόλπων οἱονεί πως κινηθεὶς καὶ πρὸς τὴν ἡμετέραν ἐλθὼν πτωχείαν, δι' ἣν καὶ λέγεται ἑαυτὸν ταπεινῶσαι. ὅταν οὖν εἴπῃ ἡ γραφὴ τὰ τῇ οἰκονομίᾳ πρέποντα ῥήματα, εἰ μὲν εἴπῃ, ὅτι «ἑαυτὸν ἐκένωσεν», σημαίνει τὸ αὐτοδέσποτον καὶ βασιλικόν, ὅτι ἑκὼν ἐσαρκώθη, εἰ δὲ εἴπῃ, ὅτι ἀπεστάλη, διδάσκει, ὅτι οὐκ ἄνευ τοῦ πατρὸς ἐσαρκώθη. ταῦτα δὲ λαλοῦμεν ὡς ἄνθρωποι· μία γὰρ τοῦ πατρὸς καὶ τοῦ υἱοῦ βούλησις, κἂν τὸ διάφορον ἐννοῶμεν τῶν τῆς μιᾶς θεότητος καὶ οὐσίας ὑποστάσεων· οὕτω γὰρ λέγομεν, ὅτι μόνος ὁ υἱὸς σεσάρκωται, οὐχ ὁ πατήρ, οὐ τὸ πνεῦμα. 12 {3Jο 1, 7}3∆ιὰ τοῦτο μείζων τῶν ἄλλων προφητῶν ὁ Ἰωάννης, ὅτι ἐκεῖνοι μὲν ἐκή ρυξαν τὸν προσδοκώμενον, οὗτος δὲ ἑωρακὼς αὐτὸν καὶ πεισθεὶς διὰ σημείων, ὅτι οὗτός ἐστιν, ® ἦλθεν μαρτυρῶν ἐξ ὧν ἤκουσε καὶ εἶδεν. 13 {3Jο 1, 8 9}3Εἰ καὶ φῶς ὁ Ἰωάννης καὶ οἱ ἅγιοι, ἀλλ' οὐκ ἐκεῖνοι ὡς ὁ θεολογούμενοςΧριστός, ὃ φύσει φῶς· οἱ γὰρ ἅγιοι χάριτι ἔσχον τὸν φωτισμόν. διὸ περὶ τοῦΧριστοῦ φησιν· ἦν τὸ φῶς τὸ ἀληθινόν. 14 {3ςο 1, 9}3Ὁ κύριος τὰ λογικὰ αὐτοῦ κτίσματα ἀπὸ φυσικῶν ἐννοιῶν φωτίζει εἰς τὸ πεισθῆναι, ὅτι ἐστὶ θεός, στοχαζομένους ἐκ τῆς τῶν κτισμάτων αὐτοῦ καλλονῆς καὶ εὐταξίας τὸ ὑπερέχον τῆς αὐτοῦ δυνάμεως. 15 {3Jο 1, 10}3Ὡς θεὸς ἦν ἐν τῷ κόσμῳ οὐ κατ' οὐσίαν, ἀλλὰ κατὰ τὸ προνοητικόν. 16 {3Jο 1, 10}3Πάλιν ἀνασειράζει τὴν αἵρεσιν τῶν λεγόντων μὴ εἶναι κτίσματα τοῦ θεοῦ τοὺς ἀνθρώπους καὶ τὰ λοιπά. 17 {3ςο 1, 10}3Ὧδε κόσμον μόνους τοὺς ἀνθρώπους λέγει ἀπὸ μέρους ὀνομάζων τὸν κόσμον ἤτοι τοὺς τὰ τοῦ κόσμου φρονοῦντας καὶ αὐτῷ προσηλωμένους, οἵτινες διὰ τὴν πρὸς τὰ γήϊνα προσπάθειαν οὔτε ὅλως ἔγνωσαν αὐτόν, οἳ ἦσαν οἱ εἰδωλολάτραι καὶ τῶν παθῶν δοῦλοι. 19 {3Jο 1, 11}3Λέγεται εἰς τὰ ἴδια ἐληλυθέναι καθὸ σαρκωθεὶς ἐγνωρίσθη τοῖς αὐτὸν θεασαμένοις ὀφθαλμοφανῶς ἢ ὅτι πρὸς τοὺς ἰδίους ἦλθεν, οἳ ἐδόκουν αὐτοῦ ἴδιοι εἶναι κατὰ τὸ «ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα». 22 {3Jο 1, 13}3Οὐκέτι χρεία τῆς βουθυσίας ὡς ἀρεστῆς θεῷ κατὰ τὸν τοῦ νόμου τύπον ὡς ἀρκοῦντος τοῦ αἵματος τοῦ Χριστοῦ πρὸς δικαίωσιν. 23 {3ςο 1, 14}3Ὅτε γέγονε σὰρξ ὁ λόγος, οὐ μετεβλήθη τὴν οὐσίαν, ἀλλὰ καὶ ὁρατὸς γεγονὼς διὰ τὴν σάρκα ἔμεινεν ἔχων τὴν ἰδίαν δόξαν ὡς μονογενὴς υἱὸς τοῦ θεοῦ καὶ πατρός· τὸ γὰρ οὖν σκηνοῦν ἕτερόν ἐστι κατ' οὐσίαν τῆς σκηνῆς. οὐκ εἶπεν δὲ σῶμα, ἵνα μὴ εἴπωσί τινες, ὅτι οὐράνιον σῶμα ἐφόρεσεν, οὔτε εἶπεν ἄνθρωπος γέγονεν, ἵνα μὴ ἄλλοι εἴπωσιν οὐ τὸν ἔξω, ἀλλὰ τὸν ἔσω ἄνθρωπον ἔλαβεν, οὔτε εἶπεν ἐκ τοῦ λόγου σὰρξ ἐγένετο, ἵνα μὴ ἄλλοι εἴπωσι μετεβλήθη ἐκ τοῦδε εἰς τόδε. ἡ μὲν οὖν σὰρξ καὶ σῶμα λέγεται, οὐ πάντως δὲ καὶ σῶμα σάρξ. διὸ καὶ ὁ κύριος ἔλεγεν· «ὁ τρώγων μου τὴν σάρκα» καὶ ἀλλαχοῦ· «ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα». 25 {3Jο 1, 14}3Πῶς ἐθεασάμεθα; διὰ τοῦ ἀστέρος τῶν μάγων, τῶν ἀγγέλων, τῶν ποιμένων, τῆς Ἄννης, τοῦ Συμεών, τοῦ Γαβριήλ, τοῦ τόκου τῆς παρθένου τοῦ ἀφράστου, τῆς φωνῆς τοῦ πατρὸς τῆς μαρτυρούσης αὐτῷ, τῆς ἐπ' αὐτὸν τοῦ πνεύματος ἐπιφοιτήσεως καὶ τῶν μυρίων θεοσημείων καὶ ἰάσεων. 26 {3Jο 1, 16}3Ὡς ῥίζα πάντων τῶν ἀγαθῶν καὶ πηγὴ πολλοῖς μεταδιδοὺς τῶν ἰδίων ἀγαθῶν οὐκ ἀπομειοῦται, πλὴν ἐξ ὧν ὁ μὲν χορηγεῖ, ἡ δὲ κτίσις δέχεται, δῆλον ὅτι θεὸς ὁ Χριστός. 27 {3Jο 1, 17}3Ἀντὶ τῆς ἐν Ἀδὰμ χάριτος, ἧς ἐξεπέσαμεν, ὁ Χριστὸς διὰ τοῦ

Grace for grace; the Baptist’s voice; Lamb of God (John 1:16–39)§3

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3washing has given us indwelling of the Holy Spirit.

Not only the Father is invisible, but also the Son; for even if he was seen in flesh, it was not according to the essence, which not even angels behold as it is; for many know God, but the essence no one knows. It is not the hidden body that is called invisible, but the incorporeal that is not naturally seen even by mind.

Through the trustworthy person he establishes this high and more-than-human doctrine: “For who knows the things” of God and Father to speak, except the Son begotten from him and his Holy Spirit who also knows “the depths of God” (1 Corinthians 2:10–11).

That is: he spoke these things bearing witness that Jesus is the Christ, not that John himself is, as some wrongly suspected concerning him.

It is a work of virtue not to be lifted up by their praises and to adorn oneself in ornaments that are not one’s own. He said: “I am a voice of one crying in the wilderness: make straight the way of the Lord,” as Isaiah the prophet said (John 1:23; Isaiah 40:3).

As a voice runs before a word, so also John runs before Christ who is Word, as a voice.

If Isaiah had not previously commanded me to proclaim Christ, who is Lord, I would not have dared to speak.

As more exact about knowledge of the Scriptures these came, whom John gently proved to be uneducated and senseless for not knowing the passage said about him from the prophet worn smooth among them.

As it seems they had such traditions from their teachers that only those were allowed to baptize—either the Christ or Elijah or the prophet.

John himself is a trustworthy witness of his own, since he spoke nothing great about himself, but even called his own baptism mere water, much humbled.

Until the time of the economy Christ was present in the midst of all and was unknown. And a little later: he says Christ stood in the midst and was unknown because of the wrapping of the flesh.

He is a lamb as given for forgiveness of sins of those being regenerated “through washing of rebirth” (Titus 3:5); and by saying “taking away” he shows that he always takes away.

Christ came to be before John as loosing “the sin of the world” and baptizing in the Holy Spirit, John’s baptism being mere water. He is called “man” as born of a woman “according to the flesh,” or because he was thirty years old (for they call a man him who has entered that time), or because he was perfect in every practical and contemplative virtue, or because he is bridegroom of every rational nature, that is of the church. As the church has the face of a woman, Christ is called man as betrothing the souls of the faithful.

For the sake of proclaiming Christ and making him evident to the people John baptized.

This is said by way of economy; for it is inseparable from the Son as also from the Father; for to see something of the Trinity sensibly is impossible.

As living in the deserts from first age he establishes the unsuspiciousness of the witness, as having learned him through revelation.

This is found the third day from when the Pharisees made their meeting with John, in which they asked him who he is.

Because of the hearers’ slackness he uses the same words; for it is a teacher’s virtue to use the same so that the words may be fixed in the hearers’ souls.

Since those following Christ cannot overtake him, he turns toward them condescendingly, showing them his face, that they may know that he is the one who fills “the law” and teaches the things in it.

He asks not as not knowing, but calling them into conversation.

This is not contrary to what was said: “the Son of Man has nowhere to lay his head” (Matthew 8:20); for even if he remained in a house, he did not acquire his own lodging.

“The one you announced to me as good news,” he says, “how is it possible that the Christ be from Nazareth, whom Scripture said would come from Bethlehem?” But there in Bethlehem he was born, and Nazareth was recorded as fatherland as reared there and living until full age.

Greek · §3

λουτροῦ δέδωκεν ἡμῖν πνεύματος ἁγίου ἐνοίκησιν. 28 {3Jο 1, 18}3Οὐ μόνος ὁ πατὴρ ἀόρατος, ἀλλὰ καὶ ὁ υἱός· εἰ γὰρ καὶ ὤφθη ἐν σαρκί, ἀλλ' οὐ κατὰ τὴν οὐσίαν, ἣν οὐδὲ ἄγγελοι θεωροῦσιν ὥς ἐστιν· πολλοὶ μὲν γὰρ ἴσασι θεόν, τὴν δὲ οὐσίαν οὐδεὶς οἶδεν. οὐ τὸ κρυπτόμενον σῶμα τοῦτο καλεῖται ἀόρατον, ἀλλὰ τὸ ἀσώματον τὸ μὴ πεφυκὸς ὁρᾶσθαι μηδὲ νῷ. 29 {3Jο 1, 18}3∆ιὰ τοῦ ἀξιοπίστου προσώπου ὑψηλὸν τοῦτο δόγμα καὶ ὑπὲρ ἄνθρωπον συνίστησι· «τίς γὰρ οἶδεν τὰ» τοῦ θεοῦ καὶ πατρὸς εἰπεῖν, εἰ μὴ ὁ ἐξ αὐτοῦ γεννηθεὶς υἱὸς καὶ τὸ ἅγιον αὐτοῦ πνεῦμα τὸ «καὶ τὰ βάθη τοῦ θεοῦ» ἐπιστά μενον. 30 {3Jο 1, }3Ἀντὶ τοῦ ταῦτα ἐλάλησε μαρτυρῶν, ὅτι Ἰησοῦς ἐστιν ὁ Χριστός, οὐ μὴν αὐτὸς ὁ Ἰωάννης, ὡς κακῶς ὑπώπτευσάν τινες περὶ αὐτοῦ. ® 31 {3Jο 1, 23}3Ἀρετῆς ἔργον τὸ μὴ ἐπαίρεσθαι τοῖς ἐκείνων ἐπαίνοις καὶ ἐν τοῖς οὐκ ἰδίοις ἐγκαλλωπίζεσθαι κόσμοις. ἔφη· ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· εὐθύνατε τὴν ὁδὸν τοῦ κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης. 32 {3Jο 1, 23}3Ὡς φωνὴ λόγου προτρέχει, οὕτω καὶ τοῦ Χριστοῦ λόγου ὄντος ὡς φωνὴ προτρέχει ὁ Ἰωάννης. 33 {3Jο 1, 23}3Εἰ μὴ προπαρήγγειλέ με Ἠσαΐας κηρύξαι τὸν Χριστόν, ὅς ἐστι κύριος, οὐκ ἂν ἐτόλμων λαλῆσαι. 34 {3Jο 1, 24}3Ὡς ἀκριβέστεροι περὶ τὴν γνῶσιν τῶν γραφῶν ἦλθον οὗτοι, οὓς ὁ Ἰωάννης ἠρέμας ἤλεγξεν ἀπαιδεύτους εἶναι καὶ ἀνοήτους ὡς τοῦ κατημαξευμένου παρ' αὐτοῖς προφήτου τὴν περικοπὴν τὴν περὶ αὐτοῦ εἰρημένην ἀγνοεῖν. 35 {3Jο 1, 25}3Ὡς ἔοικε τοιαύτας εἶχον παρὰ τῶν διδασκάλων αὐτῶν παραδόσεις ὡς μόνοις ἐκείνοις ἐξῆν βαπτίζειν ἤγουν ἢ ὁ Χριστὸς ἢ ὁ Ἠλίας ἢ ὁ προ φήτης. 36 {3Jο 1, 26}3Αὐτὸς ὁ Ἰωάννης ἀξιόπιστός ἐστι τῶν ἑαυτοῦ μάρτυς, ὅπου γε οὐδὲν μέγα περὶ ἑαυτοῦ ἐφθέγξατο, ἀλλὰ καὶ πολὺ ταπεινὸν ψιλὸν ὕδωρ ἀποκαλέσας τὸ τοῦ ἰδίου βαπτίσματος. 37 {3Jο 1, 26}3Ἕως τοῦ καιροῦ τῆς οἰκονομίας ὁ Χριστὸς παρὼν ἐν μέσῳ πάντων ἠγνο εῖτο. καὶ μετ' ὀλίγα· μέσον δὲ ἱστάμενον καὶ ἀγνοούμενον λέγει τὸν Χριστὸν διὰ τὴν τῆς σαρκὸς περιβολήν. 38 {3Jο 1, 29}3Ἀμνός ἐστιν ὡς διδόμενος ὑπὲρ ἀφέσεως ἁμαρτιῶν τῶν ἀναγεννωμένων «διὰ λουτροῦ παλιγγενεσίας», αἴρων δὲ εἰπὼν δείκνυσιν, ὅτι ἀεὶ αἴρει. 39 {3Jο 1, 30}3Ἔμπροσθεν γέγονεν ὁ Χριστὸς τοῦ Ἰωάννου ὡς λύων «τὴν ἁμαρτίαν τοῦ κόσμου» καὶ ἐν πνεύματι ἁγίῳ βαπτίζων ὡς ψιλοῦ ὄντος τοῦ ὕδατος τοῦ βαπτίσματος Ἰωάννου. ἀνὴρ δὲ καλεῖται ὡς ἐκ γυναικὸς τεχθεὶς τὸ «κατὰ σάρκα» ἢ ὅτι τριακονταετὴς ὑπῆρχεν· (τὸν γὰρ τῷ χρόνῳ τούτῳ ἐπιβάντα ἄνδρα καλοῦσιν) ἢ ὅτι τέλειος ἦν ἐν πάσῃ ἀρετῇ πρακτικῇ τε καὶ θεωρητικῇ ἢ ὅτι πάσης τῆς λογικῆς φύσεως, ὅ ἐστι τῆς ἐκκλησίας, νυμφίος ἐστίν. ὡς τῆς ἐκκλησίας γυναικὸς ἐχούσης πρόσωπον ὁ Χριστὸς ἀνὴρ καλεῖται ὡς νυμφευό μενος τὰς τῶν πιστῶν ψυχάς. 41 {3Jο 1, 31}3Ἕνεκεν τοῦ κηρύξαι τὸν Χριστὸν καὶ κατάδηλον ποιῆσαι τῷ λαῷ ἐβάπτιζεν ὁ Ἰωάννης. 42 {3Jο 1, 32}3Οἰκονομίας τρόπῳ εἴρηται τοῦτο· ἀχώριστον γάρ ἐστι τοῦ υἱοῦ ὡς καὶ τοῦ πατρός· αἰσθητῶς γάρ τι τῶν τῆς τριάδος ἰδεῖν ἀδύνατον. 43 {3Jο 1, 33}3Ὡς ἐκ πρώτης ἡλικίας ἐν τοῖς ἐρήμοις διάγων τὸ ἀνύποπτον τῆς μαρτυρίας συνίστησιν ὡς δι' ἀποκαλύψεως μαθὼν αὐτόν. 45 {3Jο 1, 35}3Τρίτη αὕτη εὑρίσκεται ἡμέρα, ἀφ' οὗ ἐποιήσαντο οἱ Φαρισαῖοι τὴν πρὸς τὸν Ἰωάννην συντυχίαν, ἐν ᾗ ἐπυνθάνοντο αὐτοῦ τίς ἐστιν. 46 {3Jο 1, 36}3∆ιὰ τὸ ῥᾴθυμον τῶν ἀκροατῶν τοῖς αὐτοῖς κέχρηται λόγοις· ἀρετὴ γὰρ διδασκάλου τὸ τοῖς αὐτοῖς κεχρῆσθαι πρὸς τὸ ἐμπαγῆναι τοὺς λόγους ἐν ταῖς τῶν ἀκροατῶν ψυχαῖς. 47 {3Jο 1, 38}3Ἐπειδὴ οἱ ἀκολουθοῦντες Χριστῷ οὐ δύνανται αὐτὸν φθάσαι, συγκατα βατικῶς στρέφεται πρὸς αὐτοὺς δεικνὺς αὐτοῖς τὸ ἑαυτοῦ πρόσωπον, ἵνα γνῶσιν, ὅτι αὐτός ἐστιν ὁ πληρῶν «τὸν νόμον» καὶ διδάσκων τὰ ἐν αὐτῷ. 48 {3Jο 1, 38}3Οὐχ ὡς ἀγνοῶν δὲ ἐρωτᾷ, ἀλλ' ἐκκαλούμενος αὐτοὺς εἰς ὁμιλίαν. 49 {3Jο 1, 39}3Οὐκ ἔστι τοῦτο ἐναντίον τῷ εἰρημένῳ «ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ»· εἰ γὰρ καὶ κατέμεινεν ἐν οἴκῳ, ἀλλ' ἴδιον οὐκ ἐκτήσατο καταγώγιον. 50 {3Jο 1, 45}3Ὃν

Nathanael; Cana; the temple cleansing (John 1:47–2:16)§4

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4Great glory and boast it is to have from the truth itself—that is Christ—witness of a pure heart, which sees God with the mind and is led toward saving faith to run to Christ without guile, not as a Jew or as Herod.

Nathanael was wholly ready. Therefore persuaded from this bare saying alone he confessed him to be the Christ, who is Son of God by nature and truth and king of the truly faithful; for still incomplete he did not call him king of creation, but only of Israel according to what was said: “And the Lord’s portion became his people Jacob, the measured inheritance of his inheritance Israel” (Deuteronomy 32:9).

Sometimes simply, sometimes doubled, the Savior uses “Amen,” presenting the firmness of what is said. The word is Hebrew, declaring “so be it” that you be found faithful so as to see heaven opened and what follows. Not sensibly, he says, is it possible to see heaven opened, but only by mind that watches the angels approaching to serve Jesus. “Amen” is also said for “truly and really,” which is better here.

Since Nathanael named Christ king of Israel alone, he teaches him through this that Christ was not a bare man, since somehow angels serve him.

He shows through this that not by appearance but in truth he became man. Incarnate from Mary as alone sinless he preserved for himself the “according to the image” which the first man had who came to be “according to the image and according to likeness” of God (Genesis 1:26).

The Lord came to the wedding that he might sanctify not only those living but also those about to be born, showing that he from the beginning ordained marriage, having given Eve to Adam, and that he might put to shame certain heretics who slander marriage.

He rebukes the mother for untimely reminding a God who needs no reminder—as if to say, do not think me to be only man, but also God. The time of my manifestation has not yet come; it is not yet known who I am.

He rebukes the mother for urging him toward wonder-working out of season.

The metretes makes one hundred fifty xestai.

He who by water waters the vine and makes it bear wine is himself the one who also now changes the water into wine.

Some say this the first sign in Cana, but not first of all. Some indeed say the wedding in Cana the first sign, but first of all.

He opened them a door of faith through the divine signs, revealing himself—that is, his glory and power.

He cast out the things sacrificed according to law, that he might bring in spiritual worship in their place.

Christ calls God his own Father as himself alone existing from him according to nature.

The house of God is a house of merchandise, but not of these fleshly things that go “into the belly,” but of spiritual goods.

Greek · §4

εὐηγγελίσω μοι, φησίν, πῶς δυνατὸν εἶναι τὸν Χριστὸν ἐκ Ναζαρέθ, ὃν εἶπεν ἡ γραφὴ ἐκ Βηθλέεμ ἔρχεσθαι; ἀλλ' ἐκεῖ μὲν ἐν Βηθλέεμ ἐτέχθη, τὴν δὲ Ναζαρὲθ ἐπεγράφετο πατρίδα ὡς ἐκεῖ τραφεὶς καὶ διάγων μέχρι τελείας ἡλικίας. 51 {3Jο 1, 47}3Μεγάλη δόξα καὶ καύχημα τὸ ἐξ αὐτῆς τῆς ἀληθείας, ὅ ἐστι Χριστός, μαρτυρίαν ἔχειν καθαρᾶς καρδίας, ἥτις ὁρᾷ θεὸν τῷ νῷ καὶ ποδηγεῖται πρὸς τὴν σωτήριον πίστιν ἀδόλως προστρέχειν τῷ Χριστῷ οὐχ ὡς Ἰουδαῖος ἢ ὡς Ἡρώδης. 52 {3Jο 1, 49}3Ὅλος ἕτοιμος ἦν ὁ Ναθαναήλ. διὸ ἐκ μόνου τούτου τοῦ ψιλοῦ ῥήματος πεισθεὶς ὡμολόγησεν αὐτὸν εἶναι τὸν Χριστόν, ὅς ἐστιν υἱὸς τοῦ θεοῦ φύσει καὶ ἀληθείᾳ καὶ βασιλεὺς τῶν ὄντως πιστῶν· ὡς ἔτι γὰρ ἀτελὴς οὐκ εἶπεν αὐτὸν βασιλέα τῆς κτίσεως, ἀλλὰ μόνον τοῦ Ἰσραὴλ κατὰ τὸ εἰρημένον· «καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ». 53 {3Jο 1, 51}3Ὁτὲ μὲν ἁπλῶς, ὁτὲ δὲ διπλασιαζομένως κέχρηται ὁ σωτὴρ τὸ βέβαιον τῶν λεγομένων παριστάς. ἔστι δὲ ἡ λέξις ἑβραϊκὴ δηλοῦσα τὸ γένοιτο οὕτως ὑμᾶς πιστοὺς εὑρεθῆναι ὡς ἰδεῖν τὸν οὐρανὸν ἀνεῳγότα καὶ τὰ ἑξῆς. οὐκ αἰσθητῶς δέ, φησίν, τὸν οὐρανὸν ἀνεῳγότα δυνατὸν ἰδεῖν, ἀλλὰ μόνον νοήσει σκοπούσῃ τοὺς προσερχομένους ἀγγέλους ἐπὶ τῷ διακονεῖν τῷ Ἰησοῦ. ἔστι δὲ τὸ ἀμὴν καὶ ἀντὶ τοῦ ὄντως καὶ ἀληθῶς λεγόμενον, ὃ καὶ κρεῖττον ἐνταῦθα. 54 {3Jο 1, 51}3Ἐπειδὴ μόνου τοῦ Ἰσραὴλ ὠνόμασεν ὁ Ναθαναὴλ τὸν Χριστὸν βασιλέα, παιδεύει αὐτὸν διὰ τούτου, ὅτι οὐκ ἦν ψιλὸς ἄνθρωπος ὁ Χριστός, ἐπεί πως αὐτῷ ὑπηρετοῦσιν ἄγγελοι. 55 {3Jο 1, 51}3∆είκνυσι διὰ τούτου, ὅτι οὐ δοκήσει, ἀλλ' ἀληθείᾳ γέγονεν ἄνθρωπος. ἐκΜαρίας σαρκωθεὶς ὡς μόνος ἀναμάρτητος ὢν ἔσῳζεν αὐτῷ τὸ «κατ' εἰκόνα» ὅπερ πρῶτος ἄνθρωπος εἶχεν ὁ «κατ' εἰκόνα καὶ καθ' ὁμοίωσιν» θεοῦ γεγονώς. 56 {3Jο 2, 2}3 56Ἦλθεν ὁ κύριος εἰς τὸν γάμον, ἵν' ἁγιάσῃ οὐ μόνον τοὺς ζῶντας, ἀλλὰ καὶ τοὺς μέλλοντας τεχθῆναι, δεικνύς, ὅτι αὐτὸς ἐξ ἀρχῆς τὸν γάμον ἐθέσπισεν δεδωκὼς τῷ Ἀδὰμ τὴν Εὔαν, καί τινας τῶν αἱρετικῶν καταισχύνῃ τῶν δια βαλλόντων τὸν γάμον. 57 {3Jο 2, 4}3Τῇ δὲ μητρὶ ἐπιμέμφεται ὡς ἀκαίρως ὑπομνησάσῃ θεὸν ὑπομνήσεως μὴ δεόμενον, ἀντὶ τοῦ εἰπεῖν μὴ νόμιζέ με μόνον ἄνθρωπον εἶναι, ἀλλὰ καὶ θεόν. οὔπω δὲ ἦλθεν ὁ καιρὸς τῆς ἐμῆς φανερώσεως, οὐδέπω ἐγνωρίσθη τίς εἰμι. 58 {3Jο 2, 4}3Μέμφεται τὴν μητέρα πρὸς θαυματουργίαν αὐτὸν παρορμῶσαν παράκαιρον. 59 {3Jο 2, 6}3Ὁ μετρητὴς ποιεῖ ξέστας ἑκατὸν πεντήκοντα. 60 {3Jο 2, 9}3Ὁ δι' ὕδατος ποτίζων τὴν ἄμπελον καὶ ποιῶν αὐτὴν γεννᾶν οἶνον, αὐτός ἐστιν ὁ καὶ νῦν μεταβάλλων εἰς οἶνον τὸ ὕδωρ. 61 col 1 {3Jο 2, 11}3Τινὲς πρῶτον ἐν Κανὰ λέγουσι τοῦτο τὸ σημεῖον, ἀλλὰ οὐ πρῶτον πάντων.Τινὲς μέντοι πρῶτον σημεῖον τὸν ἐν Κανὰ λέγουσι γάμον, ἀλλὰ πρῶτον πάντων. 62 {3Jο 2, 11}3Παρήνοιγεν αὐτοῖς θύραν πίστεως διὰ τῶν θεοσημείων ἑαυτὸν ἀποκα λύπτων ἤτοι τὴν αὐτοῦ δόξαν καὶ δύναμιν. 64 {3Jο 2, 15}3Ἐξέβαλε τὰ κατὰ νόμον σφαγιαζόμενα, ἵνα τὰς πνευματικὰς ἀντεισα γάγῃ λατρείας. 65 {3Jο 2, 16}3Πατέρα δὲ ἴδιον καλεῖ ὁ Χριστὸς τὸν θεὸν ὡς αὐτὸς μόνος ἐξ αὐτοῦ κατὰ φύσιν ὑπάρχων. 66 {3Jο 2, 16}3Οἶκος μέν ἐστιν ἐμπορίου ὁ τοῦ θεοῦ οἶκος, ἀλλ' οὐ τῶν σαρκικῶν τούτων καὶ «εἰς κοιλίαν» χωρούντων, ἀλλὰ τῶν τιμίων καὶ καλῶν μαργαριτῶν, οἵτινες κοσμοῦσι τὸ τῆς ψυχῆς πρόσωπον. οὗτοι δέ εἰσιν ἡ καθαρὰ πίστις καὶ αἱ λοιπαὶ ἀρεταί. 67 {3Jο 2, 18}3Ἀντὶ τοῦ εἰ ὡς υἱὸς ὢν τοῦ θεοῦ τὰ σαρκικὰ ἐκβάλλεις καὶ τὰ πνευματικὰ εἰσάγεις, πεῖσον ἡμᾶς διὰ σημείου, ὅτι ἐκ θεοῦ ἐπέμφθης. 68 {3Jο 2, }3Ὁ Ἔσδρας ἱστορεῖ τοὺς χρόνους, ὅτι ἀφ' οὗπερ ἤρχθη ὁ ναὸς θεμελιοῦσθαι ἕως τῆς τελειώσεως αὐτοῦ διέδραμον τετταράκοντα ἓξ ἐν τῷ μεταξὺ τῶν Ἰουδαίων ἐξ ἐπιβουλῆς τῶν ὁμορούντων αὐτοῖς ἐθνῶν κωλυομένων τῆς οἰκο δομῆς. ὁ δὲ Ἰώσηπός φησιν, ὅτι ἤρξατο ἡ οἰκοδομὴ τῷ πρώτῳ ἔτει Κύρου, ὃς ἐβασίλευσεν ἔτη τριάκοντα, μετ' αὐτὸν Καμβύσης ἔτη ἕξ, οἱ Μάγοι τέτταρα καὶ ∆αρεῖος δύο. καὶ τῷ ἐνάτῳ ἔτει ∆αρείου ἐτελειώθη ὁ ναός. 69 {3Jο 2, ®

Nicodemus: birth from above and water and Spirit (John 3:1–13)§5

5To such people one must not entrust deep doctrines as if they were already made faithful; for those who believe from signs are easily moved if some sophistry them that the signs did not happen rightly.

Nicodemus is blameworthy for wanting to be faithful in secret.

Since Nicodemus came to him as to a bare man, wanting to draw him to himself he speaks things beyond man to him as one who is above in the heavens and knows what is done there and brought from there to human beings.

Kingdom of God and kingdom of the heavens are the same, because the faithful has dwelling in heaven and “citizenship” (Philippians 3:20), or because such a one is mastered by God who reigns over the heavens.

The one living the upper life of the angels and learning high doctrines through Christ is born from above. The one undergoing the second birth through the washing is born from above, and the one partaking of Holy Spirit. “From above” signifies rebirth through the Spirit and shows that the Spirit is from the Father’s essence; for thus, naming himself also from above, he signifies that he is from the Father’s essence.

Water cleanses the body and the Spirit sanctifies the invisible soul. Water is taken in the place of a mother, and the Spirit in the place of God who forms. Sensible water is re-elemented toward divine power and sanctifies those in whom rebirth happens. Water differs from Spirit only in concept, since they are the same in action; water is a symbol of burial and resurrection, and therefore is necessarily taken. Three immersions and three emergings happen so that we may know that by power of Father and Son and Holy Spirit all is fulfilled.

The Father is spirit as God, and the Son is spirit as God; therefore the Spirit, which is God and Father, begets spirit, which is the Son and God. So Christ is consubstantial with the Father according to Godhead and consubstantial with the mother according to flesh, even if Christ is one from both, without change and without confusion. And according to the word now set out canonically by the Lord, we are reshaped through Christ as our mind is formed into spiritual quality.

If Mary is rational ensouled flesh, her fruit also is consubstantial with her: rational ensouled flesh, and not a phantom or anything other than the flesh that bore—the Word’s flesh having a rational soul, in which “all the fullness of the Godhead dwelt bodily” (Colossians 2:9).

One hears the voice of the Holy Spirit through the prophets.

He said “our” as having in himself by nature the Father and the Spirit.

He calls baptism earthly though it is divine and spiritual, because it is completed on earth toward sanctification of humans who are on earth. The birth of the washing is called earthly by comparison with the Son’s generation from the Father’s essence.

From the lesser essence he names his whole self, just as from the Godhead

Greek · §5

23 24}3Τοῖς τοιούτοις οὐ δεῖ ἐγχειρίζειν βαθέα δόγματα ὡς ἤδη πιστοῖς γενο μένοις· οἱ γὰρ ἀπὸ σημείων πιστεύοντες εὐχερῶς μετατίθενται, ἐάν τινες αὐτοὺς σοφίσωνται, ὅτι οὐκ ὀρθῶς γεγόνασι τὰ σημεῖα. 70 {3Jο 3, 2}3Ψεκτὸς ὁ Νικόδημος ὁ λεληθότως εἶναι πιστὸς βουλόμενος. 71 {3Jο 3, 3}3Ἐπειδὴ ὡς ψιλῷ ἀνθρώπῳ προσῆλθεν αὐτῷ ὁ Νικόδημος, θέλων αὐτὸν ἑλκύσαι πρὸς ἑαυτὸν τὰ ὑπὲρ ἄνθρωπον αὐτῷ λαλεῖ ὡς ἄνω ὢν ἐν οὐρανοῖς καὶ εἰδὼς τὰ ἐκεῖ πραττόμενα καὶ ἐκεῖθεν εἰς ἀνθρώπους παραγόμενα. 72 {3Jο 3, 3}3Ταὐτόν ἐστι βασιλεία θεοῦ καὶ βασιλεία οὐρανῶν, διότι ὁ πιστὸς ἐν οὐρανῷ ἔχει τὴν οἴκησιν καὶ «τὸ πολίτευμα» ἢ ὅτι ὁ τοιοῦτος ὑπὸ θεοῦ δεσπό ζεται τοῦ βασιλεύοντος τῶν οὐρανῶν. 73 {3Jο 3, 3}3Ὁ κατὰ τὴν ἄνω τῶν ἀγγέλων ζωὴν <ζῶν> καὶ τὰ ὑψηλὰ δόγματα διὰΧριστοῦ μαθὼν ἄνωθεν γεννᾶται. ὁ τὴν δευτέραν τὴν διὰ τοῦ λουτροῦ γέννησιν ὑπομένων οὗτος ἄνωθεν γεννᾶται καὶ ὁ μετέχων πνεύματος ἁγίου. τὸ ἄνωθεν τὴν διὰ τοῦ πνεύματος ἀναγέννησιν σημαίνει καὶ δείκνυσιν, ὅτι ἐκ τῆς οὐσίας ἐστὶ τοῦ πατρὸς τὸ πνεῦμα· οὕτω γὰρ καὶ ἑαυτὸν ἄνωθεν ὀνομάσας ἐκ τῆς οὐσίας ὄντα τοῦ πατρὸς σημαίνει. 74 {3Jο 3, 5}3Τὸ ὕδωρ καθαρίζει τὸ σῶμα καὶ τὸ πνεῦμα τὴν ἀόρατον ἁγιάζει ψυχήν. τὸ ὕδωρ ἐν τάξει μητρὸς λαμβάνεται, τὸ δὲ πνεῦμα ἐν τάξει τοῦ διαπλάττοντος θεοῦ. τὸ αἰσθητὸν ὕδωρ πρὸς θείαν ἀναστοιχειοῦται δύναμιν καὶ ἁγιάζει τοὺς ἐν οἷς ἀναγεννᾶται. τὸ ὕδωρ ἐπινοίᾳ μόνον διαφορὰν ἔχει πρὸς τὸ πνεῦμα, ἐπεὶ ταὐτόν ἐστι τῇ ἐνεργείᾳ, τὸ ὕδωρ σύμβολόν ἐστι ταφῆς καὶ ἀναστάσεως, διὸ καὶ ἀναγκαίως παραλαμβάνεται. τρεῖς δὲ καταδύσεις γίνονται καὶ τρεῖς ἀνα δύσεις, ἵνα γνῶμεν, ὅτι δυνάμει πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ἅπαντα πληροῦται. 75 {3Jο 3, 6}3Πνεῦμα ὁ πατὴρ ὡς θεός, πνεῦμα καὶ ὁ υἱὸς ὡς θεός, διὸ τὸ πνεῦμα, ὅ ἐστιν ὁ θεὸς καὶ πατήρ, πνεῦμα τίκτει, ὅ ἐστι τὸν υἱὸν καὶ θεόν. ὁμοούσιος οὖν ὁ Χριστὸς τῷ πατρὶ κατὰ τὴν θεότητα καὶ ὁμοούσιος τῇ μητρὶ κατὰ τὴν σάρκα, εἰ καὶ εἷς ἐξ ἀμφοῖν ὁ Χριστός, ἀτρέπτως καὶ ἀσυγχύτως. κατὰ δὲ τὸν κανονικῶς ἐκτεθέντα νῦν παρὰ τοῦ κυρίου λόγον διὰ Χριστοῦ ἀναμορφούμεθα τῆς διανοίας ἡμῶν εἰς πνευματικὴν ποιότητα διαπλαττομένης. 76 {3Jο 3, 6}3Εἰ σάρξ ἐστιν ἡ Μαρία ἔμψυχος λογική, καὶ ὁ καρπὸς αὐτῆς ὁμοούσιος αὐτῆς σὰρξ ἔμψυχος λογικὴ καὶ οὐ φάντασμα ἢ ἄλλο τι παρὰ τὴν τεκοῦσαν σάρκα τὴν τοῦ λόγου σάρκα τὴν ψυχὴν ἔχουσαν λογικήν, ἐν ᾗ «κατῴκει πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς». 77 {3Jο 3, 8}3Τὴν φωνὴν τοῦ ἁγίου πνεύματος ἀκούει τις διὰ τῶν προφητῶν. 78 {3Jο 3, 11}3Τὸ ἡμῶν εἶπεν ὡς ἔχων ἐν ἑαυτῷ φυσικῶς ὁ Χριστὸς τὸν πατέρα καὶ τὸ πνεῦμα. 79 {3Jο 3, 12}3Ἐπίγειον καλεῖ τὸ βάπτισμα θεῖον ὂν καὶ πνευματικόν, ἐπειδὴ ἐπὶ γῆς τελεῖται πρὸς ἁγιασμὸν τῶν ἐπὶ γῆς ὄντων ἀνθρώπων. ἐπίγειος καλεῖται ἡ τοῦ λουτροῦ γέννησις πρὸς σύγκρισιν τῆς γεννήσεως τοῦ υἱοῦ τῆς ἐκ τοῦ πατρὸς τῆς οὐσίας γενομένης. 80 {3Jο 3, 13}3Ἀπὸ τῆς ἐλάττονος οὐσίας ὅλον ἑαυτὸν ὀνομάζει ὥσπερ ἀπὸ τῆς θεότητος

Son of Man lifted up; only-begotten; baptisms (John 3:13–23)§6

6he calls himself. After the hypostatic union he makes common the things of flesh and of Godhead according to activities, not by change of the things from which Christ is. Descent and ascent are also activities.

The Lord’s body is not heavenly; for it is subject to passions. And as being one, even with flesh, he is called Son of Man.

Just as the bronze serpent was not the venomous beast but a likeness, so also the Lord’s flesh. It was flesh in truth, yet not flesh of sin, but likeness of flesh of sin.

Being lifted up declares Christ becoming manifest and notable.

Here again he makes the whole common, knowing no separation after the union; for when the flesh was sacrificed for the world’s life and given to death, the Son is said to have been given to death though remaining impassible as God, only his own flesh suffering what is proper when he permitted and willed.

The Arians say the Son is called only-begotten because he alone came to be from God. To them one must say that some also call the sun only-begotten inasmuch as it alone is sun, yet it is no longer also a son.

If Christ had come to judge the world, he would have condemned all. But first he came to save the world. He judges incidentally those who rebelled—not as Moses’ law came to condemn the world, but to save.

Note that universally everyone not believing in Christ is condemned, to be handed over to punishment. Therefore these are not even led to judgment as already condemned. So also of the devil: “the ruler of this world has been judged” (John 16:11)—not only because he did not believe, but also because he tempted the Lord and “entered into Judas” (Luke 22:3) to hand him over to death.

He himself did not baptize, but his disciples, since he baptized in Spirit and it was not yet time for the Spirit’s gift before the passion. He was already handing over the evangelical baptism, which differed much from John’s; for Christ baptized through the apostles’ hand, as he clearly says in what follows.

Neither John’s baptism nor the disciples’ supplied the Holy Spirit, but so that they might not go around person by person proclaiming Christ, they established baptism to lead the crowds running to them toward Christ.

The “water of sprinkling” that has “the ash of the heifer” (Numbers 19:9) made cleansing of involuntary sins and cleansed those from contact with the dead

Greek · §6

ὅλον ἑαυτὸν καλεῖ. 81 {3Jο 3, 13}3Μετὰ τὴν καθ' ὑπόστασιν ἕνωσιν κοινοποιεῖ τὰ τῆς σαρκὸς καὶ τῆς θεό τητος κατὰ τὰς ἐνεργείας, οὐ κατὰ μεταβολὴν τῶν ἐξ ὧν ὁ Χριστός. ἐνεργείας δὲ καὶ ἡ κατάβασις καὶ ἡ ἀνάβασις. 82 {3Jο 3, 13}3Οὐκ ἔστιν οὐράνιον τὸ τοῦ κυρίου σῶμα· πάθεσι γὰρ ὑπόκειται. ὡς δὲ εἷς ὢν καὶ μετὰ σαρκὸς λέγεται υἱὸς ἀνθρώπου. 83 {3Jο 3, 14}3Ὥσπερ ὁ χαλκοῦς ὄφις οὐκ ἦν τὸ ἰοβόλον θηρίον, ἀλλ' ὁμοίωμα, οὕτω καὶ ἡ σὰρξ τοῦ κυρίου. σὰρξ μὲν ἦν κατὰ ἀλήθειαν, οὐ μὴν σὰρξ ἁμαρτίας, ἀλλ' ὁμοίωμα σαρκὸς ἁμαρτίας. 84 {3Jο 3, 14}3Τὸ ὑψωθῆναι δηλοῖ τὸ ἐμφανῆ καὶ ἐπίσημον γενέσθαι τὸν Χριστόν. 85 {3Jο 3, 16}3Ὧδε πάλιν κοινοποιεῖ τὸ πᾶν οὐκ εἰδὸς χωρισμὸν μετὰ τὴν ἕνωσιν· τῆς γὰρ σαρκὸς τυθείσης ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ δοθείσης εἰς θάνατον ὁ υἱὸς λέγεται δεδόσθαι εἰς θάνατον καίπερ ἀπαθὴς μείνας ὡς θεὸς τῆς αὐτοῦ μόνης πασχούσης τὰ ἴδια σαρκός, ὅτε συνεχώρει καὶ ἤθελεν. 86 {3Jο 3, 16}3Οἱ Ἀρειανοὶ λέγουσιν, ὅτι διὰ τοῦτο καλεῖται ὁ υἱὸς μονογενής, ὅτι μόνος ἐκ θεοῦ γέγονεν. πρὸς οὓς λεκτέον, ὅτι καὶ τὸν ἥλιόν τινες λέγουσι μονογενῆ καθ' ὃ ἥλιος μόνος ἐστίν, ἀλλ' οὐκέτι καὶ υἱός ἐστιν. 87 {3Jο 3, 17}3Εἰ ἐπὶ τὸ κρῖναι τὸν κόσμον ἐληλύθει ὁ Χριστός, πάντας κατέκρινεν. ἀλλὰ προηγουμένως ἦλθεν ἐπὶ τὸ σῶσαι τὸν κόσμον. κρίνει δὲ κατὰ τὸ συμβεβηκὸς τοὺς ἀποστατήσαντας οὐχ ὡς ὁ Μωυσέως νόμος ἦλθε κατακρῖναι τὸν κόσμον, ἀλλὰ σῶσαι. 89 {3Jο 3, 18}3Σημειωτέον ὅτι καθολικῶς πᾶς ὁ μὴ πιστεύων εἰς τὸν Χριστὸν κατά κριτός ἐστι τῇ κολάσει ἀποδοθησόμενος. οὐκοῦν οὐδὲ ἄγονται οὗτοι εἰς κρίσιν ὡς ἤδη κατακριθέντες. οὕτω καὶ ἐπὶ τοῦ διαβόλου νοητέον, «ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται» οὐ μόνον, ὅτι αὐτὸς οὐκ ἐπίστευσεν, ἀλλὰ καὶ ἐπείρασε τὸν κύριον καὶ «εἰς τὸν Ἰούδαν εἰσῆλθεν» ἵνα παραδῷ αὐτὸν εἰς θάνατον. 91 {3Jο 3, 22}3Οὐκ αὐτὸς ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ, ἐπείπερ αὐτὸς ἐν πνεύματι ἐβάπτιζε καὶ οὔπω ἦν καιρὸς τῆς τοῦ πνεύματος δόσεως πρὸ τοῦ πάθους.τὸ εὐαγγελικὸν λοιπὸν παρεδίδου βάπτισμα, ὅπερ πολλὴν εἶχεν διαφορὰν πρὸς τὸ Ἰωάννου· ὁ γὰρ Χριστὸς διὰ τῆς τῶν ἀποστόλων χειρὸς ἐβάπτιζεν ὡς σαφῶς ἐν τοῖς ἑξῆς λέγει. 92 {3Jο 3, 23}3Οὔτε τὸ Ἰωάννου βάπτισμα οὔτε τὸ τῶν μαθητῶν παρεῖχε τὸ πνεῦμα ἅγιον, ἀλλ' ἵνα μὴ τὸν καθ' ἕκαστον περιϊόντες κηρύττωσι τὸν Χριστόν, συνέ στησαν τὸ βάπτισμα, ἵνα τοὺς προστρέχοντας ὄχλους ἀγάγωσι πρὸς τὸν Χριστόν. 93 {3Jο 3, 23}3Τὸ «ὕδωρ τοῦ ῥαντισμοῦ» τὸ ἔχον «τὴν σποδὸν τῆς δαμάλεως» καθα ρισμὸν ἐποίει ἀκουσίων ἁμαρτημάτων καὶ τοὺς ἀπὸ ἁφῆς νεκρῶν

Bridegroom and friend; he must increase (John 3:23–33)§7

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7; but John’s baptism gave forgiveness of voluntary sins to those truly repenting, and Christ’s of all sins, and also supplied Holy Spirit and the dignity of adoption.

A dispute arose economically while John still lived, so that through his voice the difference of the baptisms might appear.

Christ is bridegroom and the church bride and the bridal chamber the place of baptism, where spiritual joining happens, since all is bright and full of joy and gladness. For what is more blessed than to be cleansed of sins and cleave to God and “become partaker of divine nature” (2 Peter 1:4) through sharing the Holy Spirit? These are the earnest; the more perfect things are in the future, when the bridegroom enters again and brings with him the virgin souls and the bridal door is shut and only those inside enjoy the gladness and no one enters there anymore. So as long as today’s age, or each one’s particular death, the bridal door is open to souls willing to be betrothed to Christ.

Through baptism Christ betroths the church reborn. This spiritual yoke joins to God through the teaching word. The bride is a pure virgin through rightness of doctrines; she is also Christ’s wife as bearing good deeds not from herself but through Christ who sows in her—of whom none of the generated can be bridegroom, since none of them is primarily giver of goods. So every rational nature of angels and humans is bride.

Neither does Christ increase nor John decrease, but like a morning star John is covered by the intelligible sun.

Christ as God increases the more he is manifested; but I must remain in what I am.

Saying “coming” does not signify transfer from above to below, but that always remaining in the Father above he comes by a relation of condescension to those over whom he is. So when he says coming, he speaks as about God; when he says having come, he speaks as about man, since he himself is God and man. The one who is from the Father’s root has by nature the Father’s superiority, being above all things made as their God and maker.

He speaks more humanly because of the flesh; for being all-perfect by nature he knows all from himself.

He did not say this as of some not persuaded, but as marveling at the madness of unbelievers.

“Sealed”

Greek · §7

ἐκάθαιρεν· Ἰωάννου δὲ τὸ βάπτισμα τοῖς γνησίως μετανοοῦσι καὶ τῶν ἑκουσίων παρεῖ χεν ἄφεσιν, τὸ δὲ τοῦ Χριστοῦ πάντων τῶν ἁμαρτημάτων, ἀλλὰ καὶ πνεῦμα ἅγιον παρεῖχε καὶ υἱοθεσίας ἀξίαν. 94 {3Jο 3, 25}3Οἰκονομικῶς ζήτησις γέγονεν ἔτι ζῶντος Ἰωάννου, ἵνα διὰ τῆς φωνῆς αὐτοῦ ἡ τῶν βαπτισμάτων διαφορὰ φανῇ. 95 {3Jο 3, 29}3Νυμφίος ἐστὶν ὁ Χριστὸς καὶ ἡ ἐκκλησία νύμφη καὶ ὁ νυμφὼν ὁ τόπος τοῦ βαπτίσματος, ἔνθα γίνεται ἡ πνευματικὴ συνάφεια, ἐπειδὴ πάντα φαιδρὰ καὶ χαρᾶς ἀνάμεστα καὶ εὐφροσύνης. τί γὰρ μακαριώτερον τοῦ καθαρισθῆναι ἁμαρτιῶν καὶ κολληθῆναι θεῷ καὶ «κοινωνὸν γενέσθαι θείας φύσεως» διὰ τῆς τοῦ ἁγίου πνεύματος μετουσίας· ταῦτα γὰρ ὁ «ἀρραβών», τὰ δὲ τελειότερα ἐν τῷ μέλλοντι, ὅτε πάλιν εἰσελθὼν ὁ νυμφίος εἰσάγει σὺν αὐτῷ τὰς παρθένους ψυχὰς καὶ κλείεται ἡ θύρα τοῦ νυμφῶνος καὶ μόνοι οἱ ὄντες ἔσω τῆς εὐφροσύνης ἀπολαύουσι καὶ οὐκέτι οὐδεὶς εἰσέρχεται ἐκεῖ. ἕως ὅπου οὖν σήμερον ὁ παρὼν αἰών, ἢ ὁ ἰδικὸς ἑκάστου θάνατος ἢ ἡ θύρα τοῦ νυμφῶνος ἀνέῳκται ταῖς βουλο μέναις ψυχαῖς νυμφευθῆναι Χριστῷ. 96 {3Jο 3, 29}3∆ιὰ τοῦ βαπτίσματος νυμφεύεται ὁ Χριστὸς τὴν ἐκκλησίαν ἀναγεννηθεῖσαν. ἡ δὲ συζυγία αὕτη ἡ πνευματικὴ διὰ τοῦ διδασκαλικοῦ λόγου συνάπτει θεῷ. παρθένος ἐστὶν ἁγνὴ ἡ νύμφη διὰ τὴν τῶν δογμάτων ὀρθότητα, ἡ αὐτὴ καὶ γυνή ἐστι τοῦ Χριστοῦ ὡς ἀγαθὰς γεννῶσα πράξεις οὐκ ἀφ' ἑαυτῆς, ἀλλὰ διὰ τοῦ ἐνσπείροντος ἐν αὐτῇ Χριστοῦ, ἧς οὐδεὶς τῶν γεννητῶν δύναται εἶναι νυμφίος, ἐπείπερ πρωτοτύπως οὐδεὶς αὐτῶν ἐστι δοτὴρ ἀγαθῶν. πᾶσα οὖν λογικὴ φύσις ἀγγέλων τε καὶ ἀνθρώπων νύμφη ἐστίν. 97 {3Jο 3, 30}3Οὔτε ὁ Χριστὸς αὔξει οὔτε Ἰωάννης ἐλαττοῦται, ἀλλὰ δίκην ἑωσφόρου ὁ Ἰωάννης ὑπὸ τοῦ νοητοῦ ἡλίου σκέπεται. 98 {3Jο 3, 30}3Ὁ Χριστὸς ὡς θεὸς ἐπὶ πλεῖον αὔξει φανερούμενος, ἐμὲ δὲ δεῖ μένειν ἐν οἷς εἰμι. 99 {3Jο 3, 31}3Εἰπὼν ἐρχόμενος οὐ μετάβασιν σημαίνει τὴν ἀπὸ τῶν ἄνω πρὸς τὰ κάτω, ἀλλ' ὅτι ἀεὶ μένων ἐν πατρὶ ἄνω συγκαταβάσεως σχέσει ἔρχεται πρὸς τούτους, ὧν ἐπάνω ἐστίν. ὅτε οὖν λέγει ἐρχόμενον, ὡς περὶ θεοῦ λέγει, ὅταν δὲ λέγει ἐλθόντα, ὡς περὶ ἀνθρώπου λαλεῖ, ἐπειδὴ θεός ἐστι καὶ ἄνθρωπος δ' αὐτός. ὁ ὢν ἐκ τῆς ῥίζης τοῦ πατρὸς ἔχει φυσικῶς τὴν τοῦ πατρὸς ὑπεροχὴν ἐπάνω πάντων ὢν τῶν πεποιημένων ὡς θεὸς αὐτῶν καὶ ποιητής. 100 {3Jο 3, 32}3Ἀνθρωπινώτερον λαλεῖ διὰ τὴν σάρκα· τῇ γὰρ φύσει παντέλειος ὢν πάντα ἀφ' ἑαυτοῦ οἶδεν. 101 {3Jο 3, 32}3Οὐχ ὡς μὴ πεισθέντων τινῶν τοῦτο εἶπεν, ἀλλ' ὡς ἀποθαυμαζόντων τὴν τῶν ἀπιστούντων ἀπόνοιαν. 102 {3Jο 3, 33}3Τὸ ἐσφράγισεν

Spirit without measure; Samaria road (John 3:33–4:4)§8

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8means he was fully assured and has proof and seal.

The Son is said to be sent from the Father either because of the enfleshed presence or because the Father, having the Son in himself, did not hide him but shone him forth from his own nature as “radiance” from light (Hebrews 1:3); for the Son has come out into his own existence even while he is in him by nature.

As spring of the Spirit he gives it. He means the Spirit’s activity, which humans receive by measure; for he himself has the whole complete. The Son has the whole Spirit essentially, not partly as a creature. Therefore he himself also gives it, while the saints by entreaty make Christ supply the Spirit through them.

Even if the Father loves “the world,” it is not as he loves the Son, whom he loves exceedingly because of natural generation as his own Word and wisdom and sanctification.

This is fulfilled when at the time of the second presence “every knee” bends to him (Philippians 2:10), having cast off the evil they have. Here he calls hand the power which the Son has by nature and not by participation, as every good is essentially in the Father and conceived in power as the Son. He also receives as man the authority he had before the incarnation.

Wrath of God is being in continual torments, which is harder than every death.

Even if he knows all as God, it is also of God-fitting economy to do something at the right time and then seem to learn when there is need.

Whatever subordinates do by consent of leaders who see and do not contradict or hinder, the leaders are said to do; for first saying that Jesus “baptized,” here he says that Jesus himself did not baptize, assigning the disciples’ act to him in power even if he did not do the baptism in activity. The words also fit clerics sent by bishops to synods or synodical letters or other such. Since Eutyches’ disciples who were caught about dullness after the second Ephesus synod again spoke twisted doctrines of Eutyches, Eutyches is reasonably anathematized even if he himself did not appear saying such things, as hearing his disciples speak what is not right and keeping silence; for what disciples say or do runs back to the teacher’s person. So Eli was blamed for enduring his sons’ faults as having sinned.

He came there that before the passion he might benefit the nations through the evangelical proclamation.

Greek · §8

ἀντὶ τοῦ ἐπληροφορήθη καὶ ἔχει ἀπόδειξιν καὶ σφραγῖδα. 103 {3Jο 3, 34}3Ἀπεστάλθαι λέγεται ὁ υἱὸς ἀπὸ τοῦ πατρὸς ἢ διὰ τὴν ἔνσαρκον παρουσίαν ἢ ὅτι ὁ πατὴρ ἔχων ἐν ἑαυτῷ τὸν υἱὸν οὐκ ἔκρυψεν, ἀλλ' ἐξέλαμψεν αὐτὸν ἐκ τῆς ἰδίας φύσεως ὡς ἐκ φωτὸς «ἀπαύγασμα»· ἐξελήλυθε γὰρ ὁ υἱὸς εἰς ἰδίαν ὕπαρξιν, εἰ καὶ ἐν αὐτῷ κατὰ φύσιν ἐστίν. 105 {3Jο 3, 34}3Ὡς πηγὴ ὢν τοῦ πνεύματος δίδωσιν αὐτό. τὴν ἐνέργειαν λέγει τοῦ πνεύ ματος, ἣν οἱ ἄνθρωποι μέτρῳ λαμβάνουσιν· αὐτὸς γὰρ ὁλόκληρον ἔχει πᾶσαν. ὅλον ἔχει τὸ πνεῦμα ὁ υἱὸς οὐσιωδῶς οὐ μὴν ἐκ μέρους ὡς κτίσμα. διὸ καὶ αὐτὸς αὐτὸ δίδωσιν, οἱ δὲ ἅγιοι διὰ ἱκεσίας ποιοῦσι τὸν Χριστὸν δι' αὐτῶν ἐπιχορηγῆσαι τὸ πνεῦμα. 106 {3Jο 3, 35}3Εἰ καὶ ἀγαπᾷ «τὸν κόσμον» ὁ πατήρ, ἀλλ' οὐχ ὡς τὸν υἱόν, ὃν ὑπερ βαλλόντως ἀγαπᾷ διὰ τὴν φυσικὴν γέννησιν ὡς ἴδιον λόγον καὶ σοφίαν καὶ ἁγιασμόν. 107 {3Jο 3, 35}3Τότε πληροῦται τοῦτο, ὅτε κατὰ τὸν τῆς δευτέρας παρουσίας καιρὸν «πᾶν γόνυ» αὐτῷ κάμπτει ἀποβαλόντων ἣν ἔχουσι κακίαν.χεῖρα ὧδε τὴν δύναμιν καλεῖ, ἣν ἔχει ὁ υἱὸς φυσικῶς καὶ οὐ μεταληπτῶς ὡς τοῦ ἀγαθοῦ παντὸς οὐσιωδῶς ὄντος ἐν πατρὶ καὶ ἐν δυνάμει νοουμένου τοῦ υἱοῦ. λαμβάνει δὲ καὶ ὡς ἄνθρωπος ἣν εἶχεν ἐξουσίαν καὶ πρὸ τῆς σαρκώσεως. 108 {3Jο 3, 36}3Ὀργὴ θεοῦ τὸ ἐν βασάνοις εἶναι διηνεκέσιν, ὅπερ ἐστὶ παντὸς θανάτου χαλεπώτερον. 110 {3Jο 4, 1}3Εἰ καὶ οἶδε πάντα ὡς θεός, ἀλλὰ καὶ τοῦτο θεοπρεποῦς οἰκονομίας τὸ κατὰ καιρὸν ποιεῖν τι καὶ τότε δοκεῖν μανθάνειν, ὅτε χρεία ἐστίν. 111 {3Jο 4, 3}3Ὅσα κατὰ συναίνεσιν τῶν ἡγουμένων ποιοῦσιν οἱ ὑπήκοοι αὐτῶν ὁρώντων καὶ μὴ ἀντιλεγόντων ἢ κωλυόντων, οἱ ἡγούμενοι λέγονται ποιεῖν· πρῶτον γὰρ εἰπὼν ὅτι Ἰησοῦς «ἐβάπτιζεν», ὧδε λέγει, ὅτι αὐτὸς ὁ Ἰησοῦς οὐκ ἐβάπ-τιζεν, τὴν τῶν μαθητῶν πρᾶξιν αὐτῷ προσνέμων δυνάμει, εἰ καὶ μὴ ἐνεργείᾳ ἐποίει τὸ βάπτισμα. ἁρμόζει δὲ τὰ λεγόμενα περὶ τῶν ἀποστελλομένων κληρικῶν παρὰ ἐπισκόπων εἰς συνόδους ἢ συνοδικὰς ἐπιστολὰς ἢ ἑτεροῖά τινα ἐχόντων. ἐπειδὴ οἱ μαθηταὶ Εὐτυχοῦς οἳ περὶ καρώσεως ἐφωράθησαν μετὰ τὴν ἐν Ἐφέσῳ δευτέραν σύνοδον πάλιν τι διεστραμμένα δόγματα λαλοῦντες Εὐτυχοῦς, εὐλόγως Εὐτυχὴς ἀναθεματίζεται, κἂν αὐτὸς οὐδὲν ἐφάνη τοιοῦτον λαλήσας ὡς ἀκούων τῶν αὐτοῦ μαθητῶν λαλούντων τὰ μὴ ὀρθὰ καὶ σιωπῶν· τὰ γὰρ ἐκ τῶν μαθητῶν λαλούμενα ἢ γινόμενα εἰς τὸ τοῦ διδασκάλου πρόσωπον ἀνατρέχει. οὕτως ὁ Ἠλὶ ἐμέμφθη ἀνεχόμενος τῶν ἑαυτοῦ υἱῶν πταιόντων ὡς ἁμαρτήσας. 112 {3Jο 4, 4}3Ἦλθεν ἐκεῖ, ἵνα πρὸ τοῦ πάθους ὠφελήσῃ τὰ ἔθνη διὰ τοῦ εὐαγγελικοῦ κηρύγματος. 113 {3Jο 4, ®

Samaritans, living water, worship in spirit (John 4:6–25)§9

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9The Samaritans were neighbors of the Jews; that is why they also drank from Jacob's spring. Though they were by race of the Medes and Persians, they claimed Jacob as their own.

Since "the Word became flesh" (John 1:14), it follows that he grew weary from the hard road taken at midday. Midday is the bright season of his appearing; for he had a body like ours, composed of the same things as ours, apart only from a man's intercourse. Therefore he was subject not only to toil but also to thirst and wounds, because he let the body remain within the natural limits of humanity, lest it seem a phantom. As one Christ with his own flesh he makes the sufferings of humanity his own, though as God he remained impassible.

He asks the Samaritan woman—the shadow of the law—that he may give her "living water" (John 4:10), just as he asks faith of everyone, that he may grant what is beyond speech. By this he teaches contempt for Jewish scruples, showing that "what enters the mouth does not defile a person" (Matthew 15:11).

How did she perceive that he was a Jew? Either from his appearance or from his speech. Because the law had said, "Do not touch what is unclean," they did not dare even to touch the flesh of foreigners, thinking they would be polluted by it.

The Lord's sayings are a drink of immortality—the life-giving gift of the Spirit, by which human beings live again. The gift of God is the Word's sojourn among people, which came by the Father's grace and which waters the soul.

The old Scripture needs the evangelical teaching that succeeds it; for the new has no successor, since the gospel's instruction keeps flowing and lifts the one who drinks into life. This is a pledge of the coming resurrection, not allowing the one who has drunk it to fall into sin that leads to death.

For this reason he said to her, "Call your husband" (John 4:16): that by convicting her of lying he might show her his own deity. They say that on that mountain Abraham offered Isaac, which the Samaritan woman pointed out to the Lord; so she asks him as a prophet where one must worship.

Not that God is only in Jerusalem, but that gathered there together they may keep the appointed feasts and sacrifices in harmony. He calls his own sojourn "the hour," since God, being spirit, is not bounded by place. Each person fittingly worships from his own place; for worship confined to a place is rather an insult.

He said "salvation is from the Jews" (John 4:22) because he took flesh from them, or because from them the world began to know the one God through the law and the prophets. By comparison, the word of truth was then practiced among Jews. He said "we worship" toward the woman's suspicion; for of those who are worshipped he is God, even if, as man by economy, he said "we worship."

True worshippers in every place offer God spiritual sacrifices—that is, virtue and godliness. So the law came into being for the sake of the gospel, and the condescension of the shadow was allowed for the sake of the coming truth. "In spirit and truth" (John 4:23–24): by spirit he means the intelligible part of the human being, which by relation and disposition before God worships God as the angels do; worship in a place is not worship in spirit and truth.

God is called spirit not as wind, but as bodiless and life-giving substance; for as we live by breathing air, so we live when God gives what supplies life. God is spirit with respect to bodiless nature. From

Greek · §9

4 6}3Ὅμοροι ἦσαν τῶν Ἰουδαίων οἱ Σαμαρεῖται. διὸ καὶ ἀπὸ τῆς πηγῆς ἔπινον τοῦ Ἰακώβ. Σαμαρεῖται ἐκ γένους ὄντες τοῦ Μήδων καὶ Περσῶν ἔθνους ἐπεφήμιζον ἑαυτοὺς τοῦ Ἰακώβ. 115 {3Jο 4, 6}3Ἐπειδὴ «ὁ λόγος» γέγονε «σάρξ», ἀκολούθως κεκοπίακεν ἐκ τῆς συντόνου ὁδοιπορίας τῆς ἐν μεσημβρίᾳ γεγονυίας. μεσημβρία δ' ἐστὶν ὁ φωτεινὸς τῆς ἐπιφανείας καιρός· εἶχε γὰρ σῶμα ὡς τὸ ἡμῶν καὶ συστὰν ἐξ ὧν καὶ τὰ ἡμῶν δίχα μόνης ἀνδρὸς ὁμιλίας. διὸ οὐ μόνον κόποις, ἀλλὰ καὶ δίψῃ καὶ τρώσεσιν ὑπέκειτο, ἐπείπερ εἴασεν τὸ σῶμα μεῖναι ἐν τοῖς φυσικοῖς ὅροις τῆς ἀνθρω πότητος, ἵνα μὴ δόξῃ φάντασμα εἴναι. ὡς εἷς ὢν ὁ Χριστὸς μετὰ τῆς ἰδίας σαρκὸς οἰκειοποιεῖται τὰ τῆς ἀνθρωπότητος πάθη καίπερ μείνας ὡς θεὸς ἀπαθής. 116 {3Jο 4, 7}3Τὴν Σαμαρεῖτιν αἰτεῖ, τὴν τοῦ νόμου σκιάν, ἵνα δῷ αὐτῇ τὸ «ὕδωρ ζῶν» ὡς καὶ παρὰ παντὸς αἰτεῖ πίστιν, ἵνα χαρίσηται τὰ ὑπὲρ λόγον. διὰ τούτου διδάσκει καταφρονεῖν τῶν Ἰουδαϊκῶν δεικνύς, ὅτι «τὸ εἰσερχόμενον εἰς τὸ στόμα οὐ κοινοῖ τὸν ἄνθρωπον». 117 {3Jο 4, 9}3Πόθεν ἐνόησεν, ὅτι Ἰουδαῖός ἐστιν; ἢ ἀπὸ τοῦ σχήματος ἢ ἀπὸ τῆς λαλιᾶς ἐνόησεν. 118 {3Jο 4, 9}3Τοῦ νόμου εἰρηκότος «ἀκαθάρτου μὴ ἅψησθε» οὐδὲ τῆς σαρκὸς τῶν ἀλλο γενῶν ἐτόλμων ἅψασθαι νομίζοντες ἐκ τούτου μολύνεσθαι. 119 {3Jο 4, 10}3Ποτὸν ἀθανασίας τὰ τοῦ κυρίου λόγια, ἡ ζωοποιὸς τοῦ πνεύματος δόσις, δι' ἧς ἀναζῶσιν οἱ ἄνθρωποι. 121 {3Jο 4, 10}3∆ωρεὰ θεοῦ ἡ εἰς ἀνθρώπους ἐπιδημία τοῦ λόγου χάριτι πατρὸς γεγονυῖα, ἥτις ποτίζει ψυχήν. 122 {3Jο 4, 13}3Ἡ παλαιὰ γραφὴ δεῖται τῆς εὐαγγελικῆς διδασκαλίας τῆς διαδεχομένης αὐτήν· ἡ γὰρ νέα ἀδιάδοχός ἐστιν ἀεὶ ἐπιρρεούσης τῆς εὐαγγελικῆς παιδεύσεως τῆς ἀναβιβαζούσης εἰς ζωὴν τὸν πίνοντα. 123 {3Jο 4, 14}3Ἀρραβών ἐστι τοῦτο τῆς μελλούσης ἀναστάσεως μὴ συγχωρῶν τὸν πεπω κότα αὐτὸ ἐμπεσεῖν εἰς ἁμαρτίαν ἄγουσαν εἰς θάνατον. 124 {3Jο 4, 16}3∆ιὰ γὰρ τοῦτο εἶπεν αὐτῇ· φώνει τὸν ἄνδρα σου, ἵνα ἐλέγξας ψευδο μένην φανερώσῃ αὐτῇ τὴν ἰδίαν θεότητα. 125 {3Jο 4, }3Λέγουσιν ὅτι ἐν τῷ ὄρει ἐκείνῳ ἀνήνεγκεν ὁ Ἀβραὰμ τὸν Ἰσαάκ, ὅπερ ὑπέδειξεν ἡ Σαμαρεῖτις τῷ κυρίῳ. ὡς προφήτην οὖν ἐρωτᾷ, ποῦ δεῖ προσ κυνεῖν. 126 {3Jο 4, }3Οὐκ ὄντος ἐν Ἱεροσολύμοις μόνον τοῦ θεοῦ, ἀλλ' ἵνα ἅμα ἐκεῖ συνα γόμενοι συμφώνως ποιῶσι τὰς νενομισμένας ἑορτὰς καὶ θυσίας. 127 {3Jο 4, 21}3Ὥραν δὲ τὴν ἑαυτοῦ ἐπιδημίαν καλεῖ, ἐπείπερ πνεῦμα ὢν ὁ θεὸς οὐ τόπῳ περιορίζεται. ἁρμοδίως δὲ ἕκαστος προσκυνεῖ ἐκ τοῦ τόπου αὐτοῦ· τὸ γὰρ ἐν τόπῳ προσκυνεῖν ὕβρεως μᾶλλόν ἐστιν. 128 {3Jο 4, 22}3Τὸ ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστὶν εἶπεν διὰ τὸ ἐξ αὐτῶν σε σαρκῶσθαι ἢ ὅτι ἐξ ἐκείνων ἤρξατο <ὁ κόσμος> εἰδέναι τὸν ἕνα θεὸν ἐκ τοῦ νόμου καὶ τῶν προφητῶν. 129 {3Jο 4, 22}3Ὡς ἐν συγκρίσει τότε παρὰ Ἰουδαίοις ὁ τῆς ἀληθείας ἐπολιτεύετο λόγος. πρὸς οὖν τὴν ὑπόνοιαν τῆς γυναικὸς εἶπεν τὸ ἡμεῖς προσκυνοῦμεν· τῶν γὰρ προσκυνουμένων ἐστὶν ὡς θεός, εἰ καὶ ὡς ἄνθρωπος οἰκονομικῶς εἶπεν τὸ προσκυνοῦμεν. 130 {3Jο 4, 23}3Οἱ ἀληθεῖς προσκυνηταὶ ἐν παντὶ τόπῳ προσάγουσι τῷ θεῷ τὰς πνευματικὰς θυσίας, ὅ ἐστιν ἀρετὴ καὶ θεοσέβεια. 131 {3Jο 4, 23}3Οὐκοῦν καὶ ὁ νόμος διὰ τὸ εὐαγγέλιον γέγονε καὶ ἡ συγκατάβασις τῆς σκιᾶς συνεχωρήθη διὰ τὴν μέλλουσαν ἀλήθειαν. 132 {3Jο 4, 23}3Τὸ ἐν πνεύματι καὶ ἀληθείᾳ· πνεῦμα λέγει τὸ νοητὸν τοῦ ἀνθρώπου, ὅπερ σχέσει καὶ διαθέσει ἐνώπιον τοῦ θεοῦ γινόμενον προσκυνεῖ τὸν θεὸν ὡς καὶ οἱ ἄγγελοι, τῆς ἐν τόπῳ προσκυνήσεως οὐκ οὔσης ἐν πνεύματι καὶ ἀληθείᾳ. 133 {3Jο 4, 24}3Πνεῦμα καλεῖται ὁ θεὸς οὐχ ὡς ἄνεμος, ἀλλ' ὡς ἀσώματος καὶ ζωο ποιὸς οὐσία· ὥσπερ γὰρ εἰσπνεόμενοι τὸν ἀέρα ζῶμεν, οὕτω καὶ τοῦ θεοῦ διδόντος τὸ παρεκτικὸν τῆς ζωῆς ζῶμεν. πνεῦμά ἐστιν ὁ θεὸς ὡς πρὸς τὴν ἀσώματον φύσιν. 134 {3Jο 4, 25}3Ἀπὸ

Living water disclosed; harvest; Bethesda (John 4:25–5:4)§10

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10understanding she said this; for being a Samaritan she did not know the Christ.

What he did not say to Jews who asked with guile—"I am he" (John 4:26)—he said to the woman, who was simpler; and he did not set before her anything from Moses to establish what concerned him, since she was unused to Scripture, but from her own conscience alone he persuaded her.

Yet no one said anything; for they knew that he does everything with measured understanding and reverence. They wondered that he spoke with a foreign and poor Samaritan woman, and they also wondered at his lack of pride.

It is among the most absurd things not to publish what benefits the common good.

As teachers of the inhabited world he teaches the disciples to prefer God's will to any food whatever. As one desires food, so I desire the salvation of human beings.

The spiritual harvest—that is, godly work—has its storing and treasure in heaven, and in the age to come unending enjoyment; for that is the time of repayment.

The sower is Christ, sowing saving doctrines even when speaking through prophets; the reapers are the apostles. The prophets are the sowers, even if they had much toil as the first to cast piety's seeds into human souls; for the disciples did not have so much labor when persuading people from the Scriptures.

As the seed being mine even if spoken through prophets, I send you to reap. The disciples cut Greeks away from earthly things and Jews from the fleshly worships of the law and set them on the threshing floor—that is, the church—where the ear, threshed, becomes wheat that gives life to the faithful.

Samaritans ask Christ to stay with them—they who are foreigners—while his kin according to the flesh, the Jews, persecuted him, because "a person's enemies are those of his own household" (Matthew 10:36).

"This is the Savior" (John 4:42) stands for the Christ, as one who is going to save the whole inhabited world; he said this continually.

He did not leave as one seeking honor, but sparing the citizens; for when they saw him they were angry. He who was in divine honor took flesh and underwent the most dishonorable death for our salvation.

Here he calls himself the prophet proclaimed beforehand by Moses, who was also called prophet by economy though he himself, as God, is the Spirit's supplier, through whom prophets prophesied.

A sign differs from a wonder: a wonder is what happens contrary to nature—opening blind eyes and raising the dead—while a sign is what is not outside nature, such as healing a sick person and the like.

The day before he believed, and on the next he also heard in deed that what he believed would happen had happened; for faith is strong when it has God as fellow-worker and perfecter.

It was called "Sheep Gate" because there the sheep to be slaughtered for the feast were gathered and their entrails were washed there.

Here the mystery of baptism was prefigured, in which every kind of sin was healed. An angel coming down into the water and stirring it put healing power into them. It is unclear on what day and hour the angel came down. We say

Greek · §10

συνέσεως τοῦτο εἶπεν· οὐδὲ γὰρ ᾔδει τὸν Χριστὸν Σαμαρεῖτις οὖσα. 135 {3Jο 4, 26}3Ὅπερ οὐκ εἶπεν Ἰουδαίοις ἐγώ εἰμι ἐρωτῶσι μετὰ δόλου, τοῦτο εἶπε τῇ γυναικὶ ἁπλουστέρᾳ οὔσῃ καὶ οὐδὲ ἀπὸ Μωυσέως εἶπε τι αὐτῇ συνιστῶν τὰ περὶ αὐτοῦ ἀπείρῳ οὔσῃ γραφῆς, ἀλλ' ἐκ μόνης τῆς συνειδήσεως αὐτῆς μετέπεισεν αὐτήν. 136 {3Jο 4, 27}3Οὐδεὶς μέντοι εἶπεν· ᾔδεισαν γάρ, ὅτι πάντα ποιεῖ μετὰ κεκριμένης συνέσεως καὶ εὐλαβείας. 137 {3Jο 4, 27}3Ἐθαύμαζον, ὅτι μετὰ ἀλλοφύλου ἐλάλει καὶ πενιχρᾶς Σαμαρείτιδος, ἐθαύμαζον δὲ καὶ τὸ ἄτυφον αὐτοῦ. 138 {3Jο 4, 28}3Τῶν ἄγαν ἐστὶν ἀτόπων μὴ δημοσιεύειν τὰ κοινωφελῆ. 141 {3Jο 4, 34}3Ὡς διδασκάλους τῆς οἰκουμένης διδάσκει τοὺς μαθητὰς προτιμᾶν τῆς οἱασδηποτοῦν βρώσεως τὸ θέλημα τοῦ θεοῦ. ὡς ἐπιθυμεῖ τις τροφῆς, οὕτω κἀγὼ τῆς σωτηρίας τῶν ἀνθρώπων. 142 {3Jο 4, 35}3Ὁ πνευματικὸς θερισμός, ὅ ἐστιν ἡ θεοσεβὴς ἐργασία, τὴν μὲν ἀπόθεσιν καὶ τὸν ἀποθησαυρισμὸν ἐν οὐρανοῖς ἔχει, ἐν δὲ τῷ μέλλοντι αἰῶνι ἀπόλαυσιν ἀτελεύτητον· οὗτος γάρ ἐστιν ὁ καιρὸς τῆς ἀνταποδόσεως. 143 {3Jο 4, 37}3Ὁ σπείρων ἐστὶν ὁ Χριστὸς τὰ σωτηριώδη δόγματα κἂν διὰ προφητῶν εἰπών, θερισταὶ δὲ οἱ ἀπόστολοι. 144 {3Jο 4, 37}3Οἱ προφῆταί εἰσιν οἱ σπείροντες, εἰ καὶ πολὺν ἔσχον κόπον ὡς πρῶτοι τὰ τῆς εὐσεβείας σπέρματα ἐν ταῖς τῶν ἀνθρώπων ψυχαῖς καταβαλλόμενοι· οἱ γὰρ μαθηταὶ οὐ τοσοῦτον ἔσχον κάματον ἀπὸ τῶν γραφῶν πείθοντες τοὺς ἀνθρώπους. 145 {3Jο 4, 38}3Ὡς ἐμοῦ ὄντος τοῦ σπόρου κἂν διὰ προφητῶν ἐλαλήθη πέμπω ὑμᾶς θερίσαι. οἱ μαθηταὶ καὶ τοὺς Ἕλληνας τῶν γηίνων καὶ τοὺς Ἰουδαίους τῶν σαρκικῶν τοῦ νόμου λατρειῶν ἀποτέμνουσι καὶ εἰς τὴν ἅλω ἀποτίθενται, ὅ ἐστι τὴν ἐκκλησίαν, ὅπου στάχυς τριβόμενος γίνεται σῖτος ὁ ζωοποιῶν τοὺς πιστούς. 146 {3Jο 4, 40}3Σαμαρεῖται αἰτοῦσι τὸν Χριστὸν μεῖναι πρὸς αὐτούς, οἵτινές εἰσιν ἀλλογενεῖς, καὶ οἱ συγγενεῖς αὐτοῦ τὸ κατὰ σάρκα Ἰουδαῖοι ἐδίωκον αὐτὸν ὅτι «ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκειακοὶ αὐτοῦ» 147 {3Jο 4, 42}3Τὸ οὗτός ἐστιν ὁ σωτὴρ ἀντὶ τοῦ ὁ Χριστὸς ὡς πᾶσαν μέλλων σώζειν τὴν οἰκουμένην διηνεκῶς εἶπεν τοῦτο. 148 {3Jο 4, 43}3Οὐχ ὡς τιμῆς ἀντιποιούμενος ἐξῆλθεν, ἀλλὰ τῶν πολιτῶν φειδόμενος· ὅτι γὰρ ἑώρων αὐτόν, ἐθυμοῦντο. ὃς ἐν τιμῇ ὢν τῇ θείᾳ ἐσαρκώθη καὶ τὸν ἀτιμότατον ὑπέστη θάνατον διὰ τὴν ἡμῶν σωτηρίαν. 149 {3Jο 4, 44}3Ὧδε ἑαυτὸν καλεῖ τὸν προφήτην τὸν ὑπὸ Μωυσέως προανακηρυχθέντα, ὃς καὶ προφήτης οἰκονομικῶς ἐκλήθη αὐτὸς ὢν ὁ τοῦ πνεύματος χορηγὸς ὡς θεός, δι' οὗ προφῆται ἐπροφήτευον. 150 {3Jο 4, 48}3Σημεῖον τέρατος διαφέρει· τέρας γάρ ἐστι τὸ παρὰ φύσιν γενόμενον, οἷον τὸ ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐγεῖραι νεκρούς, σημεῖον δὲ τὸ οὐκ ἔξω τῆς φύσεως ὂν οἷον τὸ ἰάσασθαι ἄρρωστον καὶ τὰ ὅμοια. 151 {3Jο 4, 50}3Πρὸ μιᾶς ἐπίστευσεν, ἐν δὲ τῇ ἑξῆς καὶ ἔργῳ ἤκουσεν, ὅτι γέγονεν ὃ ἐπίστευσεν ἔσεσθαι· πολλὰ γὰρ ἰσχύει πίστις συνεργὸν καὶ τελειωτὴν ἔχουσα τὸν θεόν. 152 {3Jο 5, 2}3Προβατικὴ ἐκαλεῖτο, ὅτι ἐκεῖ συνήγετο τὰ πρόβατα τὰ μέλλοντα σφά ζεσθαι εἰς τὴν ἑορτὴν καὶ τὰ ἔγκατα αὐτῶν ἐπλύνοντο ἐκεῖ. 154 {3Jο 5, 3}3Ὧδε προδιεγράφετο τὸ τοῦ βαπτίσματος μυστήριον, ἐν ᾧ πᾶν εἶδος ἁμαρ τημάτων ἐθεραπεύετο. 155 {3Jο 5, 4}3Ἄγγελος κατιὼν ἐν τῷ ὕδατι καὶ ταράσσων αὐτὸ ἰατικὴν ἐνετίθει αὐτοῖς δύναμιν. ἄδηλον δὲ ἐν ποίᾳ ἡμέρᾳ καὶ ὥρᾳ κατῄει ὁ ἄγγελος. φαμὲν

Bethesda type; equal Son; judgment and works (John 5:4–30)§11

11on Pentecost. This was a type of the legal worship given through angels to one nation only and at one time only—at the feast's end—that is, healing advancing at the last times and not continuing into what follows.

He asks not as one ignorant, but rousing him to desire to be healed.

"My Father," he says, "is mine alone and no one else's"; so by what with which he holds creation together—the sun and heavens, and causes bodies to growdies to growdies to grow, he works.

The one equal to the Father is especially called Son as consubstantial. Therefore the lawless Arians are laughable who deny that the Son is equal to the Father.

The dead are those once unbelieving and through faith in Christ called into life. Even if other rational animals received life, they cannot also give life.

Those who do not come into judgment are either sent into Gehenna's fire as godless and impious, or into enjoyment of unspeakable goods—that is, true life; for this is to pass from death to life, freed from Gehenna and counted worthy of divine honors. Those who lived in the middle stand "on the right" and "on the left" (Matthew 25:33).

Before the passion and resurrection, and apart from being baptized, those who received Christ's word and believed that he was the Father's Son were saved.

Punctuate it thus, and not as some think who, after adding "and he gave him authority to execute judgment," then add "because he is Son of Man" (John 5:27). That is not right; for he is not judge because he is Son of Man, but because he is Son of God—and for that reason he is also judge. He says "Do not marvel" (John 5:28) because to those who saw him he seemed a mere man, yet what was said was greater than a man and for God alone to do. He did not say that he is Son of God, but that he is Son of Man—this he had said above—so that they might understand him as both man and God. What he means is this: not only as God does he judge, but also as one who became man and was tried in all our diseases apart from sin, and as one who sympathizes with our weaknesses and forgives the rest. Or he says this: if I raise Lazarus, do not marvel at my power from that; for I am going to raise all the dead; "all who are in the tombs" (John 5:28) means all who have died. Since bodies consumed by beasts or fire or otherwise are not laid in tombs, yet they rise; for there will be a resurrection of all humans, and these too will be numbered among those in the memorials; for those who do good and evil are not the bodies in the tombs. So nothing prevents receiving also bodies consumed by fire or otherwise.

As you Jews, teaching and doing everything lawlessly by your own will—

Through both fear and honor, then, he urges the human being toward salvation. So faith alone is not enough to save unless one also has good works.

Again he uses condescension because of the unbelieving. That is: nothing happens from me that the Father does not will,

Greek · §11

ἐν τῇ πεντηκοστῇ. τύπος δ' ἦν τοῦτο τῆς νομικῆς λατρείας τῆς δι' ἀγγέλων ἑνὶ ἔθνει μόνῳ δοθείσης καὶ ἐν ἑνὶ μόνῳ καιρῷ, ἐν τῷ τέλει τῆς ἑορτῆς, ὅ ἐστιν ἐπ' ἐσχάτου καιρῶν προβαινούσης τῆς ἰάσεως καὶ οὐ χωρούσης εἰς τὸ ἑξῆς. 157 {3Jο 5, 6}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ, ἀλλὰ διανιστῶν αὐτὸν εἰς ἐπιθυμίαν τοῦ θερα πευθῆναι. 160 {3Jο 5, 17}3Ἐμοῦ μόνου, φησίν, πατήρ ἐστι καὶ οὐκ ἄλλου· δι' ὧν οὖν συγκρατεῖ τὴν κτίσιν, ἥλιον, οὐρανοὺς καὶ αὔξειν ποιεῖ τὰ σώματα, ἐργάζεται. 161 {3Jο 5, 18}3Ὁ ἴσος τῷ πατρὶ διὰ τοῦτο μάλιστα λέγεται υἱὸς ὡς ὁμοούσιος. διὸ καταγέλαστοι οἱ ἄνομοι Ἀρειανοὶ οἱ μὴ λέγοντες ἴσον τὸν υἱὸν τῷ πατρί. 163 {3Jο 5, 21}3Νεκροὶ οἵ ποτε ἄπιστοι καὶ διὰ τῆς εἰς Χριστὸν πίστεως καλούμενοι εἰς ζωήν. 164 {3Jο 5, 21}3Εἰ καὶ τὰ ἄλλα ζῷα τὰ λογικὰ ἔλαβον ζωήν, ἀλλ' οὐ δύνανται καὶ ζωοποιεῖν. 165 {3Jο 5, 24}3Οἱ οὖν εἰς κρίσιν μὴ ἐρχόμενοι ἢ εἰς τὸ πῦρ τῆς γεέννης πέμπονται ὡς ἄθεοι καὶ ἀσεβεῖς ἢ εἰς τὴν ἀπόλαυσιν τῶν ἀνεκφράστων ἀγαθῶν, ὅ ἐστιν ἡ ὄντως ζωή· τοῦτο γάρ ἐστι τὸ μεταβῆναι ἐκ τοῦ θανάτου πρὸς τὴν ζωὴν ἐλευθερωθέντες τῆς γεέννης καὶ τῆς ἀπολαύσεως τῶν θείων θείων ἀξιωθέντες τιμῶν· οἱ γὰρ μέσως ζήσαντες ἵστανται «ἐκ δεξιῶν» καὶ «ἐξ εὐωνύμων». 166 {3Jο 5, 24}3Πρὸ τοῦ πάθους καὶ τῆς ἀναστάσεως καὶ δίχα τοῦ βαπτισθῆναι ἐσώζοντο οἱ τοῦ Χριστοῦ τὸν λόγον δεχόμενοι καὶ πιστεύοντες, ὅτι υἱὸς ἦν τοῦ πατρός. 167 {3Jο 5, 27–28}3Οὕτως αὐτὸ στικτέον καὶ οὐχ ὥς τισι δοκεῖ, οἳ μετὰ τὸ ἐπαγαγεῖν τὸ καὶ ἐξουσίαν ἔδωκε καὶ κρίσιν ποιεῖν ἐπάγουσι τὸ ὅτι υἱὸς ἀνθρώπου ἐστίν. οὐ καλῶς· οὐ γὰρ διὰ τοῦτο κριτής ἐστιν, ὅτι υἱὸς ἀνθρώπου ἐστίν, ἀλλ' ὅτι υἱὸς θεοῦ ἐστιν. διὰ τοῦτό ἐστι καὶ κριτής. τὸ δὲ μὴ θαυμάζετέ φησιν, ἐπειδὴ ἐδόκει τοῖς ὁρῶσιν ψιλὸν ἄνθρωπον αὐτὸν εἶναι, τὰ δὲ λεγόμενα μείζονα ἢ κατὰ ἄνθρωπον ἦν καὶ θεοῦ μόνου ταῦτα ποιεῖν. οὐκ εἶπεν δέ, ὅτι υἱὸς θεοῦ ἐστιν, ἀλλ' ὅτι υἱὸς ἀνθρώπου ἐστίν· τοῦτο γὰρ ἀνωτέρω εἴρηκεν, ἵνα καὶ ἄνθρωπον αὐτὸν νοήσωσι καὶ θεόν. ὃ οὖν λέγει, τοιοῦτόν ἐστιν.οὐ γὰρ μόνον, ὅτι θεός ἐστιν, κρίνει, ἀλλὰ καὶ ὡς ἄνθρωπος γεγονὼς καὶ πειρασθεὶς πασῶν τῶν ἡμετέρων <νόσων>, χωρὶς ἁμαρτίας καὶ ὡς συμπαθὼν «ταῖς» ἡμετέραις «ἀσθενείαις» καὶ τὰ λοιπὰ συγγινώσκων. ἤτοι τοῦτό φησιν· ἐὰν ἀναστήσω τὸν Λάζαρον, μὴ ἀπὸ τούτου θαυμάσητέ μου τὴν δύναμιν· μέλλω γὰρ ἀνιστᾶν πάντας τοὺς νεκρούς· τὸ γὰρ πάντες οἱ ἐν τοῖς μνημείοις ἴσον σημαίνει τῷ πάντες οἱ τεθνηκότες. ἐπεὶ οὖν τὰ σώματα ὑπὸ θηρίων ἢ πυρὸς ἢ ἄλλως πως δεδαπάνηνται, οὐ τίθενται ἐν μνημείοις, ἀλλ' ἀνίστανται· ἐπειδὴ γὰρ πάντων ἀνθρώπων ἀνάστασις ἔσται, ἀριθμηθή σονται καὶ οὗτοι εἰς τοὺς ἐν τοῖς μνήμασιν· οἱ γὰρ πράττοντες τὰ ἀγαθὰ καὶ φαῦλα, οὐ τὰ σώματα τὰ ἐν τοῖς μνημείοις ἐστίν. ὥστε οὐδὲν κωλύει παρα δέξασθαι καὶ τὰ σώματα πυρὶ ἢ ἄλλως ἀναλωθέντα, οὕτω παραδέξασθαι. 168 {3Jο 5, 28}3Ὡς ὑμεῖς οἱ Ἰουδαῖοι διὰ τὸ οἰκεῖον θέλημα πάντα παρανόμως διδάσκοντες καὶ ® ποιοῦντες. 169 {3Jο 5, 28 29}3∆ι' ἀμφοτέρων οὖν τοῦ τε φόβου καὶ τῆς τιμῆς ® προτρέπεται εἰς σωτηρίαν τὸν ἄνθρωπον. 170 {3Jο 5, 28 29}3Ὥστε οὐκ ἀρκεῖ ἡ πίστις μόνη σῶσαι, εἰ μὴ καὶ ἔργα τις ἔχει ἀγαθά. 171 {3Jο 5, 30}3Συγκαταβάσει πάλιν κέχρηται διὰ τοὺς ἀπίστους. ἀντὶ τοῦ οὐδὲν γίνεται παρ' ἐμοῦ ὧν οὐ θέλει ὁ πατήρ,

One will; John's lamp; toward the mountain (John 5:30–6:6)§12

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12since in the Trinity there is not another will and another, but one; the Word puts on weakness. Yet it is not so in truth, since he is equal to the Father, even if as man "under the law" (Galatians 4:4) he speaks.

"I do not seek my own will" (John 5:30), as you Jews, teaching and doing everything lawlessly by your own will.

Having said that another is the one who bears witness about me, and I know that his witness is true, to show that he means John he added: "You have sent to John, and he has borne witness to the truth" (John 5:32–33). Then, silencing them from the surplus and still speaking to their suspicion—they were about to say, If you do not receive witness from a human, why bring John's witness forward?—he showed that John's witness was not a human's witness but God's; for learning from him he said what he said. Therefore he added: "I do not receive the witness from a human" (John 5:34).

John's witness is above suspicion; for he did not run to the witness self-called. He bore witness to the truth—that is, to me the Christ, who is truth.

John is a lamp beside Christ's way of life, who is a sun: John shines, yet is covered by the excess of the solar light's glory; so also sun and moon in the regeneration shine, yet are so mastered by the glory of the saints' light as to seem not to shine at all. He called John a lamp as not having light from himself but from the Spirit's grace, and because when the sun has risen the lamp's need is superfluous.

By "gift" he means the Father's good pleasure and understanding, or he says this because of the form of humanity.

You believed neither the prophets nor the voice brought from above nor the wonder-working of the deeds; for it belongs to simpler knowledge to say that some have seen God. These are those who have neither seen the Father's form nor heard his voice—those who did not believe in Christ, who is the Father's Word and his true form.

Even if Christ wants the Jews persuaded by his teaching, he does not force free will.

As one who needs nothing, I have from myself the fullest glory and do not want human glory, but I have known you, that you do not have the love of God in yourselves (John 5:41–42). He said "I have known you…" showing that they did not persecute him from love of God, even if they pretended so.

Even though he knows they are not persuaded and do not receive him, as God he does his own part, convicting and admonishing them. The antichrist promises the glory of this life, and for that reason you believe him.

A written accusation against you lies in the Mosaic books; Moses, disbelieved by you, will accuse you.

He means across the lake; for Scripture's custom is to call "seas" the gatherings of waters.

And because he wanted to hand something mystical to the disciples he went up onto the mountain.

God also tests, calling the hearer out toward faith, that he may give

Greek · §12

ἐπειδὴ οὐκ ἔστιν ἐν τῇ τριάδι ἄλλο καὶ ἄλλο θέλημα, ἀλλ' ἕν, ἀσθένειαν ὁ λόγος σχηματίζεται. ἔχει δὲ οὐχ οὕτω κατ' ἀλή θειαν, ἐπείπερ ἴσος ἐστὶ τῷ πατρί, εἰ καὶ ὡς ἄνθρωπος «ὑπὸ νόμον» γεγονὼς λαλεῖ. 172 {3Jο 5, 30}3Οὐ ζητῶ τὸ θέλημα τὸ ἐμόν, ὡς ὑμεῖς οἱ Ἰουδαῖοι διὰ τὸ οἰκεῖον θέλημα πάντα παρανόμως διδάσκοντες καὶ ® ποιοῦντες. 173 {3Jο 5, 32 34}3Εἰπὼν ὅτι ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀλη θής ἐστιν ἡ μαρτυρία αὐτοῦ, ἵνα δείξῃ, ὅτι περὶ Ἰωάννου τοῦτό φησιν ἐπήγαγεν· ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ. εἶτα ἐκ τοῦ περιόντος αὐτοὺς ἐπιστομίζων ἔτι πρὸς τὴν ὑπόνοιαν αὐτῶν διαλεγόμενος μελλόντων λέγειν· εἰ παρὰ ἀνθρώπου μαρτυρίαν οὐ λαμβάνεις, τί τὴν Ἰωάννου μαρτυρίαν εἰς μέσον ἄγεις, ἔδειξεν, ὅτι οὐδὲ ἡ Ἰωάννου μαρτυρία ἀνθρώπου μαρτυρία ἦν, ἀλλὰ τοῦ θεοῦ. παρὰ γὰρ ἐκείνου μαθὼν ἔλεγεν ἅπερ ἔλεγεν. διὸ ἐπήγαγεν· ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω. 174 {3Jο 5, 33}3Ἀνύποπτός ἐστιν ἡ μαρτυρία Ἰωάννου· οὐ γὰρ αὐτόκλητος προσέδραμεν τῇ μαρτυρίᾳ. μεμαρτύρηκεν τῇ ἀληθείᾳ, τοῦτ' ἔστιν ἐμοὶ τῷ Χριστῷ, ὅς ἐστιν ἀλήθεια. 175 {3Jο 5, 35}3Λύχνος ἐστὶν ὁ Ἰωάννης πρὸς τὴν τοῦ Χριστοῦ πολιτείαν, ὅς ἐστιν ἥλιος φαίνει μὲν ὁ Ἰωάννης, καλύπτεται δὲ τῇ ὑπερβολῇ τῆς δόξης τοῦ φωτὸς τοῦ ἡλιακοῦ· οὕτω γὰρ καὶ ὁ ἥλιος καὶ ἡ σελήνη ἐν τῇ παλιγγενεσίᾳ φαίνουσι μέν, ὑπὸ δὲ τῆς δόξης τοῦ φωτὸς τῶν ἁγίων τοσοῦτον κατακρατούμενοι ὡς δοκεῖν μηδὲ ὅλως λάμπειν. λύχνον δὲ εἶπεν τὸν Ἰωάννην ὡς οὐκ οἴκοθεν ἔχοντα τὸ φῶς, ἀλλ' ἀπὸ τῆς τοῦ πνεύματος χάριτος καὶ ὅτι ἡλίου ἀνατείλαντος περιττὴ ἡ τοῦ λύχνου χρεία. 176 {3Jο 5, 36}3Τὴν τοῦ πατρὸς εὐδοκίαν καὶ σύνεσιν δόσιν λέγει ἢ τοῦτό φησι διὰ τὸ τῆς ® ἀνθρωπότητος σχῆμα. 177 {3Jο 5, 37 38}3Οὔτε τοῖς προφήταις οὔτε τῇ ἄνωθεν ἐνεχθείσῃ φωνῇ οὔτε τῇ τῶν πραγμά των θαυματουργίᾳ ἐπιστεύσατε· ἁπλουστέρας γάρ ἐστι γνώσεως τὸ λέγειν, ὅτι τινὲς ἑωράκασιν θεόν. οὗτοί εἰσιν οἱ μήτε εἶδος τοῦ πατρὸς ἑωρακότες μήτε φωνὴν αὐτοῦ ἀκηκοότες οἱ μὴ πιστεύσαντες τῷ Χριστῷ, ὅς ἐστι λόγος τοῦ πατρὸς καὶ τὸ ἀληθὲς αὐτοῦ εἶδος. 178 {3Jο 5, 40}3Εἰ καὶ θέλει ὁ Χριστὸς πεισθῆναι τῇ αὐτοῦ διδασκαλίᾳ τοὺς Ἰουδαίους, ἀλλ' οὐ βιάζεται τὸ ® αὐτεξούσιον. 179 {3Jο 5, 41 42}3Ὡς ἀπροσδεὴς ἐξ ἐμαυτοῦ ἔχω πληρεστάτην τὴν δόξαν καὶ τὴν τῶν ἀνθρώπων οὐ θέλω, ἀλλ' ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. 180 {3Jο 5, 42}3Τὸ δὲ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε εἶπεν δεικνὺς ὅτι οὐ δι' ἀγάπην τοῦ θεοῦ αὐτὸν ἐδίωκον, κἂν οὕτως ἐκεῖνοι προ εφασίζοντο. 181 {3Jο 5, 43}3Εἰ καὶ οἶδεν, ὅτι οὐ πείθονται καὶ δέχονται αὐτόν, ἀλλ' ὡς θεὸς τὸ ἑαυτοῦ ποιεῖ ἐλέγχων καὶ νουθετῶν αὐτούς. 182 {3Jο 5, 43}3Ὁ ἀντίχριστος τὴν τοῦ βίου δόξαν ἐπαγγέλλεται καὶ διὰ τοῦτο ἐκείνῳ πιστεύετε. 183 {3Jο 5, 45}3Ἔγγραφος κεῖται καθ' ὑμῶν κατηγορία τὰ Μωυσαϊκά, ὃς ἀπιστούμενος ἐξ ὑμῶν κατηγορήσει ὑμῶν. 184 {3Jο 6, 1}3Τῆς λίμνης φησὶ πέραν· ἔθος γὰρ τῇ γραφῇ «τὰ τῶν ὑδάτων συστήματα» «θαλάσσας» καλεῖν. 185 {3Jο 6, 3}3Καὶ γὰρ ὅτι ἐβούλετο μυστικόν τι τοῖς μαθηταῖς παραδοῦναι εἰς τὸ ὄρος ἀνῄει. 186 {3Jο 6, 6}3Πειράζει καὶ ὁ θεὸς πρὸς πίστιν τὸν ἀκροατὴν ἐκκαλούμενον, ἵνα δῷ ®

Five loaves; bread of life; sealed by the Father (John 6:6–37)§13

13him a reward for faith.

So that they may not suppose Andrew hides something for his own need, he said that a child still has five barley loaves and two fish. He said this lest he seem to be hiding what he had for some private need.

He counts only the men, according to the law's custom: those who have nothing childish or womanish, but a youthful mind, whom he also feeds with the bread that strengthens the heart and fills with delight.

For this reason he gives thanks: lest he seem opposed to God, and that he may teach us to give thanks when we eat; yet also as man he gives thanks, that until the passion he may escape the notice of the ruler of this age.

Christ feeds the faithful through the five barley loaves, which signify the coarser teaching of the Pentateuch, and through the two fish, which are the apostolic teaching of the evangelical and apostolic proclamation.

Through the sign he teaches them to take heart in him and not to lose heart in distress, or not to shrink from hospitality, but to be bold toward the good.

He does not forbid working, but worrying and fretting about tomorrow, that he may dry up in advance the heresy of the Messalians and Manichaeans who use no handiwork at all.

He means the intelligible, rational, and spiritual food that remains; for this helps us enjoy the goods to come, which faith in Christ procures.

He means the mystical participation which the Son has given, that sanctifies soul and body, weaving the human together with what befits God.

He "sealed" him—that is, anointed with the Holy Spirit the Lord's human flesh, not the Godhead; for almost all the names of the economy are taken concerning the flesh. He said this either because he is naturally formed toward the Father, that is, anointed (for those anointed are sealed), or "sealed" means the Father confirmed or undeniably disclosed the Son by his own witness; for the Son is impress and seal of the Father's essence, seen without difference as the Father.

Even if he knew those people would gain nothing, still for the common benefit of the teaching he answered.

It is not the one serving the shadows of the law who does God's will, but the one who believes in Christ.

He did not say this as if the manna food were a lie, but because that was a type, not itself the truth. Christ is the manna who is life by nature and gives life to all things—that is, bread as feeding soul and body.

Here again he calls the bread—that is, the flesh—from heaven, not because it was from heaven, but because it was united to the Word who came down from heaven; and after the union the saints speak without distinction as of one person and one hypostasis, even though they know the difference even after the union of flesh, soul, and Godhead.

For he frees from sins and makes friends of God and partakers of the "divine nature" (2 Peter 1:4) and frees from Gehenna and counts the worthy of the kingdom—those who share as they ought in the flesh of the Word of God; for all these are life and food of the immortal soul.

He is bread of life not as soothing bodily hunger, but remaking the whole living being from end to end into life, through the spiritual words of which we are filled, which is life.

Water and drink here mean either sanctification through the Spirit or the Holy Spirit himself.

"All that the Father gives me will come to me" (John 6:37). Faith in him is no chance matter, but needs a tilt from above and a soul noble, God-minded, and grateful that receives faith, the Father's

Greek · §13

αὐτῷ μισθὸν ὑπὲρ τῆς πίστεως. 187 col 1 {3Jο 6, 8 9}3Ἵνα μὴ δόξωσιν, ὅτι διὰ οἰκείαν χρείαν ὁ Ἀνδρέας ἀποκρύπτει, ταῦτα εἶπεν, ὅτι ἔτι παιδάριον ἔχει πέντε ἄρτους κριθῆς καὶ δύο ἰχθύας.Ἵνα μὴ δόξῃ διά τινα οἰκείαν χρείαν ἀποκρύπτειν ἃ εἶχεν εἶπεν τοῦτο. 189 {3Jο 6, 10}3Μόνους τοὺς ἄνδρας ἀριθμεῖ κατὰ τὴν τοῦ νόμου συνήθειαν τοὺς μηδὲν νηπιῶδες ἔχοντας ἢ θηλυκόν, ἀλλὰ νεανικοῦ φρονήματος, οὓς καὶ τρέφει διὰ τοῦ στηρίζοντος καρδίαν ἄρτου καὶ ἐπιτέρψεως ἀναπλησθῆναι ποιεῖ. 190 {3Jο 6, 11}3∆ιὰ τοῦτο εὐχαριστεῖ, ἵνα μὴ δόξῃ ἀντίθεος εἶναι καὶ ἵνα διδάξῃ ἡμᾶς ἐν τῷ ἐσθίειν εὐχαριστεῖν, πλὴν καὶ ὡς ἄνθρωπος εὐχαριστεῖ, ἵνα λάθῃ ἕως τοῦ πάθους τὸν ἄρχοντα τοῦ νῦν αἰῶνος. 191 {3Jο 6, 13}3Τρέφει τοὺς πιστοὺς ὁ Χριστὸς διὰ τῶν πέντε ἄρτων τῶν κριθίνων, ὅπερ νοεῖται ἡ παχυτέρα τῆς πεντατεύχου διδασκαλία καὶ διὰ τῶν δύο ἰχθύων, ὅπερ ἐστὶν ἡ ἀποστολικὴ διδαχὴ τοῦ εὐαγγελικοῦ καὶ ἀποστολικοῦ κηρύγματος. 192 {3Jο 6, 13}3∆ιδάσκει διὰ τοῦ σημείου θαρρεῖν αὐτῷ καὶ μὴ ἀθυμεῖν ἐν στενοχωρίᾳ ἤτοι μὴ δειλιᾶν πρὸς φιλοξενίαν, ἀλλὰ πρὸς τὸ ἀγαθὸν εὐτόλμους εἶναι. 193 {3Jο 6, 27}3Οὐ κωλύει τὸ ἐργάζεσθαι, ἀλλὰ τὸ μεριμνᾶν καὶ φροντίζειν τῆς αὔριον, ἵνα τὴν αἵρεσιν προαναξηράνῃ τῶν Μεσσαλιανῶν καὶ Μανιχαίων τῶν μὴ ἐργο χείρῳ χρωμένων τινί. 194 {3Jο 6, 27}3Τὴν νοητὴν καὶ λογικὴν καὶ πνευματικὴν μένουσαν βρῶσιν λέγει· αὕτη γὰρ συμβάλλεται εἰς τὸ ἀπολαῦσαι ἡμᾶς τῶν μελλόντων ἀγαθῶν, ἣν ἡ εἰςΧριστὸν πίστις προξενεῖ. 195 {3Jο 6, 27}3Τὴν μυστικὴν μετάληψιν λέγει ἣν ὁ υἱὸς ἰὼν δέδωκε τὴν ἁγιάζουσαν ψυχὴν καὶ σῶμα συναναπλέξας τῷ θεοπρεπεῖ τὸ ἀνθρώπινον. 196 {3Jο 6, 27}3Τοῦτον ἐσφράγισεν, ὅ ἐστιν ἔχρισεν ἁγίῳ πνεύματι τὴν σάρκα τοῦ κυρίου τὴν ἀνθρωπίνην, οὐ τὴν θεότητα· πάντα γὰρ σχεδὸν τὰ τῆς οἰκονομίας ὀνόματα περὶ τὴν σάρκα εἴληπται. τοῦτο εἶπεν ἢ ὅτι μεμόρφωται φυσικῶς πρὸς τὸν πατέρα ἤτοι ἔχρισεν· κατασφραγίζονται γὰρ οἱ χριόμενοι. ἤτοι ἐσφράγισεν, ἐβεβαίωσεν ἤτοι ἀναντιρρήτως ἐξεκάλυψεν ὁ πατὴρ τὸν υἱὸν διὰ τῆς ἰδίας μαρτυρίας· ἐκμαγεῖον γάρ ἐστι καὶ σφραγὶς ὁ υἱὸς τῆς τοῦ πατρὸς οὐσίας ὁρώμενος ἀπαραλλάκτως ὡς ὁ πατήρ. 197 {3Jο 6, 29}3Εἰ καὶ ᾔδει ἐκείνους μηδὲν ὠφεληθησομένους, ἀλλὰ διὰ τὸ κοινωφελὲς τῆς διδαχῆς ἀπεκρίνατο. 198 {3Jο 6, 29}3Οὐχ ὁ ταῖς σκιαῖς δουλεύων τοῦ νόμου ποιεῖ τὸ τοῦ θεοῦ θέλημα, ἀλλ' ὁ εἰς τὸν Χριστὸν πιστεύων. 0 {3Jο 6, 32}3Οὐχ ὡς ψεύδους οὔσης τῆς τοῦ μάννα τροφῆς εἶπεν τοῦτο, ἀλλ' ὅτι ἐκεῖνο τύπος ἦν, οὐκ αὐτὸ ἡ ἀλήθεια. ὁ Χριστός ἐστι τὸ μάννα ὁ φύσει ζωὴ ὢν καὶ τὰ πάντα ζωογονῶν, ὅ ἐστιν ἄρτος ὡς τρέφων ψυχὴν καὶ σῶμα. 1 {3Jο 6, 32}3Ὧδε πάλιν τὸν ἄρτον, ὅ ἐστιν ἡ σάρξ, λέγει ἐξ οὐρανοῦ, οὐχ ὅτι ἐξ οὐρανοῦ ἦν, ἀλλ' ὅτι ἡνώθη τῷ ἐξ οὐρανοῦ κατεληλυθότι λόγῳ καὶ μετὰ τὴν ἕνωσιν ἀδιαφοροῦσιν οἱ ἅγιοι ὡς ἐπὶ ἑνὸς προσώπου καὶ μιᾶς ὑποστάσεως, εἰ καὶ τὴν διαφορὰν ἐπίστανται καὶ μετὰ τὴν ἕνωσιν σαρκός, ψυχῆς καὶ θεότητος. 2 {3Jο 6, 33}3Ἀπαλλάσσει γὰρ ἁμαρτίας καὶ ποιεῖ φίλους θεῷ καὶ «θείας φύσεως» κοι νωνοὺς καὶ τῆς γεέννης ἐλευθεροῖ καὶ τῆς βασιλείας ἀξιοῖ τοὺς ἀξίους καὶ ὡς δεῖ τῆς τοῦ θεοῦ λόγου σαρκὸς μετασχόντας· ὅλα γὰρ ταῦτα ζωή ἐστι τῆς ἀθανάτου ψυχῆς καὶ τροφή. 4 {Jςο 6, 35}3Ἄρτος ἐστὶ ζωῆς οὐχ ὡς σωματικὸν λιμὸν παραμυθούμενος, ἀλλ' ὅλον ἐξ ὅλου τὸ ζῷον εἰς ζωὴν ἀναπλάττων, δι' ὧν τῶν λόγων αὐτοῦ ἐμφορούμεθα τῶν πνευματικῶν, ὅ ἐστι ζωή. 5 {3Jο 6, 35}3Ὕδωρ καὶ ποτὸν ὧδε λέγει ἢ τὸν διὰ τοῦ πνεύματος ἁγιασμὸν ἢ αὐτὸ τὸ ἅγιον πνεῦμα. 6 {3Jο 6, 37}3Τὸ δὲ πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει. οὐ τὸ τυχὸν πρᾶγμα ἡ πίστις ἡ εἰς αὐτόν, ἀλλὰ τῆς ἄνωθεν δεῖται ῥοπῆς καὶ ψυχῆς τινος γενναίας καὶ θεόφρονος καὶ εὐγνώμονος δεχομένης πίστιν, τὴν τοῦ πατρὸς

Drawn by the Father; flesh as bread; hard saying (John 6:37–62)§14

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14revelation. And "I will not cast out" (John 6:37) means this: I will not destroy, but will save and arrange for much care to be enjoyed.

Faith in me, he says, is no chance thing, but needs a tilt from above so one may know what is beyond mind, even if our own zeal is also sought. As a physician the Father brings weak humans to Christ, and by economy as man he assigns what befits God to the Father, since as God Christ is able to bring them to himself.

Therefore Jesus is not a bare man, but God incarnate, not deified after the resurrection; for the descent precedes the ascent.

I did not come having a will of my own apart from the Father; for all that is mine is the Father's and the Father's is mine, and I came to do nothing except what the Father also wills.

All humans rise, but only the faithful are counted worthy of the goods. The Son gives life to the faithful by putting the Spirit's life-giving power into humans corruptible by nature and remaking them wholly into immortality.

Because of his mother according to the flesh they thought it impossible that he had come down from heaven, or looking at what appeared and not considering his invisible nature they took offense.

If the Father draws and God raises, great is the dignity of the faithful. He does this as God by nature.

The Father draws those good by choice and leaves the wicked. The saying does not abolish what is in our power of free will, but shows that we need help; for one is drawn not unwillingly, but enjoying much alliance. The mystery concerning Christ is a good taught by God.

Even if the Father drew through the prophets' teaching, the difference is great: the first were taught through the prophets, but the faithful through the Son or the Holy Spirit. "All shall be taught by God" (John 6:45) stands for the greater number, or that God teaches all who are willing.

Hearing is common; learning belongs only to those who give themselves to grace.

The only Invisible appears in nature only to the Invisible. Only the Son sees the Father as existing outside all things and alone being from the Father's essence.

As giving eternal life to the faithful, or as sustaining our life both now and to come. For even if one tastes death, one does not remain so because of the hope of the resurrection.

He calls his own flesh bread because it is eaten in the mysteries.

As if the matter were contrary to nature they disbelieve; as soulish they do not understand the Lord's spiritual body. He does not speak of eating flesh, but of sharing in the mysteries.

You will be without share in eternal life who have not received through participation in the mysteries Jesus who is life by nature.

He says these things showing that the flesh was not of a bare man, but of the Son filled with all the Godhead as one of the Trinity.

Just as sensible foods mixed into us constitute the body, so also mystical participation makes a kind of natural joining of the believer with Christ by mixing.

The Son is life by nature, not having received living from another; for that is called a living being. So neither is the name living being assigned to God, nor the name life to the creation.

The one who believes that the bread is given from heaven also believes that he gives eternal life. Therefore those who ate the manna did not eat the bread from heaven, from which they died.

Why did he say these things in a synagogue? To teach the crowd the doctrines and that he was not opposed to God.

The evangelist said "the word is hard" (John 6:60) because they heard the Lord's words too humanly. Not understanding what was said, they could not bear even to ask and learn.

The incarnate God himself is the Son of Man. The body itself is not called Son of Man, as Marcellus wrongly teaches when he says he came down from heaven. He teaches that he was God

Greek · §14

ἀποκάλυψιν. τὸ δὲ οὐ μὴ ἐκβάλλω ἔξω τοῦτό ἐστιν· οὐ μὴ ἀπολέσω, ἀλλὰ σώσω καὶ ἐπιμελείας ἀπολαῦσαι παρασκευάσω πολλῆς. 7 {3Jο 6, 37}3Οὐκ ἔστιν, φησίν, τὸ τυχὸν ἡ εἰς ἐμὲ πίστις, ἀλλὰ τῆς ἄνωθεν δεῖται ῥοπῆς, ἵνα γνῷ τὰ ὑπὲρ νοῦν, εἰ καὶ ζητεῖται καὶ ἡ ἡμῶν σπουδή. ὥσπερ ἰατρῷ προσάγει ὁ πατὴρ τῷ Χριστῷ τοὺς ἀσθενεῖς ἀνθρώπους, οἰκονομικῶς δὲ ὡς ἄνθρωπος τῷ πατρὶ τὰ θεοπρεπῆ ἀνατίθησιν, ἐπεὶ ἰσχύει ὡς θεὸς ὁ Χριστὸς ἑαυτῷ προσαγαγεῖν. 8 {3Jο 6, 38}3Οὐκοῦν οὐ ψιλὸς ἄνθρωπος ὁ Ἰησοῦς, ἀλλὰ θεὸς σαρκωθείς, οὐ μετὰ τὴν ἀνάστασιν θεοποιηθείς· προλαμβάνει γὰρ ἡ κατάβασις τὴν ἄνοδον. 9 {3Jο 6, 38}3Οὐκ ἴδιον θέλημα ἔχων παρὰ τοῦ πατρὸς ἦλθον· πάντα γὰρ τὰ ἐμὰ τοῦ πατρός ἐστι καὶ τὰ τοῦ πατρὸς ἐμὰ καὶ οὐκ ἄλλο τι πράξων ἦλθον εἰ μὴ ὅπερ καὶ ὁ πατὴρ βούλεται. 210 {3Jο 6, 39}3Πάντες μὲν οἱ ἄνθρωποι ἀνίστανται, μόνοι δὲ οἱ πιστοὶ ἀξιοῦνται τῶν ἀγαθῶν. 211 {3Jο 6, 39}3Ζωοποιεῖ ὁ υἱὸς τοὺς πιστοὺς τοῖς φύσει φθαρτοῖς ἀνθρώποις τὴν ζωοποιὸν τοῦ πνεύματος ἐντιθεὶς δύναμιν καὶ ὅλους αὐτοὺς μεταπλάττων εἰς ἀθανασίαν. 212 {3Jο 6, 42}3∆ιὰ τὴν κατὰ σάρκα μητέρα αὐτοῦ ἀδύνατον ἐνόμιζον ἐξ οὐρανοῦ αὐτὸν καταβεβηκέναι ἢ εἰς τὸ φαινόμενον ὁρῶντες οὐ τὴν ἀόρατον αὐτοῦ φύσιν ἐννο οῦντες ἐσκανδαλίζοντο. 213 {3Jο 6, 44}3Εἰ ὁ πατὴρ ἄγει, ὁ δὲ θεὸς ἐγείρει, μέγα τὸ τῶν πιστῶν ἀξίωμα. τοῦτο ποιεῖ ὡς φύσει θεὸς ὤν. 214 {3Jο 6, 44}3Τοὺς κατὰ προαίρεσιν ἀγαθοὺς ἕλκει ὁ πατήρ, τοὺς δὲ μοχθηροὺς ἐᾷ. οὐ τὸ ἐφ' ἡμῖν αὐτεξούσιον ἀναιρεῖ ὁ λόγος, ἀλλὰ δείκνυσι βοηθείας δεομένους· ἕλκεται γὰρ οὐκ ἄκων, ἀλλὰ πολλῆς ἀπολαύων συμμαχίας. θεοδίδακτόν ἐστιν ® ἀγαθὸν τὸ περὶ Χριστοῦ μυστήριον. 215 {3Jο 6, 44 45}3Εἰ καὶ διὰ τῆς τῶν προφητῶν διδασκαλίας εἷλκεν ὁ πατήρ, ἀλλὰ πολλὴ ἡ διαφορά· οἱ μὲν γὰρ πρῶτοι ἐδιδάσκοντο διὰ τῶν προφητῶν, οἱ δὲ πιστοὶ διὰ τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος. διδακτοὶ δὲ θεοῦ πάντες ἀντὶ τοῦ οἱ πλείονες ἤτοι πάντας τοὺς βουλομένους διδάσκει ὁ θεός. 216 {3Jο 6, 45}3Τὸ ἀκοῦσαι κοινόν, τὸ δὲ μαθεῖν μόνων τῶν ἐπιδιδόντων ἑαυτοὺς τῇ χάριτι. 217 {3Jο 6, 46}3Ὁ μόνος ἀόρατος μόνῳ τῷ ἀοράτῳ τὴν φύσιν φαίνεται. μόνος ὁρᾷ ὁ υἱὸς τὸν πατέρα ὡς ἔξω ὑπάρχων πάντων καὶ μόνος ὢν ἐκ τῆς οὐσίας τοῦ πατρός. 218 {3Jο 6, 50}3Ὡς ζωὴν αἰώνιον διδοὺς τοῖς πιστοῖς ἢ ὡς διακρατῶν ἡμῶν τὴν ζωὴν καὶ τὴν νῦν καὶ τὴν μέλλουσαν. 219 {3Jο 6, 50}3Κἂν γὰρ γεύσηταί τις θανάτου, οὐ μένει οὕτω διὰ τὴν ἐλπίδα τῆς ἀνα στάσεως. 2 {3Jο 6, 50}3Ἄρτον καλεῖ τὴν ἑαυτοῦ σάρκα διὰ τὸ ἐσθίεσθαι αὐτὴν ἐν τοῖς μυστικοῖς. 221 {3Jο 6, 52}3Ὡς παρὰ φύσιν ὄντος τοῦ πράγματος ἀπιστοῦσιν, ὡς ψυχικοὶ οὐ νοοῦσι τὸ πνευματικὸν τοῦ κυρίου σῶμα. 222 {3Jο 6, 52}3Οὐ σαρκοφαγεῖν λέγει, ἀλλὰ τὸ μετασχεῖν τῶν μυστικῶν. 223 {3Jο 6, 53}3Ἀμέτοχοι ἔσεσθε τῆς αἰωνίου ζωῆς οἱ μὴ διὰ τῆς μεταλήψεως τῶν μυστι κῶν παραδεξάμενοι τὸν Ἰησοῦν τὸν ὄντα ζωὴν κατὰ φύσιν. 224 {3Jο 6, 53}3Ταῦτα λέγει δεικνύς, ὅτι οὐκ ἦν ψιλοῦ ἀνθρώπου ἡ σάρξ, ἀλλὰ τοῦ υἱοῦ πεπληρωμένη πάσης τῆς θεότητος ὡς ἑνὸς τῆς τριάδος. 225 {3ςο 6, 56}3Ὥσπερ αἱ αἰσθηταὶ τροφαὶ ἡμῖν ἀνακιρνάμεναι συνιστῶσι τὸ σῶμα, οὕτω καὶ ἡ μυστικὴ μετάληψις ὥσπερ τινὰ φυσικὴν συνάφειαν ποιεῖ τὸν πιστὸν μετὰ τοῦ Χριστοῦ ἀνακιρνῶσα. 226 {3Jο 6, 57}3Φύσει ζωή ἐστιν ὁ υἱὸς οὐ παρ' ἑτέρου λαβὼν τὸ ζῆν· τοῦτο γὰρ ζῷον καλεῖται. οὔτε οὖν τὸ τοῦ ζῴου ὄνομα τάττεται ἐπὶ θεοῦ οὔτε τὸ τῆς ζωῆς ἐπὶ τῆς κτίσεως. 227 {3Jο 6, 58}3Ὁ πιστεύων, ὅτι ἐξ οὐρανοῦ δίδοται ὁ ἄρτος, πιστεύει, ὅτι καὶ ζωὴν αἰώνιον δίδωσιν. οὐκοῦν οἱ τὸ μάννα φαγόντες οὐκ ἔφαγον τὸν ἐξ οὐρανοῦ ἄρτον, ἐξ ὧν ἀπέθανον. 229 {3Jο 6, 59}3Τίνος ἕνεκεν ταῦτα εἶπεν ἐν συναγωγῇ; ἵνα διδάξῃ τὸν ὄχλον τὰ δόγματα καὶ ὅτι οὐκ ἦν ἀντίθεος. 230 {3Jο 6, 60}3Τὸ σκληρός ἐστιν ὁ λόγος εἶπεν ὁ εὐαγγελιστής, ἐπειδὴ ἀνθρωπινώ τερον ἤκουον τῶν τοῦ κυρίου ῥημάτων. 231 {3Jο 6, 60}3Μὴ νοοῦντες τὰ λεγόμενα οὐδὲ ἐρωτῆσαι καὶ μαθεῖν ἠνείχοντο. 232 {3Jο 6, 62}3Ὁ σαρκωθεὶς θεὸς αὐτός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου. οὐ μὴν αὐτὸ τὸ σῶμα καλεῖται υἱὸς ἀνθρώπου ὡς κακῶς δογματίζων Μάρκελλός φησιν λέγων ἑαυτὸν ἐξ οὐρανοῦ καταβεβηκέναι. διδάσκει, ὅτι θεὸς ἦν

Spirit and flesh; Judas; Tabernacles counsel (John 6:62–7:27)§15

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15and was seen in flesh and that his flesh is life-giving.

That is: they are spiritual. They have no natural sequence, but are outside such necessity. Here he calls spirit the flesh filled with the Spirit's life-giving energy; for the flesh remains flesh.

Even if as God he knew they were going to disbelieve, still he speaks what benefits the common good.

"Many of his disciples" (John 6:66) does not mean the Twelve.

Knowing what would be, Jesus as God does the good and grants things worthy of wonder, yet he does not overturn our free will; for he does his own part, and it is in us to keep it. Hence one must not blame God for the benefits he gives, but those who willingly lost the gifts, as Adam, Eve, Judas, and all such. Even if I chose you, virtue and vice in humans are free. He calls devil the one clinging to the devil, made like him, and doing what pleases him.

As amazed the evangelist said "one of the Twelve" (John 6:71), that the devil wars so far as to be able to snatch one of the Twelve who raised dead and drove out demons and enjoyed the Lord's life-giving and spiritual teaching.

He shows the things of humanity by fleeing the Jews and convicting Marcion and Paul who said that God's Son did not truly become man.

His brothers seemed to blame him as cowardly and as doing signs in secret, wanting him as glory-loving to be in the open.

Here "world" means humans who mind the things of the world.

You do what you want without looking around; I do not, because I arrange each thing toward what is useful. I wait for the passion, that rising I may make my power plain to all.

It was not the same to stay at the feast's start while the Jews boiled with anger; so later, when the feast was about to end, he goes up, having done nothing contrary to what he said; for he did not go up to keep festival, but to counsel. Therefore he also went up secretly, not with the cheer festival-goers use. And in the old covenant, having said to Moses "I will not go up with you," later when Moses pleaded he promised to go with them.

From the difficulty they ought to have known that he is God.

Because of extreme likeness he calls his teaching the Father's, or because he himself is the Father's "wisdom" through which the Father speaks all things, or also as man by economy he assigns the teaching to the Father because of the Jews' unbelief. He says he was sent because of the flesh, or as Word from mind—that is, from the Father—or as "radiance" from the sun (Hebrews 1:3).

That is: privately and separately; for I would not speak otherwise than according to the Father's will.

What concerns himself he is silent about by economy because of the Jews' readiness to take offense and for blamelessness, and he proclaims the Father's glory. He weaves this argument so they may know he does not seek glory.

Being Lord of Moses and of the law, because of the Jews' weakness he somehow alienates himself from the law by calling it Moses'; for they could not hear that he was God by nature, nor the deep mystery of the economy.

Why are you troubled? For healing the paralytic did not loose the Sabbath; not healing did. When, he says, a person receives a sign that causes pain, no one is angry that the law is loosed; yet here, when a whole person has been healed, you are vexed as if lawlessness occurred.

If you do not blame those who circumcise or sacrifice or fight on the Sabbath, do not blame me either; for this is nothing other than respect of persons.

The crowd convicts the Jews who want to kill him and deny it—lying—while Christ speaks truth about himself.

You say well that when the Christ comes no one knows where he is from; for the true God from whom I am

Greek · §15

καὶ ἐν σαρκὶ ὡρᾶτο καὶ ὅτι ἡ σὰρξ αὐτοῦ ζωοποιός ἐστιν. 233 {3Jο 6, 63}3Ἀντὶ τοῦ πνευματικά ἐστιν. οὐκ ἔχουσιν ἀκολουθίαν φυσικήν, ἀλλ' ἔξω ἐστὶ τῆς τοιαύτης ἀνάγκης. πνεῦμα ὧδε καλεῖ τὴν σάρκα πεπληρωμένην τῆς ζωοποιοῦ τοῦ πνεύματος ἐνεργείας· μένει γὰρ ἡ σὰρξ σάρξ. 234 {3Jο 6, 64}3Εἰ καὶ ὡς θεὸς ᾔδει, ὅτι ἔμελλον ἀπιστεῖν, ἀλλ' ὅμως λέγει τὰ κοινωφελῆ. 235 {3Jο 6, 66}3Πολλοὶ τῶν μαθητῶν αὐτοῦ, οὐ τοὺς δώδεκα λέγει. 236 {3Jο 6, 70–71}3Εἰδὼς τὸ ἐσόμενον ὁ Ἰησοῦς ὡς θεὸς ποιεῖ τὸ ἀγαθὸν καὶ δωρεῖται τὰ ἀξιάγαστα, πλὴν οὐκ ἀνατρέπει ἡμῶν τὸ αὐτεξούσιον· αὐτὸς γὰρ τὸ ἑαυτοῦ ποιεῖ, ἐν ἡμῖν δέ ἐστιν τὸ φυλάξαι. ὅθεν οὐ τὸν θεὸν δεῖ αἰτιᾶσθαι ἐφ' οἷς εὐεργετεῖ, ἀλλὰ τοὺς ἑκοντὶ ἀπολέσαντας τὰ χαρίσματα, οἷος ἦν ὁ Ἀδάμ, ἡΕὔα, ὁ Ἰούδας καὶ ὅσοι τοιούτῳ τρόπῳ. εἰ καὶ ἐγὼ ὑμᾶς ἐξελεξάμην, ἀλλ' αὐθαίρετον ἐν ἀνθρώποις τὰ τῆς ἀρετῆς καὶ κακίας. διάβολον καλεῖ τὸν κολ λώμενον τῷ διαβόλῳ καὶ ἐξομοιούμενον αὐτῷ καὶ τὰ ἀρεστὰ αὐτῷ ποιοῦντα. 237 {3Jο 6, 71}3Ὡς ἀποθαυμάζων εἶπεν ὁ εὐαγγελιστὴς εἷς ἐκ τῶν δώδεκα, ὅτι το σοῦτον ὁ διάβολος πολεμεῖ ὡς δυνηθῆναι ἕνα τῶν δώδεκα ἀφαρπάσαι τῶν ἐγειράντων νεκροὺς καὶ δαίμονας διωξάντων καὶ τῆς ζωοποιοῦ καὶ πνευματικῆς τοῦ κυρίου διδασκαλίας ἀπολαυσάντων. 238 {3Jο 7, 1}3∆είκνυσι τὰ τῆς ἀνθρωπότητος φεύγων τοὺς Ἰουδαίους καὶ ἐλέγχωνΜαρκίωνα καὶ Παῦλον τοὺς εἰρηκότας, ὅτι οὐ ® γέγονε τοῦ θεοῦ ὁ υἱὸς ἄνθρωπος κατὰ ἀλήθειαν. 239 {3Jο 7, 3 4}3Οἱ ἀδελφοὶ αὐτοῦ ἐδόκουν ψέγειν αὐτὸν ὡς δειλὸν καὶ ὡς κρυφῇ ποι οῦντα τὰ σημεῖα, θέλοντα δὲ ὡς φιλόδοξον ἐν παρρησίᾳ εἶναι. 240 col 1 {3Jο 7, 7}3Ἐνταῦθα κόσμον λέγει τοὺς φρονοῦντας ἀνθρώπους τὰ τοῦ κόσμου.Κόσμον λέγει τοὺς φρο νοῦντας τὰ ἐν κόσμῳ. 241 {3Jο 7, 8}3Ὑμεῖς ἀπερισκέπτως ποιεῖτε, ὃ βούλεσθε, ἐγὼ δὲ οὐ διὰ τὸ οἰκονομεῖν ἕκαστα πρὸς τὸ συμφέρον. μένω τὸ πάθος, ἵνα ἀναστὰς πᾶσι κατάδηλον ® ποιήσω τὴν ἐμαυτοῦ δύναμιν. 242 {3Jο 7, 8 10}3Οὐκ ἦν ἴσον ἐν ἀρχῇ τῆς ἑορτῆς ἀναμεῖναι ζεόντων τῷ θυμῷ τῶν Ἰου δαίων· μετὰ ταῦτα οὖν μελλούσης τῆς ἑορτῆς λύεσθαι ἀναβαίνει οὐκ ἐναντία πεποιηκὼς ὧν εἶπεν· οὐ γὰρ ἀνέβη ἑορτάσων, ἀλλὰ συμβουλεύσων. διὸ καὶ λάθρᾳ ἀνέβη, οὐ μετὰ ἱλαρότητος ᾗ κέχρηνται οἱ πανηγυρίζοντες. καὶ ἐν τῇ παλαιᾷ δὲ εἰπὼν τῷ Μωυσῇ οὐ συναναβήσομαι ὑμῖν ὕστερον παρακαλοῦντιΜωυσῇ ὑπέσχετο συμπορεύεσθαι αὐτοῖς. 244 {3Jο 7, 15}3Ἐκ τῆς ἀπορίας ἔδει αὐτοὺς γνῶναι, ὅτι θεός ἐστιν. 245 {3Jο 7, 16}3∆ιὰ τὴν ἄκραν ἐξομοίωσιν τὴν ἑαυτοῦ διδαχὴν τοῦ πατρὸς λέγει ἢ ὅτι αὐτός ἐστιν ἡ τοῦ πατρὸς «σοφία», δι' ἧς πάντα λαλεῖ ὁ πατὴρ ἢ καὶ ὡς ἄν θρωπος οἰκονομικῶς ἀνατίθησι τῷ πατρὶ τὴν διδασκαλίαν διὰ τὸ ἄπιστον τῶν Ἰουδαίων. ἀπεστάλθαι δὲ αὐτὸν λέγει διὰ τὴν σάρκα ἢ ὡς λόγον ἐκ τοῦ νοῦ ἤγουν ἐκ τοῦ πατρὸς ἢ ὡς ἐξ ἡλίου «ἀπαύγασμα». 246 {3Jο 7, 18}3Ἀντὶ τοῦ ἰδιαζόντως καὶ ἀποκεκομμένως· οὐ γὰρ ἂν ἄλλως λαλῶ εἰ μὴ κατὰ θέλησιν τοῦ πατρός. 247 {3Jο 7, 18}3Τὸ καθ' ἑαυτὸν δι' οἰκονομίαν σιωπῶν διὰ τὸ εὐσκανδάλιστον τῶν Ἰου δαίων καὶ διὰ τὸ ἀνεπίληπτον τὴν τοῦ πατρὸς διαγγέλλει δόξαν. τοῦτον τὸν συλλογισμὸν πλέκει, ἵνα γνῶσιν, ὅτι οὐ δόξης ἐφίεται. 248 {3Jο 7, 19}3Κύριος ὢν Μωυσέως καὶ τοῦ νόμου διὰ τὸ ἀσθενὲς τῶν Ἰουδαίων οἱονεὶ ἀπαλλοτριοῖ ἑαυτὸν τοῦ νόμου Μωυσέως αὐτὸν καλῶν· οὐ γὰρ ἠδύναντο ἀκοῦσαι, ὅτι φύσει θεὸς ἦν οὔτε τὸ βαθὺ τῆς οἰκονομίας μυστήριον. 249 {3Jο 7, 23}3Τί ταράττεσθε; οὐ γὰρ τὸ ὑγιάσαι τὸν παράλυτον ἐποίει λύσιν τοῦ σαββά του, ἀλλὰ τὸ μὴ θεραπεῦσαι. ὅτε, φησίν, σημεῖον λαμβάνει ἄνθρωπος ὀδύνην ἐμποιοῦν οὐδεὶς ἀγανακτεῖ λυομένου τοῦ νόμου, ὧδε δὲ ὅλου ἀνθρώπου ὑγιασθέντος δυσχεραίνετε ὡς παρανομίας γενομένης. 252 {3Jο 7, 24}3Εἰ τοῖς ἐν σαββάτῳ περιτέμνουσιν ἢ θυσιάζουσιν ἢ πολεμοῦσιν οὐ μέμ φεσθε, μηδὲ ἐμοί· τοῦτο γὰρ οὐδὲν ἕτερόν ἐστιν ἢ προσωπολημψία. 253 {3Jο 7, 25}3Ἐλέγχει ὁ ὄχλος τοὺς Ἰουδαίους θέλοντας αὐτὸν ἀποκτεῖναι καὶ ἀρνου μένους μέν, ψευδομένους δέ, τὸν δὲ Χριστὸν ἀληθεύοντα περὶ αὐτοῦ. 254 {3Jο 7, 26–27}3Καλῶς λέγετε, ὅτι ὅταν ἔλθῃ ὁ Χριστός, αὐτὸν οὐδεὶς γινώσκει πόθεν ἐστίν· ὁ γὰρ ἀληθινὸς θεός, ἐξ οὗ εἰμι,

Unknown origin; living water; light of the world (John 7:27–8:16)§16

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16has been unknown to you, he says, and it is no wonder if you do not know me, that I am the Christ, since you do not know the one from whom I am.

Those were saying about the Jerusalemites, "Have they not known that this is the Christ?" while they themselves held the opposite and said, "We know this man, that he is from earth and is 'son of the carpenter,' but as for the Christ, we do not know him."

He is visible to me alone, since I am God by nature and not of created nature, who know the Father only by thoughts as they can. But his Son contemplates the whole Begetter in himself and paints the Begetter's essence in his own nature, and so knows him as cannot be said; for the things concerning God are inexpressible.

From this we learn that he suffered willingly and was not seized by Jewish greed. By hour he means the timely outcome of the affairs.

By what they murmured they appear accepting Christ and wanting to split from the leaders. Sensing this, the leaders sent to seize him for this alone—that he was believed to be the Christ—so that they might destroy him.

When all were running together and about to go home, then he teaches, that they may have his words as provision for the way.

I drag no one by force, but the one who has much eagerness. He spoke thus to teach that those who run to faith ought to have the thirsting ones' desire, who when they drink find rest.

Since the law calls the seventh a "holy convocation," following old custom the evangelist also called it great.

The faithful will receive as faith's repayment abundant goods, and will have such a gift from the Holy Spirit that they not only rejoice themselves but also share the Spirit's grace with others, so that those too no longer thirst for knowledge of the truth.

He does not refer the saying to the hypostasis, but to the Spirit's energy, which came after Christ's resurrection.

They said well that the Christ must be from David's seed and from Bethlehem. They err because of Nazareth, where he was raised, though he was born in Bethlehem from the virgin of David.

He shows that he is the one of whom it was proclaimed beforehand, "I have set you as a light for the nations" (Isaiah 49:6), and not one of the prophets but Lord.

He called himself the light, not that the light is in me, lest someone cut the one Christ into a duality of sons; for there is one Christ Son both before flesh and after flesh, and one and only true Son from God and Father, and when he became man human nature is not set in a part; for the body is his own, and to cut Christ after the incarnation into two sons or two natures (for it is the same) is blasphemous.

If they had known that he was God's Son and came down from heaven, they would not have taken offense because of the visible body. "I am God," he says, "and I witness to myself worthily; but you do not know me for this reason, because you want to understand nothing except what appears." He did not say "I am God," but "where I come from," mixing lowly with high. "You do not know where I come from and where I go"; for they were willfully wicked and pretended not to know.

Looking at my appearing body you judge my affairs wrongly.

For I did not come for these things, since it is not a time of judgment; if I wanted to judge, you are among the condemned. "I did not come" now "to judge the world" but to save (John 12:47).

He says this toward the hearers' suspicion—that is, my judgment is the Father's, and I do not judge otherwise than the Father, nor the Father otherwise than the Son. He did not say this as weak about judging, but that with the Son the Father is going to judge those who disbelieve the one sent from him.

Greek · §16

φησίν, ἠγνόηται ὑμῖν καὶ οὐδὲν ἀπεικός, εἰ ἀγνοεῖτέ με, ὅτι ἐγώ εἰμι ὁ Χριστός, οὐκ ® εἰδότες τὸν ἐξ οὗ εἰμι. 255 {3Jο 7, 26 27}3Ἐκεῖνοι μὲν περὶ τῶν Ἱεροσολυμιτῶν ἔλεγον τὸ μήποτε ἔγνωσαν, ὅτι αὐτός ἐστιν ὁ Χριστός, αὐτοὶ δὲ τὸ ἐναντίον δοξάζοντες ἔλεγον· τοῦτον οἴδαμεν, ὅτι ἐκ γῆς ἐστι καὶ «υἱός» ἐστι «τοῦ τέκτονος», τὸν δὲ Χριστόν, φασίν, οὐκ οἴδαμεν. 256 {3Jο 7, 29}3Ἐμοὶ μόνῳ θεατός ἐστιν, ἐπείπερ θεός εἰμι κατὰ φύσιν καὶ οὐ τῆς γεν νητῆς φύσεως, οἵτινες ἐννοίαις μόνον κατὰ τὸ δυνατὸν γινώσκουσι τὸν πατέρα. ὁ δὲ υἱὸς αὐτοῦ ὅλον ἐν ἑαυτῷ θεωρεῖ τὸν γεννήσαντα καὶ τὴν τοῦ τεκόντος οὐσίαν ἐν τῇ οἰκείᾳ φύσει ζωγραφεῖ καὶ οὕτως οἶδεν αὐτὸν ὡς οὐκ ἔστιν εἰπεῖν· ἀνέκφραστα γὰρ τὰ περὶ θεοῦ. 257 {3Jο 7, 30}3∆ιὰ τούτου μανθάνομεν, ὅτι ἑκὼν ἔπαθε καὶ οὐκ ἐκ πλεονεξίας Ἰουδαϊκῆς συλληφθείς. ὥραν δὲ λέγει τὴν εὔκαιρον τῶν πραγμάτων ἔκβασιν. 258 {3Jο 7, 32}3∆ι' ὧν ἐγόγγυζον φαίνονται ἀποδεχόμενοι τὸν Χριστὸν καὶ θέλοντες ἀπὸ τῶν ἡγουμένων ἀποσχίσαι. ὅπερ αἰσθανόμενοι οἱ ἡγούμενοι ἔπεμψαν συλλα βέσθαι αὐτὸν διὰ τοῦτο μόνον, ὅτι ἐπιστεύετο εἶναι ὁ Χριστός, ἵνα αὐτὸν ἀνέλωσιν. 259 {3Jο 7, 37}3Ὅτε πάντες συνέτρεχον καὶ ἔμελλον ἀναχωρεῖν οἴκοι, τότε διδάσκει, ἵνα σχῶσιν ἐφόδιον τοὺς αὐτοῦ λόγους. 260 {3Jο 7, 37}3Οὐδένα βίᾳ ἐφέλκομαι, ἀλλὰ τὸν ἔχοντα προθυμίαν πολλήν. διὰ δὲ τοῦτο οὕτως εἶπεν ὅπως διδάξῃ, ὅτι ὀφείλουσιν οἱ τῇ πίστει προστρέχοντες τὸν τῶν διψώντων ἔρωτα ἔχειν, οἵτινες ὅταν πίωσιν ἀναπαύονται. 261 {3Jο 7, 37}3Ἐπειδὴ ὁ νόμος κλητὴν ἁγίαν καλεῖ τὴν ἑβδόμην, ἔθει παλαιῷ καὶ ὁ εὐαγγελιστὴς ἀκολουθήσας μεγάλην αὐτὴν εἶπε. 262 {3Jο 7, 38}3Οἱ πιστοὶ ἀμοιβὴν τῆς πίστεως λήψονται τὰ ἄφθονα ἀγαθὰ καὶ τοσαύτην ἕξουσιν ἐκ τοῦ ἁγίου πνεύματος δωρεὰν ὡς μὴ μόνον αὐτοὺς εὐφραίνεσθαι, ἀλλὰ καὶ ἑτέροις μεταδιδόναι τῆς τοῦ πνεύματος χάριτος ὡς μηκέτι μηδὲ ἐκεί νους διψᾶν τῆς ἀληθείας τὴν γνῶσιν. 263 {3Jο 7, 39}3Οὐκ ἐπὶ τὴν ὑπόστασιν ἀναφέρει τὸν λόγον, ἀλλ' ἐπὶ τὴν τοῦ πνεύματος ἐνέργειαν, ἥτις γέγονε μετὰ τὴν τοῦ Χριστοῦ ἀνάστασιν. ® 264 {3Jο 7, 41 42}3Καλῶς μὲν ἔλεγον, ὅτι δεῖ ἐκ σπέρματος ∆αβὶδ εἶναι τὸν Χριστὸν καὶ ἀπὸ Βηθλέεμ. πλανῶνται δὲ διὰ τὴν Ναζαρέθ, ἐν ᾗ ἦν ἀνατεθραμμένος καίπερ γεννηθέντος αὐτοῦ ἐν Βηθλέεμ ἐκ τῆς παρθένου τῆς ἐκ ∆αβίδ. 265 {3Jο 8, 12}3∆είκνυσιν, ὅτι αὐτός ἐστι περὶ οὗ προανεφώνησεν «ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν» καὶ οὐχ εἷς τῶν προφητῶν, ἀλλὰ δεσπότης. 266 {3Jο 8, 12}3 266Ἑαυτὸν εἶπε τὸ φῶς, οὐ μήν, ὅτι ἐν ἐμοί ἐστι τὸ φῶς, ἵνα μή τις εἰς δυάδα υἱῶν διατέμνῃ τὸν ἕνα Χριστόν· εἷς γάρ ἐστιν ὁ Χριστὸς υἱὸς καὶ πρὸ σαρκὸς καὶ μετὰ σαρκὸς καὶ εἷς καὶ μόνος κατὰ ἀλήθειαν υἱὸς ὁ ἐκ θεοῦ καὶ πατρὸς καὶ ὅτε γέγονεν ἄνθρωπος οὐκ ἐν μέρει τιθεμένης τῆς ἀνθρώπου φύσεως· αὐτοῦ γὰρ ἴδιον τὸ σῶμα καὶ τὸ διατέμνειν τὸν Χριστὸν μετὰ τὴν σάρκωσιν εἰς δύο υἱοὺς ἢ εἰς δύο φύσεις (ταὐτὸν γάρ) ἐστὶν βλάσφημον. 267 {3Jο 8, 14}3Εἰ ᾔδεισαν, ὅτι θεοῦ ἦν υἱὸς καὶ ἀπ' οὐρανοῦ κατῆλθεν, οὐκ ἂν διὰ τὸ βλεπόμενον σῶμα ἐσκανδαλίζοντο. θεός εἰμι, φησίν, καὶ ἀξιοπίστως ἐμαυτῷ μαρτυρῶ, ὑμεῖς δὲ διὰ τοῦτό με οὐκ οἴδατε, ἐπειδὴ οὐδὲν θέλετε <πλὴν> τοῦ φαινομένου νοεῖν. οὐκ εἶπε δέ, ὅτι θεός εἰμι, ἀλλὰ πόθεν ἔρχομαι, ταπεινὰ μιγνὺς τῷ ὑψηλῷ. ὑμεῖς δέ, φησίν, οὐκ οἴδατε πόθεν ἔρχομαι καὶ ποῦ ὑπάγω· ἐθελοκάκουν γὰρ καὶ προσεποιοῦντο μὴ εἰδέναι. 268 {3Jο 8, 15}3Πρὸς τὸ φαινόμενον σῶμά μου ἀφορῶντες ἐσφαλμένως τὰ κατ' ἐμὲ κρί νετε. 269 {3Jο 8, 15}3Οὐ γὰρ ἐπὶ τούτοις ἦλθον, ἐπείπερ οὐκ ἔστι καιρὸς κρίσεως· εἰ γὰρ ἤθελον κρῖναι, ὑμεῖς τῶν καταδεδικασμένων ἐστέ. «οὐκ ἦλθον» νῦν εἰς τὸ κρῖναι «τὸν κόσμον», ἀλλ' εἰς τὸ σῶσαι. 270 {3Jο 8, 16}3Πρὸς τὴν ὑπόνοιαν τῶν ἀκουόντων λέγει τοῦτο, τοῦτ' ἔστιν ἡ ἐμὴ κρίσις τοῦ πατρός ἐστιν καὶ οὐκ ἄλλως ἐγὼ παρὰ τὸν πατέρα κρίνω ἢ ὁ πατὴρ παρὰ τὸν υἱόν. οὐχ ὡς ἀσθενῶν περὶ τοῦ κρῖναι τοῦτο εἶπεν, ἀλλ' ὅτι σὺν τῷ υἱῷ ὁ πατὴρ μέλλει κρῖναι τοὺς ἀπιστοῦντας τῷ ἀπεσταλμένῳ ἐξ αὐτοῦ. 271 {3Jο 8, ®

Two witnesses; true freedom begun (John 8:17–35)§17

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17He wants to show not only that he and the Father are two, but also that they are of the same essence. If Father and Son were one person according to Sabellius, he would have seemed to bring the law's witness against himself.

We should not take this simply as said of humans; for it is not because there are two that the witness is true; nor are there two when the one witnesses to himself. He says this for no other reason than to show himself consubstantial with the Father and through himself to show again that he needs no other witness, and lest someone think it was taken for the sake of number, he shows the authority: having said "the witness of two men is true," he added, "I am the one who bears witness about myself," and what I am I will not refuse to say; for I witness that "I am the light of the world" (John 8:12). And if I do not seem trustworthy, since I am alone and have witnessed to myself, I will take the Father as voting with my words by the deeds; for he works wonders with me, as you see, and works together. Not understanding this, the wretched supposed these things were said about the father reckoned according to flesh. Therefore talking nonsense they said, "Where is your father?"—that is, insulting him as not knowing his father, as if from adultery, they said "Where is your father?"

Thinking Joseph was his father they said this, or they reproach him as born of a virgin and not knowing his own father.

If you suspect my Father to be a human, then you do not know me either. But since the lovers of learning through knowledge of Jesus understand the Father, the Father is characterized in the Son as in his own image. Therefore the Son is equal to the Father. Saying that you do not know my Father and me, he teaches that he was neither of Joseph, whom they knew, nor did they ask for the account concerning his incarnation.

So then they laid hands on him when he himself allowed. He was teaching in the temple as a teacher, which stung them greatly. And no one seized him, because it was not yet the time in which he willed to suffer.

You will remain outside the goods of the kingdom, unable to ascend into the heavens, since you did not receive the one who came from above.

By "world" here he means fleshly thoughts, saying that he himself is not of the world.

The unbeliever of necessity departs having "the old man," whom if he does not put to death through faith, he will die in him and depart to give account for former sins.

Even if I loose the Sabbath, it does not displease the Father.

From the signs that were going to happen at the time of the passion you will know that I am the Christ. From the signs that happened at the time of the passion they might have known that he was the Christ.

When you destroy me and seem to be rid of me, then you will know that I am Son of God—from the signs, from the resurrection, from your capture.

He speaks thus because of the hearers' weakness—that is, I am not opposed to the Father because of the indistinguishability of essence. Since I am consubstantial with the Father, I do nothing that the Father does not do; for he also works on the Sabbath as I do, and what he speaks I speak, and in vain you accuse me as opposed to God. Lest by saying "the one who sent me" they conceive diminution, he says "he is with me," saying both because of the Godhead and because of the economy of the incarnation.

Sacrifices and sprinklings never freed from sins, but those who perform the worship in spirit through faith in Christ are freed, no longer ranked among slaves but among sons.

Each sin, taking the soul captive as it were, makes it a slave of the passion.

The one who does not remain into the

Greek · §17

17 18}3Οὐ μόνον τοῦτο θέλει δεῖξαι, ὅτι δύο εἰσὶν αὐτὸς καὶ ὁ πατήρ, ἀλλ' ὅτι καὶ τῆς αὐτῆς οὐσίας. εἰ ἓν ἦν πρόσωπον πατρὸς καὶ υἱοῦ κατὰ Σαβέλλιον, ἔδοξεν ἂν καθ' ἑαυτοῦ προαγαγεῖν τὴν τοῦ νόμου μαρτυρίαν. 272 {3Jο 8, 17–19}3Οὐχ ἁπλῶς τοῦτο ἐκλάβοιμεν ὡς ἐπ' ἀνθρώπων εἰρῆσθαι· οὐ γὰρ ἐπειδὴ δύο εἰσίν, διὰ τοῦτό ἐστιν ἡ μαρτυρία ἀληθής· οὐδὲ γὰρ δύο εἰσίν, ὅταν ὁ εἷς ἑαυτὸν μαρτυρῇ, ἀλλὰ τοῦτό φησιν δι' οὐδὲν ἕτερον, ἀλλ' ἵνα δείξῃ ἑαυτὸν ὁμοούσιον τῷ πατρὶ καὶ δι' ἑαυτοῦ δείξῃ πάλιν οὐ δεόμενον ἄλλης μαρτυρίας καὶ ἵνα μὴ νομίσῃ τις, ὅτι ἀριθμοῦ ἕνεκεν παρείληπται, δείκνυσι τὴν ἐξουσίαν· εἰπὼν γὰρ δύο ἀνθρώπων ἡ μαρτυρία ἐστὶν ἀληθὴς ἐπήγαγεν· ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ ὅπερ εἰμὶ τοῦτο λέγειν οὐ παραιτή σομαι· μαρτυρῶ γὰρ ὅτι «φῶς εἰμι τοῦ κόσμου». εἰ δὲ ἀξιόχρεως εἶναι οὐ δοκῶ, ἐπείπερ εἰμὶ μόνος καὶ ἑαυτῷ μεμαρτύρηκα, παραλήψομαι συμψηφιούμενον τοῖς ἐμοῖς λόγοις τὸν πατέρα τοῖς πράγμασιν· συνθαυματουργεῖ γάρ, ὡς ὁρᾶτε, καὶ συνεργάζεται. τοῦτο δὲ μὴ συνιέντες οἱ τάλανες περὶ τοῦ κατὰ σάρκα νομι σθέντος πατρὸς εἰρῆσθαι ταῦτα ὑπέλαβον. διὸ ληροῦντες ἔλεγον· ποῦ ἐστιν ὁ πατήρ σου ἤτοι ὡς μὴ εἰδότι τὸν πατέρα ὡς ἐκ μοιχείας ὄντι διαλοιδορού μενοι ἔλεγον τὸ ποῦ ἐστιν ὁ πατήρ σου. 273 {3Jο 8, 19}3Τὸν Ἰωσὴφ οἰόμενοι αὐτοῦ εἶναι πατέρα τοῦτο εἶπον ἢ ὀνειδίζουσιν αὐτῷ ὡς ἐκ παρθένου τεχθέντι καὶ οὐκ εἰδότι τὸν ἴδιον πατέρα. 274 {3Jο 8, 19}3Εἰ ἄνθρωπον ὑποπτεύετε εἶναι τὸν πατέρα μου, οὐκοῦν οὐδὲ ἐμὲ οἴδατε. ἀλλ' ἐπείπερ οἱ φιλομαθεῖς διὰ τῆς τοῦ Ἰησοῦ γνώσεως νοοῦσι τὸν πατέρα, ὁ πατὴρ ἐν υἱῷ ὡς ἐν εἰκόνι ἰδίᾳ χαρακτηρίζεται. οὐκοῦν ἴσος ὁ υἱὸς τῷ πατρί. λέγων, ὅτι ἀγνοεῖτε τὸν πατέρα μου καὶ ἐμέ, διδάσκει, ὅτι οὔτε τοῦ Ἰωσὴφ ἦν, οὗ ᾔδεσαν, οὔτε τὸν περὶ σαρκώσεως αὐτοῦ ᾐτήσαντο λόγον. 275 {3Jο 8, }3Ὥστε οὖν τότε αὐτὸν ἐχειρώσαντο, ὅτε αὐτὸς συνεχώρησεν. ἐν τῷ ἱερῷ οὖν ἐδίδασκεν ὡς διδάσκαλος, ὅπερ πολὺ αὐτοὺς ἔδακνεν. καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἦν καιρὸς καθ' ὃν ἤθελεν παθεῖν. 276 {3Jο 8, 21}3Ἔξω τῶν τῆς βασιλείας ἀγαθῶν διαμενεῖτε οὐ δυνάμενοι εἰς οὐρανοὺς ἀναβῆναι, ἐπείπερ τὸν ἄνωθεν ἐλθόντα οὐ προσεδέξασθε. 277 {3Jο 8, 23}3Κόσμον ὧδε τὰς σαρκικὰς ἐννοίας φησίν, λέγων δὲ ἑαυτὸν μὴ εἶναι ἐκ τοῦ κόσμου, 278 {3Jο 8, 24}3Ὁ μὴ πιστεύων ἀνάγκῃ ἀπέρχεται ἔχων «τὸν παλαιὸν ἄνθρωπον», ὃν ἐὰν μὴ θανατώσῃ διὰ τῆς πίστεως, ἐναποθανεῖται ἐν αὐτῷ καὶ ἀπέρχεται δώσων εὐθύνας τῶν προτέρων ἁμαρτημάτων. 279 {3Jο 8, 28}3Κἂν λύω τὸ σάββατον, οὐκ ἀπαρέσκει τῷ πατρί. 280 col 1 {3Jο 8, 28}3Ἀπὸ τῶν σημείων τῶν μελλόν των γίνεσθαι ἐν τῷ καιρῷ τοῦ πάθους γνώσεσθε, ὅτι ἐγώ εἰμι ὁ Χριστός.Ἀπὸ τῶν σημείων τῶν γεγονό των ἐν τῷ καιρῷ τοῦ πάθους, ἔγνωσαν ἄν, ὅτι αὐτὸς ἦν ὁ Χριστός. 281 {3Jο 8, 28}3Ὅταν ἀνέλητέ με καὶ δόξητε ἀπαλλάσσεσθαί μου, τότε γνώσεσθε, ὅτι υἱὸς θεοῦ εἰμι ἀπὸ τῶν σημείων, ἀπὸ τῆς ἀναστάσεως, ἀπὸ τῆς ® ἁλώσεως ὑμῶν. 282 {3Jο 8, 28 29}3∆ιὰ τὸ ἀσθενὲς τῶν ἀκροατῶν οὕτω λαλεῖ, τοῦτ' ἔστιν οὐκ εἰμὶ ἐναντίος τῷ πατρὶ διὰ τὸ τῆς οὐσίας ἀπαράλλακτον. ἐπειδὴ ὁμοούσιός εἰμι τῷ πατρί, οὐδὲν ποιῶ, ὧν οὐ ποιεῖ ὁ πατήρ· κἀκεῖνος γὰρ ἐν σαββάτῳ ἐργάζεται ὡς ἐγὼ καὶ ἃ λαλεῖ, λαλῶ καὶ μάτην με ὡς ἀντίθεον διαβάλλετε. ἵνα μὴ διὰ τοῦ εἰπεῖν ὁ πέμψας με ἐλάττωσιν ἐννοήσωσιν, λέγει· μετ' ἐμοῦ ἐστιν, ἀμφό τερα λέγων διὰ τὴν θεότητα καὶ τὴν οἰκονομίαν τῆς σαρκώσεως. 283 {3Jο 8, 32}3Αἱ θυσίαι καὶ οἱ ῥαντισμοὶ οὐδέποτε ἠλευθέρουν ἁμαρτίας, οἱ δὲ τὴν ἐν πνεύματι λατρείαν ἐπιτελοῦντες διὰ τῆς εἰς Χριστὸν πίστεως ἐλευθεροῦνται μηκέτι ἐν δούλοις, ἀλλ' ἐν υἱοῖς καταταττόμενοι. 284 {3Jο 8, 34}3Ἑκάστη ἁμαρτία αἰχμάλωτον ὥσπερ λαβοῦσα τὴν ψυχὴν δούλην αὐτὴν τοῦ πάθους ποιεῖ. 285 {3Jο 8, 35}3Ὁ μὴ μένων εἰς τὸν

True freedom; devil's lie; keep the word (John 8:35–51)§18

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18age and always stays the same is a slave by nature and can free neither himself nor another; for all things are slaves of the Creator; but the Son remains into the age always the same as God by nature.

Here he hints at the cleansing of sin, which God alone gives, which is true freedom and no other; those others have freedom only as far as the name.

If you loved me, that was a sign that you were from God; for if love leads into adoption, how can you be numbered among God's sons when you do not love me who remake into my own form the one who believes in him, or because he is God by nature and Son of God. Yet those who live piously call God Father without blame.

"I came forth" signifies the unspoken and beginningless begetting from the Father; "I have come" the passage into this world with flesh.

By the Father's good pleasure, he says, I was incarnate and came into the world to speak to you the things from the Father.

"You cannot" stands for "you will not" imagine anything great.

He said this not because the devil caused them to be, but to become wicked, which happens from ways; as in brief the mind of the saying means this. Even if it is unclear, more fittingly the devil would be named your father, the man-killer who has a liar as father.

He calls Cain father of the Jews, who first among humans became leader of envy and murder and lie and deceit after Satan, whose son he would justly also be called; like him are the Jews and everyone who imitates them. Therefore it is no wonder that I too am Son of the true God who speaks true things, and you must believe me who speak true things. This one through disobedience killed Adam and through him the rest of humans.

He first begot the lie, saying other things instead of other things to Eve.

He said this that he might shame them even from the purity of his life: you have nothing to charge against what was done or said by me. He did not say this expecting to be convicted, but declaring that God, being unchangeable, cannot fall into sin; for every sin passes by turning from the better to the base.

He calls the faithful from God not according to essence, but according to receiving from him the pattern of piety and being made akin to him from virtue and lawful life. And "hears" is not with sense ears but with the soul's assents.

He shows that they did not believe him for this reason: not because they attended to him as opposed to God, but because they were alien to God.

They call demon-possessed the one who commands demons, from boundless madness. Likely they also called him a Samaritan, even if the evangelist did not mention it later.

They called the Lord a Samaritan as indifferent about the legal commands and loosing the Sabbath; for the Samaritans do not Judaize exactly.

Here he is insulted and bears it gently, teaching us to overlook insults against ourselves. But where they said God was their "Father," he strikes them hard, training us to avenge what concerns God.

Even if I through humility overlook my own honor, yet the Father seeks my glory and honor.

If I sought glory, I would not, "being in the form of God," have taken "a slave's form" (Philippians 2:6–7) and humbled myself for your salvation, nor would I have overlooked insults against me, but would have exacted penalties at once. Now you sin against God and Father, the sin ascending to him; for nothing at all stands between Father and Son, as far as identity of essence, even while each exists as contemplated on his own.

Here he hints not only at faith but also seeks the pure life which the one who keeps this word makes.

He does not mean fleshly death, which we all undergo, but that as God he did not reckon the death which as God he could easily overturn; for here he names death the being punished through the age; and life is also the unceasing enjoyment.

By age he means the coming one, which is properly called age as having no end, where no one dies any longer after the resurrection given through Christ

Greek · §18

αἰῶνα καὶ ὡσαύτως ἔχων ἀεὶ δοῦλός ἐστι τῇ φύσει καὶ οὔτε ἑαυτὸν οὔτε ἄλλον ἐλευθερῶσαι δύναται· πάντα γὰρ δοῦλα τοῦ κτίσαντος· μένει δὲ εἰς τὸν αἰῶνα ὡσαύτως ἔχων ὁ υἱὸς ὡς φύσει θεός. 286 {3Jο 8, 36}3Ὧδε τὴν κάθαρσιν τῆς ἁμαρτίας αἰνίττεται, ἣν μόνος ὁ θεὸς δίδωσιν, ἥτις ἐστὶν ἀληθὴς ἐλευθερία καὶ οὐδεμία ἄλλη, αἵτινες μέχρι μόνης τῆς προσ ηγορίας ἔχουσιν τὴν ἐλευθερίαν. 289 {3Jο 8, 42}3Εἰ ἠγαπᾶτέ με, τοῦτο σημεῖον ἦν, ὅτι ἐκ τοῦ θεοῦ ἦτε· εἰ γὰρ ἡ ἀγάπη εἰς υἱοθεσίαν ἄγει, πῶς ὑμεῖς ἐν υἱοῖς θεοῦ δύνασθε ἀριθμεῖσθαι οὐκ ἀγαπῶντες ἐμὲ τὸν μεταπλάττοντα εἰς ἰδίαν μορφὴν τὸν εἰς αὐτὸν πιστεύοντα ἢ ὅτι θεός ἐστι φύσει καὶ υἱὸς θεοῦ. πλὴν ἐκεῖνοι ἀνεγκλήτως καλοῦσι πατέρα τὸν θεὸν οἱ εὐσεβῶς πολιτευόμενοι. 290 {3Jο 8, 42}3Τὸ ἐξῆλθον τὴν ἐκ πατρὸς ἄρρητον καὶ ἄναρχον σημαίνει γέννησιν, τὸ δὲ ἥκω τὴν ἐν τῷδε τῷ κόσμῳ πάροδον μετὰ σαρκός. 291 {3Jο 8, 42}3Εὐδοκίᾳ, φησίν, τοῦ πατρὸς ἐσαρκώθην καὶ ἦλθον ἐν τῷ κόσμῳ διαλεχθη σόμενος ὑμῖν τὰ παρὰ τοῦ πατρός. 292 {3Jο 8, 43}3Τὸ οὐ δύνασθε ἀντὶ τοῦ οὐ βούλεσθε οὐδὲν μέγα φαντάζεσθαι. 293 {3Jο 8, 44}3Τοῦτο εἶπεν, οὐχ ὅτι τοῦ εἶναι αὐτοὺς ὁ διάβολος αἴτιος, ἀλλὰ τοῦ πονηροὺς γεγονέναι, ὅπερ ἐκ τρόπων γίνεται ὡς ἐν συντόμῳ ὁ νοῦς τοῦ λόγου τοῦτο σημαίνει. εἰ καὶ ἀσαφές ἐστιν, πρεπωδέστερον ὁ διάβολος ὀνομάζοιτο ὑμῶν ὁ πατὴρ ὁ ἀνθρωποκτόνος καὶ ψεύστην ἔχων πατέρα. 294 {3ςο 8, 44}3 294Πατέρα τῶν Ἰουδαίων καλεῖ τὸν Κάϊν, ὃς πρῶτος ἀνθρώπων φθόνου καὶ φόνου καὶ ψεύδους καὶ ἀπάτης ἀρχηγὸς γέγονε μετὰ τὸν σατανᾶν, οὗπερ ἂν δικαίως ὀνομάζοιτο καὶ υἱός, οἷς ὅμοιοι οἱ Ἰουδαῖοι καὶ πᾶς ὁ τούτους μιμού μενος. οὐκοῦν οὐδὲν ἀπεικὸς κἀμὲ υἱὸν εἶναι τοῦ ἀληθοῦς θεοῦ τὸν τὰ ἀληθῆ λαλοῦντα καὶ ὑμᾶς δεῖ πιστεύειν ἐμοὶ τῷ τὰ ἀληθῆ λαλοῦντι. οὗτος διὰ τῆς παρακοῆς ἀπέκτεινε τὸν Ἀδὰμ καὶ δι' αὐτοῦ τοὺς λοιποὺς ἀνθρώπους. 295 {3Jο 8, 44}3Αὐτὸς πρῶτος ἔτεκε τὸ ψεῦδος ἕτερα ἀνθ' ἑτέρων εἰπὼν πρὸς τὴν Εὔαν. 296 {3Jο 8, 46}3Τοῦτο εἶπεν, ἵνα κἂν ἐκ τῆς τοῦ βίου καθαρότητος δυσωπήσῃ αὐτούς, οὔτε τοῖς γεγονόσιν οὔτε τοῖς λαληθεῖσι παρ' ἐμοῦ ἔχετε ἐγκαλεῖν. οὐ προσ δοκῶν ἐλεγχθῆναι τοῦτο εἶπεν, ἀλλ' ἀποφαινόμενος, ὅτι οὐ δύναται θεὸς ὢν ἄτρεπτος περιπεσεῖν ἁμαρτίᾳ· πᾶσα γὰρ ἁμαρτία ἐκ παρατροπῆς τοῦ βελτίονος ἐπὶ τὸ φαῦλον μεταβαίνει. 297 {3Jο 8, 47}3Τοὺς πιστοὺς ἐκ τοῦ θεοῦ λέγει οὐ κατ' οὐσίαν, ἀλλὰ κατὰ τὸ ἐξ αὐτοῦ τὸν τύπον τῆς εὐσεβείας λαβεῖν <καὶ> κατοικειωθῆναι αὐτῷ ἐξ ἀρετῆς καὶ ἐννόμου πολιτείας. τὸ δὲ ἀκούει, οὐ τοῖς αἰσθητικοῖς ὠσίν, ἀλλὰ ταῖς τῆς ψυχῆς συγκαταθέσεσιν. 298 {3Jο 8, 47}3∆είκνυσιν, ὅτι διὰ τοῦτο οὐκ ἐπίστευον αὐτῷ οὐχ ὅτι ὡς ἀντιθέῳ προσεῖχον, ἀλλ' ὅτι ἀλλότριοι ἦσαν τοῦ θεοῦ. 299 {3Jο 8, 48}3∆αιμονῶντα καλοῦσι τὸν δαίμοσιν ἐπιτάττοντα ἐκ μανίας ἀμέτρου. εἰκός, ὅτι καὶ Σαμαρείτην αὐτὸν ἔλεγον, εἰ καὶ ἐν τοῖς ὀπίσω οὐκ ἐμνήσθη ὁ εὐαγγελιστής. 300 {3Jο 8, 48}3Σαμαρείτην ἐκάλουν τὸν κύριον ὡς ἀδιαφοροῦντα περὶ τὰς νομικὰς ἐντολὰς καὶ λύοντα τὸ σάββατον· οἱ γὰρ Σαμαρεῖται οὐκ ἀκριβῶς ἰουδαΐζουσιν. 301 {3Jο 8, 49}3Ἐνταῦθα ὑβρίζεται καὶ πρᾴως φέρει, διδάσκων ἡμᾶς τὰς εἰς ἑαυτοὺς ὕβρεις παρορᾶν. ἔνθα δ' ἔλεγον ἑαυτῶν «πατέρα τὸν θεόν», σφοδρῶς αὐτῶν καθάπτεται παιδεύων ἡμᾶς τὰ εἰς θεὸν ἐκδικεῖν. 302 {3Jο 8, 50}3Εἰ καὶ ἐγὼ διὰ ταπεινοφροσύνην παρορῶ τὴν ἐμαυτοῦ τιμήν, ἀλλ' ὁ πατὴρ ζητεῖ τὴν ἐμὴν δόξαν καὶ τιμήν. 303 {3Jο 8, 50}3Εἰ δόξης ἐφιέμην, οὐκ ἂν «ἐν μορφῇ θεοῦ ὑπάρχων» ἐλάμβανον «δούλου μορφὴν» καὶ ἐταπείνουν ἐμαυτὸν διὰ τὴν ὑμῶν σωτηρίαν, ἀλλ' οὐδ' ἂν παρεῖδον τὰς εἰς ἐμὲ ὕβρεις, ἀλλὰ δίκας παραυτίκα εἰσεπραττόμην. νυνὶ δὲ τῷ θεῷ καὶ πατρὶ <ἁμαρτάνετε> τῆς ἁμαρτίας εἰς αὐτὸν ἀναβαινούσης· οὐδὲν γὰρ ὅλως τὸ μεσολαβοῦν πατέρα καὶ τὸν υἱόν, ὅσον εἰς οὐσίας ταὐτότητα καὶ ἰδίᾳ ἕκαστος ὑπάρχων νοοῖτο. 304 {3Jο 8, 51}3Οὐ μόνον τὴν πίστιν ὧδε αἰνίττεται, ἀλλὰ καὶ τὸν βίον ζητεῖ τὸν καθαρόν, ὃν ποιεῖ ὁ τὸν λόγον τοῦτον τηρῶν. 305 {3Jο 8, 51}3Θάνατον οὐ τὸν σαρκικὸν λέγει, ὃν ὑπομένομεν ἅπαντες, ἀλλ' ὅτι ὡς θεὸς οὐκ ἐλογίζετο τὸν θάνατον, ὃν ὡς θεὸς εὐκόλως ἠδύνατο ἀνατρέψαι· θάνατον γὰρ ὧδε ὀνομάζει τὸ δι' αἰῶνος κολάζεσθαι· καὶ γὰρ καὶ ζωή ἐστιν ἡ ἀκατάπαυστος ἀπόλαυσις. 306 {3Jο 8, 51}3Αἰῶνα λέγει τὸν μέλλοντα, ὃς κυρίως καλεῖται αἰὼν ὡς μὴ ἔχων πέρας, ὅπου οὐκέτι οὐδεὶς ἀποθνῄσκει μετὰ τὴν ἀνάστασιν τὴν διὰ Χριστοῦ

Abraham's day; blind man; sheepfold door (John 8:51–10:4)§19

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19given to all, where indeed what is made alive, even if it dies, does not die to God.

That is: those who heard God's word died, and those who hear your word will not die?

For only the Son knows the Father naturally and knowingly—or rather the Trinity knows itself. To say "I know him" is not boast; to say one does not know is a lie; for you, saying you know him, lie.

He shows them alien to Abraham even in this, since in what that one rejoiced these grieve.

He seems to mean the day of the cross, which was prefigured in the ram's slaughter and Isaac's offering. Therefore he did not come unwilling to the passion, if indeed he praises the one who rejoiced at the cross's passion.

The Jews' saying is senseless; for he was speaking to them about his own eternity, while they talked as to one just beginning to be; and the Lord said Abraham saw my day, but they took the opposite, that he himself saw Abraham.

He was before all, but he mentioned only Abraham because the talk was about him.

Of Abraham he set "came to be," because what has come to be also perishes; of himself "I am," as eternal and better than corruption.

This question is mistaken; neither does anyone sin before being born who does not exist at all, nor is another punished for another.

He called himself light of the world as enlightening the faithful's souls and because he was about to open the eyes of the one "blind from birth" (John 9:1).

He spat on the ground and made clay from the spittle and anointed the clay on the blind man's eyes, wanting to show through the clay that he himself is the one who also fashioned Adam from clay; for to say "I am the one who did this" seemed offensive to the hearers. But being shown through the work, this no longer stood in the way. Therefore not simply, but in that manner, he crafted the eyes; and he not only formed and opened but also granted seeing, which is proof that he also ensouled Adam with the soul; for if that is not active, an eye, even if finished, would never see.

This looks toward an image of those from the nations once blind, now enlightened and teaching Israel Christ's power.

From extreme impiety they preferred the Sabbath to his divine power and blaspheming said that this man is not from God. For Christ, having anointed the clay with one finger on the Sabbath, is charged, while they with a whole hand loosing animals and leading them to drink and pulling up sheep fallen into a pit are not accused.

Not as a respecter of persons—God forbid—but as just and lover of the just, God works wonders through the saints, not through those who sin.

Foolish are the Jews who bid God be glorified because of the wonder, yet condemn the one who did God's work.

He asks not as ignorant; for he knew that he believed, since he had contended against Jews, but showing that he greatly delights in his believing, he teaches that the one who believes in Jesus does not believe as in one human among us, but as in God become man; for thus the mystery concerning Christ is full.

That is: unto greater punishment; for those who condemned him as a sinner are themselves condemned as sinners.

A thief is the one who by force snatches honor not given him, which he cannot receive unless one who believes in Christ—or a thief is the one who does not use the teaching authorized from the Scriptures but comes through another unauthorized way. Therefore he also said "from elsewhere," that he might signify the scribes who teach "human commandments" (Mark 7:7) and transgress the law.

When the faithful hear from right teachers the divine teachings of the Scriptures, they receive them as some food; but as many as call Christ a deceiver have been cast out of the order of the sheep.

Though shepherds customarily walk behind the sheep, this one walks in front of the sheep, showing that he

Greek · §19

δωρη θεῖσαν πᾶσιν, ὅπου γε τὸ ζωοποιούμενον κἂν ἀποθάνῃ οὐκ ἀποθνῄσκει τῷ θεῷ. 307 {3Jο 8, 52}3Τοῦτ' ἔστιν οἱ τὸν λόγον ἀκούσαντες τοῦ θεοῦ ἀπέθανον καὶ οἱ τὸν σὸν λόγον ἀκούσαντες οὐκ ἀποθανοῦνται; 309 {3Jο 8, 55}3Μόνος γὰρ ὁ υἱὸς οἶδε φυσικῶς καὶ γνωστῶς τὸν πατέρα, μᾶλλον δὲ ἡ τριὰς ἑαυτήν. τὸ εἰπεῖν οἶδα αὐτὸν οὐκ ἔστι κόμπος, ἀλλὰ τὸ εἰπεῖν μὴ εἰδέναι ψεῦδος· ὑμεῖς γὰρ λέγοντες αὐτὸν εἰδέναι ψεύδεσθε. 310 {3Jο 8, 56}3∆είκνυσιν αὐτοὺς κἂν τούτῳ τοῦ Ἀβραὰμ ἀλλοτρίους, ἐπείπερ ἐν οἷς ἐκεῖνος ἔχαιρεν, οὗτοι ἀλγοῦσιν. 311 {3Jο 8, 56}3Τὴν ἡμέραν δοκεῖ λέγειν τὴν τοῦ σταυροῦ, ἥτις προδιετυπώθη ἐν τῇ τοῦ κριοῦ σφαγῇ καὶ τῇ τοῦ Ἰσαὰκ προσφορᾷ. οὐκοῦν οὐκ ἄκων ἦλθεν ἐπὶ τὸ πάθος, εἴ γε ἐπαινεῖ τὸν ® χαρέντα ἐπὶ τῷ πάθει τοῦ σταυροῦ. 312 {3Jο 8, 56 57}3Ἀνόητος ὁ τῶν Ἰουδαίων λόγος· ὁ μὲν γὰρ περὶ τῆς ἰδίας αὐτοῖς ἀϊδιότητος ἐλάλει, οἱ δὲ ὡς ἄρτι ἀρξαμένῳ εἶναι διελάλουν καὶ ὁ μὲν κύριος εἶπεν, ὅτι Ἀβραὰμ εἶδεν τὴν ἡμέραν τὴν ἐμήν, οἱ δὲ τὸ ἐναντίον ἐνόησαν, ὅτι αὐτὸς εἶδε τὸν Ἀβραάμ. 313 {3Jο 8, 58}3Πάντων μὲν προῆν, ἀλλὰ μόνου τοῦ Ἀβραὰμ ἐμνήσθη; ὅτι περὶ αὐτοῦ διελέγετο. 314 {3Jο 8, 58}3Ἐπὶ μὲν τοῦ Ἀβραὰμ ἔθηκε τὸ γενέσθαι, ὅτι γεγονὼς καὶ φθείρεται, ἐπὶ δὲ ἑαυτοῦ τὸ εἰμὶ ὡς ἀΐδιος καὶ κρείττων φθορᾶς. 315 {3Jο 9, 2}3Ἐσφαλμένη ἐστὶν ἡ ἐρώτησις αὕτη· οὔτε ἁμαρτάνει τις πρὸ τοῦ γεννη θῆναι ὁ μηδ' ὅλως ὢν οὔτε ἄλλος ὑπὲρ ἄλλου τιμωρεῖται. 316 {3jο 9, 5}3Φῶς ἑαυτὸν τοῦ κόσμου εἶπεν ὡς φωτίζοντα τῶν πιστῶν τὰς ψυχὰς καὶ ὅτι ἤμελλεν ἀνοῖξαι τοὺς ὀφθαλμοὺς τοῦ «ἐκ γενετῆς» τυφλοῦ. 317 {3Jο 9, 6}3Ἔπτυσε δὲ χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ δεῖξαι βουλόμενος διὰ τοῦ πηλοῦ, ὅτι αὐτός ἐστιν ὁ καὶ τὸν Ἀδὰμ ἀπὸ πηλοῦ πλάσας· τὸ μὲν γὰρ εἰπεῖν, ὅτι ἐγώ εἰμι ὁ τοῦτο ποιήσας, πρόσαντες ἐδόκει εἶναι τοῖς ἀκούουσιν. διὰ δὲ τοῦ ἔργου δεικνύμενος τοῦτο οὐκ ἔτι λοιπὸν προσίστατο. διὰ τοῦτο οὐχ ἁπλῶς, ἀλλ' ἐκείνῳ τῷ τρόπῳ τὰ ὄμματα ἐδημιούργησεν, οὐκ ἔπλασε δὲ μόνον οὐδὲ ἀνέῳξεν, ἀλλὰ καὶ τὸ ὁρᾶν ἐχαρίσατο, ὅπερ τεκμήριόν ἐστι τοῦ καὶ τὴν ψυχὴν αὐτὸν ἐμψυχῶσαι τῷ Ἀδάμ· ἐκείνης μὲν γὰρ μὴ ἐνεργούσης ὀφθαλμός, κἂν ἀπηρτισμένος ᾖ, οὐκ ἂν ἴδοι ποτέ. 318 {3Jο 9, 11}3Τοῦτο εἰς εἰκόνα ὁρᾷ τῶν ἐξ ἐθνῶν τῶν ποτε τυφλῶν, νῦν δὲ φωτισθέντων καὶ διδασκόντων τὸν Ἰσραὴλ τὴν τοῦ Χριστοῦ δύναμιν. 319 {3ςο 9, 16}3Ἐξ ἄκρας ἀσεβείας τὸ σάββατον προετίμων τῆς θείας αὐτοῦ δυνάμεως καὶ βλασφημοῦντες ἔλεγον, ὅτι οὐκ ἔστιν οὗτος παρὰ θεοῦ. 3 {3Jο 9, 16}3Ὁ μὲν γὰρ Χριστὸς ἐν σαββάτῳ ἑνὶ δακτύλῳ χρίσας τὸν πηλὸν ἐγκαλεῖται, αὐτοὶ δὲ ὅλῃ χειρὶ λύοντες τὰ ζῷα καὶ ἀπάγοντες πρὸς ποτισμὸν καὶ τὰ εἰς βόθρον ἐμπεσόντα πρόβατα ἀνασπῶντες οὐ διαβάλλονται. 321 {3Jο 9, 33}3Οὐχ ὡς προσωπολήπτης ὁ θεός, μὴ γένοιτο, ἀλλ' ὡς δίκαιος καὶ δικαίων ἐραστὴς διὰ τῶν ἁγίων ἐνεργεῖ τὰ παράδοξα, οὐ μὴν διὰ τῶν ἁμαρτανόντων. 322 {3Jο 9, 34}3Ἄφρονες οἱ Ἰουδαῖοι τὸν μὲν θεὸν δοξάζεσθαι παρακελευόμενοι διὰ τὸ θαῦμα, τὸν δὲ τὸ τοῦ θεοῦ ἔργον ποιήσαντα κατακρίναντες. 323 {3Jο 9, 35}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ· ᾔδει γὰρ ὅτι ἐπίστευεν, ὅτι ἦν ἀγωνισάμενος κατὰ Ἰουδαίων, ἀλλὰ δεικνύς, ὅτι πάνυ ἥδεται τῷ πιστεῦσαι αὐτόν, διδάσκει, ὅτι ὁ πιστεύων εἰς αὐτὸν τὸν Ἰησοῦν οὐχ ὡς εἰς ἄνθρωπον ἕνα τῶν καθ' ἡμᾶς πιστεύει, ἀλλ' ὡς εἰς θεὸν ἐνανθρωπήσαντα· πλῆρες γὰρ οὕτω τὸ ἐπὶ Χριστῷ μυστήριον. 324 {3Jο 9, 39}3Ἀντὶ τοῦ εἰς μείζονα κόλασιν· οἱ γὰρ καταδικάσαντες αὐτὸν ὡς ἁμαρτωλὸν αὐτοί εἰσιν ὡς ἁμαρτωλοὶ κατακριθέντες. 325 {3Jο 10, 1}3Κλέπτης ἐστὶν ὁ ἐκ βίας τὴν μὴ δοθεῖσαν αὐτῷ τιμὴν ὑφαρπάζων, ἣν οὐ δύναται λαβεῖν, εἰ μὴ ὁ εἰς Χριστὸν πιστεύων ἤτοι κλέπτης ἐστὶν ὁ μὴ τῇ νενομισμένῃ ἀπὸ τῶν γραφῶν χρώμενος διδασκαλίᾳ, ἀλλὰ δι' ἑτέρας μὴ νενομισμένης ἐρχόμενος. διὸ καὶ εἶπε τὸ ἀλλαχόθεν, ἵνα καὶ τοὺς γραμματεῖς σημαίνῃ τοὺς διδάσκοντας «τὰ ἐντάλματα τῶν ἀνθρώπων» καὶ παραβαίνοντας τὸν νόμον. 326 {3Jο 10, 1}3Ὅταν ἀκούσωσιν οἱ πιστοὶ παρὰ τῶν ὀρθῶν διδασκάλων τὰ θεῖα διδάγ ματα τῶν γραφῶν, ὥσπερ τινὰ τροφὴν δέχονται, ὅσοι δὲ πλάνον καλοῦσι τὸνΧριστόν, τῆς τῶν προβάτων ἐκβέβληνται τάξεως. 327 {3Jο 10, 4}3Ἔθος ἐχόντων τῶν ποιμένων ὀπίσω τῶν προβάτων περιπατεῖν, ἔμπρο σθεν τῶν προβάτων οὗτος περιπατεῖ δεικνύς, ὅτι αὐτὸς

Door, shepherd, other sheep (John 10:4–27)§20

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20guides all toward the truth.

By strangers he means those around Theudas, whose hearers were scattered, and the other false christs.

He calls the saying a proverb because through one saying two matters' meanings are understood.

As God, knowing they did not understand, he clarifies the saying to them from the start, that they may still be benefited.

He is door as shutting in the sheep and keeping thieves out and convicting them; or because only through faith in him we enter toward the Father and are made his own; or because through him we come to rule peoples; or because he receives the worthy into the holy court and shuts entrance to the unworthy.

Saying "all" the Lord does not mean the holy prophets but those pretending to be good and slipping into ruling peoples, whom those under them did not endure—or he means the false christs or those around Theudas.

The faithful are sent on through Christ as through a door into eternal life.

Pasture is the divine teachings which the faithful enjoy. The Word of God is a door leading into knowledge of God; and those who enter through him become outside the world.

By pasture he means security, which happened for the apostles, who as lords of the inhabited world went in and out and no one could cast them out.

By "more abundantly" he means the kingdom of the heavens, which he calls life because the name is familiar to them; hinting at the resurrection he said the abundance. Or the abundance means participation in the Spirit, which only the saints enjoy, though all rise commonly, wicked and good; for only the saints are changed into glory. Here he speaks about the saving passion into which he came willingly.

When all had been slaughtered and destroyed, Christ came to save and give life.

He names hireling neglecting the sheep each of the people's rulers, since they did nothing for the peoples' benefit but used them as foreigners; for they were not their own, therefore they were not grieved at the peoples' destruction.

We do not know God otherwise unless first we are known from him. Therefore he also set that first; for first he was made akin to us by becoming man, and so we too to him.

"I am the shepherd" he said because of those who disbelieved; for not all the sheep heard him, but those known from him and knowing him.

Through identity of nature as consubstantial with the Father I know him and am known by him.

From laying down his own soul that they may be saved he establishes himself as good shepherd and not a deceiver such as those around Theudas; for he offered himself as ransom for all.

Saying "I lay down" he showed that he suffered willingly.

He said this because of those who disbelieved; for not all the sheep heard him, but those known from him and knowing him.

All are sheep, yet because of difference of mind he says they are not of this fold, which is the world.

He shows that when the Pharisees are cast out he was going as God to rule the nations and lead all into knowledge of God, Jews and Greeks, the one proclaimed beforehand by Moses and many prophets as going to do this.

He says he is loved because of the virtuous deed. Clearly virtue is to die for impiety. He speaks lowly because of the incarnation; for he did not now begin to be loved by the Father.

The command declares the concord with the Father, even if he speaks lowly. And the command is to die for the world.

Since what was said was beyond human, they called him demon-possessed. And by being silent when he heard these things the Lord taught us to bear insults against ourselves gently.

Even if he did not say himself plainly Christ, yet by calling himself light, shepherd, way, he signified this; for with these names Scripture is accustomed to call the Christ.

Since Judas also was one of those given to the Son and fell into wickedness, humans are shown not evil by nature and essence, but

Greek · §20

ὁδηγεῖ πάντας πρὸς τὴν ἀλήθειαν. 328 {3Jο 10, 5}3Ἀλλοτρίους λέγει τοὺς περὶ Θευδᾶν, ὧν οἱ ἀκούσαντες διεσκορπίσθησαν, καὶ τοὺς λοιποὺς ψευδοχρίστους. 329 {3Jο 10, 6}3Παροιμίαν καλεῖ τὸν λόγον διὰ τὸ <δι'> ἑνὸς λόγου νοεῖσθαι δύο πραγ μάτων σημασίας. 330 {3Jο 10, 7}3Ὡς θεὸς γνοὺς μὴ νοήσαντας αὐτοὺς ἄνωθεν αὐτοῖς σαφηνίζει τὸν λόγον, ἵνα καὶ οὕτως ὠφεληθῶσιν. 331 {3Jο 10, 7–8}3Θύρα ἐστὶν ὡς ἀποκλείων τὰ πρόβατα, τοὺς δὲ κλέπτας ἀπείργων καὶ ἐλέγχων· ἤτοι ὅτι διὰ μόνης τῆς εἰς αὐτὸν πίστεως εἰσερχόμεθα πρὸς τὸν πατέρα καὶ οἰκειούμεθα αὐτῷ ἢ ὅτι δι' αὐτοῦ ἐρχόμεθα εἰς τὸ κατάρξαι λαῶν ἢ ὅτι τοὺς ἀξίους εἰσδέχεται εἰς τὴν ἱερὰν αὐλήν, τοῖς δὲ ἀναξίοις ἀποκλείει τὴν εἴσοδον. 332 {3Jο 10, 8}3Εἰπὼν ὁ κύριος πάντες οὐ τοὺς ἁγίους λέγει προφήτας, ἀλλὰ τοὺς ὑπο κρινομένους ἀγαθοὺς καὶ ὑπεισελθόντας τὸ ἄρχειν λαῶν, ὧν οὐδὲ ἠνέσχοντο οἱ ὑπὸ χεῖρα ἤτοι τοὺς ψευδοχρίστους λέγει ἢ τοὺς περὶ Θευδᾶν. 333 {3Jο 10, 9}3Οἱ πιστοὶ ὡς διὰ θύρας διὰ Χριστοῦ εἰς τὴν αἰώνιον ζωὴν παραπέμπονται. 334 {3Jο 10, 9}3Νομή ἐστι τὰ θεῖα διδάγματα, ὧν ἀπολαύουσιν οἱ πιστοί. θύρα ἐστὶν ὁ τοῦ θεοῦ λόγος εἰσάγων εἰς θεογνωσίαν· καὶ οἱ δι' αὐτοῦ εἰσελθόντες ἔξω τοῦ κόσμου γίνονται. 335 {3Jο 10, 9}3Νομὴν λέγει τὴν ἀσφάλειαν, ὃ γέγονεν ἐπὶ τῶν ἀποστόλων, οἵτινες ὡς κύριοι τῆς οἰκουμένης εἰσῄεσαν καὶ ἐξῄεσαν καὶ οὐδεὶς ἴσχυσεν ἐκβαλεῖν. 336 {3Jο 10, 10}3Περισσότερον λέγει τὴν τῶν οὐρανῶν βασιλείαν, ἣν ζωὴν καλεῖ διὰ τὸ εἶναι αὐτοῖς τὸ ὄνομα γνώριμον· τὴν ἀνάστασιν αἰνιττόμενος εἶπεν τὸ περισσόν. ἤτοι τὸ περισσὸν λέγει τὴν τοῦ πνεύματος μέθεξιν, ἧς μόνοι οἱ ἅγιοι ἀπο λαύουσι κοινῶς πάντων ἀνισταμένων πονηρῶν τε καὶ ἀγαθῶν· μόνοι γὰρ οἱ ἅγιοι ἀλλάσσονται εἰς δόξαν. περὶ τοῦ σωτηριώδους ὧδε διαλέγεται πάθους εἰς ὅπερ ἑκὼν ἦλθεν. 337 {3Jο 10, 10}3Πάντων σφαγέντων καὶ ἀπολομένων ἦλθεν ὁ Χριστὸς σῶσαι καὶ ζωὴν δοῦναι. 339 {3Jο 10, 12}3Μισθωτὸν ἀμελοῦντα τῶν προβάτων ἕκαστον τῶν ἀρχόντων τοῦ λαοῦ ὀνομάζει, ἐπειδὴ οὐδὲν ἐποίουν εἰς ὠφέλειαν τῶν λαῶν, ἀλλ' ὡς ἀλλοτρίοις ἐκέχρηντο· οὐ γὰρ ἦσαν αὐτῶν ἴδια, διὸ οὐδὲ ἤχθοντο ἐν τῇ ἀπωλείᾳ τῶν λαῶν. 342 {3ςο 10, 14}3Οὐκ ἄλλως δὲ γιγνώσκομεν τὸν θεόν, εἰ μὴ πρῶτον ἐξ αὐτοῦ γνωσθῶμεν. διὸ καὶ πρῶτον ἐκεῖνος ἔταξε· πρῶτον μὲν γὰρ αὐτὸς οἰκειώθη ἡμῖν γεγονὼς ἄνθρωπος καὶ οὕτω καὶ ἡμεῖς αὐτῷ. 343 {3Jο 10, 14}3Τὸ δὲ ἐγώ εἰμι ὁ ποιμὴν διὰ τοὺς ἀπιστήσαντας εἶπε τοῦτο· οὐ γὰρ πάντα τὰ πρόβατα ἤκουσαν αὐτοῦ, ἀλλὰ τὰ γνωσθέντα ἐξ αὐτοῦ καὶ γνόντα αὐτόν. 344 {3Jο 10, 15}3∆ιὰ ταὐτὸν τῆς φύσεως ὡς ὁμοούσιος τῷ πατρὶ οἶδα αὐτὸν καὶ γινώσκομαι ὑπ' αὐτοῦ. 345 {3Jο 10, 15}3Ἐξ ὧν τίθησι τὴν ἑαυτοῦ ψυχήν, ἵνα σωθῶσιν, συνίστησιν ἑαυτὸν ὄντα ποιμένα καλὸν καὶ οὐ πλάνον, οἷοι ἦσαν οἱ περὶ Θευδᾶν· προσήνεγκεν γὰρ ἑαυτὸν ὑπὲρ ἁπάντων λύτρον. 346 {3Jο 10, 15}3Εἰπὼν τίθημι ἔδειξεν, ὅτι ἑκὼν ἔπαθεν. 347 {3Jο 10, 16}3Τοῦτο εἶπε διὰ τοὺς ἀπιστήσαντας· οὐ γὰρ πάντα τὰ πρόβατα ἤκουσαν αὐτοῦ, ἀλλὰ τὰ γνωσθέντα ἐξ αὐτοῦ καὶ γνόντα αὐτόν. 348 {3Jο 10, 16}3Πάντες μέν εἰσι πρόβατα, πλὴν διὰ τὸ τῆς γνώμης διάφορον λέγει μὴ εἶναι αὐτὰ ἐκ τῆς αὐλῆς ταύτης, ὅ ἐστι τοῦ κόσμου. 349 {3Jο 10, 16}3∆είκνυσιν, ὅτι τῶν Φαρισαίων ἐκβαλλομένων αὐτὸς ἔμελλεν ὡς θεὸς ἄρξαι τῶν ἐθνῶν καὶ εἰς θεογνωσίαν πάντας ἀγαγεῖν, Ἰουδαίους τε καὶ Ἕλληνας, ὁ ὑπὸ Μωυσέως καὶ πολλῶν προφητῶν προανακηρυχθεὶς τοῦτο μέλλων ποιεῖν. 352 {3Jο 10, 17}3∆ιὰ τὴν ἐνάρετον πρᾶξιν ἀγαπᾶσθαι λέγει ἑαυτόν. ἐναργῶς δὲ ἀρετὴ τὸ ἀποθανεῖν ὑπὲρ ἀσεβείας. ταπεινῶς λαλεῖ διὰ τὴν ἐνανθρώπησιν· οὐ γὰρ νῦν ἤρξατο ἀγαπᾶσθαι παρὰ τοῦ πατρός. 353 {3Jο 10, 18}3Ἡ ἐντολὴ δηλοῖ τὴν ὁμόνοιαν τὴν πρὸς τὸν πατέρα, εἰ καὶ ταπεινῶς λαλεῖ. ἡ δὲ ἐντολή ἐστιν ἀποθανεῖν ὑπὲρ τοῦ κόσμου. 354 {3Jο 10, }3Ἐπειδὴ ὑπὲρ ἄνθρωπον ἦν τὰ λαλούμενα, ἐκάλουν αὐτὸν δαιμονῶντα. δι' ὧν δὲ ταῦτα ἀκούων ὁ κύριος ἐσίγα, ἐδίδαξεν ἡμᾶς πρᾴως φέρειν τὰς καθ' ἑαυτῶν ὕβρεις. 355 {3Jο 10, 25}3Εἰ καὶ μὴ εἶπεν ἑαυτὸν λευκῶς Χριστόν, ἀλλ' εἰπὼν ἑαυτὸν φῶς, ποιμένα, ὁδόν, ἐσήμανε τοῦτο· τούτοις γὰρ εἴωθεν ἡ γραφὴ τοῖς ὀνόμασι καλεῖν τὸνΧριστόν. 356 {3Jο 10, 27}3Ἐπειδὴ καὶ Ἰούδας εἷς ἦν τῶν δοθέντων τῷ υἱῷ καὶ μετέπεσεν εἰς κακίαν, δείκνυνται οἱ ἄνθρωποι οὐ φύσει καὶ κατ' οὐσίαν ὄντες κακοί, ἀλλ' ®

One hand; sanctified Son; Lazarus illness (John 10:27–11:4)§21

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21turning willingly.

Proof of the Lord's sheep is readiness to hear; of strangers, disobedience. For hearing here means obeying what is said, and following means imitation through deeds. He says he gives life, which he also calls eternal: living in cheer and unbroken blessedness. And to perish into the age means to be subject to unceasing torments. By his hand he means the power and authority from which no one can snatch those who follow him. And even if as God by nature he himself gives from himself, yet as man he is also said to receive. He says this not as if through the Father's power alone no one snatches them because he himself is insufficient to keep them, but so they may not call him opposed to God; for he said beforehand that no one snatches them from my hand, and showing that this hand is one, he says it is sometimes his and sometimes the Father's; for he himself is the Father's right hand. Then lest through these words someone think the Son less than the Father, he added next: "I and the Father are one" (John 10:30)—clearly according to the power which he also calls hand.

Signifying that Father and Son are not one according to hypostasis, he said "I and the Father"; for they are one in essence, in the power which he also calls hand, sometimes his and sometimes the Father's.

The works are not mine alone but of the whole Godhead; for the Father does all things through the Son in the Holy Spirit, and he teaches us to be moderate and not boast if we receive something from God.

Not knowing that the Son was not going to sojourn with bare Godhead but incarnate "from David's seed" (Romans 1:3), they called the right confession blasphemy.

If Israelites, filthy humans who received this by grace, are not charged, how is the one who has this by nature rebuked?

The Son is said to be sanctified because he was sent to be slaughtered for the world's salvation; for holy are the things set apart to God for sacrifice.

Since seeing the essence is impossible, from equality of works he presents the indistinguishability of power, through which he says the Father is known from himself and he himself from the Father.

"I am in the Father and the Father is seen in me" according to identity of nature and essence; for one is the definition of nature, even if we conceive the holy Trinity in distinct existences; for the Father is not Son or Spirit nor the reverse, even if they are not in separation because of their mutual communion and equality; for even among us the begetter's essence is known and in the begotten the father according to the account of essence, yet because we are separated by bodies, we the many are no longer "one."

From how easily he escapes them even against their will, it is shown that he would not have been caught unless willing.

He came there to remind the crowds of what John said about him. Those who cross the mystical Jordan are carried toward God, just as Christ, having crossed the Jordan, came into the church of the nations and remained there.

This is not the woman Matthew and Luke mention; for those were prostitutes, whom Christ endured through goodness.

She did this to wipe a blessing from the holy flesh.

It is not toward lasting death, but for only four days. Since he rose not long after, looking to the end of the affair we say

Greek · §21

ἑκουσίως τρεπόμενοι. 357 {3Jο 10, 27 30}3Ἀπόδειξις τῶν τοῦ κυρίου προβάτων τὸ εὐήκοον, τῶν δὲ ἀλλοτρίων τὸ ἀπειθές· τὸ γὰρ ἀκούειν ὧδε τὸ πείθεσθαι τοῖς λεγομένοις δηλοῖ, τὴν δὲ ἀκολούθησίν φησι τὴν διὰ τῶν πράξεων μίμησιν. ζωὴν δὲ λέγει διδόναι, ἣν καὶ αἰώνιόν φησιν, τὸ ἐν εὐθυμίᾳ διάγειν καὶ μακαριότητι διηνεκεῖ. τὸ δὲ ἀπο λέσθαι εἰς τὸν αἰῶνα τοῦτό ἐστι δηλοῦν τὸ ὑποκείσεσθαι βασάνοις ἀπαύστοις. χεῖρα δὲ αὐτοῦ τὴν δύναμιν καὶ τὴν ἐξουσίαν φησίν, ἧς οὐδεὶς δύναται τοὺς ἑπομένους αὐτῷ ὑφαρπάσαι. εἰ δὲ καὶ ὡς φύσει θεὸς δίδωσιν αὐτὸς ἀφ' ἑαυτοῦ, πλὴν καὶ ὡς ἄνθρωπος λέγεται λαμβάνειν. τοῦτο δέ φησιν, ὅτι διὰ τὴν δύναμιν τοῦ πατρὸς οὐδεὶς ἁρπάζει αὐτὰ ὡς αὐτοῦ μὴ ἱκανοῦ ὄντος πρὸς φυλακήν, ἀλλὰ τοῦτό φησιν, ἵνα μὴ ἀντίθεον αὐτὸν εἴπωσιν· προεῖπε γάρ, ὅτι οὐδεὶς ἁρπάζει αὐτὰ ἐκ τῆς χειρός μου καὶ δεικνὺς μίαν οὖσαν ταύτην τὴν χεῖρα, ποτὲ μὲν αὐτοῦ, ποτὲ δὲ τοῦ πατρὸς αὐτὴν εἶναί φησιν· αὐτὸς γάρ ἐστιν τοῦ πατρὸς δεξιά. εἶτα ἵνα μὴ διὰ τούτων τῶν ῥημάτων ἐλάττονα εἶναι νομίσῃ τις τοῦ πατρὸς τὸν υἱόν, ἐπήγαγεν ἑξῆς· ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν, κατὰ τὴν δύναμιν δηλονότι, ἣν καὶ χεῖρα καλεῖ. 358 {3Jο 10, 30}3Σημαίνων, ὅτι οὐκ ἔστι καθ' ὑπόστασιν ἓν ὁ πατὴρ καὶ ὁ υἱός, εἶπεν τὸ ἐγὼ καὶ ὁ πατήρ· ἓν γάρ εἰσι τῇ οὐσίᾳ, τῇ δυνάμει, ἣν καὶ χεῖρα καλεῖ, ποτὲ μὲν ἑαυτοῦ, ποτὲ δὲ τοῦ πατρός. 359 {3Jο 10, 32}3Οὐκ ἐμοῦ μόνον εἰσὶ τὰ ἔργα, ἀλλὰ τῆς πάσης θεότητος· ὁ γὰρ πατὴρ δι' υἱοῦ ἐν πνεύματι ἁγίῳ πάντα ποιεῖ, διδάσκει δὲ ἡμᾶς μετριοφρονεῖν καὶ μὴ ἀλαζονεύεσθαι, ἐὰν λάβωμέν τι παρὰ θεοῦ. 360 {3Jο 10, 33}3Ἀγνοοῦντες, ὅτι οὐ γυμνῇ τῇ θεότητι ἔμελλεν ὁ υἱὸς ἐπιδημεῖν, ἀλλὰ σαρκούμενος «ἐκ σπέρματος ∆αβίδ», βλασφημίαν ἔλεγον τὴν ὀρθὴν ὁμολογίαν. 361 {3Jο 10, 34}3Εἰ οἱ Ἰσραηλῖται ἄνθρωποι ῥυπαροὶ χάριτι τοῦτο λαβόντες οὐκ ἐγκαλοῦνται, πῶς ὁ φύσει τοῦτο ἔχων ἐπιτιμᾶται; 362 {3Jο 10, 36}3Ἁγιασθεὶς λέγεται ὁ υἱός, ἐπειδὴ ἐπέμφθη σφαγῆναι ὑπὲρ τῆς τοῦ κόσμου σωτηρίας· ἅγια γάρ ἐστι τὰ ® ἀφοριζόμενα τῷ θεῷ εἰς θυσίαν. 363 {3Jο 10, 37 38}3 363Ἐπειδὴ τὴν οὐσίαν ἰδεῖν ἀμήχανον, ἀπὸ τῆς τῶν ἔργων ἰσότητος τὸ ἀπαρ άλλακτον τῆς δυνάμεως παρίστησι, δι' ὧν λέγει ἐξ ἑαυτοῦ γινώσκεσθαι τὸν πατέρα καὶ ἐκ τοῦ πατρὸς ἑαυτόν. 364 {3Jο 10, 38}3Ἐγὼ ἐν τῷ πατρί εἰμι καὶ ὁ πατὴρ ἐν ἐμοὶ θεωρεῖται κατὰ ταὐτὸν τῆς φύσεως καὶ τῆς οὐσίας· εἷς γὰρ ὁ τῆς φύσεως ὅρος, κἂν ἐν ἰδιαζούσαις ὑπάρξεσι νοοῦμεν τὴν ἁγίαν τριάδα· ὁ γὰρ πατὴρ οὐκ ἔστιν υἱὸς ἢ πνεῦμα οὐδὲ μὴν τὸ ἀνάπαλιν, εἰ καὶ οὐκ εἰσὶν ἐν διαστάσει διὰ τὴν πρὸς ἀλλήλους κοινωνίαν τε καὶ ἰσότητα· εἰ γὰρ καὶ ἐφ' ἡμῶν ἡ τοῦ τεκόντος οὐσία γιγνώσκεται καὶ ἐν τῷ τεχθέντι ὁ πατὴρ κατὰ τὸν τῆς οὐσίας λόγον, ἀλλὰ τῷ κεχωρίσθαι ἡμᾶς τοῖς σώμασιν, οὐκέτι «ἕν ἐσμεν» οἱ πολλοί. 365 {3Jο 10, 39}3Ἐξ ὧν εὐκόλως αὐτοὺς διαφεύγει καὶ ἀκόντων αὐτῶν, δείκνυται, ὅτι οὐκ ἂν ἑάλω εἰ μὴ ἑκών. 366 {3Jο 10, 40}3Ἵνα ἀναμνήσῃ τοὺς ὄχλους, ὧν εἶπεν περὶ αὐτοῦ ὁ Ἰωάννης, ἦλθεν ἐκεῖ. οἱ περάσαντες τὸν μυστικὸν Ἰορδάνην ἀποκομίζονται πρὸς θεὸν ὡς καὶ ὁ Χριστὸς πέρασας τὸν Ἰορδάνην ἦλθεν εἰς τὴν τῶν ἐθνῶν ἐκκλησίαν καὶ ἔμεινεν ἐκεῖ. 367 {3Jο 11, 2}3Οὐκ ἔστιν αὕτη ἧς ὁ Ματθαῖος μέμνηται καὶ ὁ Λουκᾶς· ἐκεῖναι γὰρ πόρναι ἦσαν, ὧν ἠνέσχετο ὁ Χριστὸς δι' ἀγαθότητα. 368 {3Jο 11, 2}3Ἵνα εὐλογίαν ἐκ τῆς ἁγίας σαρκὸς ἀναμάξηται, ἐποίησεν τοῦτο. 369 {3Jο 11, 4}3Οὐκ ἔστι πρὸς διηνεκῆ θάνατον, ἀλλ' εἰς μόνας τέσσαρας ἡμέρας. ἐπειδὴ ἀνέστη μετ' οὐ πολύ, πρὸς τὸ πέρας ὁρῶντες τοῦ πράγματος λέγομεν

Lazarus raised; tears and cry (John 11:4–44)§22

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22the illness is not toward death. Raising Lazarus from sickness was not of such glory and wonder as raising him from the dead.

For this reason he stayed, that Lazarus might die and be buried and the Jews might not say he raised one who had only swooned.

For this reason he foretells, lest when he suddenly goes there they be troubled.

"They are seeking to stone you" and what follows they said as not yet perfected and thinking that he also suffered unwillingly, so that he said this: "Are there not twelve hours" and what follows (John 11:9).

Just as the day is unstable, shifting from hour to hour, so also is human opinion—that is, the Jews'. If the one who walks in day does not stumble, how would I who enlighten all undergo the things of the ill-advised?

He speaks as to one living when he says "let us go"; for to him Lazarus lived as God.

Lest we appear without affection, let us hasten to our friend's salvation, overlooking Jewish plots.

The Lord called himself life, not a living being; for a living being is receptive of life, but life is what supplies living, as wisdom and the wise: the one receives, the other gives.

If this had not happened by God's economy, the evangelist would not have mentioned it; it happened so that even unwilling they might come and witness the sign.

Christ, grieved and seeing grief moved in himself and the flesh nodding toward tears, rebukes the flesh by the Holy Spirit's power, which, not bearing the movement of the Godhead united to it, trembles and masters the grief; for it was not fitting for the one who brings the hope of resurrection to weep over a dead man.

As one without love of display he said this and pretends not to know, because of the lowliness of human nature—he who knows all as God—that he might draw many to the place.

He asks not as ignorant, he who knew this from a long distance, but so that on the pretext of pointing out the place they may come and see the sign.

Sympathizing with those who wept, he wept—not for the one he was about to raise.

Again he rebukes the passion, that we may learn that he became man without change as we are.

Because of the excess of the wonder Martha somehow again disbelieves.

In things beyond nature God's glory appears. Because of the hearers' weakness he says the Father's glory; because of freedom from vanity he did not say "you will see my glory" but the Father's.

Being equal to the Father he thanks him, that we may give thanks to the one above ourselves. This is said among friends and equals.

As if the soul were far off he calls with a cry, not as if it were in the tomb, as the Greeks' children mythologize. The Lord's cry was a type of the "great trumpet" that will sound in the common resurrection. The command is God-befitting and royal.

So also the universal resurrection is going to happen "in a moment, in the twinkling of an eye" (1 Corinthians 15:52). And it is almost a similar sign of the

Greek · §22

μὴ εἶναι πρὸς θάνατον τὴν ἀσθένειαν. οὐ τοσαύτης ἦν δόξης καὶ θαύματος τὸ ἐγεῖραι τὸν Λάζαρον ἐκ τῆς νόσου, ὅσον τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν. 370 {3Jο 11, 6}3∆ιὰ τοῦτο δὲ ἔμεινεν, ἵνα ἀποθάνῃ καὶ ταφῇ καὶ μὴ εἴπωσιν οἱ Ἰουδαῖοι, ὅτι καρωθέντα αὐτὸν ἀνέστησεν. 371 {3Jο 11, 7}3∆ιὰ τοῦτο προλέγει, ἵνα μὴ ἀθρόον ἀπελθόντος ® αὐτοῦ ἐκεῖ ταραχθῶσιν. 372 {3Jο 11, 8 9}3Τὸ δὲ ζητοῦσί σε λιθάσαι καὶ τὰ ἑξῆς ὡς μήπω ὄντες ἀπηρτισμένοι καὶ νομίζοντες, ὅτι καὶ ἄκων ἔπασχεν, εἰπεῖν αὐτὸν τοῦτο οὐχὶ δώδεκα ὧραί εἰσι καὶ τὰ ἑξῆς. 373 {3Jο 11, 9}3Ὥσπερ ἄστατος ἡ ἡμέρα ἀπὸ ὥρας εἰς ὥραν μεταβαίνουσα, οὕτω καὶ ἡ τῶν ἀνθρώπων γνώμη, ὅ ἐστιν τῶν Ἰουδαίων. εἰ ὁ ἐν ἡμέρᾳ περιπατῶν οὐ προσκόπτει, πῶς ἐγὼ ὁ πάντας φωτίζων ὑπομένοιμι τὰ τῶν ἀβουλήτων; 374 {3Jο 11, 15}3Ὡς πρὸς ζῶντα λέγει, ὅτι ἄγωμεν· αὐτῷ γὰρ ἔζη ὡς θεῷ. 376 {3Jο 11, 16}3Ἵνα μὴ ἀφιλόστοργοι φανῶμεν, σπεύσωμεν ἐπὶ τὴν τοῦ φίλου ἡμῶν σω τηρίαν ὑπερορῶντες τῶν Ἰουδαϊκῶν ἐπιβουλῶν. 377 {3Jο 11, 25}3Ζωὴν ἑαυτὸν εἶπεν ὁ κύριος, οὐ ζῷον· τὸ μὲν γὰρ ζῷον δεκτικόν ἐστι ζωῆς, ἡ δὲ ζωὴ παρεκτικὴ τοῦ ζῆν ὡς ἡ σοφία καὶ ὁ σοφός· ὁ μὲν λαμβάνει, ἡ δὲ δίδωσιν. 378 {3Jο 11, 31}3Εἰ μὴ οἰκονομίᾳ τοῦ θεοῦ τοῦτο ἐγεγόνει, οὐκ ἂν ἐμέμνητο αὐτοῦ ὁ εὐαγγελιστής· γέγονε δέ, ἵνα καὶ ἄκοντες παραγένωνται καὶ μαρτυρήσωσι τῷ σημείῳ. 379 {3Jο 11, 33}3Λυπηθεὶς ὁ Χριστὸς καὶ ὁρῶν ἐν ἑαυτῷ κινηθεῖσαν τὴν λύπην καὶ νεύουσαν τὴν σάρκα πρὸς δάκρυον ἐπιπλήττει τῇ σαρκὶ τῇ τοῦ ἁγίου πνεύματος δυνάμει, ἥτις μὴ ἐνεγκοῦσα τὸ τῆς ἑνωθείσης αὐτῷ θεότητος κίνημα τρέμει καὶ τῆς λύπης περικρατεῖ· οὐδὲ γὰρ ἥρμοζεν ἐπὶ νεκρῷ δακρύειν τῷ τὴν ἐλπίδα τῆς ἀναστάσεως εἰσάγοντι. 380 {3Jο 11, 34}3Ὡς ἀφιλόκομπος τοῦτο εἶπεν καὶ ἀγνοεῖν σχηματίζεται διὰ τὸ τῆς ἀνθρω πίνης φύσεως ταπεινὸν ὁ πάντα εἰδὼς ὡς θεός, ἵνα πολλοὺς ἑλκύσῃ εἰς τὸν τόπον. 381 {3Jο 11, 34}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ ὁ πρὸ πολλοῦ διαστήματος τοῦτο εἰδώς, ἀλλ' ἵνα προφάσει τοῦ ὑποδεῖξαι τὸν τόπον ἔλθωσιν καὶ ἴδωσιν τὸ σημεῖον. 382 {3Jο 11, 35}3Συμπαθήσας τοῖς δακρύουσιν ἐδάκρυσεν, οὐχ ὃν ἔμελλεν ἀνιστᾶν. 383 {3Jο 11, 38}3Πάλιν ἐπιτιμᾷ τῷ πάθει, ἵνα μάθωμεν, ὅτι ἄνθρωπος γέγονεν ἀτρέπτως ὡς ἡμεῖς. 384 {3Jο 11, 39}3∆ιὰ τὴν ὑπερβολὴν τοῦ θαύματος τρόπον τινὰ πάλιν ἀπιστεῖ ἡ Μάρθα. 385 {3Jο 11, 40}3Ἐν τοῖς ὑπὲρ φύσιν φαίνεται ἡ τοῦ θεοῦ δόξα. διὰ τὸ ἀσθενὲς τῶν ἀκροατῶν τὴν τοῦ πατρὸς δόξαν φησίν, διὰ τὸ ἀκενόδοξον οὐκ εἶπεν ὄψει τὴν δόξαν μου, ἀλλὰ τὴν τοῦ πατρός. 386 {3Jο 11, 41}3Ἴσος δὲ ὢν τῷ πατρὶ εὐχαριστεῖ αὐτῷ, ἵνα ἡμεῖς τῷ ὑπὲρ ἑαυτοὺς εὐχα ριστῶμεν. τοῦτο ἐπὶ φίλων λέγεται καὶ ὁμοτίμων. 387 {3Jο 11, 43}3Ὡς πόρρωθεν οὖσαν τὴν ψυχὴν διὰ κραυγῆς καλεῖ, οὐ μὴν ὡς οὖσαν ἐν τῷ μνήματι, ὡς Ἑλλήνων μυθεύουσι παῖδες. ἡ δὲ κραυγὴ τοῦ κυρίου τύπος ἦν τῆς «μεγάλης σάλπιγγος» τῆς μελλούσης ἠχῆσαι ἐν τῇ κοινῇ ἀναστάσει. θεοπρεπὲς δὲ καὶ βασιλικὸν τὸ κέλευσμα. 388 {3Jο 11, 44}3Οὕτω καὶ ἡ καθολικὴ μέλλει γενέσθαι ἀνάστασις «ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ». ὅμοιον δὲ σημεῖον σχεδὸν τῆς

Council; Caiaphas; withdrawal (John 11:44–55)§23

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23resurrection: that with hands and feet and eyes bound he came out walking. By the loosing they witnessed that it was not a phantom but Lazarus.

From this it is clear that not all the Jews around Mary saw Lazarus's resurrection, but some of them, who also believed in Christ. The rest, hearing from those who had seen, went down to the Pharisees, stirring them against him as one who had dared something unholy; for they accused him as having ordered the buried to be dug up. Then he says they gathered a council against him and reasoned, saying: If we leave him thus, all will believe in him and the Romans will come upon us on suspicion of tyranny and will destroy our city. These things, even if they said them from envy, also came out when they did not expect it, when they crucified him.

They accused him as having dared something unholy—as ordering the buried to turn back. After so many proofs they spoke as of a bare man, not knowing that he was the Christ, maker of the signs.

If, they say, those who believe in him make him king, the Romans will come upon us as having tyrannized and will strip us of everything. To avoid undergoing the terrible things they said he should be destroyed. And when they murdered him, the grievous things came out against them.

When priesthoods became purchasable, priests no longer served for their whole lifetime nor by lineage, but the Romans gave it to whom they wished, succeeding them when they wished.

With a mouth speaking only, not with the Holy Spirit's grace touching his heart, the gift of foretelling was given him for the honor of the priesthood, not as to a prophet. Prophesying benefits no one. It fits against those who do not believe rightly yet foretell some things, who if they say on the day of judgment to the Lord, "Lord, did we not prophesy in your name," will hear that "I never knew you" (Matthew 7:22–23). So one must not be led astray from this; for prophecy is not a fruit of good works by which we recognize the saints, but wholly the Spirit's work, even if it speaks through human instruments—that is, human tongues.

Christ underwent death for the common salvation of all.

The evangelist calls children of God the faithful from the nations who were "far" and have become "near" into "one body," having Christ as one head (Ephesians 2:13–16). He proclaims beforehand what he does not know, glorifying Christ by necessity as also Balaam did.

He withdraws for the Jews' condemnation, not from cowardice, and teaches us at the peak of anger not to throw ourselves into dangers. He fled waiting for the fitting time of the passion and sparing their salvation.

Those who had sinned voluntary or involuntary faults did not keep the Passover unless they had been purified

Greek · §23

ἀναστάσεως τὸ δεδεμένων τῶν χειρῶν καὶ τῶν ποδῶν καὶ τῶν ὀφθαλμῶν ἐξελθεῖν περιπατοῦντα. διὰ τοῦ λύειν ἐμαρτύρουν, ὅτι οὐκ ἦν φάντασμα, ἀλλ' ὁ Λάζαρος ἦν. ® 389 {3Jο 11, 45 48}3Ἐκ τούτου δῆλόν ἐστιν, ὅτι οὐ πάντες οἱ περὶ τὴν Μαρίαν Ἰουδαῖοι ἐθεάσαντο τὴν ἀνάστασιν Λαζάρου, ἀλλά τινες ἐξ αὐτῶν, οἳ καὶ ἐπίστευ σαν εἰς Χριστόν. οἱ δὲ λοιποὶ ἀκούσαντες ὑπὸ τῶν τεθεαμένων ταῦτα κατῆλθον πρὸς τοὺς Φαρισαίους διερεθίζοντες αὐτοὺς κατ' αὐτοῦ ὡς ἀνόσιον τετολ μηκότος· διέβαλλον γὰρ ὡς τὸν τεθαμμένον ἀνασκάψαι ἐπιτάξαντα. εἶτά φησιν, ὅτι συνήγαγον κατ' αὐτοῦ συνέδριον καὶ διελογίζοντο λέγοντες· ἐὰν ἀφῶ μεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτὸν καὶ ἐπέρχονται ἡμῖν οἱ Ῥωμαῖοι ὡς ἐπὶ ὑποψίᾳ τυραννίδος καὶ καθελοῦσιν ἡμῶν τὴν πόλιν. ταῦτα δέ, εἰ καὶ βασκαίνοντες ἔλεγον, ἀλλ' ἐξέβη καὶ μὴ προσδοκώντων αὐτῶν, ὅτε αὐτὸν ἐσταύρωσαν. 390 {3Jο 11, 46}3Ὡς ἀνόσιόν τι τετολμηκότα ποιῆσαι διέβαλλον ὡς τὸν τεθαμμένον ἀνα κάμψαι ἐπιτάξαντος. μετὰ τοσαύτας ἀποδείξεις ὡς περὶ ψιλοῦ ἀνθρώπου ἔλεγον ἀγνοοῦντες, ὅτι αὐτὸς ἦν ὁ Χριστὸς ὁ τῶν σημείων δημιουργός. 391 {3Jο 11, 48}3Ἐάν, φησίν, οἱ πιστεύοντες εἰς αὐτὸν ποιήσωσιν αὐτὸν βασιλέα, ἐπέρ χονται ἡμῖν ὡς τυραννήσασιν οἱ Ῥωμαῖοι καὶ γυμνοῦσιν ἡμᾶς πάντων. διὰ τὸ μὴ ὑπομεῖναι τὰ δεινὰ ἔλεγον, ἵνα ἀναιρεθῇ. καὶ ὅτε αὐτὸν ἐφόνευσαν, ἐξέβη τὰ λυπηρὰ κατ' αὐτῶν. 392 {3Jο 11, 49}3Ὅτε ἐγένοντο ὠνηταὶ αἱ ἱερωσύναι, οὐκέτι τὸν ἅπαντα χρόνον ἑαυτῶν οἱ ἱερεῖς ἱεράτευον οὔτε κατὰ γένος, ἀλλ' οἷς ἐβούλοντο οἱ Ῥωμαῖοι ® ἐδίδουν αὐτὴν διαδεχόμενοι αὐτούς, ὅτε ἤθελον. 393 {3Jο 11, 49 51}3Στόματι λαλοῦντι μόνον, οὐ μὴν τῆς τοῦ ἁγίου πνεύματος χάριτος ἁψαμένης αὐτοῦ τῆς καρδίας, πρὸς τιμὴν τῆς ἱερατείας ἐδόθη αὐτῷ τὸ προειπεῖν, οὐ μὴν ὡς προφήτῃ. οὐδὲν δὲ ὠφελεῖ τινα τὸ προφητεύειν. ἁρμόζει κατὰ τῶν μὴ ὀρθῶς πιστευόντων προλεγόντων δέ τινα, οἵτινες, ἐὰν εἴπωσιν ἐν «ἡμέρᾳ» κρίσεως τῷ κυρίῳ· «κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν», ἀκούσονται, «ὅτι» οὐκ οἶδα «ὑμᾶς». οὐ δεῖ οὖν ἐκ τούτου πλανηθῆναι· ἡ γὰρ προφητεία οὐκ ἔστι καρπὸς ἔργων ἀγαθῶν, ἐξ ὧν τοὺς ἁγίους καταλαμβάνομεν, ἀλλὰ τὸ πᾶν τοῦ πνεύματος ἔργον, εἰ καὶ δι' ὀργάνων ἀνθρωπίνων, ὅ ἐστιν γλώττης ἀνθρώπων, λαλεῖ. 394 {3Jο 11, 52}3 394Ὑπὲρ τῆς κοινῆς ἁπάντων σωτηρίας ὁ Χριστὸς τὸν θάνατον ὑπέμεινεν. 395 {3Jο 11, 52}3Τέκνα θεοῦ τοὺς πιστοὺς καλεῖ ὁ εὐαγγελιστὴς τοὺς ἐξ ἐθνῶν τοὺς «μακρὰν» ὄντας καὶ «ἐγγὺς» γεγονότας «εἰς ἓν σῶμα», μίαν κεφαλὴν ἔχοντας τὸν Χριστόν. προαναφωνεῖ ὃ οὐκ οἶδεν, δοξάζων τὸν Χριστὸν κατ' ἀνάγκην ὡς καὶ ὁ Βαλαάμ. 396 {3Jο 11, 54}3Εἰς κατάκριμα τῶν Ἰουδαίων ἀναχωρεῖ οὐ δειλιῶν καὶ ἡμᾶς διδάσκων ἐν ἀκμῇ τῆς ὀργῆς μὴ ἐπιρρίπτειν ἑαυτοὺς κινδύνοις. ἔφυγεν ἀναμένων τὸν ἐπιτήδειον τοῦ πάθους καιρὸν καὶ τῆς ἐκείνων φειδόμενος σωτηρίας. 397 {3Jο 11, 55}3Οἱ ἡμαρτηκότες ἑκούσια ἢ ἀκούσια πταίσματα οὐκ ἐποίουν τὸ πάσχα, εἰ μὴ ἡγνίσθησαν

Bethany anointing; palms; nations' colt (John 12:1–16)§24

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24with the customary purification.

But Lazarus did not die at once after appearing; he lived on eating and drinking and doing the usual things, which the evangelist said as marveling.

Martha is seen as practical virtue, Mary as spiritual contemplation. Others take Martha as the old covenant, which prepares the Lord's table through the testimony of the old things, established by doctrines concerning Christ, and Mary as evangelical instruction, which anointing the Lord's feet with myrrh—that is, his economy upon the earth—filled the whole earth with fragrance, which is the house of all humanity. Others understand Martha as the Jews' synagogue wanting to serve God through fleshly things, and Mary as the church from the nations offering spiritual sacrifices and fragrant faith to God and wiping the blessing from his flesh through mystical participation.

For in the rank of fragrance the knowledge of Christ was going to fill the world.

Judas blames that she brought myrrh and not silver, not knowing what is truly good; for the gift-bearing toward God ought to be preferred to the poor.

The Lord endured him stealing, lest he say that for love of money and want I made the betrayal. Judas was a temple robber, stealing money dedicated to God.

Toward conviction of the senseless Judas he mentioned the burial. What he means is this: wait a little and I will go away. He speaks in defense of the woman, lest he seem to prefer himself to the poor.

Saying "leave her" he convicts Judas's hypocrisy as blaming things worthy of praise. And since the myrrh's expense was not for luxury but for mystical need, he apologizes for Mary, even if she did not know the economy of the mystery. And by mentioning burial he shames Judas, that for shameful gain he was going to betray the teacher.

When there is need of spiritual liturgy or hymnody, one must not leave these and go off about beneficence, but after these liturgies.

They almost made a charge against the man because he had suffered well.

As to one who had conquered death they met him with palms; for David's prophecy is fulfilled through this.

The donkey is a type of the nations, whom the Lord, being unclean, made subject. The colt is a type of the nations, whom the Lord, sitting, leads up into the "Jerusalem above," of which the earthly is a type. He calls them a colt because they were untrained in the faith according to piety.

For this reason they did not know, lest they take offense if, being king, he is going to suffer such things, and because they could not at once contain the knowledge of the kingdom.

And not using the law they went up to worship toward the law as toward something venerable

Greek · §24

τὸν συνήθη ἁγνισμόν. 398 {3Jο 12, 1–2}3Ὁ δὲ Λάζαρος οὐ φανεὶς εὐθὺς ἀπέθανεν, ἀλλ' ἐπέζησεν ἐσθίων καὶ πίνων καὶ τὰ συνήθη πράττων, ὅπερ ὡς ἀποθαυμάζων ὁ εὐαγγελιστὴς εἶπεν. 399 {3Jο 12, 1–4}3Ἡ Μάρθα θεωρεῖται εἰς τὴν πρακτικὴν ἀρετήν, ἡ δὲ Μαρία εἰς τὴν πνευματικὴν θεωρίαν. ἄλλοι τὴν Μάρθαν ἐκλαμβάνουσιν εἰς τὴν παλαιὰν δια θήκην, ἥτις τὴν τοῦ κυρίου τράπεζαν εὐτρεπίζει διὰ τῆς τῶν παλαιῶν μαρτυρίας τοῖς περὶ Χριστοῦ συνισταμένη δόγμασιν, τὴν δὲ Μαρίαν εἰς τὴν εὐαγγελικὴν παιδείαν, ἥτις μύρῳ τρίβουσα τοὺς πόδας τοῦ κυρίου, τοῦτ' ἔστι τὴν περὶ τὴν γῆν αὐτοῦ οἰκονομίαν, εὐωδίας ἐπλήρωσεν ὅλην τὴν γῆν, ἥτις ἐστὶν οἶκος πάσης τῆς ἀνθρωπότητος. ἄλλοι τὴν Μάρθαν νοοῦσι τὴν τῶν Ἰουδαίων συνα γωγὴν διὰ τῶν σαρκικῶν θεραπεύειν θέλουσαν τὸν θεόν, τὴν δὲ Μαρίαν τὴν ἐξ ἐθνῶν ἐκκλησίαν τὴν πνευματικὰς θυσίας καὶ εὐώδη πίστιν προσάγουσαν θεῷ καὶ ἀναματτομένην τὴν ἀπὸ τῆς σαρκὸς αὐτοῦ εὐλογίαν διὰ τῆς μυστικῆς μεταλήψεως. 400 {3Jο 12, 3}3Ἐν τάξει γὰρ εὐωδίας ἡ τοῦ Χριστοῦ γνῶσις ἔμελλεν πληροῦν τὸν κόσμον. 401 {3Jο 12, 5}3Μέμφεται Ἰούδας, ὅτι μύρον προσήνεγκε καὶ οὐκ ἀργύριον ἀγνοῶν τὸ ὄντως καλόν· δεῖ γὰρ τὴν εἰς τὸν θεὸν δωροφορίαν προτιμοτέραν εἶναι τῶν πτωχῶν. 402 {3Jο 12, 6}3Ἠνείχετο αὐτοῦ ὁ κύριος κλέπτοντος, ἵνα μὴ εἴπῃ, ὅτι διὰ χρημάτων ἔρωτα καὶ ἔνδειαν ἐποιησάμην τὴν προδοσίαν. ἱερόσυλος ἦν ὁ Ἰούδας τὰ τῷ θεῷ ἀνατεθειμένα χρήματα κλέπτων. 403 {3Jο 12, 7}3Πρὸς ἔλεγχον τοῦ ἀναισθήτου Ἰούδα ἐμνήσθη τοῦ ἐνταφιασμοῦ. ὃ δὲ λέγει, τοῦτό ἐστιν· ἀνάμεινον μικρὸν καὶ ἀπελεύσομαι. τῆς γυναικὸς ὑπεραπολο γεῖται, ἵνα μὴ δόξῃ προτιμᾶν ® ἑαυτὸν τῶν πτωχῶν. 404 {3Jο 12, 7 8}3Εἰπὼν ἄφες τὴν τοῦ Ἰούδα ὑπόκρισιν ἐλέγχει τὰ ἄξια ἐπαίνου μεμφο μένου. ἐπειδὴ δὲ ἡ τοῦ μύρου δαπάνη οὐ διὰ τρυφὴν ἐγένετο, ἀλλὰ διὰ χρείαν μυστικήν, ἀπολογεῖται ὑπὲρ τῆς Μαρίας, εἰ καὶ ἠγνόει τοῦ μυστηρίου τὴν οἰκονομίαν. δι' ὧν δὲ εἶπεν ἐνταφιασμόν, καταισχύνει τὸν Ἰούδαν, ® ὅτι δι' αἰσχρο κερδίαν ἔμελλε προδοῦναι τὸν διδάσκαλον. 405 {3Jο 12, 7 8}3Ὅτε χρεία ἐστὶ πνευματικῆς λειτουργίας ἢ ὑμνῳδίας, οὐ δεῖ ταύτας ἐᾶν καὶ ἀπιέναι περὶ εὐποιΐας, ἀλλὰ μετὰ τὰς λειτουργίας ταύτας. 406 {3Jο 12, 10}3Μονονουχὶ ἔγκλημα ® ἐποιοῦντο κατὰ τοῦ ἀνθρώπου, ὅτι καλῶς ἔπαθεν. 407 {3Jο 12, 12 13}3Ὡς νενικηκότι τὸν θάνατον ὑπήντησαν αὐτῷ μετὰ βαΐων· ἡ γὰρ ∆αβὶδ προφητεία διὰ ® τούτου πληροῦται. 408 {3Jο 12, 14 15}3Τύπος ἐστὶ τοῦ ὄνου τὰ ἔθνη, οὓς ὁ κύριος ὄντας ἀκαθάρτους πεποίηκεν ὑποχειρίους. τύπος δέ ἐστιν ὁ πῶλος τῶν ἐθνῶν, ὃν ὁ κύριος καθίσας ἀνάγει εἰς τὴν «ἄνω Ἰερουσαλήμ», ἧς τύπος ἡ ἐπίγειος. πῶλον δὲ αὐτοὺς καλεῖ, ἐπειδὴ ἀγύμναστοι ἦσαν τῆς κατ' εὐσέβειαν πίστεως. 409 {3Jο 12, 16}3∆ιὰ τοῦτο ἠγνόουν, ἵνα μὴ σκανδαλισθῶσιν, εἴ γε βασιλεὺς ὢν τοιαῦτα μέλλει πάσχειν, καὶ ὅτι οὐκ ἐδύναντο εὐθὺς χωρῆσαι τὴν γνῶσιν τῆς βασιλείας. 410 {3Jο 12, }3Καὶ μὴ χρώμενοι τῷ νόμῳ ἀνῄεσαν προσκυνήσοντες εἰς τὸν νόμον ὡς εἰς σεπτὸν ®

Hour for the nations; grain, glory, and light (John 12:21–38)§25

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25…place because of the miracles that happened among the Jews. So then it is time for the disciples to pass over to the nations, even if at the beginning they did not do this, so that the Jews might not take offense.

He calls glory the resurrection, after which he was glorified as Son of God.

Do not be troubled if I die; for then the proclamation grows all the more and those from the nations believe. And do not disbelieve; for this also happens in the grain. When I suffer and die, I rise with greater glory; for all are going to believe in me as God.

The one who has despised life in this world acquires the incorruptible in the age to come. That one loves his own soul and loses it who does its illicit desires; but the one who hates and saves it is the one who does not obey it when it commands what is illicit.

Through the resurrection from the dead. And he calls glory the cross, through which human beings came to know the Father’s name.

The Son was always conspicuous in wonders, having the Father as fellow-worker, and he glorifies him again through the sign at his death; for as man he was raised through the Father, even if as God by nature the Son raised himself.

How the voice was arranged is not ours to say; for the Father did not speak as having a body, as some heretics have tried to claim.

To the crowd the voice was indistinct; but perhaps because it was made known to the disciples through Christ, the Jews ought to have understood that it was the Father who answered back in the way he knows; for Jesus did not ask that thunder happen.

Through faith or unbelief—some being made God’s own, others being set as enemies—all humanity is judged through me, saying to the devil as in a courtroom: granted that you murdered the other human beings as sinners, why also the Lord? The time of the advent is a judgment of the world, since Christ is about to justify human beings and free them from the devil’s greed, not to condemn them now; for Christ’s death justifies all humanity against the devil who wronged the world, when the judgment takes place.

By saying “all,” he also signifies those from the nations. And he draws them as ones held by a tyrant and unable to flee of themselves—which elsewhere he calls a snatching. And let someone say, How did he also prevail over you? Not only because I rise, but also because I draw all to believe in me, that I am God, not a mere man.

He showed that he suffered willingly and knowing that he was not only dying but also by what manner; the evangelist named the cross death.

The Jews do not understand that Christ is slaughtered as a sheep, yet rising he remains forever, dying no longer.

He calls light the evangelical teaching, and darkness ignorance or the condemnation of the ungodly. He himself is the light. And he speaks of a time both the season before the passion and the whole of the present life, by love of humanity urging them toward faith.

Those who walk in light become sons of light. And if above he called the faithful sons of God, nothing follows from this; for Father and Son have one operation.

The way of salvation is faith into Christ, which makes sons of light—that is, of the Father; for the Son is light and the Father is, as of one nature.

Knowing as God that they were angry, he withdrew, giving time to test what had been spoken to them, not out of fear.

Let no one say: Why then did Christ come, knowing that they would not believe? For it must be said: so that the Jews might not have a pretext for unbelief, since the prophets also spoke knowing that they were not persuaded.

They were not forced by Isaiah’s prophecy into refusing to be persuaded, but because

Greek · §25

τόπον διὰ τὰ γενόμενα θαύματα περὶ Ἰουδαίους. 411 {3Jο 12, 21}3Καιρὸς τοίνυν τοῦ μεταβῆναι τοὺς μαθητὰς εἰς τὰ ἔθνη, εἰ καὶ κατὰ τὴν ἀρχὴν οὐκ ἐποίησαν τοῦτο, ἵνα μὴ σκανδαλισθῶσιν οἱ Ἰουδαῖοι. 412 {3Jο 12, 24}3∆όξαν καλεῖ τὴν ἀνάστασιν, μεθ' ἣν ὡς υἱὸς θεοῦ ἐδοξάσθη. 413 {3Jο 12, 24}3Μὴ θορυβεῖσθε, ἐὰν ἀποθάνω· τότε γὰρ μᾶλλον αὔξει τὸ κήρυγμα καὶ οἱ ἐξ ἐθνῶν πιστεύουσιν. καὶ μὴ ἀπιστεῖτε· καὶ γὰρ ἐν τῷ σίτῳ τοῦτο γίνεται. ὅταν παθὼν ἀποθάνω, ἀνίσταμαι μετὰ πλείονος δόξης· μέλλουσι γὰρ πάντες πιστεύειν εἰς ἐμὲ ὡς θεόν. 414 {3Jο 12, 25}3Ὁ τῆς ἐν τῷ κόσμῳ τούτῳ καταφρονήσας ζωῆς τὴν ἄφθαρτον κτᾶται ἐν τῷ μέλλοντι.ἐκεῖνός ἐστιν ὁ φιλῶν τὴν ἑαυτοῦ ψυχὴν καὶ ἀπολλύων αὐτὴν ὁ τὰς ἐπιθυμίας αὐτῆς ποιῶν τὰς ἀτόπους, ὁ δὲ μισῶν καὶ σῴζων αὐτὴν ὁ μὴ πειθόμενος αὐτῇ ἐπιταττούσῃ τὰ ἄτοπα. 415 {3Jο 12, 28}3∆ιὰ τῆς ἐκ νεκρῶν ἀναστάσεως. δόξαν δὲ καλεῖ τὸν σταυρόν, δι' οὗ οἱ ἄν θρωποι ἔγνωσαν τὸ τοῦ πατρὸς ὄνομα. 416 {3Jο 12, 28}3Περίβλεπτος μὲν ἦν ἀεὶ ὁ υἱὸς ἐν τοῖς παραδόξοις συνεργὸν ἔχων τὸν πατέρα καὶ εἰσαῦθις δὲ δοξάζει διὰ τοῦ ἐπὶ τῷ θανάτῳ σημείου· ὡς γὰρ ἄνθρωπος διὰ τοῦ πατρὸς ἠγέρθη, εἰ καὶ ὡς φύσει θεὸς ὁ υἱὸς ἑαυτὸν ἤγειρεν. 417 {3Jο 12, 28}3Πῶς ἡ φωνὴ διεσκευάσθη, οὐχ ἡμῶν ἐστιν εἰπεῖν· οὐ γὰρ σῶμα ἔχων ὁ πατὴρ ἐλάλησεν, ὥς τινες ἐπεχείρησαν εἰπεῖν αἱρετικοί. 418 {3Jο 12, 29}3Τῷ μὲν πλήθει ἄσημος ἡ φωνή, ἴσως δὲ ὅτι τοῖς μαθηταῖς διὰ τοῦ Χριστοῦ ἐγνωρίσθη, ἔδει νοῆσαι τοὺς Ἰουδαίους, ὅτι ὁ πατὴρ ἦν ὁ ἀντιφθεγξάμενος καθ' ὃν οἶδε τρόπον· οὐ γὰρ βροντὴν ᾔτησεν ὁ Ἰησοῦς γενέσθαι. 419 {3Jο 12, 31}3∆ιὰ πίστεως ἢ ἀπιστίας τῶν μὲν οἰκειουμένων θεῷ, τῶν δὲ ἐχθρῶν καθισταμένων κρίνεται δι' ἐμοῦ πᾶσα ἀνθρωπότης, τῷ διαβόλῳ ὡς ἐπὶ δι καστηρίου λέγουσα· ἔστω φησὶ τοὺς ἄλλους ἀνθρώπους ὡς ἁμαρτωλοὺς ἐφό νευσας, ἵνα τί καὶ τὸν κύριον; ὁ τῆς ἐπιδημίας καιρὸς κρίσις ἐστι τοῦ κόσμου μέλλοντος Χριστοῦ τοὺς ἀνθρώπους δικαιοῦν καὶ ἀπαλλάττειν τῆς τοῦ διαβόλου πλεονεξίας, οὐ νῦν κατακρίνειν· ὁ γὰρ Χριστοῦ θάνατος τὴν πᾶσαν ἀνθρω πότητα δικαιοῖ κατὰ τοῦ τὸν κόσμον ἀδικήσαντος διαβόλου τῆς κρίσεως γινο μένης. 4 {3Jο 12, 32}3Εἰπὼν πάντας καὶ τοὺς ἐξ ἐθνῶν σημαίνει. ἕλκει δὲ ὡς ὑπὸ τυράννου κατεχομένους καὶ οὐ δυναμένους ἀφ' ἑαυτῶν φυγεῖν, ὅπερ ἀλλαχοῦ καλεῖ ἁρ παγήν. καὶ λεγέτω τις, πῶς καὶ σοῦ περιεγένετο; οὐ γὰρ μόνον, ὅτι ἀνίσταμαι, ἀλλὰ καὶ πάντας ἕλκω εἰς τὸ πιστεῦσαι εἰς ἐμέ, ὅτι θεός εἰμι, οὐ ψιλὸς ἄν θρωπος. 421 {3Jο 12, 33}3Ἔδειξεν, ὅτι ἑκὼν ἔπαθε καὶ εἰδώς, ὅτι οὐ μόνον ἀπέθνῃσκεν, ἀλλὰ καὶ ποίῳ τρόπῳ, ὁ εὐαγγελιστὴς τὸν σταυρὸν ὠνόμασε θάνατον. 422 {3Jο 12, 34}3Ἀγνοοῦσιν Ἰουδαῖοι, ὅτι Χριστὸς ὡς μὲν πρόβατον σφαγιάζεται, ἀναστὰς δὲ μένει εἰς τὸν αἰῶνα μηκέτι ἀποθνῄσκων. 423 {3Jο 12, 35}3Φῶς καλεῖ τὴν εὐαγγελικὴν διδασκαλίαν, σκότος δὲ τὴν ἄγνοιαν ἢ τὴν ἀσεβῶν κατάκρισιν. αὐτός ἐστι τὸ φῶς. χρόνον δὲ λέγει καὶ τὸν πρὸ τοῦ πάθους καιρὸν καὶ πᾶσαν τὴν νῦν ζωὴν διὰ φιλανθρωπίαν προτρεπόμενος αὐτοὺς εἰς πίστιν. 424 {3Jο 12, 36}3Οἱ ἐν φωτὶ περιπατοῦντες υἱοὶ φωτὸς γίνονται. εἰ δὲ ἄνω υἱοὺς θεοῦ εἶπεν τοὺς πιστούς, οὐδὲν ἐκ τούτου· μία γὰρ ἐνέργεια πατρὸς καὶ υἱοῦ. 425 {3Jο 12, 36}3 425Ὁδὸς σωτηρίας ἡ εἰς Χριστὸν πίστις, ἥτις ποιεῖ υἱοὺς φωτός, ὅ ἐστι τοῦ πατρός· φῶς γὰρ ὁ υἱὸς καὶ ὁ πατὴρ ὡς μιᾶς φύσεως. 426 {3Jο 12, 36}3Εἰδὼς ὡς θεός, ὅτι ὠργίζοντο, ὑπανεχώρησεν διδοὺς καιρὸν τοῦ δοκι μάσαι τὰ λαληθέντα αὐτοῖς, οὐ δειλιῶν. 427 {3Jο 12, 37–38}3Μὴ λεγέτω τις· τί οὖν ἦλθεν ὁ Χριστὸς εἰδώς, ὅτι οὐ πιστεύσωσιν· λεκτέον γάρ, ἵνα μὴ σχῶσιν πρόφασιν τῆς ἀπιστίας Ἰουδαῖοι, ἐπεὶ καὶ οἱ προφῆται ἐλάλουν εἰδότες, ὅτι οὐκ ἐπείθοντο. 428 {3Jο 12, 38}3Οὐκ ἀπὸ τῆς προρρήσεως Ἠσαΐου ἐβιάσθησαν εἰς τὸ μὴ πεισθῆναι, ἀλλ' ὅτι

Hardened hearts; image of the Father; foot-washing begins (John 12:38–13:8)§26

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26they were obstinate they disobeyed. The Jews murdered the Lord through their own ill will, not so that they might fulfill the prophecies; for if it were so they would have been irreligious in that way.

God did not harden them, but allowed them to do what they wished. And they had the hardening from unbelief. Yet it was impossible that God’s foreknowledge, which foresaw the unbelief, not come out—not as compelling. Those unable to believe do not have a nature opposing belief, but a bad choice. Therefore the devil darkens them and God does not hinder.

For this reason the prophets foretell, so that the sober may flee the devil’s pits; for “they could not” stands in place of “they would not”; and elsewhere too we understand power as choice.

God did not harden their heart; for if he had, he would not have required of them an account, since he even forgives voluntary faults, but hands over the obstinate, blinded by the devil, to passions and a “depraved mind” (Romans 1:28); for while they were such, it was not just that they know the depth of the mystery—those who had shut the eyes of their mind.

Being image of the Father he shows the Father through himself. Through this he signifies the indistinguishability of essence, showing the consubstantial; for the divine is incorporeal. These things signify likeness.

Because of the hearers’ weakness he speaks as man. When I am honored, do not think you honor a man; for through me the Father is honored.

As the Father is light, so also the Son. Therefore Paul, wanting to show the great resemblance, calls the Son “radiance” of the Father (Hebrews 1:3): just as light appearing makes both itself clear and the things seen, so the Son, being light and having come, made both himself and the Father known to us.

The aim of the present coming was not to judge but to save the faithful. And so as not to give them occasion for unbelief, he refers the cause of unbelief toward him up to the Father.

For the word of his humility condemns them. The Son himself is going to judge the disobedient, not the word; for he speaks enigmatically. On the day of judgment the word that called us to salvation punishes those who disobeyed.

Being Word of the Father he himself interprets what is in the Father and makes it manifest. Therefore he also says he has received a commandment; for so among us too word publishes what is in the mind.

He says he does these things as from the Father, since the Jews saw him reshaping the shadow of the law toward the more spiritual.

Saying this he did not abolish his own authority, but shows that nothing alien to the Father is in the Son. I utter nothing contrary to the Father, nor as mine alone, but as common.

He foreknew the passion; therefore it must be said that he came willingly to suffer; for he would not unwillingly have endured so insulting a death. He calls hour the Passover feast at which he suffered; he calls his death a passing.

He loved them even before the Passover, having become man; but when he also handed himself over to die, then he perfectly showed his love toward human beings. Not only Jews but also others he has as his own as Creator. He calls his own all who are in the world.

He calls tradition the salvation of the faithful, which he himself also hands over in turn to the Father, because he was begotten from the Father’s essence.

As astonished the evangelist says that he washed the feet of the one who had set himself to hand him over to death. On the fifth day the supper; on the fourth Judas agreed to betray Christ; therefore he said the devil had already cast into the heart that Judas should betray him.

Through the touch he was cleansing their feet for readiness of the gospel. And he also leads them into humility.

When I am taken up, he says, then from the Spirit’s grace you will learn what is happening.

If you do not accept the lesson of humility, you have no share with me—that is, unless someone washes off the filth of sin through Christ’s grace, he does not

Greek · §26

δύστροποι ἦσαν ἠπείθησαν. ἐφόνευσαν οἱ Ἰουδαῖοι τὸν κύριον διὰ οἰκείαν κακόνοιαν, οὐχ ἵνα πληρώσωσι τὰς προφητείας· εἰ γὰρ ἂν οὕτω δυσ σεβεῖς ἦσαν. 429 {3Jο 12, 38}3Οὐχ ὁ θεὸς ἐπώρωσεν αὐτούς, ἀλλὰ συνεχώρησε ποιεῖν ἃ ἤθελον. ἔσχον δὲ τὴν πώρωσιν ἐκ τῆς ἀπιστίας. ἀδύνατον δὲ ἦν μὴ ἐκβῆναι τὴν τοῦ θεοῦ πρόγνωσιν προβλέπουσαν τὴν ἀπιστίαν, οὐκ ἀναγκάζουσαν. οἱ μὴ δυνάμενοι πιστεύειν οὐ φύσιν ἔχουσιν ἀντιπράττουσαν τῷ πιστεύειν, ἀλλὰ προαίρεσιν κακήν. διὸ ὁ διάβολος σκοτίζει αὐτοὺς καὶ οὐ κωλύει ὁ θεός. 431 {3Jο 12, 39}3∆ιὰ τοῦτο προλέγουσιν οἱ προφῆται, ἵνα οἱ νήφοντες φεύγωσι τοὺς δια βολικοὺς βόθρους· καὶ γὰρ τὸ οὐκ ἠδύναντο κεῖται ἀντὶ τοῦ οὐκ ἤθελον· καὶ γὰρ καὶ ἐν ἄλλοις δύναμιν τὴν προαίρεσιν νοοῦμεν. 432 {3Jο 12, 40}3Οὐχ ὁ θεὸς ἐπώρωσεν αὐτῶν τὴν καρδίαν· εἰ γὰρ ἄν, οὐκ ἂν ἀπῄ τησεν αὐτοὺς εὐθύνας, ὅπου γε καὶ τὰ ἑκούσια πταίσματα συγχωρεῖ, τοὺς δὲ δυστρόπους τυφλωθέντας ὑπὸ τοῦ διαβόλου παραδίδωσιν εἰς πάθη καὶ «ἀδόκιμον νοῦν»· ἐν ᾧ γὰρ τοιοῦτοι ἦσαν, οὐ δίκαιον ἦν αὐτοὺς γνῶναι τοῦ μυστηρίου τὸ βάθος τοὺς τῆς διανοίας αὐτῶν μύσαντας ὀφθαλμούς. 433 {3Jο 12, 45}3Εἰκὼν ὢν τοῦ πατρὸς δι' ἑαυτοῦ δείκνυσι τὸν πατέρα. διὰ τούτου τὸ ἀπαράλλακτον σημαίνει τῆς οὐσίας δεικνὺς τὸ ὁμοούσιον· ἀσώματον γὰρ τὸ θεῖον. ταῦτα τὴν ὁμοιότητα σημαίνει. 434 {3Jο 12, 45}3∆ιὰ τὸ ἀσθενὲς τῶν ἀκροατῶν ὡς ἄνθρωπος λαλεῖ. ὅταν ἐγὼ τιμῶμαι, μὴ ἄνθρωπον νομίσητε τιμᾶν· δι' ἐμοῦ γὰρ ὁ πατὴρ τιμᾶται. 435 {3Jο 12, 46}3Ὡς οὖν ὁ πατὴρ φῶς, οὕτω καὶ ὁ υἱός. διὸ δεῖξαι θέλων ὁ Παῦλος τὴν πολλὴν ἐμφέρειαν «ἀπαύγασμα» καλεῖ τοῦ πατρὸς τὸν υἱόν, ὥσπερ τὸ φῶς φανὲν καὶ ἑαυτὸ δῆλον ποιεῖ καὶ τὰ ὁρώμενα, οὕτως ὁ υἱὸς φῶς ὢν καὶ ἐλθὼν καὶ ἑαυτὸν ἐγνώρισεν ἡμῖν καὶ τὸν πατέρα. 436 {3ςο 12, 47–48}3Ὁ σκοπὸς τῆς νῦν παρουσίας γέγονεν οὐ διὰ τὸ κρῖναι, ἀλλὰ διὰ τὸ σῶσαι τοὺς πιστούς. ἵνα δὲ μὴ δῷ αὐτοῖς ἀφορμὴν ἀπιστίας, ἐπὶ τὸν πατέρα ἀνάγει τὴν αἰτίαν τῆς εἰς αὐτὸν ἀπιστίας. 437 {3Jο 12, 48}3Ὁ λόγος γὰρ ὁ τῆς ταπεινοφροσύνης αὐτοῦ κατακρίνει αὐτούς. αὐτὸς ὁ υἱὸς μέλλει κρίνειν τοὺς ἀπειθεῖς, οὐ μὴν ὁ λόγος· αἰνιγματωδῶς γὰρ λαλεῖ. ἐν ἡμέρᾳ κρίσεως ὁ πρὸς σωτηρίαν ἡμᾶς καλέσας λόγος ἀπειθήσαντας τιμω ρεῖται. 438 {3Jο 12, 49}3Λόγος ὢν τοῦ πατρὸς αὐτὸς ἑρμηνεύει τὰ ἐν τῷ πατρὶ καὶ φανεροποιεῖ. διὸ καὶ ἐντολὴν ἑαυτὸν εἰληφέναι λέγει· οὕτω γὰρ καὶἐν ἡμῖν λόγος δημο σιεύει τὰ ἐν τῷ νῷ. 439 {3Jο 12, 49}3Ὡς ἐκ πατρὸς λέγει ταῦτα ποιεῖν, ἐπείπερ ἑώρων αὐτὸν οἱ Ἰουδαῖοι τὴν τοῦ νόμου σκιὰν μεταπλάττοντα ἐπὶ τὸ πνευματικώτερον. 440 {3Jο 12, 50}3Τοῦτο λέγων οὐ τὴν ἑαυτοῦ ἐξουσίαν ἀνῄρει, ἀλλὰ δείκνυσιν, ὅτι οὐδὲν ἀλλότριον πατρὸς ἐν υἱῷ. οὐδὲν ἐναντίον φθέγγομαι τῷ πατρὶ οὐδὲ ὡς ἴδιον μόνον, ἀλλὰ κοινόν. 441 {3Jο 13, 1}3Προῄδει τὸ πάθος, διὸ λεκτέον, ὅτι ἑκὼν ἦλθεν εἰς τὸ παθεῖν· οὐ γὰρ ἂν ἄκων ὑπέμενεν τὸν οὕτως ἐφύβριστον θάνατον. ὥραν λέγει τὴν τοῦ πάσχα ἑορτήν, καθ' ἣν πέπονθε, μετάβασιν λέγει τὸν θάνατον αὐτοῦ. 442 {3Jο 13, 1}3Ἠγάπα μὲν αὐτοὺς καὶ πρὸ τοῦ πάσχα γεγονὼς ἄνθρωποσὅτε δὲ καὶ ἐπέδωκεν ἑαυτὸν εἰς τὸ ἀποθανεῖν, τότε τελείως ἐνεδείξατο τὴν εἰς τοὺς ἀνθρώ πους ἀγάπην. οὐ μόνον Ἰουδαίους, ἀλλὰ καὶ ἄλλους ἔχει ἰδίους ὡς δημι ουργός. ἰδίους λέγει πάντας τοὺς ἐν τῷ κόσμῳ. 443 {3Jο 13, 2}3Παράδοσιν καλεῖ τὴν τῶν πιστῶν σωτηρίαν, ἣν καὶ αὐτὸς ἀντιπαραδίδωσι τῷ πατρί, ὅτι ἐκ τῆς οὐσίας ἐγεννήθη τοῦ πατρός. 445 {3Jο 13, 2}3Ὡς ἐκπληττόμενος ὁ εὐαγγελιστὴς λέγει, ὅτι τοῦ προθεμένου αὐτὸν παρα δοῦναι εἰς θάνατον τοὺς πόδας ἔνιψεν. τῇ πέμπτῃ τὸ δεῖπνον, τῇ τετράδι ὁ Ἰούδας συνέθετο παραδοῦναι τὸν Χριστόν, διὸ εἶπε τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν ὁ Ἰούδας. 446 {3Jο 13, 6}3∆ιὰ τῆς ἁφῆς ἐκαθάριζεν αὐτῶν τοὺς πόδας εἰς ἑτοιμασίαν τοῦ εὐαγ γελίου. ἄγει δὲ καὶ εἰς ταπεινοφροσύνην. 447 {3Jο 13, 7}3Ὅταν, φησίν, ἀναληφθῶ, τότε ἐκ τῆς τοῦ πνεύματος χάριτος μαθήσῃ τὸ γινόμενον. 448 {3Jο 13, 8}3Ἐὰν μὴ καταδέξῃ τὸ τῆς ταπεινοφροσύνης μάθημα, οὐκ ἔχεις μέρος μετ' ἐμοῦ ἤτοι ἐὰν μή τις ἀπονίψηται τὸν τῆς ἁμαρτίας ῥύπον διὰ τῆς Χριστοῦ χάριτος, οὐ

Peter, Judas, and mutual glory (John 13:8–33)§27

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27attain life nor enjoy the kingdom of the heavens.

Having at first spoken against it through humility, now through excess of reverence Peter says something superfluous—both from fierce love.

They were clean, enlightened by the teaching and freed from Jewish error and having cast off all wickedness by being with Christ. And by witnessing purity to the others he proves unclean the one who is not clean.

By saying “I am” he showed that he is God by nature and teacher.

Not because they were filthy did he wash them, but to teach them to be moderate. The basin does not hold the rank of a bath nor lighten sins, but leads toward perfect virtue.

Not only in word but also in deed he gave the example of perfect humility.

It is not knowing virtue that is to be emulated, but working it; for knowing and not doing brings greater punishment. Knowing happens to belong to many; doing does not belong to all. Therefore he said: blessed are you if you do them.

Judas was not compelled to betray so that the Spirit’s words might come out—which is full of every blasphemy—but so that we may know that Scripture spoke about that one whom we see having done what was foretold. And if the Lord chose Judas and he transgressed, nothing follows from this; for he chose him while he was good, and he was changed like Adam and Saul; for God does not abolish free will, but allows each to act as he wishes, so that the wicked may be punished and the virtuous crowned.

Through the morsel the Lord fulfilled the prophecy that says: “He who eats my bread has lifted up his heel against me” (Psalm 41:9; John 13:18).

On the fourth day Satan cast into Judas that he should betray the Lord, and he spoke this to the Jews on the fifth toward evening. When he saw Judas wanting to betray the Lord in deed and hurrying to it, then he entered into him. So casting in is one thing and entering into him another, just as striking someone with the hand from outside is one thing and giving him an opening and thrusting the sword in is another.

The evangelist calls the devil’s entrance the confirming of Judas to do what is pleasing to the devil. When God made him plain and set him apart, then the devil sprang upon him because of his measureless shamelessness.

He does not say this as commanding, but as reproaching the one he let do what he wished, since he did not want to be corrected. Since this is settled for you, hasten to the plot against me; for suffering does not grieve me.

The morsel given him in the order of a blessing was not the cause of Judas’s apostasy, but the unchangeable wickedness after the exposure. Therefore the enemy also sprang in as into an ungated city.

Since perhaps John said it to him secretly and he heard, no one knew; for if they had known, perhaps they would even have killed him—or because they were in turmoil, not knowing what was in Judas’s heart, they did not understand what was said.

If someone says how the one fed from others’ means, who did not allow the disciples to carry a bag or purse, had a money-box, it must be said that this happened only for the sake of the poor.

Even if the Son does all things, yet through what he does he ascribes them to the Father and glorifies the Father.

Christ, as having put death to death through his own death, was glorified; he teaches that enduring what is shameful for God’s sake is glory.

The Father was glorified in the Son, since it became known whose Father he is. So also the Son is glorified as having such a begetter.

Through himself the Father will glorify the Son, and at once—that is, on the cross, when the sun was darkened, the rocks were split, and after fifty days the Spirit descending made the Son plain to all.

They were seeking him as one who loves and as a teacher.

He said this to human beings because of their unbelief; for with the disciples he was and is always present, and because after the resurrection they also

Greek · §27

τυγχάνει τῆς ζωῆς οὔτε ἀπολαύει τῆς τῶν οὐρανῶν βασιλείας. 449 {3Jο 13, 9}3Τὴν ἀρχὴν διὰ ταπεινοφροσύνην ἀντειπὼν νῦν δι' ὑπερβολὴν εὐλαβείας περισσόν τι λέγει ἀμφότερα ὁ Πέτρος ἐξ ἀγάπης σφοδρᾶς εἰπών. 450 {3Jο 13, 11}3Καθαροὶ ἦσαν τῇ διδασκαλίᾳ φωτισθέντες καὶ ἀπαλλαγέντες τῆς Ἰουδαϊκῆς πλάνης καὶ πᾶσαν πονηρίαν ἀποβαλόμενοι τῷ συνεῖναι Χριστῷ. δι' ὧν δὲ τοῖς ἄλλοις μαρτυρεῖ καθαρότητα, μεμολυσμένον ἀποδείκνυσι τὸν μὴ καθαρόν. 451 {3Jο 13, 13}3Εἰπὼν τὸ εἰμὶ ἔδειξεν, ὅτι φύσει θεός ἐστι καὶ διδάσκαλος. 452 {3Jο 13, 14}3Οὐχ ὅτι ῥυπαροὶ ἦσαν, ἔνιπτεν αὐτούς, ἀλλ' ἵνα διδάξῃ μετριάζειν. οὐ λουτροῦ τάξιν ἐπέχει ὁ νιπτὴρ οὐδὲ ἁμαρτήματα κουφίζει, ἀλλ' εἰς τελείαν ἀρετὴν ὁδηγεῖ. 453 {3Jο 13, 15}3Οὐ μόνον λόγῳ, ἀλλὰ καὶ ἔργῳ τῆς τελείας ταπεινοφροσύνης δέδωκε τὸ ὑπόδειγμα. 454 {3Jο 13, 17}3Οὐ τὸ εἰδέναι τὴν ἀρετὴν ζηλωτόν, ἀλλὰ τὸ ἐργάζεσθαι· τὸ γὰρ εἰδέναι καὶ μὴ ποιεῖν πλείω κόλασιν ἐπάγει. τὸ δὲ εἰδέναι τυχὸν πολλῶν, τὸ δὲ ποιεῖν οὐ πάντων. διὸ εἶπεν· μακάριοί ἐστε ἐὰν ποιῆτε. 455 {3Jο 13, 18}3Οὐ διὰ τὸ ἀποβῆναι τοὺς τοῦ πνεύματος λόγους ἠναγκάσθη ὁ Ἰούδας προδοῦναι, ὅπερ ἐστὶ πάσης βλασφημίας ἀνάμεστον, ἀλλ' ἵνα γνῶμεν, ὅτι περὶ ἐκείνου εἶπεν ἡ γραφή, ὃν ὁρῶμεν ποιήσαντα τὸ προλεχθέν. εἰ δὲ ὁ κύριος ἐξελέξατο τὸν Ἰούδαν καὶ παρέβη, οὐδὲν ἐκ τούτου· καλὸν γὰρ ὄντα αὐτὸν ἐξελέξατο καὶ μετεβλήθη ὡς ὁ Ἀδὰμ καὶ ὁ Σαούλ· τὸ γὰρ αὐτεξούσιον οὐκ ἀναιρεῖ ὁ θεός, ἀλλὰ συγχωρεῖ ἕκαστον, καθὼς βούλεται, πράττειν, ἵνα καὶ οἱ κακοὶ κολασθῶσι καὶ οἱ ἐνάρετοι στεφανωθῶσιν. 456 {3Jο 13, 26}3∆ιὰ τοῦ ψωμίου ἐπλήρωσεν ὁ κύριος τὴν προφητείαν τὴν λέγουσαν «ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν». 457 {3Jο 13, 27}3Τῇ τετράδι ἐνέβαλεν ὁ σατανᾶς τῷ Ἰούδα, ἵνα προδῷ τὸν κύριον καὶ ἐλάλησε τοῦτο τοῖς Ἰουδαίοις τῇ πέμπτῃ ἑσπέρας. ἐπειδὴ εἶδε τὸν Ἰούδαν θέλοντα ἔργῳ παραδοῦναι τὸν κύριον καὶ σπεύδοντα εἰς τοῦτο, τότε εἰσῆλθε εἰς αὐτόν. ἄλλο οὖν ἐστι τὸ ἐμβαλεῖν καὶ ἄλλο τὸ εἰσελθεῖν εἰς αὐτόν, ὥσπερ ἄλλο ἐστὶ τὸ πλῆξαί τινα χειρὶ ἔξωθεν καὶ ἄλλο τὸ δοῦναί τινι καιρίαν καὶ εἰσωθῆσαι τὸ ξίφος. 458 {3Jο 13, 27}3 458Εἴσοδον λέγει τοῦ διαβόλου ὁ εὐαγγελιστὴς τὸ κυρῶσαι τὸν Ἰούδαν ποιῆσαι τὰ τῷ διαβόλῳ ἀρεστά. ὅτε δῆλον αὐτὸν ἐποίησεν ὁ θεὸς καὶ ἀφώρισεν, τότε αὐτῷ ὁ διάβολος ἐπεπήδησε διὰ τὴν ἄμετρον ἀναισχυντίαν. 459 {3ςο 13, 27}3Οὐχ ὡς προστάττων τοῦτο λέγει, ἀλλ' ὡς ὀνειδίζων ὃν ἀφῆκε πράττειν ὃ ἤθελεν, ἐπείπερ οὐκ ἐβούλετο διορθωθῆναι. ἐπειδὴ τοῦτό σοι δέδοκται, σπούδασον ἐπὶ τὴν κατ' ἐμοῦ ἐπιβουλήν· οὐ γὰρ λυπεῖ με τὸ παθεῖν. 460 {3Jο 13, 27}3Οὐκ αἴτιον τῆς ἀποστασίας Ἰούδα τὸ ἐν τάξει εὐλογίας δοθὲν αὐτῷ ψωμίον, ἀλλ' ἡ μετὰ τὸν ἔλεγχον ἀμετάθετος κακία. διὸ καὶ ὡς εἰς ἀθύρωτον πόλιν εἰσεπήδησεν ὁ ἐχθρός. 461 {3Jο 13, 28}3Ἐπειδὴ τάχα ὁ Ἰωάννης λάθρα αὐτῷ εἶπε καὶ ἤκουσεν, οὐδεὶς ἔγνω· εἰ γὰρ ἔγνωσαν, τάχα ἂν καὶ ἀπέκτειναν αὐτὸν ἢ ὅτι ἐν θορύβῳ ἦσαν ὡς μὴ εἰδότες τὰ ἐν καρδίᾳ τοῦ Ἰούδα ἠγνόουν τὸ λεχθέν. 462 {3Jο 13, 29}3Ἐάν τις εἴπῃ, πῶς ὁ ἐξ ἀλλοτρίων τρεφόμενος καὶ μήτε πήραν ἢ βαλλάντιον συγχωρήσας βαστάσαι τοῖς μαθηταῖς γλωσσόκομον εἶχε, λεκτέον, ὅτι ἕνεκεν μόνον τῶν πτωχῶν τοῦτο ἐγένετο. 463 {3Jο 13, 31}3Εἰ καὶ ὁ υἱὸς πάντα ποιεῖ, ἀλλ' οὖν δι' ὧν ὅσα ποιεῖ τῷ πατρὶ ἀνατίθησι, δοξάζει τὸν πατέρα. 464 {3Jο 13, 31}3Ὁ Χριστὸς ὡς διὰ τοῦ ἰδίου θανάτου θανατώσας τὸν θάνατον ἐδοξάσθη, διδάσκει, ὅτι τὸ ὑπομεῖναι διὰ τὸν θεὸν ἐπονείδιστα δόξα ἐστίν. 465 {3Jο 13, 31}3Ἐδοξάσθη ὁ πατὴρ ἐν υἱῷ, ἐπειδὴ ἐγνώσθη τίνος ἐστὶ πατήρ. οὕτως καὶ ὁ υἱὸς δοξάζεται ὡς τοιοῦτον ἔχων τὸν γεννήσαντα αὐτόν. 466 {3Jο 13, 32}3∆ι' ἑαυτοῦ ὁ πατὴρ δοξάσει τὸν υἱὸν καὶ εὐθύς, ὅ ἐστιν ἐν τῷ σταυρῷ, ὅτε ἥλιος ἐσκοτίσθη, αἱ πέτραι ἐσχίσθησαν καὶ μετὰ πεντήκοντα ἡμέρας τὸ πνεῦμα κατελθὸν πᾶσι κατάδηλον ἐποίησε τὸν υἱόν. 467 {3Jο 13, 33}3Ἐζήτουν αὐτὸν ὡς ἀγαπῶντα καὶ ὡς διδάσκαλον. 468 {3Jο 13, 33}3Τοῖς ἀνθρώποις εἶπεν τοῦτο διὰ τὴν αὐτῶν ἀπιστίαν· τοῖς γὰρ μαθηταῖς συνῆν καὶ σύνεστι διὰ παντὸς καὶ ὅτι μετὰ τὴν ἀνάστασιν καὶ

New commandment; Peter’s denial; way, truth, life (John 13:33–14:11)§28

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28saw him and ate with him.

New is the form of this commandment, and beyond the law is loving the neighbor more than oneself. I do not want you to love those to whom you owe, but those to whom you do not owe; for I too die for you, to whom I owe nothing.

Not from the signs you do will you be known as my disciples—for that belongs wholly to grace from above—but from loving one another and having concord and giving yourselves.

Christ is a son of love, who is love according to nature, being love itself by nature and fruit of love, not having the good of love as something acquired.

Because of weakness he forbids Peter to follow him, yet later promises because of boldness. Since he too was going to be crucified as Christ was, he foretells what will happen to him alone.

Peter has become a type for us of asking teachers what we do not know.

Disbelieving somewhat what was said, Peter inquires, and so also promises to die for him.

Since you do not want to be persuaded that what I say cannot fail to happen, you will know it in the denial. And he underwent this not because Christ led him into it, but because he left him bare, so that he might not be lifted into arrogance.

Let no one say that Peter denied because Christ said so; for he did not lay necessity on him so that he should come to denial, but as God he foretells to the disciple what was altogether going to be. And the denial did not come from an unbelieving soul, but from weakness.

Not all of you are going to deny, he says; Peter’s denial will be wiped out through repentance and confession.

If the place in which you are going to be with me had not long ago been prepared for you, I would have gone away and prepared a place for you.

There is no need to ascend for the sake of preparing a place for you, but so that I may make you a pasture of ascent where the angels’ dwelling is, which was impassable to all flesh. When therefore I do this, coming “in the regeneration” (Matthew 19:28) I take you with myself, that you may be where I am.

He is way because through him they were coming and he himself was Lord of leading up to the Father. Truth because of truthfulness, that these things will altogether be. And life, because not even death itself, he says, will be able to hinder you from coming.

He is way through the practical, truth as true definition of the faith, life as raising us and leading into incorruption and freeing from the ancient curse.

Here he calls sight the knowledge according to mind. Therefore the one who contemplates the Son not in bare essence but clothed in flesh knows his equal Father in all things. Knowledge shows contemplation through notions; vision shows assurance through God-befitting works.

As knowing the Son exactly he said this, thinking perhaps he could see God with the eyes.

Nothing else, he says, is the Son except what the Father is while remaining Son; for even if you happen to say, Philip, that I know you, that you are Son, yet you have not recognized me, that having the whole Father in myself I remain again being Son.

From what the Son has done both before incarnation and after incarnation, his infinite strength appears to the mind as “in a mirror” (1 Corinthians 13:12).

The wording signifies the extreme resemblance and equality. Therefore, lest someone fall into Sabellius’s heresy by dividing the hypostases, he adds saying: the one who has seen me has seen the Father. And this he makes clear through knowledge. He says these things about the invisible essence of himself and of the Father; for it is not possible to see the divine with fleshly eyes. Therefore he said: the one who has seen me has seen the Father—not that he himself is the Father, but that through the extreme resemblance the one who sees the Son sees the Father; for each is self-subsistent.

Having by nature in his own nature the Father’s own things through the consubstantial; for the Son essentially encompasses the Father and is in him through the consubstantial. He says this, that he does not

Greek · §28

εἶδον αὐτὸν καὶ συνέφαγον. 469 {3Jο 13, 34}3Καινόν ἐστι τὸ εἶδος τῆς ἐντολῆς ταύτης καὶ ὑπὲρ νόμον τὸ ἀγαπᾶν τὸν πλησίον ὑπὲρ ἑαυτόν. οὐ θέλω ὑμᾶς ἀγαπᾶν ἐκείνους οὓς χρεωστεῖτε, ἀλλ' οἷς οὐκ ὀφείλετε· καὶ γὰρ κἀγὼ ὑπὲρ ὑμῶν ® ἀποθνῄσκω, οἷς οὐδὲν ἐποφείλω. 470 {3Jο 13, 34 35}3Οὐκ ἐξ ὧν ποιεῖτε σημείων, γνωσθήσεσθε, ὅτι μαθηταί μού ἐστε· τοῦτο γὰρ ὅλον τῆς ἄνωθέν ἐστι χάριτος, ἀλλ' ἐξ ὧν ἀγαπᾶτε ἀλλήλους καὶ ὁμόνοιαν ἔχετε καὶ χαρίζεσθε ἑαυτούς. 471 {3Jο 13, 35}3Ὁ Χριστὸς υἱός ἐστιν ἀγάπης, ὅς ἐστιν ἡ κατὰ φύσιν ἀγάπη αὐτοαγάπη ὢν φύσει καὶ καρπὸς ἀγάπης οὐκ ἐπίκτητον ἔχων τὸ τῆς ἀγάπης ἀγαθόν. 472 {3Jο 13, 36}3∆ιὰ τὸ ἀδρανὲς ἀπαγορεύει τῷ Πέτρῳ ἀκολουθήσειν αὐτῷ, ὕστερον δὲ ὑπισχνεῖται διὰ τὸ εὔτολμον. ἐπειδὴ καὶ αὐτὸς ὡς ὁ Χριστὸς ἔμελλε σταυ ρωθῆναι, προλέγει τὸ μέλλον αὐτῷ μόνῳ συμβήσεσθαι. 473 {3Jο 13, 37}3Τύπος ἡμῖν γέγονε Πέτρος ἐρωτᾶν τοὺς διδασκάλους ἅπερ ἀγνοοῦμεν. 474 {3Jο 13, 37}3Ἀπιστήσας ποσῶς τοῖς εἰρημένοις ὁ Πέτρος διαπυνθάνεται, οὕτω καὶ ὑπεραποθανεῖν αὐτοῦ ὑπισχνεῖται. 475 {3Jο 13, 38}3Ἐπειδὴ οὐ θέλεις πεισθῆναι, ὅτι ἀδύνατόν ἐστι μὴ γενέσθαι ὃ λέγω, ἐν τῇ ἀρνήσει αὐτὸ γνώσῃ. τοῦτο δὲ ὑπέστη οὐ τοῦ Χριστοῦ αὐτὸν εἰς τοῦτο ἀγαγόντος, ἀλλ' ἐάσαντος αὐτὸν ἔρημον, ἵνα μὴ ἀρθῇ εἰς ἀπόνοιαν. 476 {3Jο 13, 38}3Μηδεὶς λεγέτω, ὅτι ὁ Πέτρος διὰ τοῦτο ἠρνήσατο, ὅτι εἶπεν ὁ Χριστός· οὐ γὰρ ἀνάγκην ἐπέθηκεν αὐτῷ ὥστε ἐλθεῖν αὐτὸν εἰς ἄρνησιν, ἀλλ' ὅπερ ἔμελλεν πάντως ἔσεσθαι, προλέγει τῷ μαθητῇ ὡς θεός. οὐκ ἐξ ἀπίστου δὲ ψυχῆς γέγονεν ἡ ἄρνησις, ἀλλ' ἐξ ἀσθενείας. 477 {3Jο 13, 38}3Οὐ πάντες μέλλετε, φησίν, ἀρνήσασθαι, ἡ ἄρνησις τοῦ Πέτρου διὰ τῆς μετανοίας καὶ ὁμολογίας ἐξαλειφθήσεται. 478 {3Jο 14, 2}3Εἰ μὴ πάλαι ὑμῖν προπαρεσκεύαστο ὁ τόπος, ἐν ᾧ μέλλετέ μοι συνεῖναι, εἶχον ἀπελθεῖν καὶ ἑτοιμάσαι ὑμῖν τόπον. 479 {3Jο 14, 3}3Οὐ χρὴ ἕνεκεν τοῦ ἑτοιμάσαι ὑμῖν τόπον ἀνελθεῖν, ἀλλ' ἵνα νομὴν ποιήσω ὑμῖν ἀνόδου, ὅπου τὸ τῶν ἀγγέλων οἰκητήριον, ὅπερ ἄβατον ἦν πάσῃ σαρκί. ὅταν οὖν ποιήσω τοῦτο, «ἐν τῇ παλιγγενεσίᾳ» ἐλθὼν λαμβάνω ὑμᾶς μετ' ἐμαυτοῦ, ἵνα ἦτε ὅπου εἰμὶ ἐγώ. 480 {3Jο 14, 6}3Ὁδός ἐστιν, ὅτι δι' αὐτοῦ ἤρχοντο καὶ αὐτὸς κύριος ἦν τοῦ ἀνάγειν πρὸς τὸν πατέρα. ἀλήθεια δὲ διὰ τὴν ἀψευδίαν, ὅτι πάντως ταῦτα ἔσται. ζωὴ δέ, ὅτι οὐδὲ αὐτός, φησίν, ὁ θάνατος δυνήσεται ὑμᾶς κωλῦσαι ἐλθεῖν. 481 {3Jο 14, 6}3Ὁδός ἐστι διὰ τὸ πρακτικόν, ἀλήθεια ὡς ἀληθὴς τῆς πίστεως ὅρος, ζωὴ ὡς ἐγείρων ἡμᾶς καὶ εἰς ἀφθαρσίαν ἀνάγων καὶ τῆς ἀρχαίας ἐλευθερῶν ἀρᾶς. 482 {3Jο 14, 7}3Ὄψιν ὧδε λέγει τὴν κατὰ διάνοιαν γνῶσιν. ὁ οὖν θεωρῶν τὸν υἱὸν οὐ γυμνῇ τῇ οὐσίᾳ, ἀλλὰ σάρκα περιβεβλημένον, τὸν ἴσον αὐτοῦ ἐν ἅπασι γινώσκει πατέρα. ἡ γνῶσις τὴν διὰ τῶν ἐννοιῶν θεωρίαν δηλοῖ, ἡ δὲ θέα τὴν διὰ τῶν θεοπρεπῶν ἔργων πληροφορίαν. 483 {3Jο 14, 8}3Ὡς τὸν υἱὸν εἰδὼς ἀκριβῶς εἶπε τοῦτο οἰόμενος τάχα ὀφθαλμοφανῶς δύνασθαι ἰδεῖν τὸν θεόν. 484 {3Jο 14, 9}3Οὐδέν, φησίν, ἕτερόν ἐστιν ὁ υἱὸς ἢ ὅπερ ἐστὶν ὁ πατὴρ μένων υἱός· εἰ γὰρ καὶ ὡς ἔτυχε λέγεις, ὦ Φίλιππε, ὅτι σὲ οἶδα, ὅτι υἱὸς εἶ, ἀλλ' οὐκ ἐπέγνως με, ὅτι ὅλον ἔχων ἐν ἐμαυτῷ τὸν πατέρα μένω πάλιν υἱὸς ὤν. 485 {3Jο 14, 9}3Ἐξ ὧν πεποίηκεν ὁ υἱὸς καὶ πρὸ σαρκώσεως καὶ μετὰ σάρκωσιν, φαίνεται κατὰ νοῦν ὡς «ἐν ἐσόπτρῳ» ἡ ἄπειρος αὐτοῦ ἰσχύς. 486 {3Jο 14, 9}3Ὁ λόγος σημαίνει τὴν ἄγαν ἐμφέρειαν καὶ ἰσότητα. διὸ ἵνα μὴ ἐμπέσῃ τις εἰς τὴν Σαβελλίου αἵρεσιν διαιρῶν τὰς ὑποστάσεις, ἐπάγει λέγων ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα. τοῦτο δὲ δηλοῖ διὰ τὴν γνῶσιν. ταῦτα περὶ τῆς ἀοράτου λέγει οὐσίας ἑαυτοῦ τε καὶ πατρός· οὐ γὰρ δυνατὸν σαρκικοῖς ὀφθαλμοῖς ἰδεῖν τὸ θεῖον. διὸ εἶπεν· ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα, οὐχ ὅτι αὐτός ἐστιν ὁ πατήρ, ἀλλ' ὅτι διὰ τὴν ἄγαν ἐμφέρειαν ὁ τὸν υἱὸν ὁρῶν τὸν πατέρα βλέπει· ἐστὶ γὰρ ἕκαστος ἰδιοσύστατος. 487 {3Jο 14, 11}3Φυσικῶς ἐν τῇ ἰδίᾳ φύσει ἔχων τὰ τοῦ πατρὸς ἴδια διὰ τὸ ὁμοούσιον· οὐσιωδῶς γὰρ ὁ υἱὸς ἐμπεριέχει τὸν πατέρα καὶ ἔστιν ἐν αὐτῷ διὰ τὸ ὁμοούσιον. τοῦτο λέγει, ὅτι οὐκ ®

Another Paraclete; mutual indwelling (John 14:16–23)§29

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29…is a creature—the Son—but consubstantial with the Father. By saying “another” he shows the difference of the hypostases, and by saying “as me” the kinship of essence. And he says he asks the Father because they are incomplete, since somehow he himself sends him—which the apostles gave to the faithful by laying on of hands. Nor is the Spirit sent as if displaced, but he who is everywhere stands over them with authority; yet he said this showing the time of the presence; for unless Christ were sacrificed and sin loosed, the Spirit would not have come upon the faithful. And by economy, as man giving reverence to the Father, he said “I will ask.” And he called him another because he is self-subsistent, not because he is alien to the Father or the Son; for he works those things which the Son does, so that the Spirit seems to be the Son himself. Therefore he is also called Spirit of truth, which is Christ. Paraclete is the name of both the Son and the Spirit as giving us comfort and as interceding for us with the Father; for this name produces comfort and does not signify a different essence of Spirit and Father.

By saying “remains” he taught that not even after death does the Spirit depart, just as a quality of the Godhead comes to be in you and remains always in the saints, whenever through virtue and purity they are eager to keep the grace in themselves.

That is: the worldly, who conceive nothing outside what is seen, cannot receive what is incorporeal and invisible; “receive” he said—that is, they can neither contemplate nor so know.

He never left them empty of his providence, yet he also appeared to them after the resurrection. Since when he came he called them “little children,” when about to depart he said orphans.

Because he was going to appear only to them after the resurrection, he said “a little” to all. He calls a little time the span until the second coming; for even a long time is little to God. But you the saints will know me through the Spirit’s indwelling, not those who love the world’s things.

An earnest of the coming life, which you are to receive, is my resurrection. He says the disciples live not only the present life but the coming one.

When he rose from the dead and they obtained the Holy Spirit, they received knowledge that the Son, having the same power as the Father, is not split from him because of the unity of essence, and is always with them helping them. I, being life by nature, joined myself to the Father who is by nature and life itself. And I also joined you to the Father through the co-dwelling of the Holy Spirit, making you “partakers of the divine nature” (2 Peter 1:4); for I am in the Father naturally as his fruit, and you in me inasmuch as I became man, and I in you through the Spirit’s indwelling.

After the resurrection those who believe rightly will know perfectly; for now “we know in part” (1 Corinthians 13:9), that just as the Son is consubstantial with the Father, so also there is one will of both.

Lest we suppose that all without distinction will enjoy such a gift even if some are not good, he immediately coupled to the word the person of those who love him. These would be those who have learned to live

Greek · §29

ἔστιν κτίσμα ὁ υἱός, ἀλλ' ὁμοούσιος τῷ πατρί. 488 {3Jο 14, 16 17}3Εἰπὼν ἄλλον δείκνυσι τῶν ὑποστάσεων τὸ διάφορον, εἰπὼν δὲ ὡς ἐμὲ τῆς οὐσίας τὸ συγγενές. ἐρωτᾶν δὲ λέγει τὸν πατέρα διὰ τὸ εἶναι αὐτοὺς ἀτελεῖς, ἐπεί πως αὐτὸς αὐτὸν πέμπει, ὅπερ οἱ ἀπόστολοι τῇ ἐπιθέσει τῶν χειρῶν ἐδίδουν τοῖς πιστοῖς. οὔτε δὲ τὸ πνεῦμα πέμπεται, ἀλλ' αὐθεντικῶς ἐφίσταται τὸ πανταχοῦ ὄν, ἀλλὰ τοῦτο εἶπε δεικνὺς τῆς παρουσίας τὸν καιρόν· εἰ μὴ γὰρ ἐτύθη Χριστὸς καὶ ἐλύθη ἡ ἁμαρτία, οὐκ ἐπεφοίτησεν τοῖς πιστοῖς τὸ πνεῦμα. οἰκονομικῶς δὲ ὡς ἄνθρωπος τὸ σέβας διδοὺς τῷ πατρὶ εἶπεν τὸ ἐρωτήσω. ἄλλον δὲ αὐτὸν εἶπεν, ὅτι ἰδιοσύστατος ὑπάρχει οὐχ ὅτι ἀλλότριός ἐστι τοῦ πατρὸς ἢ τοῦ υἱοῦ· ἐκεῖνα γὰρ ἐνεργεῖ, ἅπερ ὁ υἱὸς ποιεῖ ὡς αὐτὸν εἶναι δοκεῖν τὸν υἱὸν τὸ πνεῦμα. διὸ καὶ πνεῦμα ἀληθείας καλεῖται ὅ ἐστινΧριστός. παράκλητος καλεῖται ὁ υἱὸς καὶ τὸ πνεῦμα ὡς παραμυθίαν ἡμῖν ἐμποιοῦντες καὶ ὡς παρακαλοῦντες ὑπὲρ ἡμῶν τὸν πατέρα· τὸ γὰρ ὄνομα τοῦτο παραμυθίας ἐστὶ ποιητικὸν οὐ διάφορον οὐσίαν σημαῖνον πνεύματος καὶ πατρός. 489 {3Jο 14, 17}3Εἰπὼν τὸ μένει ἐδίδαξεν, ὅτι οὐδὲ μετὰ τελευτὴν ἀφίσταται τὸ πνεῦμα, ὥσπερ τῆς θεότητος ποιότης ἐν ὑμῖν γίνεται καὶ ἀπομένει διὰ παντὸς ἐν τοῖς ἁγίοις, ὅταν δι' ἀρετῆς καὶ καθαρότητος τηρεῖν ἐν ἑαυτοῖς σπουδάσωσιν τὴν χάριν. 490 {3Jο 14, 17}3Ἀντὶ τοῦ οἱ κοσμικοὶ οἱ μηδὲν ἔξω τῶν ὁρωμένων νοοῦντες τὸ ἀσώματον ὂν καὶ ἀόρατον οὐ δύνανται λαβεῖν, λαβεῖν εἶπεν, ὅ ἐστιν οὔτε θεωρῆσαι οὔτε οὕτω γνῶναι δύνανται. 491 {3ςο 14, 18}3Οὐδέποτε μὲν εἴασεν αὐτοὺς ἐρήμους τῆς αὐτοῦ προνοίας, πλὴν ὤφθη αὐτοῖς καὶ μετὰ τὴν ἀνάστασιν. ἐπειδὴ ἐλθὼν ἐκάλεσεν αὐτοὺς «τεκνία», μέλλων ἀπιέναι εἶπεν ὀρφανούς. 492 {3Jο 14, 19}3Ὅτι ἔμελλε μόνοις αὐτοῖς ὀφθῆναι μετὰ τὴν ἀνάστασιν, πᾶσιν εἶπεν μικρόν. μικρὸν χρόνον λέγει τὸν ἕως τῆς δευτέρας παρουσίας· μικρὸν γὰρ θεῷ καὶ ὁ μακρὸς χρόνος. ὑμεῖς δὲ οἱ ἅγιοι διὰ τῆς τοῦ πνεύματος ἐνοικήσεως γνώσεσθέ με, οὐ μὴν οἱ τὰ τοῦ κόσμου ἀγαπῶντες. 493 {3Jο 14, 19}3Ἀρραβὼν τῆς μελλούσης ζωῆς, ἧς ἔχετε λαβεῖν, ἐστὶν ἡ ἐμὴ ἀνάστασις. ζωὴν λέγει ζῆν τοὺς μαθητὰς οὐ μόνον τὴν παροῦσαν, ἀλλὰ τὴν μέλλουσαν. 494 {3Jο 14, }3Ὅτε ἀνέστη ἐκ νεκρῶν καὶ ἔτυχον τοῦ ἁγίου πνεύματος, ἔλαβον γνῶσιν, ὅτι ὁ υἱὸς τὴν αὐτὴν ἔχων δύναμιν τῷ πατρί, ἐκείνου μὲν οὐκ ἀποσχίζεται διὰ τὴν τῆς οὐσίας ἑνότητα, αὐτοῖς δὲ σύνεστιν ἀεὶ βοηθῶν αὐτοῖς. ἐγὼ ζωὴ φύσει ὑπάρχων συνῆψα ἐμαυτὸν τῷ πατρὶ φύσει καὶ αὐτοζωῇ ὄντι. καὶ συνῆψα δὲ καὶ ὑμᾶς τῷ πατρὶ διὰ τῆς συνοικήσεως τοῦ ἁγίου πνεύματος «θείας φύσεως» ποιήσας ὑμᾶς κοινωνούς· ἐγὼ μὲν γὰρ φυσικῶς ἐν πατρὶ ὡς καρπὸς αὐτοῦ, ὑμεῖς δὲ ἐν ἐμοὶ καθ' ὃ γέγονα ἄνθρωπος, καὶ ἐγὼ ἐν ὑμῖν διὰ τῆς τοῦ πνεύματος ἐνοικήσεως. 495 {3Jο 14, }3Μετὰ τὴν ἀνάστασιν οἱ ὀρθῶς πιστεύοντες τελείως γνώσονται· νῦν «γὰρ ἐκ μέρους γιγνώσκομεν», ὅτι ὥσπερ ἐστὶν ὁ υἱὸς ὁμοούσιος τῷ πατρί, οὕτω καὶ ® ἓν ἀμφοτέρων θέλημα. 496 {3Jο 14, 21 23}3Ἵνα μὴ πάντας ἁπλῶς τῆς τοιαύτης ἀπολαύσεσθαι δωρεᾶς νομίζωμεν καὶ εἰ μή τινες εἶεν ἀγαθοί, τὸ τῶν ἀγαπώντων αὐτὸν πρόσωπον εὐθὺς τῷ λόγῳ παρέζευξεν. οὗτοι δ' ἂν εἶεν οἱ ἄριστα ζῆν

Love, peace, and the true vine begins (John 14:23–15:1)§30

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30best; and by having and keeping his commandments he shows that not all may obtain such a gift, but the good; for after the resurrection those who believed rightly and lived perfectly will know perfectly the glory of the Godhead. Such people, he says, the Father will love, and the Son also will love, to whom the authority and power of the Godhead will be perfectly manifested.

As a lover of the good, Judas wanted all the good to enjoy the vision of God.

The Father is in the Son naturally, but in us relatively; and when we hear of union of Father and Son we understand the natural, but when union of God and human beings, we understand the relative that comes to the saints from faith and the communion from partaking of the Spirit. And by speaking in the plural he destroys Sabellius’s heresy that says one hypostasis and one person of Father and Son.

He teaches that only to the disciples exceptionally and beyond reason will the illumination be, for those who keep the commandments.

He seems to say the word is his and not his, because he speaks nothing outside the Father as his own, but what seems good to him—my word and the Father’s is common.

Therefore those around Montanus who came after two hundred years were not the first to obtain the Spirit; for what could the Spirit remind them of that they had not heard at all from Christ?

Do not take my absence hard; for when the Spirit comes he will be a provider of great goods to you, teaching you the security of my words and comforting you from the afflictions that press you. When the Spirit comes you will learn many things you do not know, and he will recall what I said.

Do not be troubled hearing that I am about to suffer; for there is much gain from this.

The world’s peace is where it also happens for evil; but Christ’s peace persuades not only to be at peace with those outside but also with yourselves, so that the flesh may not rebel against the soul.

You ought, hearing that I go to the Father, to take courage and not be grieved.

He calls return the time of the resurrection. The Father’s being greater does not make him of another essence, as the heretics say. When he was on earth as man he said the Father is greater. He says this because of the appearing body, since insofar as he is God he is not less than the Father, nor is he led up into the heavens—he who fills all things and is inseparable from the Father.

With the passion standing there is no longer need of words.

Dying willingly for love toward God—which has no harm—since the Father who loves him would not have wanted this otherwise.

Christ is the root, and without

Greek · §30

ἐγνωκότες· καὶ διὰ τοῦ ἔχειν καὶ τηρεῖν αὐτοῦ τὰς ἐντολὰς δείκνυσιν οὐ πᾶσιν ἐξεῖναι τῆς τοιαύτης δωρεᾶς τυχεῖν, ἀλλὰ τοῖς ἀγαθοῖς· μετὰ γὰρ τὴν ἀνάστασιν οἱ ὀρθῶς πιστεύσαντες καὶ τελείως πολιτευσάμενοι τελείως γνώσονται τὴν τῆς θεότητος δόξαν. τοὺς δὴ τοιούτους, φησίν, ἀγαπήσει μὲν ὁ πατήρ, ἀγαπήσει δὲ καὶ ὁ υἱὸς, οἷς τελείως ἐμφανισθήσεται ἡ τῆς θεότητος ἐξουσία καὶ δύναμις. 497 {3Jο 14, 22}3Ὡς φιλάγαθος ὁ Ἰούδας πάντας ἤθελεν ἀπολαῦσαι τῆς θεοπτίας τῶν ἀγαθῶν. 498 {3Jο 14, 23}3Ὁ πατὴρ ἐν τῷ υἱῷ ἐστι φυσικῶς, ἐν ἡμῖν δὲ σχετικῶς καὶ ὅταν ἀκούσωμεν ἕνωσιν πατρὸς καὶ υἱοῦ, τὴν φυσικὴν νοοῦμεν, ὅταν δὲ ἕνωσιν θεοῦ καὶ ἀνθρώπων, σχετικὴν νοοῦμεν τὴν ἐκ πίστεως προσγινομένην τοῖς ἁγίοις καὶ τὴν ἀπὸ τῆς τοῦ πνεύματος μετοχῆς κοινωνίαν. εἰπὼν δὲ πληθυντικῶς τὴνΣαβελλίου ἀναιρεῖ αἵρεσιν τὴν λέγουσαν μίαν ὑπόστασιν καὶ ἓν πρόσωπον πατρὸς καὶ υἱοῦ. 499 {3Jο 14, 23}3∆ιδάσκει, ὅτι μόνοις τοῖς μαθηταῖς ἐξαιρέτως καὶ ὑπὲρ λόγον ἔσται ἡ ἔλλαμψις, ὑπὲρ ὧν τηροῦσι τὰς ἐντολάς. 500 {3Jο 14, 24}3∆οκεῖ λέγειν τὸν λόγον ἑαυτοῦ καὶ οὐχ ἑαυτοῦ, ὅτι οὐδὲν ἔξω τοῦ πατρὸς λαλεῖ ὡς ἴδιον, ἀλλὰ τὸ δοκοῦν ἐκείνῳ κοινός ἐστιν ὁ ἐμὸς καὶ τοῦ πατρὸς λόγος. 501 {3Jο 14, 26}3Οὐκοῦν οὐ πρῶτοι ἔτυχον τοῦ πνεύματος οἱ περὶ Μοντανὸν μετὰ διακόσια ἔτη καὶ προσγεγονότες· τί γὰρ εἶχεν αὐτοὺς ἀναμνῆσαι τὸ πνεῦμα ὧν οὐδὲν ὅλως ἤκουσαν παρὰ Χριστοῦ. 502 {3Jο 14, 26}3Μὴ ἐπαχθῶς φέρετε τὴν ἐμὴν ἀπουσίαν· ὅταν γὰρ ἔλθῃ τὸ πνεῦμα, μεγάλων ἀγαθῶν ἔσται ὑμῖν πρόξενον διδάσκον ὑμᾶς τὴν τῶν ἐμῶν λόγων ἀσφάλειαν καὶ παραμυθούμενον ἐκ τῶν συνεχουσῶν ὑμᾶς θλίψεων. ὅταν ἔλθῃ τὸ πνεῦμα, πολλὰ καὶ ἃ οὐκ ἴστε μαθήσεσθε καὶ ἃ εἶπον ἐπαναμιμνῄσκει. 503 {3Jο 14, 27}3Μὴ θορυβεῖσθε ἀκούσαντες, ὅτι μέλλω πάσχειν· πολὺ γὰρ ἐκ τούτου κέρδος. 504 {3Jο 14, 27}3Ἡ τοῦ κόσμου εἰρήνη ἐστίν, ὅπου καὶ ἐπὶ κακῷ γίνεται, ἡ δὲ τοῦ Χριστοῦ εἰρήνη οὐ μόνον πρὸς τοὺς ἔξω εἰρηνεύειν πείθει, ἀλλὰ καὶ πρὸς ἑαυτούς, ἵνα μὴ ἡ ® σὰρξ στασιάζῃ κατὰ τῆς ψυχῆς. 505 {3Jο 14, 27 28}3Ἔδει ὑμᾶς ἀκούσαντας, ὅτι πρὸς τὸν πατέρα ὑπάγω, θαρρεῖν καὶ μὴ λυπεῖσθαι. 506 {3Jο 14, 28}3Ἐπάνοδον λέγει τὸν καιρὸν τῆς ἀναστάσεως. οὐ τὸ μείζονα εἶναι τὸν πατέρα ποιεῖ αὐτὸν ἑτέρας οὐσίας, ὡς οἱ αἱρετικοί φασιν. ὅτε ἦν ἐπὶ γῆς ὡς ἄνθρωπος, μείζονα εἶπε τὸν πατέρα. τοῦτο διὰ τὸ φαινόμενον σῶμα λέγει, ἐπεὶ καθό ἐστι θεός, οὐδὲ ἥττων ἐστὶ τοῦ πατρὸς οὐδὲ εἰς οὐρανοὺς ἀνάγεται ὁ τὰ πάντα πληρῶν καὶ ἀχώριστος ὢν τοῦ πατρός. 507 {3Jο 14, 30}3Τοῦ πάθους ἑστηκότος οὐκέτι χρεία ῥημάτων. 508 {3Jο 14, 31}3∆ιὰ τὴν πρὸς θεὸν ἀγάπην ἀποθνῄσκων ἑκὼν ὅπερ οὐδὲν ἔχει βλάβος, ἐπεὶ οὐκ ἂν τοῦτο ἠβούλετο ὁ ἀγαπῶν αὐτὸν πατήρ. 509 {3Jο 15, 1}3Ὁ Χριστός ἐστιν ἡ ῥίζα καὶ ἄνευ

Vine and branches; love unto death (John 15:1–15)§31

31faith into him and the power from him no one can do anything—which the Father does not cultivate as needing no care, but the branches. And branches of Christ are the faithful united to him through the Holy Spirit’s indwelling and become “partakers of the divine nature” (2 Peter 1:4), who also receive care from the Father. And Christ as root holds the faithful together and makes them alive through the Holy Spirit; for salvation did not come from one person but from the divine Trinity.

The believer is a branch of the intelligible vine, which is Christ, and gains nothing from faith alone, but there is need also of virtuous works which come through cleansings.

Those who cling “to the Lord” and do not live worthily of him are punished, but the pious living bear much fruit. If we have faith but not works, he casts out as dead and fruitless branches, cutting. Or fruitless branches are the Jews.

He says these things about the trials they were going to endure, which made them more proven. Those living piously bear much fruit.

Even if someone is united to Christ through sanctification in the Spirit, still he needs also to hold to perfect love and follow him; for the one cut off from Christ through not having perfect sanctification and love cannot do any good.

Because fruit-bearing is impossible except for those fixed to him alone, he calls himself vine as those empowered by him

And he himself, not less than the Father, contributes to the disciples’ care.

That is: the Father rejoices when you remain in me. Through what you do the Father is praised.

This makes Christ’s disciples and bears much fruit: serving God spiritually, passing by the letter.

It is in us to love God; for he does not force our free will.

For one must not only believe but also do the commandments.

As teacher of the inhabited world Christ hands these things to them: that love is the sum of the virtues, his commandment is to die for friends and to love friends more than yourselves.

He shows that his departure was not of hatred but of love; for I die for you.

Through virtue, having surpassed the measure of slaves, they became friends. And he raises slaves up to glory beyond nature if they willingly do what is pleasing to God.

That is: as much as they needed to hear; and what he says enigmatically is this: that not as

Greek · §31

τῆς εἰς αὐτὸν πίστεως καὶ τῆς ἐξ αὐτοῦ δυνάμεως οὐδὲν οὐδεὶς δύναται ποιῆσαι, ἣν ὁ πατὴρ οὐ γεωργεῖ ὡς μὴ χρῄζουσαν ἐπιμελείας, ἀλλὰ τὰ κλήματα. κλήματα δέ εἰσιν τοῦ Χριστοῦ ὡς ἑνωθέντες αὐτῷ οἱ πιστοὶ διὰ τῆς ἐνοικήσεως τοῦ ἁγίου πνεύματος καὶ γεγονότες «θείας φύσεως κοινωνοί», οἳ καὶ ἐπιμελείας τυγχάνουσι παρὰ τοῦ πατρός. ὁ δὲ Χριστὸς ὡς ῥίζα συνέχει τοὺς πιστοὺς καὶ ζωογονεῖ διὰ τοῦ ἁγίου πνεύματος· οὐ γὰρ ἀφ' ἑνὸς γέγονε προσώπου ἡ σωτηρία, ἀλλ' ἀπὸ τῆς θείας τριάδος. 510 {3Jο 15, 2}3Ὁ πιστὸς κλῆμά ἐστι τῆς νοητῆς ἀμπέλου, ὅς ἐστι Χριστὸς καὶ οὐδὲν ὠφελεῖται ἐκ μόνης πίστεως, ἀλλὰ χρεία καὶ ἐναρέτων ἔργων ἅπερ γίνεται διὰ καθαρμῶν. 511 {3Jο 15, 2}3Οἱ κολλώμενοι «τῷ κυρίῳ» καὶ μὴ ἀξίως αὐτοῦ πολιτευόμενοι κολάζονται, οἱ δὲ εὐσεβεῖς ζῶντες πολὺν φέρουσι τὸν καρπόν. ἐὰν πίστιν ἔχωμεν, ἔργα δὲ μὴ ἔχωμεν, ὡς νεκρὰ καὶ ἄκαρπα κλήματα ἐκβάλλει ® κόπτων. ἤτοι κλήματα ἄκαρπά εἰσιν οἱ Ἰουδαῖοι. 512 {3Jο 15, 2 3}3Ταῦτα λέγει περὶ ὧν ἔμελλον ὑπομένειν πειρασμῶν, οἵτινες αὐτοὺς ἐποίουν δοκιμωτέρους. οἱ εὐσεβῶς ζῶντες πολὺν φέρουσι καρπόν. 513 {3Jο 15, 4}3Κἂν ἑνωθῇ τις Χριστῷ διὰ τοῦ ἐν πνεύματι ἁγιασμοῦ, ἀλλὰ χρῄζει καὶ τῆς τελείας ἀγάπης ἔχεσθαι καὶ ἀκολουθεῖν αὐτῷ· ὁ γὰρ ἀποκοπεὶς ἀπὸ Χριστοῦ διὰ τὸ μὴ ἔχειν τέλειον τὸν ἁγιασμὸν καὶ τὴν ἀγάπην, οὐ δύναταί τι ποιῆσαι ἀγαθόν. 514 {3Jο 15, 4}3∆ιὰ τὸ μὴ δύνασθαι καρποφορεῖν εἰ μὴ μόνους τοὺς προσηλωμένους αὐτῷ καλεῖ ἑαυτὸν ἄμπελον ὡς ἐξ αὐτοῦ δυναμουμένους. 515 {3Jο 15, 5}3Καὶ αὐτὸς οὐχ ἥττων τοῦ ® πατρὸς συντελεῖ πρὸς τὴν τῶν μαθητῶν ἐπι μέλειαν. 517 {3Jο 15, 7 8}3 517Ἀντὶ τοῦ χαίρει ὁ πατήρ, ὅταν ἐν ἐμοὶ μείνητε. δι' ὧν ποιεῖτε, εὐφημεῖ ται ὁ πατήρ. 518 {3Jο 15, 8}3Τοῦτο ποιεῖ Χριστοῦ μαθητὰς καὶ καρπὸν πολὺν φέρειν τὸ πνευματικῶς τῷ θεῷ δουλεύειν παρατρέχοντας τὸ γράμμα. 519 {3Jο 15, 9}3Ἐν ἡμῖν ἐστιν ἀγαπῆσαι τὸν θεόν· οὐ γὰρ βιάζεται ἡμῶν τὸ αὐτεξούσιον. 5 {3Jο 15, 10}3Οὐ γὰρ μόνον δεῖ ® πιστεύειν, ἀλλὰ καὶ ποιεῖν τὰς ἐντολάς. 521 {3Jο 15, 12 13}3Ὡς διδάσκαλος τῆς οἰκουμένης παραδίδωσιν αὐτοῖς ταῦτα ὁ Χριστός, ὅτι ἡ ἀγάπη κεφάλαιόν ἐστι τῶν ἀρετῶν, ἡ ἐντολὴ αὐτοῦ τὸ ὑπεραποθνῄσκειν τῶν φίλων καὶ τὸ ὑπὲρ ἑαυτοὺς ἀγαπᾶν τοὺς φίλους. 522 {3Jο 15, 13}3∆είκνυσιν, ὅτι ἡ ἀναχώρησις αὐτοῦ οὐκ ἦν μίσους, ἀλλ' ἀγάπης· ὑπὲρ γὰρ ὑμῶν ἀποθνῄσκω. 523 {3Jο 15, 14}3∆ιὰ τὴν ἀρετὴν τὸ τῶν δούλων ὑπερβάντες μέτρον γεγόνασι φίλοι. ἀνακομίζει δὲ τοὺς δούλους ἐπὶ τὴν ὑπὲρ φύσιν δόξαν, ἐὰν ἑκουσίως ποιῶσι τὰ τῷ θεῷ ἀρεστά. 524 {3Jο 15, 15}3Ἀντὶ τοῦ ὅσα ἐχρῆν ἀκοῦσαι αὐτούς· ὃ δὲ λέγει αἰνιγματωδῶς, τοῦτό ἐστιν, ὅτι οὐχ ὡς

Hatred of the world; Spirit convicts (John 15:15–16:12)§32

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32to slaves did I tell you the secrets, but as to friends and sharers of the goods.

The Son gives what is asked in place of the Father, so that we may know that the Son was not less than the Father.

This is for us; for you suffer this because of me. Therefore do not ache or take it hard; for you are not better than I.

If the wicked loved you—that is, the world—clearly you too would be wicked.

The one who despises the world’s things, even if he is from the world, is said not to be from the world.

If I suffered all things for slaves, when you the slaves suffer the like for the Master, you ought not to take it heavily. If you suffer things like mine, do not be troubled; for so you become sharers of my sufferings. Even if they do this toward my insult, yet through me they also insult the Father.

I omitted nothing, he says, of what tends to the Jews’ benefit, neither in words nor in works, of which no one saw the like.

And through the prophet he showed that the hatred against him was irrational. The Jews’ wickedness fulfilled what was prophesied.

So that you may know that as God by nature I know all things, I foretell what will be, and so that you may believe that I can free you from the dangers brought upon you.

So great will be the madness of those who kill you—not only Jews but also Gentiles and heretics—that they think slaughtering you is a power of God-loving worship.

So that what is said may not be dimmed by time, they were silent about teaching virtue according to piety.

Under fear and grief they were beside themselves and silent.

Unless I suffer, the Spirit who is cause of every good gift does not come upon you.

So great is the power of the Holy Spirit’s descent that then the sin of those who have offended against me will be made plain. As many as after the Holy Spirit’s descent did not believe in Christ remained in their own sins; the one who did not believe in the sinless one is condemned as a sinner.

He was condemned as having killed through the Jews the Christ who is sinless, since he was making excuses saying that Adam did not die through me but because he sinned. And since after the passion healings happen through the Holy Spirit, through the deeds the devil’s overthrow is shown.

Unjust is the one who did not believe in the righteous one taken up into the heavens for his righteousness and become unseen to human beings. Slack, because though Satan was crushed he still would not conquer him.

Greek · §32

δούλοις εἶπον ὑμῖν τὰ ἀπόρρητα, ἀλλ' ὡς φίλοις καὶ κοινωνοῖς τῶν ἀγαθῶν. 525 {3Jο 15, 16}3Ὁ υἱὸς <ἀντὶ> τοῦ πατρὸς <τὸ> αἰτούμενον δίδωσιν, ἵνα γνῶμεν, ὅτι οὐκ ἦν ἐλάττων τοῦ πατρὸς ὁ υἱός. 527 {3Jο 15, 18}3Ὑπὲρ ἡμῶν ἐστι τοῦτο· δι' ἐμὲ γὰρ τοῦτο πάσχετε. διὸ μὴ ἀλγεῖτε μηδὲ δυσχεραίνετε· οὐ γάρ ἐστέ μου κρείττους. 528 {3Jο 15, 18}3Εἰ ἐφίλουν ὑμᾶς οἱ πονηροί, ὅ ἐστι ὁ κόσμος, δηλονότι καὶ ὑμεῖς πονηροὶ ἦτε. 529 {3Jο 15, 19}3Ὁ τῶν τοῦ κόσμου καταφρονῶν, εἰ καὶ ἐκ τοῦ κόσμου ἐστίν, λέγεται μὴ εἶναι ἐκ τοῦ κόσμου. 530 {3Jο 15, }3Εἰ ἐγὼ ὑπὲρ τῶν δούλων πάντα ἔπαθον, ὅταν ὑμεῖς οἱ δοῦλοι ὑπὲρ τοῦ δεσπότου πάσχητε τὰ ὅμοια, οὐκ ὀφείλετε βαρέως φέρειν. εἰ τὰ ὅμοιά μου πάθητε, μὴ θορυβεῖσθε· οὕτω γὰρ γίνεσθε κοινωνοὶ τῶν ἐμῶν παθημάτων. εἰ καὶ πρὸς ἐμὴν ὕβριν τοῦτο ποιοῦσιν, ἀλλὰ δι' ἐμοῦ καὶ τὸν πατέρα ὑβρίζουσιν. 531 {3Jο 15, }3Οὐδέν, φησίν, παρέλειψα τῶν εἰς ὠφέλειαν τῶν Ἰουδαίων συντεινόντων, οὐκ ἐν λόγοις, οὐκ ἐν ἔργοις, ὧν μὴ εἶδέ τις ὅμοια. 532 {3Jο 15, 25}3Καὶ διὰ τοῦ προφήτου ἔδειξεν, ὅτι ἄλογον ἦν τὸ κατ' αὐτοῦ μῖσος. πονηρία τῶν Ἰουδαίων ἐπλήρωσε τὸ προφητευθέν. 533 {3Jο 16, 1}3∆ιὰ τὸ γνῶναι ὑμᾶς, ὅτι ὡς φύσει θεὸς οἶδα πάντα, προλέγω τὰ ἐσόμενα καὶ ἵνα πιστεύητε, ὅτι δύναμαι ὑμᾶς ἐλευθερῶσαι τῶν ἐπαγομένων ὑμῖν κινδύνων. 534 {3Jο 16, 2}3Τοσαύτη ἔσται ἡ μανία τῶν ὑμᾶς ἀποκτεινόντων οὐ μόνον Ἰουδαίων, ἀλλὰ καὶ ἐθνικῶν καὶ αἱρετικῶν, ὅτι λατρείας θεοφιλοῦς δύναμιν εἶναι νομίζουσι τὸ σφάξαι ὑμᾶς. 535 {3Jο 16, 4}3Ἵνα μὴ τῷ χρόνῳ ἀμαυρωθῇ τὰ λεγόμενα, ἐσιώπων τὴν κατ' εὐσέβειαν ἀρετὴν διδάξαι. 536 {3Jο 16, 6}3Ὑπὸ τοῦ δέους καὶ τῆς λύπης ἐξέστησαν καὶ ἐσιώπησαν. 537 {3Jο 16, 7}3Ἐὰν μὴ πάθω, οὐκ ἐπιφοιτᾷ ὑμῖν τὸ πνεῦμα τὸ πάσης δόσεως ἀγαθῆς αἴτιον. 538 {3Jο 16, 8}3Τοσαύτη ἐστὶν ἡ δύναμις τῆς τοῦ ἁγίου πνεύματος καθόδου, ὅτι τότε φανερωθήσεται ἡ τῶν εἰς ἐμὲ πεπλημμεληκότων ἁμαρτία. ὅσοι μετὰ τὴν τοῦ ἁγίου πνεύματος κάθοδον οὐκ ἐπίστευσαν εἰς τὸν Χριστόν, ἔμειναν ἐν ταῖς ἑαυτῶν ἁμαρτίαις, ὡς ἁμαρτωλὸς κατακρίνεται ὁ μὴ πιστεύσας εἰς τὸν ἀνα μάρτητον. 539 {3Jο 16, 11}3Κατεκρίθη ὡς ἀποκτείνας διὰ τῶν Ἰουδαίων τὸν Χριστὸν ἀναμάρτητον ὄντα, ἐπειδὴ προφασιζόμενος ἔλεγεν, ὅτι ὁ Ἀδὰμ οὐ δι' ἐμὲ ἀπέθανεν, ἀλλ' ὅτι ἥμαρτεν. ἐπειδὴ δὲ μετὰ τὸ πάθος διὰ τοῦ ἁγίου πνεύματος γίνονται αἱ ἰάσεις, διὰ τῶν πραγμάτων δείκνυται τοῦ διαβόλου ἡ κατάλυσις. 540 {3Jο 16, 12}3Ὡς ἄδικος ὁ μὴ πιστεύσας εἰς τὸν δίκαιον τὸν διὰ τὴν δικαιοσύνην αὐτοῦ ἀναληφθέντα εἰς οὐρανοὺς καὶ ἀφανῆ γεγονότα τοῖς ἀνθρώποις. ὡς ῥᾴθυμος, ὅτι κατακλασθέντος τοῦ σατανᾶ οὐδὲ οὕτως αὐτὸν ἠθέλησε νικῆσαι. ®

Spirit of truth; sorrow to joy; high-priestly prayer (John 16:12–17:3)§33

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33That is: he speaks in agreement with me; for the Spirit is not lacking; being self-subsistent as consubstantial with Father and Son he knows all things and has power of himself to act.

When the Spirit teaches you, then you will be able to leave the legal types and make the worship “in spirit and truth” (John 4:23–24). The Spirit is not greater than the Son, he says. Therefore he will speak nothing from himself, but what he hears; for what I say, that one also will say. The Spirit will teach human beings the things of the Son’s Godhead and glory and of equality with the Father. He does not fail to speak from weakness; he said this because of the exact harmony of the Trinity.

As the Son naturally has the Father’s things through the consubstantial, he said that the Spirit’s own things are also his, as the things of the Trinity are common.

So as not to grieve the disciples, he also did not say “I die,” but “you do not see me.”

Under grief they did not understand, and that he was departing they knew, but how he would come they did not know; for they were ignorant of the resurrection before the outcome.

Since being deeply grieved they did not want to hear about his death, wanting to fix this doctrine in them he said “you will weep”; after the grief there will be joy.

The reward of your grief will be joy, as also for the woman in labor the joy from childbirth after the grief. Since when he died it appeared to them to pass from grief into joy, he used the example of the woman giving birth.

Since you will be persuaded that as God I rose and die no longer, even if with the flesh I go up into heaven.

He means the time of the resurrection.

For as in proverbs Christ speaks these things as one going on to say; for it cannot be understood according to the letter. And that one asks and receives who asks what is profitable for bettering souls. He calls proverb the unclear and veiled word. Because of their infancy he speaks in a shaded way. But when you advance, then I unveil to you the Father’s glory. After the resurrection I will speak clearly to you the things about the Father. When you receive the Spirit, then you will receive clear knowledge about Son and Father.

He can as God give, yet as already saying “I ask” he stayed with the word by economy as man.

From the essence, he says, I came out from the Father, being indivisibly in the Father and having the Father self-subsistently in myself. Neither when he became man, left behind by the Father, is he said to have come into the world, nor when he was taken up with the flesh was he left behind by the world; for he is God filling all things.

The “now you believe” he says more humanly; for insofar as I am God, I am in God and Father naturally and without interval. He said this by condescension, since the disciples wanted to hear this.

Christ appeared better and more powerful than every worldly sin and also gives the faithful to conquer. Or that Christ, having come to be from us insofar as man, appeared better than death and corruption and the grace passes over to us. And so we ought to take courage that we will receive, since as man he conquered and we seem in him to have conquered; for if as God he conquered, it is nothing toward us.

He calls hour the fitting time of the passion, at which he judged to suffer—as also he said about the wine—not the hypostasis-less fate.

Through the form of prayer he trains us in trials to pray and take refuge in God.

So that the hearers may not take offense, by economy he says “what you have given me.”

It must be noted that right faith is the true life that grants its own goods to those who believe. He says he was sent not as from necessity serving the Father’s will

Greek · §33

541 {3Jο 16, 12 13}3Ἀντὶ τοῦ συνῳδά μοι λαλεῖ· οὐ γὰρ ἐνδεὲς τὸ πνεῦμα· ἰδιοσύστατον γὰρ ὂν ὡς ὁμοούσιον πατρὸς καὶ υἱοῦ πάντα οἶδε καὶ ἰσχύει ἀφ' ἑαυτοῦ ποιεῖν. 542 {3Jο 16, 13}3Ὅταν τὸ πνεῦμα διδάξῃ ὑμᾶς, τότε δυνήσεσθε τῶν νομικῶν ἀποστῆναι τύπων καὶ τὴν «ἐν πνεύματι καὶ ἀληθείᾳ» ποιῆσαι λατρείαν.οὐ μεῖζον τοῦ υἱοῦ τὸ πνεῦμα, φησίν. διὸ οὐδὲν ἀφ' ἑαυτοῦ λαλήσει, ἀλλ' ἃ ἀκούει· ἃ γὰρ ἐγώ, κἀκεῖνος ἐρεῖ.τὸ πνεῦμα διδάξει τοὺς ἀνθρώπους τὰ τῆς τοῦ υἱοῦ θεότητος καὶ δόξης καὶ τῆς πρὸς τὸν πατέρα ἰσότητος.οὐ δι' ἀσθένειαν οὐ λαλεῖ, ἀλλὰ διὰ τὴν ἀκριβῆ συμφωνίαν τῆς τριάδος τοῦτο εἶπεν. 543 {3Jο 16, 14}3Ὡς φυσικῶς ἔχων ὁ υἱὸς τὰ τοῦ πατρὸς διὰ τὸ ὁμοούσιον εἶπεν καὶ τὰ τοῦ πνεύματος ἴδια αὐτοῦ εἶναι ὡς ὄντα κοινὰ τὰ τῆς τριάδος. 544 {3Jο 16, 16}3Ἵνα μὴ λυπήσῃ τοὺς μαθητάς, καὶ οὐκ εἶπεν, ὅτι ἀποθνῄσκω, ἀλλ' οὐ θεωρεῖτέ με. 545 {3Jο 16, 18}3Ὑπὸ τῆς λύπης οὐκ ἐνενόουν καὶ ὅτι μὲν ἀπῄει ᾔδεσαν, πῶς δὲ ἥξει, οὐκ ᾔδεσαν· ἠγνόουν γὰρ τὴν ἀνάστασιν πρὸ τῆς ἐκβάσεως. 546 {3Jο 16, 19–}3Ἐπειδὴ σφόδρα λυπούμενοι οὐκ ἤθελον ἀκούειν περὶ τοῦ θανάτου αὐτοῦ, βουλόμενος αὐτοῖς ἐμπῆξαι τὸ δόγμα τοῦτο εἶπεν τὸ κλαύσετε, μετὰ τὴν λύπην ἔσται χαρά. 547 {3Jο 16, 21}3Μισθὸς τῆς λύπης ἔσται ὑμῶν ἡ χαρὰ ὡς καὶ τῇ λύπῃ τῆς ὠδινούσης ἡ ἀπὸ τοῦ τοκετοῦ χαρά. ἐπειδὴ <ὅτε> ἀπέθανεν, αὐτοῖς ἐφαίνετο ἀπὸ λύπης εἰς χαρὰν ἐλθεῖν, τῷ τῆς τικτούσης παραδείγματι κέχρηται. 548 {3Jο 16, 22}3Ἐπειδὴ πεισθήσεσθε, ὅτι ὡς θεὸς ἀνέστην καὶ οὐκέτι ἀποθνῄσκω, κἂν μετὰ τῆς σαρκὸς ἀναβῶ εἰς τὸν οὐρανόν. 549 {3Jο 16, 25}3Τὸν τῆς ἀναστάσεως καιρὸν λέγει. 550 {3Jο 16, 25}3Ὡς γὰρ ἐν παροιμίαις λαλεῖ ταῦτα ὁ Χριστὸς ὡς παρακατιὼν λέγει· οὐ γὰρ δύναται κατὰ τὸ γράμμα νοεῖσθαι. ἐκεῖνος δὲ αἰτεῖ καὶ λαμβάνει ὁ τὰ λυσιτελῆ αἰτῶν πρὸς βελτίωσιν ψυχαῖς. παροιμίαν λέγει τὸν ἀσαφῆ καὶ ἐγκε καλυμμένον λόγον. διὰ τὴν νηπιότητα αὐτῶν ἐπεσκιασμένως λέγει. ὅταν δὲ προκόψητε, τότε ἀποκαλύπτω ὑμῖν τὴν τοῦ πατρὸς δόξαν. μετὰ τὴν ἀνάστασιν σαφῶς ὑμῖν ἐρῶ τὰ περὶ τοῦ πατρός. ὅταν λάβητε τὸ πνεῦμα, τότε λήψεσθε σαφῆ τὴν περὶ υἱοῦ καὶ πατρὸς γνῶσιν. 551 {3Jο 16, 26}3∆ύναται μὲν ὡς θεὸς δοῦναι, πλὴν ὡς ἤδη εἰπὼν τὸ αἰτῶ οἰκονομικῶς ὡς ἄνθρωπος ἐνέμεινεν τῷ λόγῳ. 552 {3Jο 16, 28}3Ἐκ τῆς οὐσίας, φησίν, ἐξῆλθον τοῦ πατρὸς ἀδιαιρέτως ὢν ἐν πατρὶ καὶ ἰδιοσυστάτως ἔχων ἐν ἐμαυτῷ τὸν πατέρα. οὔτε ὅτε γέγονεν ἄνθρωπος ἀπολειφθεὶς τοῦ πατρὸς ἐληλυθέναι λέγεται εἰς τὸν κόσμον οὔτε ὅτ' ἀνελήφθη μετὰ τῆς σαρκός, ἀπελείφθη τοῦ κόσμου· θεὸς γάρ ἐστι πληρῶν τὰ πάντα. 553 {3Jο 16, 32}3Τὸ «ἄρτι πιστεύετε», ἀνθρωπινώτερον τοῦτο λέγει· καθὸ γὰρ θεὸς ὑπάρχω, ἐν τῷ θεῷ καὶ πατρί εἰμι φυσικῶς καὶ ἀδιαστάτως. διὰ συγκατάβασιν εἶπε τοῦτο, ἐπειδὴ οἱ μαθηταὶ ἤθελον ἀκούειν τοῦτο. 555 {3Jο 16, 33}3Κρείττων καὶ δυνατώτερος ὤφθη ὁ Χριστὸς πάσης κοσμικῆς ἁμαρτίας καὶ δίδωσι καὶ τοῖς πιστοῖς τὸ νικᾶν. ἢ ὅτι ὁ Χριστὸς ἐξ ἡμῶν γεγονὼς καθὸ ἄνθρωπος, κρείττων ἐφάνη θανάτου καὶ φθορᾶς καὶ εἰς ἡμᾶς ἡ χάρις διαβαίνει. καὶ οὕτως ὀφείλομεν θαρρεῖν, ὅτι ληψόμεθα, ἐπειδὴ ὡς ἄνθρωπος νενίκηκε καὶ ἡμεῖς δοκοῦμεν ἐν αὐτῷ νενικηκέναι· εἰ γὰρ ὡς θεὸς ἐνίκησε, πρὸς ἡμᾶς οὐδέν. 556 {3Jο 17, 1}3Ὥραν λέγει τὸν ἐπιτήδειον τοῦ πάθους καιρόν, καθ' ἣν ἔκρινε παθεῖν ὡς καὶ ἐπὶ τοῦ οἴνου εἶπεν, οὐ μὴν τὴν ἀνυπόστατον εἱμαρμένην λέγει. 557 {3Jο 17, 1}3∆ιὰ τοῦ σχήματος τῆς εὐχῆς παιδεύει ἡμᾶς ἐν τοῖς πειρασμοῖς εὔχεσθαι καὶ εἰς τὸν θεὸν καταφεύγειν. 558 {3Jο 17, 2}3∆ιὰ τὸ μὴ σκανδαλισθῆναι τοὺς ἀκούοντας οἰκονομικῶς φησιν ὃ δέδωκάς μοι. 559 {3Jο 17, 3}3Σημειωτέον, ὅτι ἡ ὀρθὴ πίστις ἐστὶν ἡ ὄντως ζωὴ ἡ τὰ ἴδια δωρουμένη ἀγαθὰ τοῖς πιστεύουσιν. ἀπεστάλθαι λέγει ἑαυτὸν οὐχ ὡς ἐξ ἀνάγκης ὑπουρ γήσας τῇ τοῦ πατρὸς βουλήσει

Keeping the name; sanctify them; arrest begins (John 17:3–18:4)§34

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34as the angels do, but as being his power.

He is said to glorify the Father having done all things unto incarnation, or that the Father’s power is made known through his Son, if he speaks as man; for through what the saints accomplish, God is glorified.

Nothing is the Father’s that is not the Son’s and the reverse. Through my equality with you I am glorified by everyone.

By economy as man he speaks of God’s name having been given him, having it by nature as God and Son.

He did not drag them by necessity. Therefore Judas also perished through voluntary obstinacy; not only Judas but many others also perished, not with Christ; for as far as it lay with him, no one perished. He was called son of perdition as awaiting like a birth the day of perdition.

According to idiom Scripture sets as a cause things that happen from the outcome. Judas, having learned what was foretold, ought not to have betrayed Christ. And if someone says how he perished while Christ was keeping them, it must be said that he does not keep the base but lets them free to do what they wish, yet keeps and empowers the good because human choice is not enough to keep a person.

He says these things so they may not lose heart but rather rejoice that he goes to the Father.

When he says they are “from the world,” he means nature. When he says they are not, he says it because of guilelessness, as he also was. And the “as” here is not of exact indistinguishability. What he says is this: they have become heaven-citizens and have nothing in common with the earth; for the difference of natures is great, that he is God by nature and they are human beings.

Since the disciples were going to do something like what Christ did, he says they need sanctification through the Spirit, so that they may be able to run through the inhabited world unhindered by the evil one.

Not only for the disciples but also for all the faithful Christ asks that the grace given through the Holy Spirit be given—the grace that reshapes the human being into the divine image. And this union does not happen according to essence or according to hypostasis, but according to the agreement of faith, by which the faithful knew that the Son was incarnate by the Father’s good pleasure; for this is being sent.

All sacrifices are called holy as brought to God. And he said “in truth” because sanctification through the sheep was in type—or that I also dedicate them to you as an offering—or that when the head was sacrificed this happened—or that they also presented “their bodies” as a “living sacrifice” (Romans 12:1)—or also that without death he made them a sacrifice by being slaughtered for them.

When they are counted worthy of the unity spoken of, then they know that you sent me.

He calls glory that of signs and doctrines and like-mindedness. Being himself the giver, because of the hearers he shapes the request. And as man he is said to receive what belongs to him by nature; and he means the Spirit’s grace.

Through what he says—the one who gave and the one who received—he shows the hypostases of Father and Son. And again by saying he himself was before the world he refutes the heretics who say that from Mary’s times Christ had his beginning, as having the glory before the world. He said before the foundation of the world; for “you have given me” is of condescension. And he did not say that they may share his glory, but that they may behold it, which is the faithful’s greatest rest and glory.

To persuade the disciples that he came willingly to the passion, he went away to a place known to Judas, so that he might not escape notice and did not shut himself in as in a prison.

He asks not as not knowing, but so that we may know that even when present he was not seen or recognized except when he wished. And as knowing all things he did and

Greek · §34

ὡς οἱ ἄγγελοι, ἀλλ' ὡς δύναμις αὐτοῦ ὤν. 560 {3Jο 17, 4}3∆οξάζειν λέγεται τὸν πατέρα πάντα ποιήσας τὰ εἰς ἐνανθρώπησιν ἢ τὸ γνωρισθῆναι τοῦ πατρὸς τὴν δύναμιν διὰ τοῦ υἱοῦ αὐτοῦ, εἰ ὡς ἄνθρωπος λαλεῖ· δι' ὧν γὰρ οἱ ἅγιοι κατορθοῦσιν, ὁ θεὸς δοξάζεται. 562 {3Jο 17, 10}3Οὐδέν ἐστι τοῦ πατρός, ὃ μή ἐστι τοῦ υἱοῦ καὶ τὸ ἀνάπαλιν. διὰ τὴν ἐμοῦ καὶ σοῦ ἰσότητα δοξάζομαι παρὰ παντός. 563 {3Jο 17, 11}3Οἰκονομικῶς ὡς ἄνθρωπος λαλεῖ δεδόσθαι αὐτῷ τὸ τοῦ θεοῦ ὄνομα φύσει ἔχων αὐτὸ ὡς θεὸς καὶ υἱός. 564 {3Jο 17, 12}3Οὐκ ἀνάγκῃ εἷλκεν αὐτούς. διὸ καὶ Ἰούδας δι' ἑκούσιον δυστροπίαν ἀπώλετο, οὐ μόνον Ἰούδας, ἀλλὰ καὶ ἄλλοι πολλοὶ ἀπώλοντο, οὐ παρὰ τῷ Χριστῷ· ὅσον γὰρ τὸ ἐπ' αὐτῷ, οὐδεὶς ἀπώλετο. υἱὸς ἀπωλείας ἐκλήθη ὡς περιμένων καθά τινα γέννησιν τὴν τῆς ἀπωλείας ἡμέραν. 565 {3Jο 17, 12}3Κατ' ἰδίωμα ἡ γραφὴ ὡς αἰτιολογίαν τίθησι τὰ ἐκ τῆς ἐκβάσεως συμ βαίνοντα. ἔδει τὸν Ἰούδαν μαθόντα τὸ προδιαγορευθὲν μὴ προδοῦναι τὸνΧριστόν. εἰ δέ τις εἴποι, πῶς φυλάσσοντος τοῦ Χριστοῦ ἀπώλετο, λεκτέον, ὅτι οὐ τοὺς φαύλους φυλάσσει, ἀλλ' ἐᾷ αὐτεξουσίους ὃ θέλουσι πράττειν, τοὺς δὲ ἀγαθοὺς φυλάσσει καὶ δυναμοῖ διὰ τὸ μὴ ἀρκεῖν τὴν τοῦ ἀνθρώπου προαίρεσιν φυλάσσειν αὐτόν. 566 {3Jο 17, 13}3Ταῦτα λέγει, ἵνα μὴ ἀθυμῶσιν, ἀλλὰ μᾶλλον χαρῶσιν, ὅτι πρὸς τὸν πατέρα ὑπάγει. 567 {3Jο 17, 14}3Ὅταν λέγῃ «ἐκ τοῦ κόσμου» εἰσίν, τὴν φύσιν λέγει. ὅταν δὲ λέγῃ, ὅτι οὐκ εἰσίν, διὰ τὸ ἀπόνηρον λέγει ὡς καὶ αὐτὸς ἦν. τὸ δὲ καθὼς ὧδε οὐκ ἔστι ἀκριβείας ἀπαραλλάκτου. ὃ δὲ λέγει, τοῦτό ἐστιν· οὐρανοπολῖται γεγόνασι καὶ οὐδὲν ἔχουσι πρὸς τὴν γῆν κοινόν· πολὺ γὰρ τὸ τῶν φύσεων διάφορον, ὅτι μὲν γάρ ἐστι θεὸς φύσει, οἱ δὲ ἄνθρωποι. 568 {3Jο 17, 17}3Ἐπειδὴ ὅμοιον ἤμελλον ποιεῖν οἱ μαθηταί, οὗ ἐποίησεν ὁ Χριστός, δεῖσθαι αὐτούς, φησίν, τοῦ διὰ πνεύματος ἁγιασμοῦ, ἵνα δυνηθῶσι διαδραμεῖν τὴν οἰκουμένην μὴ ἐμποδιζόμενοι ὑπὸ τοῦ πονηροῦ. 569 {3Jο 17, 17–18}3Οὐ μόνοις τοῖς μαθηταῖς, ἀλλὰ καὶ πᾶσι τοῖς πιστοῖς αἰτεῖ ὁ Χριστὸς τὴν διὰ τοῦ ἁγίου πνεύματος δοθῆναι χάριν τὴν εἰς θείαν εἰκόνα τὸν ἄνθρωπον ἀναμορφοῦσαν. αὕτη δὲ ἡ ἕνωσις οὐ κατ' οὐσίαν γίνεται ἢ καθ' ὑπόστασιν, ἀλλὰ κατὰ τὴν τῆς πίστεως συμφωνίαν, καθ' ἣν ἔγνωσαν οἱ πιστοί, ὅτι ὁ υἱὸς εὐδοκίᾳ πατρὸς ἐσαρκώθη· τοῦτο γάρ ἐστι τὸ ἀποσταλῆναι. 570 {3Jο 17, 19}3Αἱ θυσίαι πᾶσαι ἅγιαι καλοῦνται ὡς θεῷ προσαγόμεναι. τὸ δὲ ἐν ἀληθείᾳ εἶπεν, ὅτι ἐν τύπῳ ἦν ὁ διὰ τοῦ προβάτου ἁγιασμὸς ἤτοι ὅτι καὶ αὐτούς σοι ἀνατίθημι προσφορὰν ἢ ὅτι τῆς κεφαλῆς θυομένης τοῦτο ἐγίνετο ἢ ὅτι καὶ αὐτοὶ παρίστων «τὰ σώματα» ἑαυτῶν «θυσίαν ζῶσαν» ἢ καὶ ὅτι χωρὶς θανάτου θυσίαν αὐτοὺς ἐποίει ὑπὲρ αὐτῶν σφαγιαζόμενος. 571 {3Jο 17, 21}3Ὅταν ἀξιωθῶσι τῆς ἑνότητος τῆς εἰρημένης, τότε γινώσκουσιν, ὅτι σύ με ἀπέστειλας. 572 {3Jο 17, 22}3∆όξαν λέγει τὴν τῶν σημείων καὶ δογμάτων καὶ ὁμοψυχίας. αὐτὸς ὢν ὁ διδοὺς διὰ τοὺς ἀκούοντας σχηματίζεται τὴν αἴτησιν. καὶ ὡς ἄνθρωπος λέγεται λαμβάνειν τὰ φύσει προσόντα αὐτῷ, λέγει δὲ τὴν τοῦ πνεύματος χάριν. 573 {3Jο 17, 24}3∆ι' ὧν λέγει τὸν δεδωκότα καὶ τὸν λαβόντα τὰς ὑποστάσεις δηλοῖ πατρὸς καὶ υἱοῦ. καὶ πάλιν εἰπὼν εἶναι ἑαυτὸν πρὸ κόσμου ἐλέγχει τοὺς αἱρετικοὺς τοὺς λέγοντας, ὅτι ἐκ τῶν χρόνων Μαρίας ἔσχε τὴν ἀρχὴν ὁ Χριστὸς ὡς πρὸ κόσμου ἔχων τὴν δόξαν. εἶπε πρὸ καταβολῆς κόσμου· τὸ γὰρ λεχθὲν δέδωκάς μοι συγκαταβάσεώς ἐστιν. οὐκ εἶπεν δὲ ἵνα μετασχῶσι τῆς δόξης αὐτοῦ, ἀλλ' ἵνα αὐτὴν θεωρῶσιν, ὅπερ ἐστὶ τῶν πιστῶν μεγίστη ἀνάπαυσις καὶ δόξα. ® 574 {3Jο 18, 1 2}3Ἵνα πείσῃ τοὺς μαθητάς, ὅτι ἑκὼν ἐπὶ τὸ πάθος ἦλθεν, εἰς τόπον γνώριμον τῷ Ἰούδα ἀπῆλθεν, ἵνα μὴ λάθῃ καὶ <οὐχ> ὥσπερ ἐν φυλακῇ ἑαυτὸν ἀπέ κλεισεν. 575 {3Jο 18, 4}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ, ἀλλ' ἵνα γνῶμεν, ὅτι καὶ παρὼν οὐχ ἑωρᾶτο ἢ ἐγνωρίζετο, εἰ μὴ ὅτε ἤθελεν. ὡς εἰδὼς δὲ πάντα ἀταράχως ὅλα ἐποίει καὶ

Arrest, Peter’s sword, and Pilate (John 18:4–19:8)§35

35spoke everything calmly, and neither from the voice did Judas or the rest recognize him, except when he wished.

Because of the disciples’ weaknesses he puts them outside trials as God; he always keeps the disciples, only letting Judas perish by preferential wickedness.

as he wished to die for the teacher, he did thishishis. Peter, taking courage from what Jesus did, himself also did this. And let no one accuse Peter as a murderer, since he did this not defending himself but the teacher; yet they were still incomplete. Through the type he shows that the Jews will be empty of every right hearing.

Binding him they fulfilled Isaiah’s word: “Let us bind the righteous” (Isaiah 3:10 LXX sense). The Lord was bound so that he might free us from devilish bonds.

John went in with Jesus among the crowd unrecognized, and then as known he spoke to the doorkeeper and brought Peter in.

He asked what he taught his own disciples, asked him whether he agrees with what is through Moses or introduces another teaching and what his disciples are persuaded of, so that if he finds him opposing Moses’ things he may hand them also over to the Jews as God-fighters.

He exposes him pretending not to know things spoken in the open. And if he taught all things openly, the secret things said about him by some are not acceptable. Ask the servants who earlier marveled at the teaching and now are arresting me.

And without being ordered the servant struck Christ, since Christ himself hinted saying “see, these know”—those who once heard and praised—and wanting to free himself from the suspicion that he was among those not marveling, he himself did this; for he would not have spoken something fitting so as to be moved from this to strike him. He exposes the servant wronging him not only because he simply struck him, but because having earlier marveled he now without finding fault dishonored him.

When the evil one shook Peter he was defeated of his promise.

They did not kill him themselves as being under Romans, so that they might not be punished by Pilate.

Honoring the type they did not enter—that is, a sheep; for they were going to sacrifice the Passover according to the law that had no force among them. Or he calls Passover the whole feast, or that it was preparation day, when also the old Passover happened.

Without cause they declared that he had justly been handed over; they call a reasonable cause their arresting him, as if they err in doing nothing unjust. If your law also punishes the guiltless, judge him yourselves. Clear proof that the Lord suffered willingly: from what, knowing, he foretold that he was going to be handed over to the nations to be crucified.

As having fallen from rule—for they were under Romans—they said this. Or it is not permitted to crucify him; for so they wished, that they might also parade the manner of his end. Or that he calls himself king and the charge is public and it belongs to you to put him to death.

He says these things wanting to free him.

The angels were quiet while their king was insulted, understanding the economy of Christ’s presence.

He looses Pilate’s anxiety persuading that he is not a rebel but king of heaven and earth. Therefore Pilate is without defense, not as killing him as a blasphemer but as a favor to the Jews.

For this I became man and was born from Mary, that driving falsehood and the devil from the world I may show the divine nature reigning over all.

He did not make himself Son of God, but as Son of God he made himself man, remaining unchangeably as

Greek · §35

ἐλάλει καὶ οὐδὲ ἀπὸ τῆς φωνῆς οὔτε ὁ Ἰούδας οὔτε οἱ λοιποὶ ἐπεγίνωσκον αὐτόν, εἰ ® μὴ ὅτε ἠθέλησεν. 576 {3Jο 18, 8 9}3∆ιὰ τὰς τῶν μαθητῶν ἀσθενείας ἔξω ποιεῖται αὐτοὺς πειρασμῶν ὡς θεός· φυλάσσει τοὺς μαθητὰς ἀεί, μόνον τὸν Ἰούδαν τῇ προαιρετικῇ κακίᾳ ἐάσας ἀπολέσθαι. 577 {3Jο 18, 10}3Ὡς θέλων ὑπεραποθανεῖν τοῦ διδασκάλου ἐποίησε τοῦτο. θαρρήσας ὁΠέτρος οἷς ἐποίησεν ὁ Ἰησοῦς καὶ αὐτὸς ἐποίησε τοῦτο. καὶ μὴ ὡς ἀνδροφόνον τις καταιτιάσθω τὸν Πέτρον, ὅπου γε οὐχ ὡς ἑαυτῷ ἀμύνων, ἀλλὰ τῷ διδα σκάλῳ ἐποίησε τοῦτο· πλὴν καὶ ἔτι ἀτελεῖς ἦσαν. διὰ τοῦ τύπου δείκνυσιν, ὅτι πάσης δεξιᾶς ἀκοῆς ἔρημοι ἔσονται οἱ Ἰουδαῖοι. 578 {3Jο 18, 12}3∆ήσαντες αὐτὸν ἐπλήρωσαν τὸ εἰρημένον Ἠσαΐου «δήσωμεν τὸν δίκαιον». ἐδεσμεύθη ὁ κύριος, ἵνα δεσμῶν ἡμᾶς ἀπαλλάξῃ διαβολικῶν. 579 {3Jο 18, ® 15 16}3Συνεισῆλθεν ὁ Ἰωάννης τῷ Ἰησοῦ μετὰ τοῦ ὄχλου ἀγνώστως καὶ τότε ὡς γνωστὸς εἶπε τῇ θυρωρῷ καὶ εἰσήγαγε τὸν Πέτρον. 580 {3Jο 18, 19}3Ἠρώτα τί ἐδίδασκε τοὺς ἑαυτοῦ μαθητάς, ἠρώτα αὐτόν, εἰ συναινεῖ τοῖς διὰ Μωυσέως ἢ ἀλλοίαν διδασκαλίαν εἰσάγει καὶ ποῖα πείθονται οἱ αὐτοῦ μαθηταί, ἵνα ἐὰν εὑρήσῃ αὐτὸν τοῖς Μωυσέως ἐναντιούμενον παραδῷ καὶ αὐτοὺς ὡς θεομάχους τοῖς Ἰουδαίοις. 582 {3Jο 18, –21}3Ἐλέγχει αὐτὸν προσποιούμενον ἀγνοεῖν τὰ ἐν φανερῷ εἰρημένα. εἰ δὲ πάντα φανερῶς ἐδίδαξεν, τὰ λεγόμενα παρά τισι [τὰ] περὶ αὐτοῦ ἀπόκρυφα οὐκ εἰσὶ δεκτά. τοὺς ὑπηρέτας ἐρώτησον τοὺς πρῴην μὲν οὖν θαυμάσαντας τὴν διδασκαλίαν, νῦν δέ με συλλαμβανομένους. 583 {3Jο 18, ® 22 23}3Καὶ μὴ προσταχθεὶς ὁ ὑπηρέτης ἔτυψε τὸν Χριστόν, ἐπειδὴ αὐτὸς ὑπέ δειξεν ὁ Χριστὸς λέγων «ἴδε οὗτοι οἴδασιν» οἵ ποτε ἀκούσαντες καὶ ἐπαινέσαντες, καὶ θέλων ἑαυτὸν ἀπαλλάξαι τῆς ὑποψίας, ὅτι τῶν οὐ θαυμαζόντων ἦν, αὐτὸς ἐποίησε τοῦτο· οὐ γὰρ ἂν ἀκολούθως τι ἐλάλησεν, ἵνα ὡς ἐκ τούτου κινηθεὶς τύψῃ αὐτόν. ἐλέγχει τὸν ὑπηρέτην ἀδικοῦντα οὐ μόνον, ὅτι ἁπλῶς αὐτὸν ἔτυψεν, ἀλλ' ὅτι πρῴην θαυμάσας, νῦν δὲ ἐπ' οὐδενὶ καταγνοὺς ἠτίμασεν αὐτόν. 584 {3Jο 18, 25}3Τοῦ πονηροῦ σείσαντος τὸν Πέτρον ἡττήθη τῆς ὑποσχέσεως. 585 {3ςο 18, 28}3Ἑαυτοῖς οὐκ ἀνεῖλον ὡς ὑπὸ Ῥωμαίους ὄντες, ἵνα μὴ τιμωρηθῶσιν ὑπὸ τοῦ Πιλάτου. 586 {3Jο 18, 28}3Τὸν τύπον τιμῶντες οὐκ εἰσῆλθον, ὅ ἐστι πρόβατον· ἔμελλον γὰρ θύειν τὸ πάσχα κατὰ τὸν νόμον τὸν οὐδὲν ἰσχύοντα παρ' αὐτοῖς. ἢ πάσχα ὅλην τὴν ἑορτὴν λέγει ἢ ὅτι τῇ παρασκευῇ, ὅτε καὶ τὸ παλαιὸν ἐγίνετο πάσχα. 587 {3Jο 18, ® 30 31}3Ἄνευ αἰτίας ἀπεφήναντο δικαίως αὐτὸν παραδεδόσθαι, αἰτίαν εὔλογον λέγουσι τὸ ὑπ' αὐτῶν συλληφθῆναι ὡς πλανώμενοι μηδὲν ποιεῖν ἄδικον αὐτούς. εἰ ὁ νόμος ὑμῶν καὶ τὸν ἀναίτιον κολάζει, κρίνατε αὐτὸν ὑμεῖς.σαφὲς τεκμήριον ὅτι ἑκὼν ὁ κύριος ἔπασχεν, ἐξ ὧν εἰδὼς προεῖπεν, ὅτι ἤμελλε τοῖς ἔθνεσι παραδοθῆναι ἐπὶ τὸ σταυρωθῆναι. 588 {3Jο 18, 31}3Ὡς ἐκπεσόντες τῆς ἀρχῆς–ἦσαν γὰρ ὑπὸ Ῥωμαίους–εἶπον τοῦτο. ἤτοι οὐκ ἔξεστι σταυρῶσαι αὐτόν· οὕτω γὰρ ἤθελον, ἵνα καὶ τὸν τρόπον τῆς αὐτοῦ τελευτῆς ἐκπομπεύσωσιν. ἢ ὅτι βασιλέα ἑαυτὸν λέγει καὶ ἔστι δημόσιον τὸ ἔγκλημα καὶ σοὶ ἀνῆκε θανατῶσαι αὐτόν. 589 {3ςο 18, 35}3Ταῦτα λέγει βουλόμενος αὐτὸν ἀπαλλάξαι. 590 {3Jο 18, 36}3Οἱ ἄγγελοι ἡσύχαζον τοῦ βασιλέως αὐτῶν ὑβριζομένου ἐννοοῦντες τὴν οἰκονομίαν τῆς τοῦ Χριστοῦ παρουσίας. 591 {3Jο 18, 36}3Λύει τὴν ἀγωνίαν Πιλάτου πείθων, ὅτι οὐκ ἔστιν ἀντάρτης, ἀλλὰ βασιλεὺς οὐρανοῦ καὶ γῆς. διὸ ἀναπολόγητος ὁ Πιλᾶτος οὐχ ὡς βλάσφημον αὐτὸν φονεύσας, ἀλλὰ πρὸς χάριν Ἰουδαίων. 592 {3Jο 18, 37}3Ἐγὼ διὰ τοῦτο γέγονα ἄνθρωπος καὶ ἐγεννήθην ἐκ Μαρίας, ἵνα τὸ ψεῦδος καὶ τὸν διάβολον ἐκ τοῦ κόσμου ἀπελάσας ® βασιλεύουσαν ἀποδείξω πάντων τὴν θείαν φύσιν. 593 {3Jο 19, 7 8}3Οὐχ υἱὸν θεοῦ ἑαυτὸν ἐποίησεν, ἀλλ' ὡς θεοῦ υἱὸς ἄνθρωπον ἑαυτὸν ἐποίησεν ἀτρέπτως μείνας ὡς

Cross, death, side, and burial (John 19:7–39)§36

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36he was God; for what the Jews said was also impossible, so that from this too their inconsistency and falsehood are shown. Therefore also as a light idolater Pilate, seized without discernment, was afraid.

Even if you are a ruler, yet finding no fault against me you could not condemn me, unless I willingly by the Father’s good pleasure led myself to suffer.

For in that very feast they killed him.

The evangelist marked the hour because of the resurrection that happened on the third day. The fine scribe, instead of the gamma letter which signifies the third, wrote the marked sign which the Alexandrians call Gabex, which shows the sixth, having much likeness to each other. And through the scribal error the disagreement happened; for instead of third hour he wrote sixth.

Through being crucified in the midst of two robbers the Scripture was fulfilled that says “and he was numbered with the lawless” (Isaiah 53:12). These are a type of the two peoples who are condemned through their sins—or that those who cling to Christ ought to crucify themselves as dying to the former way of life, yet living in newness according to the gospel.

Not finding what to say against him Pilate wrote this, so that he too might not be thought a robber. He publicly proclaimed him king and that the Jews killed their king, writing to mock the Jews. This is “the handwriting” which the sentence against Adam nailed to the cross, which the devil holding led all human beings into death as none wholly doing what seems good to God—and dying for us on the wood he freed us.

The Jews’ impiety reached its end, and he willingly endured the death according to the flesh and bowed the head because the flesh’s tones were dissolving.

He bowed the head; for it was not nailed, and then he expired; for he was Lord of all, though custom has first expiring and then bowing the head. The Jews’ impiety reached its end, and he willingly endured the death according to the flesh and bowed the head because the flesh’s tones had been dissolved. The end shows the separation of the soul from the body.

They pretend to honor the day and ask a favor so that the men may die more quickly. They ask so that another Scripture may again be fulfilled that says a bone of him will not be crushed.

One of the soldiers, disbelieving whether he had died, pierced his side.

The blood shows redemption and the water sanctification. Through water the church is born again and through blood and flesh she is fed.

The evangelist confirms that he himself is the Christ proclaimed beforehand through the Scriptures; for the deeds came out in agreement with what was said about him. Bone is understood as the taut and unbreakable of the mystical word. And since the sheep bore the image of the Lamb of God, one is fed the head of Christ by taking the things about his theology, the feet by being taught the things about his incarnate economy, and the inwards the hidden doctrines; for each of the doctrines about Christ has a hidden and mystical word. Since therefore bone is understood as the taut of the mystery, those who fittingly and harmoniously hold the mystery about Christ—a bone of him will not be crushed. When he comes to judge, then they will see him and mourn.

Those who feared to approach Jesus openly now, with Jews watching, ask for the body. This one was not of the Twelve but of the seventy, and as the Jews’ rage was quenched he approached without fear. And so raw were the Jews that not even the locals endured to bury his body, but the one from

Greek · §36

ἦν θεός· ὃ γὰρ εἶπον οἱ Ἰουδαῖοι, καὶ ἀδύνατον ἦν ὡς καὶ ἐκ τούτου δειχθῆναι αὐτῶν τὸ ἀσύστατον καὶ ψευδές. διὸ καὶ ὡς εἰδωλολάτρης κοῦφος ὁ Πιλᾶτος συναρπαγεὶς ἀδιακρίτως ἐφοβήθη. 594 {3Jο 19, 11}3Κἂν ἄρχων ᾖ, ἀλλ' οὖν μὴ εὑρίσκων κατ' ἐμοῦ πταῖσμα, οὐκ ἠδύνω μου καταψηφίσασθαι, εἰ μὴ ἑκὼν ἐγὼ εὐδοκίᾳ πατρὸς ἤγαγον ἐμαυτὸν εἰς τὸ παθεῖν. 595 {3Jο 19, 14}3Ἐν αὐτῇ γὰρ τῇ ἑορτῇ ἀπέκτειναν αὐτόν. 596 {3Jο 19, 14}3Τὴν ὥραν ἐπεσημήνατο ὁ εὐαγγελιστὴς διὰ τὴν ἀνάστασιν τὴν ἐν τῇ τρίτῃ γεγονυῖαν ἡμέρᾳ. ὁ καλλιγράφος ἀντὶ τοῦ γάμμα στοιχείου, ὅπερ σημαίνει τὸ τρίτην, ἔγραψε τὸ ἐπίσημον, ὃ καλοῦσιν οἱ Ἀλεξανδρεῖς Γαβέξ, ὃ δηλοῖ τὴν ἕκτην, πολλὴν ἔχοντα πρὸς ἑαυτὰ τὴν ὁμοιότητα. καὶ διὰ τοῦ γραφικοῦ σφάλματος γέγονεν ἡ διαφωνία· ἀντὶ γὰρ τρίτης ὥρας ἕκτην ἔγραψεν. 597 {3Jο 19, 18}3∆ιὰ τοῦ σταυρωθῆναι ἐν μέσῳ δύο λῃστῶν ἐπληρώθη ἡ γραφὴ ἡ λέγουσα «καὶ μετὰ ἀνόμων ἐλογίσθη». τύπος εἰσὶν οὗτοι τῶν δύο λαῶν τῶν ὄντων κατακρίτων διὰ τὰς αὐτῶν ἁμαρτίας ἢ ὅτι οἱ Χριστῷ κολλώμενοι ὀφείλουσι σταυροῦν ἑαυτοὺς ὡσανεὶ ἀποθνῄσκοντες τῇ πρώτῃ διαγωγῇ, ζῶντες δὲ ἐν καινότητι κατὰ τὸ εὐαγγέλιον. 598 {3Jο 19, 19}3Μὴ εὑρὼν τί εἴπῃ κατ' αὐτοῦ ὁ Πιλᾶτος ἔγραψε τοῦτο, ἵνα μὴ νομισθῇ καὶ αὐτὸς εἶναι λῃστής. βασιλέα αὐτὸν δημοσίᾳ ἀνηγόρευσε καὶ ὅτι οἱ Ἰουδαῖοι τὸν βασιλέα αὐτῶν ἀνεῖλον, διασύρων Ἰουδαίους ἔγραψεν. τοῦτό ἐστι «τὸ χειρόγραφον», ὃ προσήλωσε τῷ σταυρῷ ἡ κατὰ τοῦ Ἀδὰμ ἀπόφασις, ὅπερ ὁ διάβολος κατέχων πάντας ἀνθρώπους ἀπέφερεν εἰς θάνατον ὡς μηδενὸς ποιοῦντος ὁλοσχερῶς τὸ τῷ θεῷ δοκοῦν καὶ ὑπὲρ ἡμῶν ἐν τῷ ξύλῳ ἀποθανὼν ἠλευθέρωσεν ἡμᾶς. 599 {3Jο 19, 30}3Εἰς πέρας ἔφθασεν ἡ τῶν Ἰουδαίων δυσσέβεια καὶ ἑκὼν ὑπέμεινε τὸν κατὰ σάρκα θάνατον καὶ ἔκλινε τὴν κεφαλὴν διὰ τὸ ἐκλύεσθαι τοὺς τῆς σαρκὸς τόνους. 600 {3Jο 19, 30}3Τὴν κεφαλὴν ἔκλινεν· αὕτη γὰρ οὐ προσήλωτο καὶ τότε ἐξέπνευσεν· καὶ γὰρ τοῦ παντὸς ἦν κύριος, καίπερ τοῦ ἔθους ἔχοντος πρῶτον ἐκπνεῖν καὶ τότε τὴν κεφαλὴν κλίνειν. εἰς πέρας ἔφθασεν ἡ τῶν Ἰουδαίων δυσσέβεια καὶ ἑκὼν ὑπέμεινε τὸν κατὰ σάρκα θάνατον καὶ ἔκλινεν τὴν κεφαλὴν διὰ τὸ ἐκλελύσθαι τοὺς τῆς σαρκὸς τόνους. ἡ τελευτὴ δηλοῖ τὸν ἀπὸ τοῦ σώματος τῆς ® ψυχῆς χωρισμόν. 601 {3Jο 19, 31 36}3Προσποιοῦνται τιμᾶν τὴν ἡμέραν καὶ αἰτοῦσι χάριν, ὥστε ταχύτερον ἀποθανεῖν τοὺς ἀνθρώπους. αἰτοῦσιν, ἵνα πληρωθῇ πάλιν ἄλλη γραφὴ ἡ λέγουσα ὀστοῦν οὐ συντριβήσεται αὐτοῦ. 602 {3Jο 19, 34}3Ἀπιστῶν τις τῶν στρατιωτῶν, εἰ ἀπέθανεν, ἔνυξεν αὐτοῦ τὴν πλευράν. 603 {3Jο 19, 34}3Τὸ αἷμα δηλοῖ τὴν ἀπολύτρωσιν καὶ τὸ ὕδωρ τὸν ἁγιασμόν. δι' ὕδατος ἡ ἐκκλησία ® ἀναγεννᾶται καὶ δι' αἵματος καὶ σαρκὸς τρέφεται. 604 {3Jο 19, 36 37}3Πιστοῦται ὁ εὐαγγελιστής, ὅτι αὐτός ἐστιν ὁ Χριστὸς ὁ διὰ τῶν γραφῶν προαναφωνηθείς· συνῳδὰ γὰρ τοῖς περὶ αὐτοῦ λεχθεῖσιν ἐξέβη τὰ πράγματα. ὀστοῦν νοεῖται τὸ εὔτονον καὶ ἄθραυστον τοῦ μυστικοῦ λόγου. ἐπειδὴ δὲ εἰκόνα ἔφερε τὸ πρόβατον τοῦ ἀμνοῦ τοῦ θεοῦ, τρέφεταί τις τὴν κεφαλὴν τοῦ Χριστοῦ τὰ περὶ τῆς θεολογίας αὐτοῦ ἐκλαμβάνων, τοὺς δὲ πόδας διδασκόμενος τὰ περὶ τῆς ἐνσάρκου αὐτοῦ οἰκονομίας, τὰ δὲ ἐντόσθια τὰ ἀπόκρυφα δόγματα· ἕκαστον γὰρ τῶν περὶ Χριστοῦ δογμάτων ἀπόκρυφον ἔχει καὶ μυστικὸν λόγον. ἐπεὶ οὖν ὀστοῦν νοεῖται τὸ εὔτονον τοῦ μυστηρίου, οἱ ἁρμοδίως καὶ συμφώνως κατέχον τες τὸ περὶ τοῦ Χριστοῦ μυστήριον, ὀστοῦν οὐ συντριβήσεται αὐτοῦ. ὅτε ἔρχεται κρῖναι, τότε ὄψονται αὐτὸν ® καὶ θρηνήσουσιν. 605 {3Jο 19, 38 39}3Οἱ δεδιότες φανερῶς πλησιάσαι τῷ Ἰησοῦ νῦν ὁρώντων Ἰουδαίων αἰτοῦσι τὸ σῶμα. οὗτος οὐ τῶν ιβʹ ἦν, ἀλλὰ τῶν ἑβδομήκοντα καὶ ὡς σβεσθέντος τοῦ θυμοῦ τῶν Ἰουδαίων ἀδεῶς προσῄει. οὕτω δὲ ὠμοὶ ἦσαν οἱ Ἰουδαῖοι, ὅτι οὔτε θάψαι αὐτοῦ τὸ σῶμα ἠνέσχοντο οἱ ἐπιχώριοι, ἀλλ' ὁ ἀπὸ ®

New tomb; empty cloths; resurrection hour (John 19:41–20:9)§37

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37Arimathea, a stranger. And if he had been with others, some of the unbelievers were going to say that it was not Jesus’ body that rose but another’s. He was laid in a new tomb because of the strangeness of the run back from death into life and the novelty devised against corruption. It was arranged that the place be near, so that the story about theft might also be shown false.

Though Matthew said the resurrection happened in deep evening, and John early while it was still dark, they do not disagree about the time of the resurrection, but ran together into the same time of hours; for one moves from the end and the other from the beginning into the very middle of the night.

Christ rose while the stone still lay and the seals. And the tomb is opened toward faith in the signs that happened. Unclear is the time of the resurrection as also that of the second coming.

What those trying to show them disagreeing want, I do not find; for if about the resurrection they had not brought out the same judgment, or had not said the same day on which the resurrection happened to occur, or had not all alike reported the women first come for honor of the dead, they would have some pardon for this absurd and foolish censure; but if in the things aforesaid they showed much agreement—alike announcing the resurrection, saying the day is the same, the women alike come—what ever does their exactness about the hours want? I at least do not understand, and yet I think nothing else so tends to establish the truth of what was said as that those who showed much agreement in the most crucial things are found disagreeing in some very small things and in what it was likely that being human they would err, showing the exchange of words by brief hours; for if wanting to lie they had chosen an agreeing judgment about this, nothing would have hindered. Having once chosen to lie about this, keeping much and exact agreement in all, it lay before them to lie and each by himself would fulfill his own aim. Necessity surely was that they vary a little, many things being what forced them to suffer these things.

And if Luke says that the disciples disbelieved those about Joanna, nothing contrary; for they had not yet gone away to the tomb and did not believe as it happened, as going to bear witness as eyewitnesses to the resurrection. Or they disbelieved those about Joanna as having heard from the two men, but were persuaded by Mary saying that they took the body.

This is not contrary to Luke also that Peter alone went away to the tomb; for when after seeing the linen cloths he went away, later those about Joanna came saying that the Lord rose, and Peter alone ran again to the tomb hoping perhaps himself also to see some vision.

This was a mark of the resurrection; for if enemies stole it, they would not have left the garments for profit, and if they were friends they would not have endured to insult the body naked; for if the disciples had seized it, they fled because of the guarding soldiers and Jews and would not have stood stripping the body and setting the cloths apart and the napkin apart. And it shows that a body that has passed into incorruption has no further need of garments. They did not see him risen, but from the gathering of the garments they conceive the resurrection and believe this, holy Scripture crying it. When the angel appeared, the guards fled terrified and therefore those around Peter came to the tomb without fear.

They understood and believed the word of the resurrection which earlier they did not know. Before the experience the disciples did not know the word about resurrection.

Greek · §37

Ἁριμαθαίας ξένος. 606 {3Jο 19, 41 42}3Εἰ δὲ ἦν μετὰ ἄλλων, ἤμελλον τῶν ἀπίστων τινὲς λέγειν, ὅτι οὐ τὸ τοῦ Ἰησοῦ ἀνέστη σῶμα, ἀλλὰ ἄλλου. εἰς καινὸν ἐτέθη μνημεῖον διὰ τὸ ξένον τῆς ἐκ θανάτου εἰς ζωὴν ἀναδρομῆς καὶ τὴν καινοτομίαν τὴν ἐπινοηθεῖσαν κατὰ τῆς φθορᾶς. ᾠκονομήθη ἐγγὺς εἶναι τὸν τόπον, ἵνα καὶ ψευδὴς δειχθῇ ὁ περὶ τῆς κλοπῆς λόγος. 607 {3Jο , 1}3Τοῦ Ματθαίου εἰπόντος ἑσπέρᾳ βαθείᾳ γεγονέναι τὴν ἀνάστασιν, τοῦ δὲ Ἰωάννου πρωῒ σκοτίας ἔτι οὔσης οὐ διαφωνοῦσι περὶ τὸν τῆς ἀναστάσεως καιρόν, ἀλλ' εἰς τὸν αὐτὸν τῶν ὡρῶν συνέδραμον καιρόν· ὁ μὲν γὰρ ἀπὸ τοῦ τέλους, ὁ δὲ ἀπὸ τῆς ἀρχῆς εἰς αὐτὸ τὸ μεσαίτατον τῆς νυκτὸς χωρεῖ. 608 {3Jο , 1}3Ὁ Χριστὸς τοῦ λίθου κειμένου καὶ τῶν σφραγίδων ἀνέστη. ἀνοίγεται δὲ τὸ μνημεῖον πρὸς πίστιν τῶν γεγονότων σημείων. ἄδηλος ὁ τῆς ἀναστάσεως καιρὸς ὡς καὶ ὁ τῆς δευτέρας παρουσίας. 609 {3Jο , 2}3Τί δὲ βούλονται οἱ πειρώμενοι διαφωνοῦντας αὐτοὺς δεικνύναι οὐχ εὑρίσκω· εἰ μὲν γὰρ περὶ τῆς ἀναστάσεως οὐ τὴν αὐτὴν ἐξήνεγκαν γνώμην ἢ τὴν ἡμέραν μὴ τὴν αὐτὴν ἔφασαν καθ' ἣν τὴν ἀνάστασιν γενέσθαι συνέβη ἢ τὰς γυναῖκας οὐχ ὁμοίως ἅπαντες πρώτας ἐπὶ τῇ τιμῇ τοῦ τελευτήσαντος ἐληλυθέναι ἀπήγγειλαν, ἦν τις αὐτοῖς συγγνώμη τῆς ἀτόπου καὶ μωρᾶς ταύτης ἐπιτιμήσεως· εἰ δὲ πολλὴν ἐν τοῖς προειρημένοις τὴν συμφωνίαν ἐπεδείξαντο ὁμοίως τὴν ἀνάστασιν καταγγείλαντες, τὴν ἡμέραν φήσαντες εἶναι τὴν αὐτήν, τὰς γυναῖκας ὁμοίως ἐληλυθέναι, τί ποτε αὐτοῖς ἡ περὶ τῶν ὡρῶν ἀκριβολογία βούλεται; ἐγὼ μὲν οὐ συνίημι, καίτοιγε μηδὲν ἕτερον πρὸς σύστασιν τῆς τῶν εἰρημένων ἀληθείας οὕτω συντείνειν νομίζω ὡς τὸ ἐν τοῖς καιριωτάτοις πολλὴν τὴν συμφωνίαν ἐπιδειξαμένους, ἐν βραχυτάτοις τισὶ καὶ ἐν οἷς εἰκὸς ἦν ἀνθρώπους ὄντας σφαλῆναι διαφωνοῦντας εὑρίσκεσθαι καὶ βραχέσιν ὥραις τὴν ἐναλλαγὴν τῶν ῥημάτων ἐνδεικνυμένους· εἰ μὲν γὰρ ψεύδεσθαι βουλόμενοι σύμφωνον εἵλαντο περὶ τούτου τὴν γνώμην, οὐδὲν ἂν ἐκώλυσεν. κατὰ τούτου γενομένους ἅπαξ ψεύδεσθαι ἑλομένους πολλὴν ἐν ἅπασι καὶ ἀκριβῆ φυλάξαντας τὴν συμφωνίαν <ψεύδεσθαι> προέκειτο καὶ καθ' ἑαυτὸν ἕκαστος τὸν οἰκεῖον ἐπλήρου σκοπόν. ἀνάγκη δήπουθεν ἦν βραχύ τι παραλλάττειν αὐτοὺς πολλῶν ® ὄντων ἃ ταῦτα πάσχειν αὐτοὺς κατηνάγκαζεν. 610 {3Jο , 2 3}3Εἰ δὲ λέγει ὁ Λουκᾶς, ὅτι ἠπίστησαν οἱ μαθηταὶ ταῖς περὶ Ἰωάνναν, οὐδὲν ἐναντίον· οὐδὲ γὰρ ἦσαν οὔπω ἀπελθόντες εἰς τὸ μνημεῖον καὶ οὐκ ἐπίστευον ὡς ἔτυχεν ὡς μέλλοντες μαρτυρεῖν ὡς αὐτόπται τῇ ἀναστάσει. ἤτοι ταῖς περὶ Ἰωάνναν ἠπίστησαν ὡς ἀκουσάσαις παρὰ τῶν δύο ἀνδρῶν, τῇ δὲ Μαριὰμ ἐπείσθησαν εἰπούσῃ, ὅτι ἦραν τὸ σῶμα. 611 {3Jο , ® 3 8}3Οὐκ ἔστι τοῦτο ἐναντίον τῷ Λουκᾷ καὶ ὅτι μόνος Πέτρος ἀπῆλθεν εἰς τὸ μνημεῖον· ὅτε γὰρ μετὰ τὸ ἰδεῖν τὰ ὀθόνια ἀπῆλθεν, ἦλθον ὕστερον αἱ περὶ Ἰωάνναν λέγουσαι, ὅτι ἀνέστη ὁ κύριος καὶ ἔδραμεν μόνος πάλιν εἰς τὸ μνη μεῖον ὁ Πέτρος ® ἐλπίζων ἴσως καὶ αὐτός τινα ὀπτασίαν ὁρᾶν. 612 {3Jο , 5 9}3Γνώρισμα ἦν τοῦτο τῆς ἀναστάσεως· εἰ γὰρ ἐκλάπη ὑπὸ ἐχθρῶν, οὐκ ἂν εἴων τὰ ἱμάτια διὰ κέρδος, εἰ δὲ φίλοι ἦσαν, οὐκ ἠνείχοντο γυμνὸν ἐνυβρίσαι τὸ σῶμα· εἰ γὰρ ἦσαν οἱ μαθηταὶ ἁρπάσαντες, ἔφυγον διὰ τοὺς φυλάσσοντας στρατιώτας καὶ Ἰουδαίους καὶ οὐκ ἂν ἵσταντο ἀποδύοντες τὸ σῶμα καὶ ἰδίᾳ τιθέντες τὰ ὀθόνια, ἰδίᾳ δὲ τὸ σουδάριον. δείκνυσι δέ, ὅτι οὐδὲ ἱματίων λοιπὸν χρεία τῷ εἰς ἀφθαρσίαν μεταχωρήσαντι σώματι. οὐκ εἶδον αὐτὸν ἀναστάντα, ἀπὸ δὲ τῆς τῶν ἱματίων συλλογῆς ἐννοοῦσι τὴν ἀνάστασιν καὶ πιστεύουσι τοῦτο βοώσης τῆς ἁγίας γραφῆς. ὅτε ὤφθη ὁ ἄγγελος, πτοηθέντες οἱ φύλακες ἔφυγον καὶ διὰ τοῦτο οἱ περὶ τὸν Πέτρον ἦλθον εἰς τὸν ® τάφον ἀδεῶς. 613 {3Jο , 8 9}3Συνῆκαν καὶ ἐπίστευσαν τῷ τῆς ἀναστάσεως λόγῳ, ὃν πρῴην ἠγνόουν. πρὸ τῆς πείρας οὐκ ᾔδεισαν οἱ μαθηταὶ τὸν περὶ ἀναστάσεως λόγον.

Mary at the tomb; peace; Spirit given (John 20:10–23)§38

38The disciples also fled to themselves by God’s economy, so that they might not suffer something before the proclamation, but Mary, conceiving nothing perfect, remained weeping at the tomb not only because he had died but also because she thought the Lord’s body had been moved.

So that she might weep more, she stooped into the tomb, to whom the angels speaking guidingly say “why do you weep,” urging her to ask something and learn about the resurrection, for which also they appeared clothed in white.

Remaining through affection she was counted worthy also of the angels’ vision.

To those he appeared more wondrous, but to the woman in a humble form, so as not to frighten her. Therefore she also thought him to be a gardener. She sees the Lord and did not recognize him either because of the darkness or because by God's fitting power he concealed himselflf. By economy she turned and saw the Lord yet did not recognize, so that she might not be troubled as seeing a demonic fantasy; for she still suspected that he was dead.

Swallowed by grief she still doubted about the resurrection.

With a certain manner the Lord names her, so that even so she may come to perception that he both rose and was present.

Since as far as it concerns you I am not God but a mere man about to be again with human beings according to the way of life before the passion and you do not think I will be with the Father, do not touch me.

As more intimate he grants this one the boast of the good news, as returning more than the others at the tomb and going about the tomb.

Since according to the essence of flesh the Son became our brother, as God by nature existing as the Father’s Son he says his Father; and God, as man according to us, he names God his God.

Since entering with the doors shut he made the disciples doubt whether perhaps what appeared was not a body but only a type, Luke clarifying the mind said: “Handle me and see, that a spirit does not have flesh and bones” (Luke 24:39) and he ate and showed the flesh’s wounds.

Through this he showed the Godhead’s strength. He did not present himself by day, so that all might be gathered; on the day he spoke with Mary he also appeared to the disciples by God-befitting power and with the doors shut, wondrously and unexpectedly appearing to them; for he was God, even if he had the thick body.

He showed the marks of the passion so that they might be assured that it was the same that had suffered, even if it had become spiritual and they had passed into incorruption. For this he showed them, to put all their turmoil to sleep.

Through this the word was fulfilled which the Lord said: “a little and you will see me,” “and your heart will rejoice” (John 16:16–22). Through the word of peace he looses their cowardice. “He himself is” Christ “our peace” (Ephesians 2:14). Yet through this we also were taught in the mystical assemblies to say to ourselves the word of peace.

Since through the cross all things have become easy, I send you to do the work which I did.

He gave them a spiritual gift of loosing sins and condemning. And others say that he made them fit for reception of the Spirit which they were going to receive after the ascent. For which reason he did not say “you have received Holy Spirit,” but “receive.” Yet it is possible to say that for forgiving sins they received the gift, and after Pentecost that of raising the

Greek · §38

® 614 {3Jο , 10 12}3Οἱ μαθηταὶ καὶ πρὸς ἑαυτοὺς ἔφυγον δι' οἰκονομίαν θεοῦ, ἵνα μή τι πάθωσι πρὸ τοῦ κηρύγματος, ἡ δὲ Μαριὰμ οὐδὲν ἐννοήσασα τέλειον ἔμεινε δακρύουσα ἐν τῷ μνημείῳ οὐ μόνον ὅτι τεθνήκει, ἀλλ' ὅτι καὶ ᾤετο μετατεθεῖ σθαι ® τὸ τοῦ κυρίου σῶμα. 615 {3Jο , 11 13}3Ἵνα ἐπὶ πλεῖον δακρύσῃ, παρέκυψεν εἰς τὸ μνημεῖον, πρὸς ἣν ψυχα γωγικῶς οἱ ἄγγελοι διαλεγόμενοί φασι τί κλαίεις προτρεπόμενοι αὐτὴν εἰς τὸ ἐρωτῆσαί τι καὶ μαθεῖν περὶ τῆς ἀναστάσεως, δι' ἣν καὶ ® λευχειμονοῦντες ἐφαίνοντο. 617 {3Jο , 12 13}3∆ιὰ φιλοστοργίαν μείνασα ἠξιώθη ® καὶ τῆς τῶν ἀγγέλων ὀπτασίας. 618 {3Jο , 14 15}3Ἐκείνοις μὲν ὤφθη θαυμασιώτερος, τῇ δὲ γυναικὶ ἐν ταπεινῷ τῷ σχήματι, ἵνα μὴ ἐκπλήξῃ. διὸ καὶ κηπουρὸν αὐτὸν εἶναι ᾠήθη. ὁρᾷ τὸν κύριον καὶ οὐκ ἐπέγνω ἢ διὰ τὴν σκοτίαν ἢ ὅτι θεοπρεπεῖ δυνάμει ἐκάλυψεν ἑαυτόν. κατ' οἰκονομίαν ἐστράφη καὶ εἶδε τὸν κύριον πλὴν οὐκ ἐπέγνω, ἵνα μὴ θορυβηθῇ ὡς φαντασίαν ὁρῶσα δαιμονιώδη· ἔτι γὰρ ὑπώπτευεν, ὅτι νεκρὸς ἦν. 619 {3Jο , 15}3Καταποθεῖσα ὑπὸ τῆς λύπης ἔτι ἀμφέβαλλεν περὶ τῆς ἀναστάσεως. 6 {3Jο , 16}3Μετά τινος ἤθους αὐτὴν ὁ κύριος ὀνομάζει, ἵνα καὶ οὕτως εἰς αἴσθησιν ἔλθῃ, ὅτι καὶ ἀνέστη καὶ παρῆν. 621 {3Jο , 17}3Ἐπειδὴ ὅσον τὸ κατά σε οὐκ εἰμὶ θεός, ἀλλὰ ψιλὸς ἄνθρωπος μέλλων πάλιν σὺν τοῖς ἀνθρώποις εἶναι κατὰ τὴν πρὸ τοῦ πάθους διαγωγὴν καὶ οὐκ οἴει με σὺν πατρὶ ἔσεσθαι, μή μου ἅπτου. 622 {3Jο , 17}3Ὡς ἐνδιαθετωτέρᾳ ταύτῃ χαρίζεται τὸ τοῦ εὐαγγελισμοῦ καύχημα ὡς πλείω τῶν ἄλλων ἀνακαμπτούσῃ ἐν τῷ τάφῳ καὶ τὸν τάφον περινοστούσῃ. 623 {3Jο , 17}3Ἐπειδὴ κατὰ τὴν οὐσίαν τῆς σαρκὸς ἀδελφὸς ἡμῶν ἐγένετο ὁ υἱός, ὡς φύσει θεὸς ὑπάρχων ὁ υἱὸς τοῦ πατρὸς λέγει αὐτοῦ πατέρα· τὸν θεόν, ὡς δὲ ἄνθρωπος καθ' ἡμᾶς θεὸν ἑαυτοῦ τὸν θεὸν ὀνομάζει. 624 {3Jο , 19}3Ἐπειδὴ κεκλεισμένων τῶν θυρῶν εἰσελθὼν ἐποίησε διστάσαι τοὺς μαθητάς, μή πως οὐκ ᾖ σῶμα τὸ φαινόμενον, ἀλλὰ τύπος ὢν μόνον, τὸν νοῦν σαφηνίζων ὁ Λουκᾶς εἶπεν· «ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει» καὶ ἔφαγε καὶ τὰ τῆς σαρκὸς ἔδειξε τραύματα. 625 {3Jο , 19}3∆ιὰ τούτου ἔδειξεν τὴν τῆς θεότητος ἰσχύν. ἡμέρας οὐκ ἐπέστη, ἵνα συναχθῶσι πάντες, καθ' ἣν ἡμέραν διελέχθη τῇ Μαριάμ, ὤφθη καὶ τοῖς μαθηταῖς θεοπρεπεῖ δυνάμει καὶ κεκλεισμένων τῶν θυρῶν παραδόξως καὶ ἀδοκήτως αὐτοῖς φανείς· θεὸς γὰρ ἦν, εἰ καὶ τὸ παχὺ τὸ σῶμα εἶχεν. 626 {3Jο , }3Ἔδειξε τοῦ πάθους τὰ γνωρίσματα, ἵνα πληροφορηθῶσιν, ὅτι αὐτὸ ἦν τὸ πεπονθός, εἰ καὶ πνευματικὸν ἦν γεγονὸς καὶ εἰς ἀφθαρσίαν μετεχώρησαν. διὰ ® τοῦτο αὐτοῖς ἔδειξεν, ἵνα πᾶσαν αὐτῶν ταραχὴν κατακοιμίσῃ. 627 {3Jο , 21}3∆ιὰ τούτου ἐπληρώθη ὁ λόγος, ὃν εἶπεν ὁ κύριος «μικρὸν καὶ ὄψεσθέ με», «καὶ χαρήσεται ὑμῶν ἡ καρδία». διὰ τοῦ ῥήματος τῆς εἰρήνης λύει αὐτῶν τὴν δειλίαν. «αὐτὸς» μέν «ἐστι» ὁ Χριστὸς «ἡ εἰρήνη ἡμῶν». πλὴν διὰ τούτου καὶ ἡμεῖς ἐδιδάχθημεν ἐν ταῖς μυστικαῖς συνόδοις ἐπιφθέγγεσθαι ἑαυτοῖς τὸ τῆς εἰρήνης ῥῆμα. 628 {3Jο , 21}3Ἐπειδὴ διὰ τοῦ σταυροῦ πάντα εὔκολα γέγονεν, πέμπω ὑμᾶς ποιῆσαι ® τὸ ἔργον, ὃ ἐποίησα. 630 {3Jο , 22 23}3Πνευματικὸν αὐτοῖς δέδωκε χάρισμα τοῦ λύειν ἁμαρτίας καὶ κατακρίνειν. ἄλλοι δὲ λέγουσιν, ὅτι ἐπιτηδείους αὐτοὺς ἐποίησε πρὸς ὑποδοχὴν τοῦ πνεύματος, οὗ ἤμελλον λαμβάνειν μετὰ τὴν ἀνάβασιν. δι' ὃ οὐκ εἶπεν, ἐλάβετε πνεῦμα ἅγιον, ἀλλὰ λάβετε. πλὴν δυνατὸν εἰπεῖν, ὅτι εἰς μὲν οὖν τὸ ἀφεῖναι ἁμαρτίας ἔλαβον τὸ χάρισμα, μετὰ δὲ τὴν πεντηκοστὴν τὸ ἐγεῖραι τοὺς

Thomas; catch of fish; come and breakfast (John 20:22–21:13)§39

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39dead and whatever is more perfect.

Through what he breathed and gave spirit, he showed that it is consubstantial with him and not alien and proceeding through him from the Father, which nerved them to do what is pleasing to God and to know the power of the mystery according to God. And the breathing made the renewal for humanity and taking again the “according to the image” which Adam had before the transgression. And saying he sends, he sent ahead of time to confirm that this will be for all at the appointed time.

And Thomas, though absent, obtained the Spirit’s grace through the breathing; for upon the whole choir of the apostles the Lord poured out the grace.

Beyond measure Thomas, busying himself through thinking it impossible, is charged. Therefore he did not say only “unless I see,” but “unless I handle,” lest what is seen be a phantom. Hearing then from the disciples that he took a lance wound, he was persuaded even without seeing, but as beyond reason he disbelieved the resurrection. He said it not so much as disbelieving as grieving that he too was not counted worthy of the sight. And by economy Thomas disbelieved, so that through him we all may know that the crucified body rose; for by seeking to see the wounds about the flesh, he was seeking whether that very flesh rose.

For the shock of the signs almost draws even the unwilling who see toward faith.

He shows himself having wounds and allows him to handle him; for by condescension he so appeared to Thomas though freed of every thickness of body and become light, so that he might be persuaded that it was the same crucified body. And from using Thomas’s words he shows that even when Thomas was saying these things he was present. And even if bodies are raised incorruptible and lacking nothing in the new resurrection, yet so that no word of unbelief may remain, as Thomas sought to see, so he showed; and not only Thomas but also the angels ignorant of the economy of the incarnation and saying: “Who is this who comes from Edom” and again: “What are these wounds in the midst of your hands?” teaching he says: “with which I was struck in the house of my beloved” (Zechariah 13:6).

The whole contemplation of this section is as follows. Those before the disciples passing the time in darkness of demonic error caught nothing or very few, which is in place of nothing; nor those worshipping in types and shadow, where they themselves despising the law obeyed human commandments; but also the throng of the nations was un-netted, not receiving the divine lessons. But when the “sun of righteousness” (Malachi 4:2) came, hungering for humans’ salvation, he found nothing edible among humans and says to cast the evangelical word, which is the right teaching, compared with which the law and the prophets are understood as left; and by the grace of the one who commanded they drew many; for the wonder upon this surpasses the apostles’ strength.

Peter draws the spiritual net with the others, bringing the catch to Christ. And the hundred are understood as the fullness of the nations, the fifty as the race from Israel saved according to election, and the three invent the showing of the holy Trinity, to whose glory the life of the faithful caught is understood conjoined.

“Come, breakfast” has a riddle in the word: that after the toils rest and food and enjoyment will succeed the saints.

He did not pray now breaking the bread, showing that

Greek · §39

® νεκροὺς καὶ ὅσα τελειότερα. 631 {3Jο , 22 23}3∆ι' ὧν ἐμφυσήσας ἔδωκε πνεῦμα, ἔδειξεν, ὅτι ὁμοούσιον αὐτοῦ ἐστι καὶ οὐκ ἀλλότριον καὶ δι' αὐτοῦ προϊὸν ἐκ τοῦ πατρός, ὅπερ αὐτοὺς ἐνεύρωσεν εἰς τὸ ποιῆσαι τὰ θεῷ ἀρεστὰ καὶ γνῶναι τοῦ κατὰ θεὸν μυστηρίου τὴν δύναμιν. τὸ δὲ ἐμφύσημα ἐποίησε τὸν ἀνακαινισμὸν τῇ ἀνθρωπότητι καὶ ἀναλαβεῖν τὸ «κατ' εἰκόνα» ὅπερ εἶχεν Ἀδὰμ πρὸ παραβάσεως. εἰπὼν δὲ πέμπειν, προέπεμψε πρὸ καιροῦ, ἵνα πιστώσηται, ὅτι ἔσται τοῦτο ἐπὶ πᾶσι τῷ ὁρισθέντι καιρῷ. 632 {3Jο , 24}3Καὶ ἀπὼν ὁ Θωμᾶς ἔτυχε τῆς τοῦ πνεύματος χάριτος διὰ τῆς ἐμφυσήσεως· ἐφ' ὅλον γὰρ τῶν ἀποστόλων τὸν χορὸν ὁ κύριος τὴν χάριν ἐξέχεεν. 633 {3Jο , 25}3Ὑπὲρ μέτρον ὁ Θωμᾶς πολυπραγμονήσας διὰ τὸ νομίζειν ἀδύνατον ἐγκαλεῖται. διὸ οὐκ εἶπεν μόνον ἐὰν μὴ ἴδω, ἀλλὰ ἐὰν μὴ ψηλαφήσω μή πως φάντασμα εἶναι τὸ ὁρώμενον. ἀκούσας μὲν οὖν ἐκ τῶν μαθητῶν, ὅτι λόγχῃ <πληγὴν> ἔλαβεν, ἐπείσθη καὶ μὴ ἑωρακώς, τὸ δὲ τῆς ἀναστάσεως ὡς ὑπὲρ λόγον ἠπίστησεν. οὐ τοσοῦτον ὡς ἀπιστῶν εἶπεν, ὅσον λυπούμενος, ὅτι μὴ καὶ αὐτὸς ἠξιώθη τῆς θέας. οἰκονομικῶς δὲ ἠπίστησεν ὁ Θωμᾶς, ἵνα πάντες δι' αὐτοῦ γνῶμεν, ὅτι τὸ σταυρωθὲν ἀνέστη σῶμα· διὰ γὰρ τοῦ ζητεῖν ἰδεῖν τὰ περὶ τὴν σάρκα ® τραύματα, αὐτὴν τὴν σάρκα, εἰ ἀνέστη, ἐζήτει. 634 {3Jο , 26 27}3 Ἡ γὰρ τῶν σημείων ἔκπληξις σχεδὸν καὶ ἄκοντας τοὺς ὁρῶντας ἕλκει πρὸς πίστιν. 635 {3Jο , 27}3∆είκνυσιν ἑαυτὸν τραύματα ἔχοντα καὶ συγχωρεῖ αὐτῷ ψηλαφῆσαι αὐτόν· διὰ γὰρ συγκατάβασιν οὕτως ὤφθη τῷ Θωμᾷ καίπερ πάσης παχύτητος τοῦ σώματος ἀπηλλαγμένου καὶ κούφου γεγονότος, ἵνα πεισθῇ, ὅτι αὐτὸ ἦν τὸ σταυρωθὲν σῶμα. ἐξ ὧν δὲ τοῖς τοῦ Θωμᾶ κέχρηται λόγοις, δείκνυσιν, ὅτι καὶ ὅτε ὁ Θωμᾶς ἐλάλει ταῦτα, παρῆν. εἰ δὲ καὶ ἄφθαρτα καὶ ἀνελλιπῆ τὰ σώματα ἐγείρεται ἐν τῇ καινῇ ἀναστάσει, ἀλλ' ἵνα μηδεὶς ἀπιστίας περιλείπηται λόγος, ὡς ἐζήτησεν ἰδεῖν ὁ Θωμᾶς, οὕτως ὑπέδειξεν· οὐ μόνον δὲ τὸν Θωμᾶν, ἀλλὰ καὶ τοὺς ἀγγέλους ἀγνοοῦντας τῆς σαρκώσεως τὴν οἰκονομίαν καὶ λέγοντας· «τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδὼμ» καὶ πάλιν· «τί αὗται αἱ πληγαὶ ἀνὰ μέσον τῶν χειρῶν σου;» διδάσκων λέγει· «ἃς ® ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου».636 {3Jο 21, 1 6}3 Ἡ θεωρία ὅλη τῆς περικοπῆς ταύτης οὕτως ἔχει. οἱ πρὸ τῶν μαθητῶν ἐν σκότει διανύοντες τῆς δαιμονιώδους πλάνης οὐδὲν ἐπίασαν ἢ πάνυ ὀλίγους, ὅπερ ἐστὶν ἀντὶ οὐδενός, ἀλλ' οὐδὲ οἱ τύποις καὶ σκιᾷ λατρεύοντες, ὅπου καὶ αὐτοὶ τοῦ νόμου καταφρονήσαντες ἐντάλμασιν ἐπείθοντο ἀνθρωπίνοις, ἀλλὰ καὶ ἡ τῶν ἐθνῶν πληθὺς ἀσαγήνευτος ἦν μὴ δεχομένη τὰ θεῖα μαθήματα. ὅτε δὲ ἦλθεν ὁ τῆς «δικαιοσύνης ἥλιος» ὁ πεινῶν τὴν τῶν ἀνθρώπων σωτηρίαν, οὐδὲν εὗρε παρὰ τοῖς ἀνθρώποις βρώσιμον καὶ λέγει τὸν εὐαγγελικὸν προβάλλεσθαι λόγον, ἥ ἐστιν ἡ δεξιὰ διδασκαλία, πρὸς ἣν ὁ νόμος καὶ οἱ προφῆται παραβαλλό-μενοι ἀριστερὰ νοεῖται· καὶ τῇ χάριτι τοῦ ἐπιτάξαντος εἵλκυσαν πολλούς· ὑπερβαίνει γὰρ τὸ ἐπὶ τούτῳ θαῦμα τὴν τῶν ἀποστόλων ἰσχύν. 637 {3Jο 21, 11}3 Ἕλκει τὴν πνευματικὴν σαγήνην ὁ Πέτρος σὺν τοῖς ἄλλοις προσάγων τῷ Χριστῷ τὴν ἄγραν. νοοῦνται δὲ οἱ ἑκατὸν τὸ τῶν ἐθνῶν πλήρωμα, οἱ δὲ πεντήκοντα τὸ κατ' ἐκλογὴν τὸ ἐξ Ἰσραὴλ σωθὲν γένος, οἱ δὲ τρεῖς τῆς ἁγίας τριάδος τὴν δήλωσιν ἐπινοοῦσιν, ἧς εἰς δόξαν ἡ τῶν πιστῶν ζωὴ τῶν σαγηνευθέντων νοεῖται συνεζευγμένως. 638 {3Jο 21, 12}3Τὸ δεῦτε ἀριστήσατε αἴνιγμα ἔχει ὁ λόγος, ὅτι μετὰ τοὺς πόνους διαδέξεται τοὺς ἁγίους ἀνάπαυσις καὶ τροφὴ καὶ ἀπόλαυσις. 639 {3Jο 21, 13}3Οὐκ ηὔξατο νῦν κλῶν τὸν ἄρτον δεικνύς, ὅτι

Peter restored; beloved disciple; world’s books (John 21:13–25)§40

40the beginning was an act of condescension. And he does the human things before the passion. And if Luke said that he also “ate,” not as still needing the flesh but for demonstration of the resurrection.

Wanting to rekindle him from the despondency after the denial he asks him, and through the three questions and confessions he wipes out the three voices of the denial and through words he sets right the faults that happened in words. And from this a custom has come that three confessions be required of those about to be baptized.

He asks him a third time not as not knowing—for how, also the one who foretold his passion?—but to show that he cares greatly for the oversight of his sheep and that Peter loved him greatly.

This signifies the death through the cross, which he underwent unwillingly, even if for the hoped-for things he was put to death willingly. Some from this thought that Peter suffered unwillingly, but it is not so; rather he wanted to suffer, yet did not want to be crucified, lest he seem among the simpler to have been counted worthy of the same honor as the Master. Therefore he teaches him not to be troubled; for this form is not of choice but brought on by others.

He said this wanting to cut off the untimely sympathy they had toward each other; for if they were not separated from each other, the inhabited world would have suffered the greatest loss. And he did not say “he does not die,” but “if I want him to remain”—that is: a work was entrusted to you, do this, care for your own; for what do you want, if I do not wish to send him with you but that he remain here?

The disciples received the Lord’s word as a decision that he will not die, which he did not say. But what he said, speaking in riddle, he said the long-livedness of his life; for in the times he died without punishment.

As having spoken without falsehood he bears witness to himself the truth. Therefore in many places naming himself indefinitely here he plainly signifies himself; for he himself is the one who wrote the gospel. One loved by God would not have been able to lie, therefore do not doubt; for the truth would not have loved him loosening the truth.

One must refuse to speak the things better than all writing in books, which not even the world itself can contain because of the greatness of contemplations. If all were written, no human would suffice for acquiring the books. For this it was not written, so as not to overpass the memory of the hearers. Or if all were written, the books would be numberless and no one could know all. Or if someone wants to present the greatness of what happened, neither the world nor human hearing contains them. Some say that those living worldly cannot contain hearing the God-signs according to what was said in the beginning: “and the world did not know him” (John 1:10), as also the Lord himself said that “not all contain this word” (Matthew 19:11).

Many and numberless are the God-signs and from many these were taken that can perfectly benefit.

So many are the things done and said by the Savior that all libraries would be full, he says I think, of books containing the histories of the Lord’s works and the words upon them, if one were going to write all according to each.

We understand the name of the world differently. And it is possible according to one meaning to present the truthfulness of the word and to refute the rashness of those who mindlessly mock the God-breathed words of the evangelists.

Greek · §40

συγκαταβάσεως ἦν τὰ πρῶτα. τὰ ἀνθρώπινα δὲ ποιεῖ πρὸ τοῦ πάθους. εἰ δὲ ὁ Λουκᾶς εἶπεν, ὅτι καὶαὐτὸς «ἔφαγεν» οὐχ ὡς ἔτι τῆς σαρκὸς δεόμενος, ἀλλὰ πρὸς ἐπίδειξιν ® τῆς ἀναστάσεως. 640 {3Jο 21, 15 17}3 Ἀναζωπυρῆσαι αὐτὸν βουλόμενος ἐκ τῆς κατὰ τὴν ἄρνησιν ἀθυμίας ἐρωτᾷ αὐτὸν καὶ διὰ τῶν τριῶν ἐρωτήσεων καὶ καταθέσεων ἐξαλείφει τὰς τρεῖς φωνὰς τῆς ἀρνήσεως καὶ διὰ λόγων ἐπανορθοῖ τὰ ἐν λόγοις γενόμενα πταίσματα. ἔθος δὲ γέγονεν ἐκ τούτου τρεῖς ὁμολογίας ἀπαιτεῖσθαι τοὺς μέλλοντας βαπτισθῆναι. 641 {3Jο 21, 17}3 Ἐρωτᾷ αὐτὸν τρίτον οὐχ ὡς ἀγνοῶν–πῶς γὰρ καὶ ὁ προειπὼν τοῦ αὐτοῦ πάθος; –ἀλλ' ἵνα δείξῃ, ὅτι πάνυ μέλει αὐτῷ τῆς προστασίας τῶν αὐτοῦ προβάτων καὶ ὅτι πάνυ αὐτὸν ἠγάπα ὁ Πέτρος. 642 {3Jο 21, 19}3Τοῦτο τὸν διὰ σταυροῦ θάνατον σημαίνει, ὃν ἄκων ὑπέστη, εἰ καὶ διὰ τὰ ἐλπιζόμενα ἑκὼν ἐθανατώθη. τινὲς ἐκ τούτου ᾠήθησαν, ὅτι ἄκων ὁ Πέτρος ἔπαθεν, τὸ δὲ οὐχ οὕτως ἔχει, ἀλλ' ἤθελε μὲν παθεῖν, οὐκ ἤθελε δὲ σταυρωθῆναι, ἵνα μὴ δόξῃ παρὰ τοῖς ἁπλουστέροις τῆς αὐτῆς τῷ δεσπότῃ ἠξιῶσθαι τιμῆς. διδάσκει οὖν αὐτὸν μὴ ταράττεσθαι· οὐ γὰρ προαιρετικὸν τὸ σχῆμα τοῦτο, ἀλλὰ ὑπὸ ἄλλων ® ἐπαγόμενον.643 {3Jο 21, 22 23}3Τοῦτο εἶπεν ἐκκόψαι θέλων τὴν πρὸς ἑαυτοὺς ἣν εἶχον ἄκαιρον συμ-πάθειαν· εἰ γὰρ μὴ ἐχωρίζοντο ἀλλήλων, τὰ μέγιστα εἶχεν ἡ οἰκουμένη ζημιωθῆναι. οὐκ εἶπεν δέ· οὐκ ἀποθνῄσκει, ἀλλὰ ἐὰν αὐτὸν θέλω μένειν, τοῦτ' ἔστιν ἔργον ἐνεχειρίσθης, τοῦτο ποίει, τὰ σαυτοῦ μερίμνα· τί γὰρ σὺ θέλεις, εἰ μὴ βούλομαι αὐτὸν ἀποστεῖλαι σὺν σοί, ἀλλὰ μεῖναι ὧδε; 644 {3Jο 21, 23}3Οἱ μαθηταὶ ὡς ἀπόφασιν ἐδέξαντο τὸν τοῦ κυρίου λόγον, ὅτι οὐκ ἀποθα-νεῖται, ὅπερ οὐκ εἶπεν. ἀλλ' ὃ εἶπεν, αἰνιττόμενος εἶπεν τὸ μακρόβιον τῆς αὐτοῦ ζωῆς· ἐν γὰρ τοῖς χρόνοις ἄνευ τιμωρίας ἀπέθανεν. 645 {3ςο 21, 24}3 Ὡς ἀψευδῶς λαλήσας ἑαυτῷ μαρτυρεῖ τὴν ἀλήθειαν. διὸ ἐν πολλοῖς ἀορίστως ἑαυτὸν ὀνομάσας ὧδε φανερῶς σημαίνει ἑαυτόν· αὐτὸς γάρ ἐστιν ὁ γράψας τὸ εὐαγγέλιον. οὐκ ἂν ὑπὸ θεοῦ ἀγαπώμενος εἶχεν ψεύσασθαι, διὸ μὴ ἐνδοιάσητε· οὐ γὰρ ἂν αὐτὸν ἠγάπησεν ἡ ἀλήθεια παραλύοντα τὴν ἀλήθειαν. 646 {3ςο 21, 25}3Παραιτητέον λαλεῖν τὰ κρείττονα πάσης τῆς ἐν βίβλοις γραφῆς, ἅπερ οὐδὲ αὐτὸς ὁ κόσμος δύναται χωρῆσαι διὰ μέγεθος θεωρημάτων. εἰ πάνταἐγράφετο, οὐδεὶς ἀνθρώπων ἤρκει πρὸς τὴν τῶν βιβλίων κτῆσιν. διὰ τοῦτο οὐκ ἐγράφη, ἵνα μὴ ὑπερβῇ τὴν μνήμην τῶν ἀκουόντων. ἤτοι εἰ ἐγράφη πάντα, ἀναρίθμητα ἤμελλον εἶναι τὰ βιβλία καὶ οὐδεὶς ἠδύνατο πάντα γνῶναι. ἤτοι ἐὰν θέλῃ τις τὸ μέγεθος τῶν γεγονότων παραστῆσαι, οὐ χωρεῖ αὐτὰ ὁ κόσμος οὔτε ἡ ἀνθρωπίνη ἀκοή. τινὲς λέγουσιν, ὅτι οἱ κοσμικῶς ζῶντες οὐ χωροῦσι τὰς θεοσημείας ἀκοῦσαι κατὰ τὸ ἐν ἀρχῇ εἰρημένον· «καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω», ὡς καὶ αὐτὸς ὁ κύριος εἶπεν, ὅτι «οὐ πάντες χωροῦσι τὸν λόγον τοῦτον». 647 {3Jο 21, 25}3Πολλαί εἰσι καὶ ἀναρίθμητοι αἱ θεοσημεῖαι καὶ ἀπὸ πολλῶν ταῦτα ἐλήφθη δυνάμενα τελείως ὠφελῆσαι. 648 {3Jο 21, 25}3Τοσαῦτά ἐστι τὰ γενόμενά τε καὶ εἰρημένα ὑπὸ τοῦ σωτῆρος, ὥστε πάντα βιβλιοφυλακεῖα πλήρη ἄν, φησίν, οἶμαι γενέσθαι βιβλίων τὰς ἱστορίας τοῦ κυρίου περιεχόντων ἔργων καὶ τῶν ἐπ' αὐτοῖς λόγων, εἰ καθ' ἕκαστόν τις ἅπαντα μέλλοι συγγράφειν. 649 {3Jο 21, 25}3∆ιάφορον νοοῦμεν τὸ τοῦ κόσμου ὄνομα. καὶ δυνατὸν κατὰ μίαν σημασίαν παραστῆσαι τὸ ἀψευδὲς τοῦ λόγου καὶ ἐλέγξαι τὴν προπέτειαν τῶν ἀσυνέτως διασυρόντων τοὺς θεοπνεύστους τῶν εὐαγγελιστῶν λόγους.

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