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Extant excerpts from this book John 10:18. No one will take it from Me, but I lay it down about Myself 686: the power 687 of the imam to lay down the power and the power of the imam to accept it again He teaches here that He is not only the good shepherd, sacrificing Himself for the flock, but also God by nature. Therefore, he could endure death only voluntarily, since he has Divine “power” over this very useful Economy for us - and the structure of speech shows that the Jews could never have power over Him contrary to His will. After all, He did not say the words “I have power” about “laying down” my soul alone, but used this “I have power” about both - both death and resurrection, so that this would not seem to be a matter of the power and action of another, only given to Him by order, as a servant and subordinate, but to show by the fruit of His own nature both the power of power over the very bonds of death, and the unhindered direction of affairs according to His will, which is really characteristic of God by nature. This is what he wants to show in the words: “I have power to lay down my life and I have power 688 to take it,” because not by order, like a slave or servant, and not by necessity or coercion from anyone, but voluntarily came to it. John 10:18. I have received this commandment from My Father Lest anyone say that, apart from the will of the Son, the Father cannot accept His soul and, as a result, did not introduce division and diversity in the one Divinity of the Father and the Son, in the words “I accepted the commandment” he shows that the Father was of the same mind and deigned to do this - and confesses that He came to this as if from a single intention, if He Himself is the Father’s council - and this will correspond to the Economy with the flesh. By saying that He accepted as a commandment the correct fulfillment of what was pleasing to the Father, He does not diminish Himself before the Father, being God by nature, but gives credit to His incarnation. However, in the words that He accepted as a commandment, common will or agreement in intention (ϰοινοβουλίαν) with God and the Father, it reminds us that He is the Prophet about whom the Father said that “he will speak as I command Him” (Deut. 18:18), which he told the Jews so that they would not think that He was uttering commands outside the will of the Father. If the Father called His Son a prophet, then do not be embarrassed by this, for when He became a man, then the name of prophet was applied to Him, then, we say, the commandments were given to Him economically from the Father. However, this does not make the One who receives the commandments less or different from the essence or nature of the Commander; when people command people and Angels command Angels, and for this reason we do not call those to whom commands are given foreign or lesser (by nature). So the Son is no less than the Father, although he became a man in order to become for us an example of all virtue. Therefore, he teaches us that we must obey our parents in everything, although we have an equal nature with them (cf. commentary on John 6:38–39). There is also one place where the word “I command” (ἐντελοῦμαι) spoken by the Father means: “I will certainly do”, precisely when he says: “and I command” (I will do, that is, repay, punish) “to the whole world evil and to the wicked their sins” (Is. 13:11). However, sometimes, out of condescension towards us, the Son speaks so that we can understand, as much as possible, ineffable revelations. However, in the words “I have received the commandment,” He does not assert that God, who exists by nature, is not God. Therefore, either call Him God and give Him everything that befits a Divinity, or openly call Him a creature. After all, accepting a commandment does not take away someone’s natural properties. And since He expresses what the Father commanded the Son, and says: “I and the Father are one,” then you need to affirm that the Father commanded the Son to speak either the truth or a lie, for the Son says what, He says, he received as a commandment (from the Father): He who sent Me, says, the Father gave a commandment, what I will speak and what I will talk about (John 12:49). If he said that My Father is greater than Me (John 14:28), then he did not stand in self-contradiction. After all, since He is God by nature, He is equal to the Father, and since He became man and humiliated Himself, He economically spoke words appropriate to humanity. However, the concept of a commandment, being outside the concept of essence, cannot serve to accuse the essence, for the existence of the Son does not lie in the fact that the Father gives the commandment, and this cannot at all be a definition of the essence. Thus, the Son, as the advice and wisdom of the Father, knows what is immutably decided by Him. If he accepts it as a commandment, do not be surprised at this. It is He who expresses in human words what is beyond words, and brings down what is inexpressible with our sounds to our words, so that we are able to understand. Therefore, we should not blame the subject for inappropriateness, but the weakness of speech, which cannot achieve proper accuracy in expressing the quality of objects. John 10:19–21. Discord 689 again 690 happened among the Jews 691 because of these words 692. I said many words from them: they have demons and are frantic, so that you will listen to Him 693. Other verbs: these verbs are not the essence of one who is possessed, food can the demon open the eyes of the blind? 694 The Savior's word descends into the hearts of the listeners and, having found them very soft, immediately transforms them and transfers them to a good state. On the contrary, when encountering tough ones, it retreats and, as it were, deviates. So, whoever has a mind ready for good thoughts readily accepts the word of salvation. And whoever is not like that is not. The Jewish people had to experience something similar. When they listened to the words of the Savior, they were divided in differences of opinion, and the more sensitive ones are already inclined to the beginning of salvation, while the tough ones become even tougher than they were at first. And the divine Evangelist seems to be amazed that thanks to these words the Jewish people had to be divided, for, I think, he, expressively and with surprise pointing to the bitterness of those who did not believe, says that “the division took place because of these words,” thanks to which, he says, the Jews had to be convinced that He is Christ. So wonderful were the words of the Savior. But when these words were spoken, with which even a very stubborn person could naturally be caught in obedience, a “separation” occurred between them. Thus, he is surprised at them, impiously perverted to shameless unbelief, for all the more, I think, are they subject to just accusation, the more the words of our Savior deserve due surprise. So He spoke what is proper to the Divine and what is superior to man. But this brilliance of superhuman words and Divine boldness excite many to uncontrollable recklessness. And since those who were truly possessed had a special tendency to blasphemy and they easily fell into a frenzy, lost all reason and considered the Lord a simple man, not realizing that He was God by nature, therefore the Jews called Him demoniac, as one who uttered unbridled blasphemy, for they heard from Him what only God alone should say - seeing Him as one of our kind and not yet knowing who He is according to nature, they thought that he was blaspheming when he said something befitting of God. So, economically, for the sake of the weakness of the listeners, he often uses the word, belittling it to us. And therefore the Jewish people are divided. Some, not understanding anything at all about the mysteries about Him, impiously reproach Him. Others, more modest in character, do not succumb to easy condemnation, but, pondering His words and carefully examining them, perceive the sweetness contained in them and thus carry out the most careful reasoning, not finding it possible to attribute such sober words and filled with heavenly wisdom to the lack of meaning of demons, for during attacks they usually speak all sorts of nonsense. Therefore, the Pharisees themselves were rather possessed by demons, calling Him so who was free from all passion. And, unbeknownst to themselves, they discover their inherent illness and, out of ignorance, decisively discover the evil that possesses them. And very maliciously, as I think, they say that the Lord is going berserk. Since he accused them as cowardly and hired shepherds, leaving the sheep to the wolf and not caring at all about the flock, and they were quite afraid that the people would not understand these words, would no longer abandon their shepherding and would not move on to the teachings of Christ, therefore they, misleading the minds of the flock, say: “He has a demon, why are you listening to Him?” But even these maliciously spoken words had a consequence opposite to their intentions. “Others,” judging by the quality of the words, recognize the words of the Lord as right, since such words are not the words of the “raging one.” However, miracles, he says, have irresistible evidence, for although you accuse His words as unjust, it is impossible at the same time for someone to have a demon and do what only God can do. So, the real judges knew Him by His fruits, along with wonder and His words. John 10:22–23. Bysha 695 same 696 updates 697 in Jerusalem, and 698 winter be 699. And Jesus walked 700 in the church 701 in the porch of Solomon The Lord was not present at the holidays to celebrate with the Jews. Is this possible for the One who said: “I have hated and rejected your festivals” (Am.5:21)? But in order to express his useful words in the presence of many, revealing himself to the Jews and mingling with them without searching on their part. And by “renewal” we must mean here either the first feast of the consecration of the church, which Solomon performed, or when Zerubbabel and Jesus subsequently built the church after leaving Babylon. And since it was “winter” and raining at that time, naturally everyone came to the vestibule. Therefore, Christ came there in order to reveal Himself to everyone who wanted to see Him, and to teach them benefits, since those who saw Him had a desire to turn to Him with any question - after all, during leisure time people usually initiate such conversations more often. John 10:24. The Jews 702 saw Him and 703 said to Him: How long will you bear our soul 704? 705 If You are the Christ, tell us without hesitation Caustic envy takes away the sharpness of their faith, but the greatness of the deeds performed forces them to be surprised. They blame His speech and say that the brevity of His teaching is an obstacle to their proper understanding of what they ought to know. Therefore, they demand that He express (His teaching) more clearly, although they have often heard and received extensive explanations about it. After all, although he did not say clearly: I am Christ, he exposed many of His innate virtues, then saying: “I am the light of the world” (John 8:12), then again: “I am the resurrection and the life”; “I am the way”; “I am the door”; “I am the good shepherd” (John 10:9, 11, 11:25, 14:6). Calling Himself this way indicates that He is Christ, for Scripture usually crowns Christ with such virtues. And although the Jews demanded that He say this directly, the expression in simple sounds: “I am the Christ,” would most likely not be very acceptable if, for proof, deeds did not follow (the words), thanks to which it was natural to believe that He is the Christ. It was incomparably better that they should know about Him that He is the Christ, not from His words, but from His inherent properties and from what the Divine Scriptures reveal about Him and testify to His appearance. Not realizing this, the Jews, as very weak-minded, say: “How long will you hold our soul?” It is usually negligent to say this. John 10:25. Jesus answered them: Rekh you, and you do not believe: the works that I do in the name of My Father, they testify of Me. And Christ considered it unnecessary to repeat the same thing to those who often heard and did not believe, for everyone should be valued according to the quality of their deeds, and not look at their words. He says that He does “works in the name of the Father,” not as having received, like every saint, power from above, and not as God ascribing to Himself the powerlessness of God, consubstantial with the Father, the power of the Father. But as one who assimilates the power of performing His deeds to the Divine glory, he says that in the name of the Father he does deeds. However, he also brings honor to the Father, so as not to give the Jews a reason to attack Him. However, he considers it worthy not to exceed the standards of the image of a slave, even though there was God and Lord. Moreover, in the words that in the name of the Father he does all things, he teaches that the Jews blasphemed when they claimed that through Beelzebub He cast out demons. And just as the Father, not because He is the Father, works miracles, but because He is God by nature, so the Son not because He is the Son, but as God from God can Himself do the works of the Father. Therefore, for the purposes of House Building, he said that “in the name of the Father” he does things.” John 10:26–28 But you believe, because 706 you bear from My sheep. As Reh to you 707, My sheep listen to My voice 708, and I know them, and they walk 709 after Me, and I give 710 to them eternal life 711, and they will not perish forever 712 The sign of Christ’s sheep is obedience and readiness to believe, just as the sign of strangers (the sign of sheep) is unbelief, for we understand the word “listen” to mean “believe what is said.” But those who listen to Him are known by God. And to be known means to be accepted into fellowship, since in general no one remains unknown to God (cf. John 10:14–15). Therefore, when he says “I know Mine,” he means this: I will accept and have them in mysterious communion with Me. But one can also reason that, since He became a man, He has communion with all people due to the unity of nature with them, so that we are all fellow members of Christ in a mysterious relation to Him, since He became a man; strangers are those who do not preserve the image of holiness corresponding to Him. Likewise, the Jews, being relatives of the faithful Abraham by family (descent from him), soon became unbelievers, and as a result lost their affinity with him due to the dissimilarity of morals. He also says that “and the sheep will follow Me”: those who believe and follow some God-given grace in the footsteps of Christ, no longer enslaving to the lawful canopy, but following the commandments of Christ and His word, by grace they will ascend into His dignity, being called the sons of God, for with the ascension of Christ into heaven they will follow Him. With the reward and reward of those who follow Him, he says, He grants eternal life, deliverance from death, corruption and torment assigned by the Judge to sinners. And by giving life, He shows that He Himself is Life by nature and that He gives it from Himself, and not having received it from another. “Life” we mean “eternal” - not only the continuation of days, which everyone has to receive after the resurrection, both good and evil, but also a stay in bliss. One can, however, understand life as a mysterious blessing (Eucharist), through which Christ introduces His own into our nature through the communion of His flesh with the faithful, according to what was said: “He who eats My Flesh and drinks My Blood has eternal life” (John 6:54). John 10:28–30. And no one will snatch them 713 from My hand. My Father 714 Who 715 gave 716 to Me, all the pain 717 is, and no one can snatch 718 from the hand of My Father. Az and the Father 719 are one 720 Believers also have protection in Christ, so that the devil cannot “kidnap” them. Or those who enjoy the constant tasting of good things remain in Him, and no one snatches them away from the bliss given to them for punishment and torment, for it is impossible for those in the “hand” of Christ to be kidnapped for punishment if Christ has omnipotence. After all, the hand in the Holy Scriptures denotes power, and the hand of Christ is undoubtedly invincible and omnipotent. But since he saw that the Jews despised Him as a simple man, not understanding that the visible and tangible man was God by nature, to convince them that He is the power of the Father, he says: “No one will snatch them out of the hand of My Father,” that is, Mine, calling Himself the almighty right hand of the Father, for the Father does everything through Him, just as through our hand we do our deeds. Indeed, in many places of Scripture Christ is called the hand and right hand of the Father, which means strength. And simply the hand is called the all-effective force and power of God, since the concept of God is always higher than bodily images. And if it is said that the Father gives to the Son, then not as one who does not always have creation under His power, but to Him, as truly Life by nature, appropriating us who need life, so that we may be quickened through the Son, as Life by nature and internally possessing it. However, since He became a man, it is natural for Him to ask and receive from the Father what He has as God by nature. ("I and the Father are one.") Having abandoned the human, Christ ascends to His Divine dignity, exposing His inherent advantages by nature for the benefit of believers and sound faith, which requires that the Son should not be considered less than the Father. Thus, He shows Himself in the exact image of the Father, preserving in Himself the complete and most perfect reflection of the Father. We speak the same thing about the Father and the Son, not confusing them in number 721, as some call the Father and the Son one and the same (person), but believing that the Father and the Son exist separately (hypostatically), bringing the Two into one identity of essence and considering them to have one power, so that Each appears in the Other unchangeably and completely. However, 722, we do not divide the sayings of our Savior in the Gospels either into two hypostases or into persons, for the one and only Christ is not dual, although he is conceived of two and different natures (πϱαγμάτων) united into an inseparable unity, just as a person consists of a soul and a body (consists), however, he is not dual, but, on the contrary, one of two. But we think correctly when we affirm that both human and Divine (peculiar to human and Divine natures) sayings are expressed by One. So, when he says about Himself what is characteristic of the Divine: “I and the Father are one,” we mean here His Divine and ineffable nature, according to which He is one with His Father thanks to the identity of essence, as the image and reflection and reflection of His glory. When, without neglecting the measure of humanity, he turns to the Jews with the words: “Now you seek to kill Me, the man who told you the truth” (John 8:37), then again, even with His human limitations, we recognize Him, however, no less (being) in equality with the Father. After all, if we believe that, being God by nature, He became man or as a man, animated by a rational soul, then what reason will we have to be ashamed of those speeches of His that corresponded to His humanity? If He refused the words befitting a man, then who forced Him to become a man like us? Having reduced Himself to voluntary humiliation for our sake, for what reason would He refuse the words appropriate to this state of humiliation? Therefore, all the sayings in the Gospels must be attributed to one person (πϱοσώπῳ), to one hypostasis (ὑποτάσει) of the incarnate Word, for there is one Lord Jesus Christ, according to these sayings. Moreover, 723 if the Father is greater than all, that is, as possessing divine superiority over creatures, he must be both outside and above everything and, having such a nature and such dignity, is one with the Son, then how will the Begotten be identical in essence with the Unbegotten Father? Or how is the Greater of all together with the Father, and precisely the Greater insofar as God is compared to creatures, can be numbered among all as a creature? “I 724 and the Father are one.” The word “one” denotes the identity of essence, and the word “esma” divides the conceivable into duality and again binds it into one Divinity. However, one must also refer to this against the Arians, that in the words “I and the Father are one” there is an indication not of the same will (ταὐτοβουλία), but of the unity of essence, as the Jews also understood this, that is, that, saying this, he calls himself God and equal to the Father. And Christ did not deny that he said this in the exact sense as they understood it. John 10:31 Then the Jews took the stone and killed Him 725 Unable to bear His words that He was one with the Father, they rushed to kill Him, although each of His deeds proclaimed Him as God by nature. But not only now, but also at another time, having taken stones to kill Him, they stood motionless under the action of Christ’s power, so that from this it was clear that if He suffered, it would only be voluntarily. However, out of His mercy, Christ began to tame their unreasonable zeal, saying not “for what word that I said are you angry,” but “for what deed” that I did.” After all, if, he says, I had not accomplished many deeds characteristic of God, which show Me to be God by nature, then you would have reason to be indignant, now hearing from Me: “I and the Father are one.” But I would not have said this if I had not proven it with all My deeds. He says: “from the Father,” and not “from Me,” deeds, being humble for our benefit, so that we would not be proud when we receive something from the Father. In these words, that works are revealed from the Father, also does not indicate that He Himself is alien in their accomplishment, but teaches that these are the essence of the works of the whole Divinity. The Divinity is conceived by us as one in the Father and the Son and the Holy Spirit. What the Father does, for example, is also done through the Son in the Holy Spirit. And again: what the Son does, the Father is called doing it in the Spirit. Therefore, He said about Himself: “I do nothing of Myself, but the Father who abides in Me, He does the works” (John 8:28, 14:10). John 10:33 We do not lay stones on You for good deeds, but for blasphemy 726 Having “a zeal for God, but not according to knowledge” (Rom. 10:2), they were indignant when they heard from Christ: “I and the Father are one,” for what prevented Him from being one with the Father if they believed that He was God by nature? Therefore, they tried to stone Him and, answering for what reason they did this, they say that we “beat You” not for any of the good deeds, but because you blaspheme, although, on the contrary, they themselves blasphemed because they wanted to stone the true God, not knowing that Jesus could not come in His pure Divinity, but incarnate from the seed of David, and thus the right confession calling it blasphemy. So 727, when he said: “I and the Father are one,” the Jews, not understanding who was saying this, but looking at only the flesh, tried to stone Him, bringing upon him the guilt of blasphemy. After all, with the words “I and the Father are one,” they say, You make Yourself God by nature, only this one thing and understanding it correctly. Thus, the Jews are superior to the wicked Arians, who asserted that Whoever dared to say directly: “I and the Father are one,” He, of necessity, must ultimately rise to Divine dignity. Otherwise, how could He be one with God by nature if He Himself were not such? And since He does not lie, being Himself truly God by nature, then He is one with the Father. And how can such a thing happen or be created? John 10:34–37 Az reh: bozi este et seq. Since the Father called some (people) gods, and this dignity must, without a doubt, be understood as imparted (and not natural) to them, for by nature there is only one God, then He, of necessity, clearly contrasts Himself with them, so that He too could not be considered one of them, clothed with the glory of the Divine, not in essence, but by acquisition, on an equal basis with others. Shows Himself so different from their poverty that when He appeared among them, for this (precisely only) reason they are called gods, for He is the Word of God and the Father. If the Word, having appeared among them, was able to illuminate even people with the glory of the Divine, then how could He who communicates this glory even to others not be God by nature? Now denouncing the Jews that they wanted to stone Him not because he said: “I and the Father are one,” but in vain, he says: if I, calling myself God, seem to you to be a blasphemer, then why, when the Father said in the law to people: “You are gods,” did you not condemn (Him) that this was blasphemy? He says this not to provoke them to say something against the Father, but to expose them to ignorance of the law and the Inspired Scriptures. And since there is a great distance between the named gods and God by nature, in the above words He teaches this difference. After all, if people “to whom the word of God came” are called “gods” and are shone with the honor of the Divine, having infused and received the Word of God into their souls, then can He not be God by nature, for whose sake they are gods? For “God was the Word” (John 1:1), according to the word of John, who brought this glory to others. And if the Word of God through the Holy Spirit elevates to superhuman grace and adorns with divine honor those in whom It abides, then why, he asks, do you “say that I am blasphemous” by calling Myself “the Son of God” and God? Although, through the work that was entrusted to Me from Him, I am testified that I am God by nature, for “He who sanctified Me sent Me into the world” as the Savior of the world” (1 John 4:14), which is characteristic only of God by nature, that is, the power to save people from the devil, sin and corruption. But if the Divine Scripture says that the Son was sent from the Father, then the heretic, perhaps, will immediately make this saying food for his delusion and, perhaps, say that you, who refuse to call the Son less than the Father, do not you see Him sent from Him, as from someone greater and higher? What shall we answer, except that the name of the embassy is most appropriate and corresponds to the state of humiliation? After all, you hear that Paul, combining both (the divine equality of Christ and His humiliation in the form of a servant), says that the Son was sent from the Father when he appeared from a woman and under the law as a man with us, although he was the Lawgiver and Lord (Gal. 4:4). If the Son is understood to have appeared in the form of a servant, then it is said that He was sent from the Father, then no harm is done to Him in the sense of being consubstantial with the Father and equal in honor and in no way possessing less. After all, our expressions, if they relate to God, require careful legibility. They must be understood not as we are accustomed to using them about ourselves, but as befits the Divine and Supreme Nature itself. What else can we do if human language does not have words that can be sufficient to express the Divine glory? Therefore, it is absurd, for the sake of the impotence of human language and the poverty of expressions, to harm the dignity of the glory that surpasses all. Remember the words of Solomon: “The glory of the Lord covers the word” (Proverbs 25:2). By accurately examining the glory of the Lord, we become like those who want to measure the heavens with the palm of their hand (Is. 40:12). So, when what is said about God in a human-like manner must be understood in a God-appropriate manner. Otherwise, what will you do when you hear David singing: “He who sits on the Cherubim, appear, raise up Your might and come to save us” (Ps. 79: 2–3). Can the incorporeal sit? Where the God who is present calls upon everyone to come to us, speaking through the prophets: “Do I not fill the heavens and the earth, says the Lord” (Jer. 23:24). In what place will the One who fills everything come to us? It is also written that some began to build a tower as high as the sky, “and the Lord came down to see the city and the tower. And the Lord said, “Come, let us go down and confuse their tongues there” (Gen. 11:5-7). Where did the Lord descend? Or how does the Holy Trinity prompt itself to descend? How, tell me, did the Savior promise to send us a Comforter from heaven? Where and from where is the All-Filling One sent? For “the Spirit of the Lord filled the world,” as it is written (Wis. 1:7). So, our expressions have meanings that exceed us if they are used about God. You want to understand some of these difficult subjects, but your mind turns out to be powerless to perceive: in this case, be aware of your powerlessness. Don’t be shy, man, recognize the weakness of your nature, remember the words: “Do not seek what exceeds your strength” (Sir.3:21). When you direct your bodily gaze to the solar circle, you immediately turn away, struck by the dazzling brilliance of the light. So know that the Divine nature also dwells in an unapproachable light - unapproachable precisely for the mind of the curious. Therefore, when Divine objects are expressed in human words, we must not think anything base, but in the poverty of our expressions, as in a mirror, contemplate the richness of Divine glory. What really matters if the Son is sent from the Father? Is that why He will be smaller? Is it that when its light is sent out from the solar core, it has a different nature, different from it and less than it? Isn't it ridiculous to even think about it? So, the Son, being the light of the Father, is sent to us just as, for example, the sun gives off its shine, for the existence of which David begged in the words: “Send Your light and Your truth” (Ps. 43:3). And if it is the glory of the Father to have Light, then how can you call lesser that in which He is glorified? And the Son Himself says about Himself: “Whom the Father sanctified and sent.” The word “sanctified” has many uses in Scripture. Thus, what is consecrated to God is called sanctified, as, for example, he said to Moses: “Sanctify to me all the firstborn” (Ex. 13:2). What is also sanctified is that which is appointed by God for the accomplishment of some of His intentions. Thus, he speaks about Cyrus and the Medes when he wanted to send them to conquer the country of Babylon: “Giants come to fulfill My wrath, rejoicing and annoying together - they are sanctified, and I lead them” (Is. 13:3). What is also sanctified is that which partakes of the Holy Spirit. So, the Son says that He is sanctified by the Father as destined from Him for the organization of life in the world and for the destruction of opponents. Or else - since he was sent to the slaughter for the salvation of the world, since that which is designated as a sacrifice to God is also called holy. We also call Him sanctified together with us, humanly, when He became flesh, for His flesh was sanctified by receiving the Word united with it, not being holy by nature. But that by which this happens is sanctified by the Father, for there is one Divinity of the Father and the Son and the Holy Spirit. However, 728, not as God sanctifies them by His presence in each of the saints, so He is also in the Son, but the Son Himself is the power and wisdom of the Father, sanctifying everything that communicates with Him in the Spirit. And He Himself again is not by any communion holy, like us, and not by grace is called the Son, but is the eternal birth of the essence of the Father. So, He opposes Himself to the gods by assimilation, obviously as Himself by nature existing that which is attached to them as grace. Therefore, it is said about Him: “Who is like You in gods, O Lord,” as having this dignity not by assimilation, but by nature. And again: “Who in the clouds will be compared with the Lord, or who will be like Him among the sons of God” (Ps. 85:8, 89:7). Here the Psalmist says very clearly that neither among the prophets, whom he figuratively calls clouds, nor among those raised to sonship by grace, there can be one equal to Him who is the Son by nature. It is written about us: “I said: you are all gods and sons of the Most High, but you, like people, are dying” (Ps. 82:6-7), so if we do not make every effort to distance ourselves from evil, we can very easily lose what we have received. And by grace we have received the title of sons of God and gods, which belongs to the Son by nature. So, great and immeasurable is the difference between us, who are called sons by grace, and the natural and true Son. John calls the Son “Word,” appropriating this name for Him in its own sense and as a special designation of His being. On the contrary, if the name “Word” did not refer to the Son in the sense of nature and being, then it must, of course, express something else. And in this case, it is necessary to decide why the Son, who is by nature, is called the Word, if this name does not indicate His essence. For example, the name of a carpenter or a stonecutter or a cursive writer does not determine what the nature of those designated (by these names) is, but indicates what occupation they have. If, therefore, this name (Word) does not designate the essence of the Son and the name “Word” does not represent Him by what He is by nature, but we must say what His occupation is, then why are we in vain surprised at the Evangelist? How could He be called the “Son of Thunder,” as having expressed something great and extremely important, although Divine Scripture calls the Son by many names? But having said “Word,” he uttered something amazing and extraordinary, and did not add anything else to it (this name), as we see about Paul: “Paul the Apostle.” But the name “Word” was sufficient to express the essence of the Son. He, therefore, is the True Word of the Father, and not anyone else besides Him. If, for this reason, the opponents of Christ imagined that the Son is not consubstantial with the Father, since neither the Father is the Word, nor the Word is the Father, and recognized that the unity of nature is dissected by the difference of names, then let them tell us how the forefather Adam will be consubstantial with his descendants, when neither he himself can ever be Abel, nor Abel Adam? But the difference in names does not eliminate the identity of the being. And if this is so about what happened and created nature, then is it not wicked to think this about uncreated Nature, which surpasses everything created? So, if He were of another essence, then He would not be the True Word, but since He is of the same essence, that is, the True Word. John 10:37–38. If I do not do the works of My Father, do not believe 729 Me, but if I do 730, and if 731 you do not believe Me, believe by My work, that you may know 732 and believe that the Father is in Me and I am in Him 733 This is what he says. Since it is easy for someone to call God Father, but it is difficult and even impossible for a creature to prove this through works, then through what I do in a Godly manner, he says, I am equal to God and the Father. And you will not present anything in your defense if you do not believe, while you know from experience that I am equal to God and the Father, since I perform the works characteristic of God, although thanks to the flesh I appeared like you, as one of many. From this we can understand the meaning of the words: “I am in the Father and the Father in Me” (John 14:10), for the identity of the being produces that the Father is and appears in the Son and the Son in the Father. So, after all, with us, the essence of our father is recognized in what is born of him and in the one who gives birth again - the essence of the begotten (is revealed). This is because everyone has one definition of nature, and everyone is one in nature. But since we are separated by bodies, the many are no longer one, which cannot be said about God by nature, for the Divine is incorporeal, although we think of the Holy Trinity in separate existences (or hypostases - ἐν ἰδιαζούσαις ὑπάϱξεσι). Thus, the Father is the Father, and not the Son, and the Son again is the Son, and not the Father; and the Spirit is especially the Holy Spirit, although they are not in separation (ἐν διαστάσει) due to communion and unity with each other. Trinity 734 Holy, cognizable in the Father and in the Son and in the Holy Spirit - by name they differ from each other (numerically), but without breaking into parts - and in each, each is completely cognizable, for God is indivisible and not spatial, having a separate and hypostatic existence. Since there is one Divinity in the Father and the Son and the Holy Spirit, we say that the Father is seen in the Son, and the Son in the Father. It is also necessary to know the following: not because the Son has the same will with the Father (βούλεσϑαι ταὐτά) and one intention with Him, the Son says in the Gospel: “I am in the Father and the Father in Me” (John 14:10) and “I and the Father are one” (John 10:30), but because, being the true birth of the Father’s being, He manifests the Father in Himself, just as He Himself appears in the Father. And if He says that He desires and speaks and acts the same with the Father and easily does what the Father desires and does, then this is so that in everything He turns out to be consubstantial with Him and the true fruit of His being, and not having only relative unity with Him in only similar desires and laws of love, which, we affirm, is also inherent in creatures. In addition, 735, both the Son in the Father and the Father in the Son are conceived in such a way that the Son did not pass from non-existence into being as a creature or received existence from somewhere outside, but came from the being of the Father, as a radiance from light or a river comes out of some source. Therefore, those who look at the Son have the opportunity to see the essence of the Father and from Him understand the property of the Parent. And just as the entire existence of the Son comes from the being of the Father, He is in the Father and, conversely, the Father is in the Son, since what He is by nature is the Word that came from Him. It is revealed and exists in the Son, as in a river - the source that emits it. The property of the essence and the Father is posited in the Son, and the form of the Divinity, so to speak, shows Him again in Him. We must keep in mind that it was not in vain and by chance that the Savior spoke these words. Since He, wanting to show the identity of His nature with the Parent, said: “I and the Father are one,” so that no one would consider Him to be Father and Son, divided into two only by names, but not as such by hypostasis, then, considering it necessary to interpret these words and present them more clearly to the listeners, he adds: “I am in the Father and the Father in Me,” in order to indicate the identity of the Divinity and unity through the appearance of This in One and That in This. creatures. Thanks to the existence of the One in the Other, there is no definition of any single existence, either the Father or the Son, but it clearly shows that the Father actually exists specifically (hypostatically) and the Son exists specifically. After all, the Father and the Son are one by nature, but two by number, and one is not at all divided into two parts, so that they remain unrelated to each other in communication and relationship, nor is one and the same called by two names, so that the meaning of duality would be limited to the name alone. We by no means call the One and the Same either Father or Son: this is the teaching of Savelius. But They are two in number: the Father is always the Father and never turns into the Son, and the Son is always the Son and never turns into the Father. If this is so, then even with the duality of number, there remains one nature for both and one and the same will and Divinity, since generation always has a natural similarity with the generator. After all, the Son is the image and radiance and reflection of the essence of the Father. Thus, we affirm that God is one because of the identity of the nature of the Father with the Son and the Son with the Father. Just as no one will call the light and brilliance sent from the sun different in nature, different from the sun, or being such from it by any participle or relation, but actually emanating from it by nature, and these two lights are such (divided into two) only in mental representation, but are one in nature; so there will be no reason, if the Father and the Son are divided into two in number, to call the Son something different from the Father in relation precisely to the Divinity and identity of essence. But just as the sun is in the brilliance that emanates from it, and the brilliance is in the sun from which it came, so the Father is in the Son and the Son is in the Father, numerically divided into two and such by hypostasis, but united by the identity of nature into one Divinity. John 10:40–42. And he departed 736 again to the half of the Jordan, to 737 the place where John had first baptized, and that 738 remained. And many came to Him and said, “For John did not do a single sign” 739, but everything, as John said, was true 740. And many of you believed in Him The Savior moves into an area abounding in springs, leaving Jerusalem, in order to indicate, as if in a type and riddle, that He will leave Judea and move to the church of the pagans, which has the springs of baptism. Here “many” will come to Him, crossing to the other side of the Jordan, for this is indicated by Christ’s presence on the other side of the Jordan. Thus, those who crossed the Jordan through holy baptism rush to God, for He also passed from the Jewish synagogue to the pagans. And then “many came to Him and believed” the words spoken about Him by the saints. And they believe “in Him there,” where the springs of water are, where we learn the mystery of Christ, for Christ was not on the banks before the Jordan, but “on the other bank” somewhere. And when he came, he “remained,” being firmly established in the church of the Gentiles. And we honor John not as having erected anything characteristic of the Divine, but as having testified to the truth about Christ. After all, Christ is more wonderful not only than John, but also every saint. They are prophets, and He is God a miracle worker. It should be noted that the words of John and other prophets are the path to faith in Christ. h5 John 11:1–2 . But someone 741 suffered pain, Lazarus, from Bethany, from the weight of 742 Mary 743 and her sister Martha. Mary 744 anointed the Lord with myrrh 745 and wiped His feet 746 with her hair, and her brother Lazarus was sick The Evangelist deliberately mentions the names of women, showing that they were worthy, as God-fearing, for which the Lord loved them. And although, as one must think, Mary did a lot of other things for the Lord, the Evangelist mentions the fragrant ointment not by chance, but to show that Mary had such an attraction to Christ that she “wiped His feet” with her “hair,” striving to more truly introduce into herself the spiritual blessing from the Holy Flesh, for she often appears to listen to Christ very ardently and diligently, and thereby acquires an affinity with Him. John 11:3. Then he sent his sisters to Him, saying: Lord, behold, you love Him, it hurts 747 Women send to the Lord, always wanting to have Him close to them, and now having a plausible excuse for this in the sick, for they thought that as soon as Christ appeared, the one lying in bed would be freed from his illness. They also remind us of the love He had for the sick, especially by this attracting Him to themselves, because they knew that He cared about this. And although He, as God and the Almighty, could heal him in His absence, they still thought that He should have been present, laid His hand and raised him up (from the disease). Their faith was not yet perfect. Therefore, it seems, they were dissatisfied, believing that Lazarus would not have gotten sick at all if Christ had not shown negligence towards him (by His absence). Since those who enjoy the love of God are said to have all the blessings, then for what reason is the one “whom you love” sick? Or maybe they say this: great is the audacity of the disease that it dares to attack even those whom God loves. Or maybe they are thinking of expressing the following thought: since You love and heal enemies, then even more so You are obliged to show this to those who love You, because You can accomplish everything with just one desire. Their speech is full of faith and serves as proof of their closeness to Christ. John 11:4. Hearing Jesus say: this disease 748 does not lead to death, but for the glory of God, that the Son of God may be glorified for its sake 749 The Lord says this, of course, not so that people would go and tell the sisters of Lazarus, but, as God, predicting the future, because the end of this matter, as He saw, would be to the “glory of God,” that is, it was not at all because the illness happened “that he might be glorified,” it is stupid to say this, but how soon it had already happened, and He looked at its miraculous end. He calls himself God by nature, because what happened served to His glory: namely, having said: “because of (for) the glory of God,” the “illness” happened, He added: “may the Son of God be glorified by it,” speaking about Himself. If He said that Lazarus’ illness did not “lead to death,” but in the meantime death happened, then there is nothing surprising in this. Bearing in mind the end of the matter, namely that he was to resurrect a little later, we do not pay attention to what happened in the interval, but precisely to what end it came. The Lord decided to show death as weak and to reveal what happened for the glory of God, that is, His own. John 11:5. Loving 750 Jesus and stuff Having outlined the virtue of women, the Evangelist notes that they rightly enjoyed the love of the Savior. And there is nothing surprising in this if illness and death also happen to those whom God loves. After all, these are general sufferings that occur as a result of natural weakness, although some special grace is imparted to those who love God to endure sorrows without difficulty. John 11:6. When 751 you hear that it hurts, then stay in the same place for two days. And he postponed his arrival in order not to heal the sick one, but to resurrect the dead, which testified to greater strength, in order to become more glorified. Fairly 752 Mary can be considered a symbol of believers from the pagans, and Martha - from circumcision, but in their brother rising from the dead one can see a sinner who, for some sins, descended to hell, according to the words: “Let sinners retreat to hell” (Ps. 9:18). And it is expedient therefore, for the sake of life according to the law of Moses, it was said to Martha: “Martha, Martha, you are anxious and fussing about many things, but you need one thing” (Luke 10:41), that is, a little, for for salvation not many commandments are needed according to the decree (option: scripture) of the law, but a few, legislated about love, on which hang the whole law and the prophets (Matt. 22:40). John 11:7–8. After this 753 he spoke 754 to his disciples 755: let us go 756 to Judea again 757. 758 His disciples say to Him 759: To the Teacher 760, now I seek Thee 761 the Jews stoned 762, and 763 again 764 are you going there? 765 Having said: “Let us go to Judea again,” the Lord seems to indicate that although they were unworthy of good deeds, since the occasion called for the delivery of something useful to them, then, he says, we will go to them. And the disciples, out of love for Him, think to hinder Him, as people believe that when He met the Jews He was unwittingly exposed to danger. That’s why they remind Him of the fury of the Jews against Him, saying, as it were: Why are you again trying to be together with the unfaithful and ungrateful, who are not tamed by either deeds or words? They still burn with murder and rage against You. Either they say this, or their speech indicates that He is leading them into obvious danger. However, they obey the Teacher, as he who knew the best. John 11:9–10. Jesus answered: Are there not two ten hours in the day? If anyone walks in days, he will not be stumbled, for he sees the light of this world. If anyone walks in the night, he stumbles, for there is no light in him 766 With the continuously flowing movement of the day, he probably compares the agile and inquisitive human mind, which does not stop at any one opinion, but flies from one thought to another, just as the day moves from one hour to another. But can you say “Isn’t it twelve o’clock in the afternoon?” - to understand this way: the day, he says, is Me and the light. Just as the light of day cannot be stopped before it reaches its appointed time, so no obstacles can take away My illumination from the Jews until My love for mankind reaches its proper measure. “Day” he calls the time of His coming, and “night” the time before it, as in the words: “We must do the works of Him who sent us while it is day” (John 9:4). Thus, here He indicates that now the time has not yet come to tear Me away from the Jews, and although they are wicked, everything must be done to heal them. It is not appropriate to subject them to punishment now, and the grace of God would withdraw from them like the sun. But just as the light of day does not cease until the twelve hours are completed, so My illumination does not cease before the appointed time, but I remain with the Jews until the crucifixion, sending them, like light, the understanding of the knowledge of God. Since the Jews, he says, being in the darkness of unbelief, stumbled over Me like a stone, I must (now) go to them and enlighten them so that they stop their God-fighting fury. Or (one can understand) like this 767. Since the disciples forbade Christ to meet with the Jews not for their own sake, but, no doubt, out of pity for Him, He encourages them through the parable that He will never undergo anything against His will. If someone who walks during the day does not stumble, then can the Sending Light to everyone be subjected to any misfortune against their will? Or: He who reveals to everyone the hidden depths of wicked people can Himself fall into them out of ignorance? Or is he not saying this about Himself, but about the disciples, that they will not be exposed to any danger, being with the One who illuminates everything and not only knows Himself, but also reveals to others the hidden intentions of the evil ones. Therefore, by revealing the future to them in advance in some hints and enlightening them, he does not allow them to fall into temptation during future events. John 11:11. This speech, and according to this he says to them: Lazarus is our friend. But I’ll go and excite him A very important pretext draws Me to Jerusalem. This is the meaning of the saying: “our friend has fallen asleep.” And if we don't pay attention to this, we may be seen as lacking compassion. Therefore, we should be ashamed of this and hasten to save our friend, neglecting the machinations of the Jews. Showing His Divine power, He calls the departure of the human soul from the body a dream, and quite rightly, for He who created man for immortality did not deign to call death, according to what is written, and showed (for salvation he appointed) the being (creatures) of the world to be saving (Wis. 1:14). However, this word is true, for the temporary death of our body is truly a dream and nothing else before God, abolished by the simple and single wave of Him Who is Life by nature, that is, Christ. Notice that he did not say: “Lazarus died, and I am going to raise him,” but says: “he fell asleep,” avoiding grandeur for our teaching and benefit, for he would not have said such a dark and hidden saying that even the disciples themselves did not understand it. Therefore, he did not say: I will go to revive him or raise him from the dead, but: “wake him up,” which abolished such suspicion (in grandeur). John 11:12–13. Then His disciples decided: Lord, if he succeeds, he will be saved. Jesus spoke 769 about his death, they also said 770, as if he spoke about the dormition of sleep They, not understanding the meaning of the speech, thought that Jesus was talking about “resting” (during) “sleep,” which, happening to many sick people, gives them relief. Therefore they say: there is no proper reason to go and wake Lazarus from sleep, for it is useless to wake up a sick person. They said this out of a desire to stop Him from going on the road, pointing out that it was not worth being among murderers in order to do something that was not useful. John 11:14–15. Then Jesus said to them boldly: Lazarus died, and I rejoice for your sake, that you may believe, for I was not there. But let's go to him 771 Since the disciples did not understand that he called death sleep, he explained it more clearly, saying: “died.” And he says that He rejoices, not out of love for glory, intending to perform a miracle, but because this should have served as a reason for the disciples to believe. The saying “that I was not there” has the following meaning: if I had been there, he would not have died, for I would have had mercy on him even with a slight illness; Now, in My absence, death happened, so that by resurrecting him, I would bring you great benefit for the sake of your faith in Me. Christ says this not because he only does divine deeds when he is present, but, he says, if he were present, he would not allow his friend to reach the point of submission to death. And “let us go to him” he says as to the living, for the dead live for Him as God, as if they had to live. John 11:16. The speech of Thomas, the verb 772 Twin, fellow disciple 773 [of Him]: let us also go, that we may die with Him Thomas's speech reveals good will, but also contains timidity - it comes from a God-loving mood, but is mixed with lack of faith. He doesn't want to stay, but he convinces others to do the same. However, he thinks that they will have to suffer from the Jews, even if He did not want this, thanks to the murderous mood of the Jews, not paying attention to the omnipotence of the Savior, which was most required. And Christ made them fearful through His extreme patience in enduring attacks from the Jews. So, he says that it is not appropriate to separate from the Teacher, although there is an undoubted danger. As if laughing in some way, Thomas said this: “we are going,” that is, “we are going to die.” Or he says this: if we go, then, without a doubt, we will die, but we will not refuse suffering, for it is not proper to love life like that. After all, if he raises up the dead, then fear is unnecessary, for we have Him who is able to resurrect after death. John 11:17–19. When Jesus came to Bethany, he found him already in the tomb for four days 774. Bethany is near Jerusalem [like] fifty stadia 775. Many people from the Jews [byahu] came to Martha and Mary, so that they could comfort them about their brother 776 That is why he names the distance of days after the death of Lazarus, in order to arouse even more surprise to the miracle and so that no one could say that He came after one day and Lazarus was not dead, but He raised him up sick. He says that “many” Jews were in Bethany, although the place was not crowded. They arrived from Jerusalem, for the short distance of the journey did not prevent their closest friends from coming to Martha, or, since the miracle became known to everyone in Jerusalem and the surrounding area, indicates the reason that, given the large number of inhabitants there, the rumor naturally spread everywhere. At the same time, some were surprised, while others spoke with envy about the event in order to cast suspicion on the miracle with slanderous accusations. John 11:20. Martha 777 when she heard 778 that Jesus is coming, you will worship Him 779, and Mary 780 at home 781 sat Probably, Martha was more ardent in fulfilling her duty, which is why she “met” first. But Maria was more reasonable, why, as she had a more sensitive and gentle soul, she stayed at home, receiving consolation from those around her. Martha, being the simpler one, ran, although overwhelmed with grief, she bore it much more courageously. John 11:21–24. Martha said to Jesus: Lord, if I had been here, my brother would not have died: and now we know that if you have asked God, God will give you. Jesus said to her: Your brother will rise again. Martha answered Him: We know that He will rise again on the last day 782 Martha’s words have the following meaning: not, he says, my brother died because human nature is subject to death, but because You were not present, who can defeat death by Your command. Due to sadness, evading the truth, she thought that the Lord could not do anything now, since time had passed. And she believed that He came not to raise Lazarus, but to console them. Indirectly, he reproaches Him for his slowness and for not coming immediately when he could have provided help, precisely when they sent news to Him in the words: “Lord, this one you love is sick” (John 11:3). Martha’s words - “whatever you ask God, he will give you” - indicate embarrassment to clearly ask for what she wants. However, she deviates from the truth, talking with Him not as with God, but as with one of the saints, thanks to the visible flesh, thinking that whatever she asks as a saint, she will receive from God, not knowing that, being God by nature and by the power of the Father, she has invincible power over everything. After all, if I knew that He is God, I would not say that “if You were here,” since God is everywhere. And the Lord, in His humility, did not say: “I will raise your brother,” but: “he will rise,” indirectly, as if denouncing her and saying this: he will rise as you wish, but not as you think. If you think of achieving this through prayer and petition, then say prayers, but do not command Me, the Wonderworker, who can by my own power raise the dead. The woman, hearing this and being afraid to say: “Now raise him,” but somehow urging Him to do this work now, apparently expresses displeasure at the slowness of time in the words: “I know that he will rise on the last day,” but I wish to see the resurrection of my brother before that time.” Or, when the Lord said: “Your brother will rise,” the woman seemed to agree with this dogma, saying: I know this, for I believe that the dead will rise, as You taught, that “the hour is coming, and those who have done good will come forth to the resurrection of life, and those who have done evil to the resurrection of judgment” (John 5:28-29). Isaiah also said in the Spirit: “The dead will rise, and those who are in the graves will be raised” (Is. 26:19). Yes, I do not disbelieve the doctrine of the resurrection like the Sadducees. John 11:25–27. Jesus said to her: I am the resurrection and the life: believe in Me, even if you die, you will live: and everyone who lives and believes in Me will never die. Do you believe this? The verb to Him: yes, Lord! I believe that You are the Christ, the Son of God, who is coming into the world 783 The fruit and crown of faith in Christ is eternal life, otherwise this cannot be for the human soul. After all, if through Christ we are all resurrected, then this is what true life consists of, namely to live endlessly in bliss, for revival only for punishment is no different from death. Therefore, if anyone sees that the saints who have received the promise of life also die, this does not mean anything, for this only happens until a certain time. Until the appropriate time, the manifestation of grace is observed, which does not have a particular meaning, but extends to everyone in general, those who have already died before, the saints who have tasted death for a short time, until the general resurrection, when everyone will enjoy blessings. And in the words: “if he dies, he will live” - the Savior does not destroy death in the present age, but assigns to it only temporary power over believers, for until the proper time he preserved the grace of resurrection. So, he says that, thanks to human nature, “he who believes in Me” will not be exempt from bodily death, but nothing terrible will happen to him from this, since God can easily revive anyone whom He pleases, and whoever believes in Him will have endless life in bliss and complete incorruptibility in the next century. Therefore, let none of the infidels mock. After all, Christ did not say: “from now on he will not see death,” but, expressing himself generally and unconditionally: “he will not see death forever,” he spoke about the future age, referring to it the fulfillment of the promise. And having said to Martha: “Do you believe,” thereby demanding a confession of faith as the mother and author of life. She willingly agrees and accurately confesses, not just believing that He is Christ and the Son of God - after all, a prophet can be Christ (anointed) because of the anointing, just as he can be thought of as a son - but, saying expressively and with a member: ὁ Χϱιστὸς ὁ υἱὸς τοῦ Θεοῦ, thereby confessing the one and only and true Son. So, faith is in the Son, and not in creation. After all, 784 if the Son, being, according to some, a creation and creation, is the Resurrection and Life, then the Father, being such, should not deserve special surprise, for what will be more in Him compared to creation? If, as far as we can know this, He is separated from creatures by the essence of His nature and because He is Life, then how can the Son be a creation, Himself being Life by nature, like He who begat Him? Not a single creature is life, but, on the contrary, partakes of the life that comes from the Living God, since “in God we live and move and have our being” (Acts 11:28), as Paul says. But 785, perhaps, many of the believers, not possessing firm and unshakable faith, are such that it can be said about them that they believe in Jesus and (however) accept death and have died at some time, but having died, they will not remain in death, but will come to life. And if someone achieved inflexibility and firmness and possessed such a degree of faith, he could live and believe and not die forever. Such was Blessed Paul, who said: “Who will separate us from the love of Christ?” (Rom.8:35) – and so on. John 11:26. Do you believe this? Having explained in advance the meaning of the sacrament about Himself and clearly shown that He is Life by nature and true God, he demands an (active) recognition of faith, here giving a model to the churches. After all, it is fitting for us to confess the honorable sacrament not only as an empty sound emitted into the air, but, having rooted faith in the heart and mind, to carry out our confession in practice. One must believe without any doubt and double-mindedness, for a double-minded person is reproachful and limps in faith, which is why he is “fickle in all his ways” (James 1:8). However, it is necessary to know that we make our confession of faith to God, although when answering questions proposed by people, I mean clergy, we say “I believe” when accepting holy baptism. Therefore, it is terrible to lie and fall into unbelief, so as not to have the Lord of all Himself as a witness and judge of your madness, saying: “And I am a witness, says the Lord” (Jer. 36:23). We should also pay attention to the fact that while Lazarus lay in the tomb and was dead, for him in a certain way a woman asks for an (active) confession of faith, so that this again receives the meaning of a model in the churches. Thus, when a newborn baby is brought either to receive the anointing of the catechumen or the perfect degree of grace in holy baptism, the one who brings it proclaims for him: Amen. Also, for the sick who are near death, and for this reason they must be baptized, others renounce and vouch, out of love, as if giving their voice to those dejected by illness. This can be seen in Lazar and his sister. Wisely and prudently, Martha sows her confession of faith in advance in order to reap the fruit from it. John 11:28–29. And this reksha, go away and invite your sister Mary, reksha: Teacher, behold, he is calling you. As soon as she heard it, she rose up and went to Him 786 “She went away” to call “her sister” in order to tell her her joy on the occasion of the expected event, hoping with her to meet the dead man who had risen beyond all hope, for she heard: “Your brother will arise” (John 11:23). She “secretly” announced to her sister about the arrival of the Savior because there were some of the Jews with her who were jealous of Christ for His miracles. In the Gospels we will not find Christ saying: “Call Me your sister.” But Martha says this, having accepted, instead of a verbal command (of Christ), the need to fulfill a duty (meeting the Lord). And she (Mary) willingly hurried to Him and wanted to meet Him. Could she who was very saddened by His absence and had ardent reverence and great love for Him not do this? John 11:30–31. Jesus had not already come fully, but was still in the place where Martha met Him. The Jews, who were with her in the house and comforting her, saw Mary, as if she had quickly risen and left, walking after her, saying 787, as if she was going to the tomb, and there weeping So, the Jews present, thinking that she was hurrying to the grave to mourn (the death of her brother), followed her, doing this at the inspiration of God, so that, even against their will, they would come together to see the miracle. After all, if this had not happened according to God’s dispensation, the Evangelist would not have mentioned it and would not have begun to describe all the particular circumstances of each event, if he had not cared about the truth everywhere. So, he indicated the reason why many came to the tomb, became spectators of the miracle and announced it to others. John 11:31. But Mary, when Jesus came and saw Him, fell at His feet, saying to Him: Lord, if you were here, my brother would not have died However, Mary says that death happened to her brother prematurely due to the absence of the Lord. Then, she says, He came to her dwelling, when the time had passed for healing him (Lazarus). And from this we can conclude that, as God, she told Him this, although she did not express it precisely, thinking that He was not present, although He was absent only in body. But, being more precise and more reasonable than Martha, she did not say: “Whatever you ask God for, God will give you” (John 11:22). Therefore, the Lord does not say anything to her, while he addressed a lengthy speech to Martha. Mary, overcome by grief, is not denounced, who said: “If only You were here” to the One who fills all creation. He does this as a model for us, so that we do not reach immoderate sadness. On the contrary, she condescends, revealing Her human nature, cries and is embarrassed, seeing her cry and the Jews who came with her. John 11:33–34. Jesus, therefore, when he saw her weeping and the Jews who came with her weeping, rebuked the spirit and became indignant Himself 788 and said: where will you lay him? And since Christ was not only God by nature, but also a man, he endures human things together with other people. As soon as sadness began to arise in Him and His Holy Flesh was already ready for tears, it does not allow it to freely experience this, as is usually the case with us, but “forbids it in spirit,” that is, by the power of the Holy Spirit it forbids, as it were, His flesh. She, unable to withstand the movement of the Deity united with her, shudders and is struck by some embarrassment, for this, I believe, means the expression “indignant.” Could He have been subjected to any other embarrassment? How can nature, which is always pure and calm, be disturbed? So the flesh stops through the spirit, learning to think above its nature. For this is why the omnipotent Word of God appeared in the flesh, or rather, became flesh, in order, through the actions of His spirit, to strengthen the infirmities of the flesh, to free nature (man) from earthly thoughts and, as it were, to transform (direct) it towards what is pleasing only to God. So, the disease of human nature is subjection to sorrows. But this, together with everything else, is abolished in the first Christ, so that it may pass on to us. Or this is how we should understand the saying: “rebuke the spirit and be indignant”, that it is used instead: moved to mercy by the tears of many, He seemed to command His own spirit to overcome, even ahead of time, death and resurrect Lazarus. Not out of ignorance, he asks: “Where did you put it?” How could someone who, being in another place, know that he had died, not know the tomb? But he says this as someone who is not arrogant. He didn’t say: “Let’s go to the tomb, for I will resurrect him,” although this question undoubtedly has precisely this final goal. However, having said so, He prompted many to precede Him in order to show the sought-after place. Thus, he said this providentially, so that with this question he could attract many to that place - and pretends that he does not know, without at all renouncing human poverty, as God by nature knows everything, not only what has been, but also the future, before being (Ist. Susan. 42). And this very question does not at all reveal ignorance in the One who for our sake became like us, but, on the contrary, in this very question turns out to be equal to the Father. After all, the Father also asks: “Adam, where are you?” (Gen.3:9). And He imagines the appearance of one who does not know and asks: “Where did you put it?” - so through this question many people gather to testify, and moreover, the miracle of the revival of someone who had already undergone decay was witnessed even by enemies. [Not 789 a sign of someone who doesn’t know is the question: “Where did you put Lazarus?” - but since humility was very kind to Him, he refuses to say: “Let’s go to the tomb,” but expresses it in a different way. Or it can be interpreted differently: by saying “where did you put it,” the Lord makes many people want to go with Him and show the place, especially because the Questioner was considered a highly respected person. Naturally, since in Him there was both God and man, He confuses the human with the Divine. He goes away to work miracles like God, but speaks like a man. And what he knew as God, he sometimes showed the appearance of not knowing it, without at all renouncing the poverty of humanity.] John 11:36–37. The Jews say: see how you love him. The nets decided from them: Is it not possible for this one, who opened the eyes of the blind, to create, so that even this one will not die? However, the Evangelist is amazed to see tearless Nature crying, although suffering was characteristic of the flesh, but was not befitting of the Divine. And the Lord cries because he sees man, created in His own image, undergoing corruption, in order to take away our tears, for for this purpose he died, in order to free us from death. He just started crying and immediately holds back a tear so as not to seem somehow cruel and inhuman, but at the same time teaching us not to weaken from excessive sadness for the dead, for the first is a manifestation of compassion, and the second is a sign of femininity and powerlessness. That is why He allowed His flesh to cry a little, although by nature He was tearless and inaccessible to any sadness, as far as His (Divine) nature was concerned. But even the enemies themselves are surprised at the cry of the Lord, for those who have reached the highest level of philosophy and are highly respected do not cry, as they are able to overcome any misfortune. The Jews thought that he was crying because of the death of Lazarus, but meanwhile He was crying out of regret for the whole of human nature, mourning not only Lazarus, but also bearing in mind what happens to everyone, because the whole of human nature was under the power of death, rightly subjected to such punishment. Others, consumed by envy, did not say anything good, but untruthfully and hypocritically accused the Lord of allegedly commanding Lazarus to die, for only believers tended to think that He could stop death. But as if they say: where is Your power, Wonderworker? Behold, even against Your will, Your loved one died, for from Your crying it is clear that You loved him - therefore, if the work of Your power had been the healing of the blind man, then You could have stopped death, which is truly beyond human nature. So, they say this gloating on the basis of the fact that they saw His glory, as it were, weakening. [The Divine Evangelist is amazed again 790, seeing tearless Nature crying. But this suffering was human, for He rightly regretted seeing His own image subjected to corruption and sympathized with our misfortunes. After all, if he had not cried for us, he would not have taken away my tears. Just as He who said in the Word: “I am the bread that came down from heaven and gives life to the world,” despite his own flesh, once allowed her hunger to be overcome, so here, being inaccessible to sorrow as God, he compassionately allowed His flesh to express sorrow in tears, as a model for us, for just as excessive crying should be considered inappropriate, so complete abstinence from crying would be cruelty and inhumanity.] John 11:38–39. Jesus, still in Himself, came to the tomb. There is a cave 791, and a stone lies next to it 792. Verb 793 same 794 Jesus: take the stone Here by “reprimand” we mean, as it were, a desire combined with a (powerful) movement - and (we mean) the fact that He stopped even more the sadness and the tears that were ready to flow from sadness. As God, for the purpose of educating people, He stops the movement of human nature and commands them to overcome sorrows, or by a divine movement determines that the power of death must finally be destroyed. And He reveals this through His own flesh and expressed the innermost movement of the body. This is what the word “forbid” means instead: through the appearance of the body, the innermost movement was revealed. But He Himself did not roll away the stone for two reasons: firstly, teaching that it is unnecessary to perform miracles when there is no need for it, and secondly, because He Himself raises the dead, and Angels will appear to serve the cause, whom the Lord also calls reapers in another place (Matthew 13:39). John 11:39. The dead man’s sister Martha said to him: Lord, it already stinks, for it is four-day old Extraordinary deeds usually arouse distrust of themselves, and phenomena that exceed reason are not easily surprised 795 . In my opinion, good Martha was in this state. The excessive greatness of the matter deprives her of firm confidence, and the strangeness of the expected event makes her unable to reason correctly. And there is nothing surprising if she, having confessed faith, is again overwhelmed by unbelief due to the excessiveness of the miracle. Or, as one who greatly revered Christ, she said: “it already stinks,” so as not to cause Him displeasure from the stench of a dead man. Or he says this out of shame, for the relatives of the dead, before the corpse begins to emit a stench, hasten to hide it in the ground, ashamed of the living and considering it a dishonor for the deceased when someone disdains them 796 . John 11:40. Jesus said to her: Have you not said that if you believe, you will see the glory of God? Faith is a great good when it comes from an ardent soul. It has such power that not only the believer himself is saved, but others were also saved through the faith of other believers, like the paralytic of Capernaum through the faith of those who carried him, like Lazarus through the faith of his sister, to whom the Lord said: “If you believe, you will see the glory of God.” As if he were saying this: since Lazarus, being dead, cannot believe, then you fill the dead man’s lack of faith. There are two types of faith. One is dogmatic, consisting in the agreement (assimilation or recognition) of the soul regarding something, like the one about whom it is said: “He who believes in the Son is not condemned” (John 3:18). The other is given as grace from Christ, about whom it is said: “To one through the Spirit is given the word of wisdom, to another faith” (1 Cor. 12:8-9), which is not only dogmatic, but also performs superhuman deeds, so that “it also removes mountains” (1 Cor. 13:2). So, Martha, due to weakness of reason, fell into unbelief. But the Lord does not leave her (in spite of this unbelief), bringing quick healing of the illness. It is necessary, he says, to “believe” firmly in order to see what was beyond hope. Yes, the disease of double-mindedness is great; it deprives you of grace-filled gifts from God. Therefore, by reproaching her (for unbelief), He thereby directed the entire human race to avoid being subjected to the vice of double-mindedness. Avoiding vanity, Christ did not say: “You will see My glory,” but “God’s.” And the glory of God is to raise the dead. Therefore, God Himself by nature is the One who said: “I am the resurrection” (John 11:25), whose glory, he says, the woman will see a little later, when she is convinced that the Truth, that is, Christ, does not lie. And she was promised that her dead brother would rise. Mary, being more reasonable, does not express any doubt. Martha was susceptible to the disease of double-mindedness. John 11:41–42. Jesus lifted up his eyes to the mountain 797 and said: Father, I give You praise 798 because You have heard Me 799 . I know that you always listen to Me. But for the sake of the people standing around 800 they decided that they may have faith 801 because You sent Me 802 803 Providentially, as a man, Christ says this about Himself in humiliation, and not according to the infinite Divinity. And he gives thanks to the Father not only for Lazarus, but for the lives of everyone. Being good, He turns out to be of one mind with the Father, raising to life the nature of man, which through disobedience had fallen into corruption, in no way differing from the goodness of the Father. Just as we are convinced by our own reasoning to not do what seems to us (to not act according to our own opinion), so the Lord, being the word and intention of the Father, makes the Father favorable to us. And we no longer say that the Deity is angry, but that, being just and good, He knows the proper time both for punishment and for forgiveness. However, the Lord gives thanks and does this as a model for us, honoring the Father. When an equal thanks an equal, through this he, of course, does not diminish his essence. And in the words that “I say this for the sake of the people,” He says something like this: I took upon myself the form of prayer and with a providential purpose I said that I thank you, for “I knew that you always hear Me.” After all, the one nature of the Divinity cannot be disobedient to itself, since the mind of the Trinity is alone - the Father, the Son and the Spirit. Therefore, knowing that He says that We have one will and one desire, I said this for the sake of the people. Christ says this for the sake of the Jews, thanking the Father as having accomplished divine works through Him, so that they would no longer say that Beelzebub did signs (Matthew 12:24). He also justifies the fact that he took upon himself the form of prayer, so that we would not be tempted, saying that “for the sake of the people I said this” and that “you sent me.” For the sake of Jewish suspicions, he says, for “I did not come from Myself, like the false prophets, but according to Your good pleasure and desire, I humbled Myself, taking on the form of a servant, in order to arrange life for everyone.” So, the image of prayer was providential and in appearance corresponded to the One who was with the flesh, and not to the boundless and incomparable glory of the Divine, for asking and receiving is rather a sign of a slave, as well as being under the subordination of a ruler. However, Christ could do this too without being accused, for having decided to be human, how could He have renounced humanity. In book 804 of the seventh interpretation of the Gospel of John, this is what Cyril (says) It turns out that the Son is indeed perfect in everything and is not at all deprived of any of the perfections, for He is born from the essence (οἰσία) of God the Father and He is (is) filled with omnipotence and glory befitting God. Everything is under His feet, and there is nothing that His power cannot do, for He “can do all things,” according to the saying of the Holy One (Job 42:2). But although everything is really in His power, He asks, according to what was said (Ps. 2:8) from the Father and receives “the nations and the ends of the earth.” Precisely as a glorious inheritance. But how it receives or when exactly, it is necessary for us to investigate (this), for it is useful in reality and necessary that we also ask about the time in these (subjects) and about the conditions (circumstances) we investigate, and (moreover) we do an exact study of the subject (that) we do. So, when He became a man, when He “made Himself of no reputation,” as it is written (Phil. 2:7), when He humbled Himself to the “form” of one for whom it was fitting to ask this, then this became a man both to do and to say. And we affirm that (this) was determined (done) concerning Him from the Father. For where did He show the form (σχῆμα) of humiliation or how He was seen to be humiliated (worthily) gloriously, if not only when, contrary to (His Divine) glory, He suffered something voluntarily - when He humbled Himself for our sake. Thus, He was exhausted from the weariness of the journey (John 4:6), although He was the Lord of hosts (Almighty), - He also needed food, although He was “the bread that came down from heaven and gives life to the world” (John 6:33), - just as He suffered “death in the flesh” (1 Pet. 4:1), although He is the One in whom “we move and have our being” (Acts 17:28), - so (in the same sense) it is said (and that) that He asked, although He is the Lord of all. That it was not then that the Only Begotten was called to the kingdom for the first time, when he became a man, we will prove (we can prove) very easily, but (to) argue a lot about this for us is not far from foolishness. It is for this reason that we can only scratch the surface of your reasoning. What did the Lord ask for the sake of Lazarus, do you think, and gave (returned) his life in this way (through His prayer to God)? But you will never think this if you remember what remains (the remaining words of the Lord), for you did not just say: “Father, I thank You that You heard Me,” but added further that “for the sake of this people who stand (here), I said, so that they might believe that You sent Me.” From here you see the reason for prayer clearly. Since the Jews were wicked and impudent, so that they slandered when the Lord worked miracles, and said that through Beelzebub He performed this (miracle) befitting God (Matthew 12:24), therefore He rightly rejects their suspicion and shows that everything with the Father, as God, does, and not like those people, false prophets, came at his own desire - and when He wanted to say what It was not fitting for God, He said: “For the sake of this people who stand (here), I spoke, so that they might believe that You sent Me.” Thus, if it had not been necessary to correct the opinion of those standing (here) by making it clear that the miracle that he performed for Lazarus was from above and from the Father, then he would not have said such words: “Father, I thank You that You heard Me.” After all, He was the Will and the Word and the Council of the Father with all perfections. What advice did He ask, or what will, or what word of Him who begat Him, that He might receive (do) some of the works - when the Father was in Him naturally and He was in the Father, because He was of the same essence (οὐσία)? In what way, as if removed, did He ask from the Father, or in what way was He not able to drive away sad death from one body, He Who even in the beginning (at first, from time immemorial) formed man from inanimate (matter) and revealed him as animate and rational? So, we accept such an interpretation, which is not an error of faith, not from such people who speak foolishly, but from the Scripture spoken by the Spirit, where there is nothing false or perverse. John 11:43–44. And this river, with a great voice 805 cried out 806: Lazarus, come out. And when the dead man came forth, he must cover his legs and arms, and his face must be covered with Oh miracle! Four days after death, he brought the dead man out of the coffin, which gave off a stench, and, wrapped and bound, he made him walk. And immediately death ran away and the dead man came out, freed from corruption, freed from the stench, having escaped the gates of death and not hampered in walking by the straps - deprived of sight by the veil on his face, but walking unhindered to the One who called and recognizing the sovereign voice. This is truly a godly word and a royal command, destroying death, destroying corruption and revealing power above (human) reason. But the use of a loud voice is very strange and unusual for the Savior Christ. So God and the Father speaks about Him in one place: “He will not contradict or cry out” and so on (Matthew 12 from Is. 42:2), for quiet and without any noise are the works of the true Divinity, which was also in Christ, since He is God from God by nature and true. What, therefore, shall we say when we see Him, contrary to His habit, exclaiming loudly? No one, of course, will reach such madness as to claim that He went beyond decency or sinned against duty. How should we accept this? This exclamation has a reason and basis, which we consider necessary to express for the benefit of the listeners. He makes the miracle over Lazarus a type of some kind of general resurrection of the dead, and He placed what was accomplished over one as a beautiful image of the universal and everywhere. After all, we believed that the Judge would come, and we think that there will be a certain voice through a trumpet, according to the word of Paul (1 Cor. 15:52), announcing the resurrection of those lying in the earth, and, obviously, the ineffable power of the Almighty will accomplish this work 808. That is why the Law of Moses, when depicting the Feast of Tabernacles, says: “Celebrate the remembrance of trumpets” (Lev. 23:24). Since human bodies will again be restored and the soul of each one will, as it were, receive its own tent, then the command of the sovereign will be announced and the sign (signal) of the resurrection will sound in advance, the trumpet of God, according to what has been said (1 Thess. 4:16). So, in the image of it (the trumpet), the Lord called out loudly and publicly over Lazarus, not particularly caring about the usual, in order to show the image of what is expected in the future. [So 809 some, completely despairing of the power of the omnipotent Word of God, having the stench of death in their souls and dwelling in the dwelling of the dead, hear the voice of the Word coming to them and His power reaching their souls, saying: “Go 810 out,” they come out still bound by the veils of burial shrouds, for, it is said, the one who died bound came out. Then, when Jesus and the disciples came and commanded them, they freed the one who obeyed the Son of God and found himself outside the tomb from the burial shrouds. And the liberated one goes away free and reclines next to Jesus. A symbol of this kind is, in my opinion, Lazarus, who was from Bethany, the house of obedience 811. He weakened later and, when he recovered, he became a friend of Jesus. Therefore, no one should despair, even if he was in the extreme degree of evil. Of course, it's good not to weaken. If anyone becomes weak, let him pray that his weakness will not lead to death, but to the glory of God. In the one who follows Jesus, one can see how such a person comes out according to the voice of Jesus, although still bound and strangled by the chains of his sins, but thanks to repentance and attention to the voice of Jesus, he continues to live. But if he is not freed from the bonds of sin, then he can no longer walk with free legs and freely perform glorious deeds, being bound hand and foot with shrouds and funeral bandages and thanks to them having a gaze closed by ignorance. But by the command of Jesus, untied and freed, he makes such a walk that he warns him and is one of those reclining with Jesus Himself. But it is not written who he commanded to untie him - whether the disciples, or the accompanying Jews, or even, perhaps, the Angels who were His servants for the salvation of people. We must also pay attention to the difference between the dying: some do not leave the house at all, as was the case with Jairus’ daughter; others are already on their way to the grave, like the widow's son; and still others have even been laid in the grave and are already smoldering. The most unfortunate among them are those who remain in their graves for a long time.] John 11:44. Jesus says to them: let him go and leave him 812 So, he helpfully ordered them to untie him with their own hands, so that they would not have any reason for slander, but would be witnesses of the miracle. And this also serves as proof of the general resurrection, when with the destruction of sin and the corruption of death, everyone is released free, for, having fallen into sin, we, as it were, cover the face of the soul with the shame that arises from this and become entangled in the nets of death. So, when, during the resurrection, Christ brings us out of the graves from the earth, then, having freed us from primordial evils and removed, as it were, a certain veil of shame, He will finally command us to remain free, no longer oppressed by sins and not subject to corruption or any other ordinary troubles, so that the word of one of the holy prophets will be fulfilled in us: “And you will go out and leap like calves freed from fetters” ( Mal. 4:2 ). But accept this miracle in a spiritual sense. When our mind - Lazarus - dies, then with confession the material flesh and the most honest soul, like Martha and Mary, must approach Christ and call on Him. And He, having appeared, will command to remove the blindness lying on the memory (heart) and will proclaim with the great voice of the gospel trumpet: get out of worldly entertainments - and He will loose the chains of sins, so that we can freely move towards virtue. John 11:45–46. Many of the Jews came to Mary and saw what Jesus did 813, and believed in Him. The Nets went from 814 of them to the Pharisees and told them what Jesus had done. Amazed by the miracle, many believed. And others, stung by envy, turn the miracle into an excuse to do what is characteristic of envious people, and reported the former to their superiors, so that, having saddened them with the deed accomplished by Christ, they could have some consolation for their own sadness in the fact that they also have others like-minded and accomplices of this unreasonable sadness, and so that, being themselves unable to harm Him who has committed no unrighteousness, they can incite the most powerful against Him. John 11:47–48. So the bishops and Pharisees gathered together the host [Sanhedrin] and said: What shall we do, for this Man does many signs? If we leave Him like this, everyone will believe in Him, and the Romans will come and take away our place and language 815 So, without a doubt, the Pharisees, not being surprised (by the miracle), indulge in sadness and, seeing Him as the conqueror of death, conspire to kill Him - not understanding His unspeakable power, but considering Him a simple man, they said: “What should we do, because this Man does many signs?” Although, as a result of this, on the contrary, they had to believe that He was Christ, about whom the Inspired Scripture in many places foretold that He would be the creator of many signs. They also come up with a reason by which they try to convince the frivolous to kill Him, and they say: “If” we leave “Him like this” - instead of: alive and performing miracles, “then we will experience terrible consequences. After all, if many believe in this lawbreaker, then our destruction will finally come. And since the Jews will then become completely weakened, the Romans will attack us and will not allow us to freely use our native customs, nor to rule over our people, nor to judge, but they themselves, on the contrary, will judge, and not we.” John 11:49–52. There is only one of them, Caiaphas, a bishop from that year, who said to them: you know nothing, nor think, as we have not, so that one man will die for the people, and not the whole language will perish. This is not what he said about himself, but the bishop prophesied that summer that Jesus wanted to die for the language [of the people], and not for the language of [the people] only, but that he might gather the scattered children of God into one 816 But, as we said, what the Jews secretly intended to do, their bishop clearly advises them to do and kill Christ, as if saying “for the people,” although this people was unrighteous. He expresses a true matter, which is not caused by their malice, but by the power of God and wisdom. They put Christ to death to their own destruction, and He, “mortified in the flesh” (1 Pet. 3:18), became for us the author of all good things. He calls the destruction of the people the submission to the power of the Romans and the end of the canopy of the law, which, trying to avert, they suffered. So, out of the lawless mood of his mind, Caiaphas said what he said. However, his word became an exponent of the true subject, spoken as if as a prophecy. After all, he foretells how great benefits the death of Christ became, saying what he did not know, and glorifying God, like Balaam, out of necessity, since he had high priestly dignity, so that the prophecy was, as it were, given not to him, but to the priesthood. Or: Caiaphas cannot be considered to have received prophetic grace on the basis that what he said happened and was fulfilled subsequently, for what some say is often fulfilled, although they say it without knowing that it will certainly happen. So, Caiaphas says that the death of Christ will be for the Jews alone, and the Evangelist says that it was for all humanity. This is because we are all called the race and children of God, since He is the Father of all, having, as the Creator, given birth to and brought into existence the non-existent. And also because from the beginning we were honored to be created in His image, and received authority over everyone on earth, and were honored with faith in God, and tasted life and sweetness in paradise. But Satan wasted it, not allowing us to remain in the same state and in various ways deflecting man from devotion to God. And Christ again introduced and gathered everyone through faith into a single court - the Church and subjected everyone to a single yoke, since everyone became one - Jews, Greeks, barbarians, Scythians and “into one new man” (Eph. 2:15) are transformed and worship one God. [Caiaphas did not say this with the prophetic spirit, for the prophetic spirit does not constitute malicious intent against Christ, but by some accidental coincidence with an actual and future event. He was allowed to touch upon such foreknowledge because he was a bishop, so that through his lips the hitherto hidden and unknown to people would be revealed.] John 11:53. From that hour they conferred, let them kill Him 818 They had a desire to kill Christ. It began from the time the Sanhedrin met, when there was general agreement on this, for the Evangelist did not say that “from that hour they decided to commit murder,” but they “consulted,” that is, what seemed to everyone separately, everyone liked together. John 11:54. Jesus, who was not among the Jews, but departed from there near the desert, to the city called Ephraim, and remained there with His disciples. 819 And here, in this way, like God, knowing their secret thought and without any condemnation of the Jews, he leaves not because he was afraid, but so as not to seem to excite them, although they were already plotting to kill Him. And we are taught to give in to those who are in a state of extreme anger, and not to rush into danger, even for the truth, but, when captured, to stand, and if this is yet to happen, then to evade (from them) due to the unknown outcome of the matter. In a spiritual 820 sense, it must be said that Jesus once clearly walked among the Jews through the prophets, but now he no longer walks, for they do not have the word of God, but he departed from them into the wilderness, about which it is said that “there are many children in the wilderness, more than those who have husbands” (Is. 54 and Gal. 4:27). Ephraim is interpreted as “fruit bearing,” and he was the brother of the elder Manasseh, who was “from oblivion,” for after the people who were “from oblivion,” “fruit bearing” appeared from the Gentiles 821. John 11:55. Now the Passover of the Jews is near, and many have ascended into Jerusalem from the land before the Passover, that they may be cleansed 822 Bypassing everything else, the Evangelist comes to the time of suffering. He calls the Jewish Passover a typical Passover, for the true Passover is not among the Jews, but among Christians who eat the flesh of Christ, the true Lamb. According to ancient custom, before Easter those who had sinned, voluntary or involuntary, were cleansed, and not everyone performed the typical Easter, neither pagan, nor uncircumcised, nor alien, nor mercenary, nor defiled, which is all spiritually the case with Christians. John 11:56–57. I was looking for Jesus and saying to each other as I stood in the church: Why do you think that he will not come on the holiday? Give the bishops and Pharisees a commandment, so that if anyone knows where it is, he will tell [indicate] that they may have Him 823 This saying contains double meaning. Are the words said by those who are at war or by those who love: “Do you think that he will not come to the holiday”? After all, it was natural for those who believed in Him to speak to unbelievers like this: since you decided to kill Jesus and think that He does not know your secret plan, this will be a clear sign that He is God, for He will not come now to celebrate with you, as God knows your plans. Or this expression can be given as if on behalf of those who hated Him: since it was the always custom of Jesus to break the law, do you, who believe in Him, want to know that He is such, from the fact that even now you do not appear at the holiday, rejecting the law about the holiday and not celebrating with us? They say this not because it was necessary for everyone to come to Jerusalem at Easter, as on the Feast of Tabernacles, but either they turn His non-arrival to Jerusalem into evidence of His cowardice, as He was unable to help Himself on such a day and therefore remained behind - or they say this to themselves who decided to seize Him and fell into despondency because they had not yet seen Him come and were in a hurry to fulfill the decree. [During the 824th Feast of Tabernacles, the law commanded all surrounding residents to come to the holy city and imposed punishment on those who did not come. But during Easter the law allowed everyone to remain in their city and home with impunity. Therefore, they said that failure to come to the holiday revealed a reluctance to follow the customs of the holiday according to the law.]:glava12 John 12:1–2. Jesus, before the six days of Passover, came to Bethany, where Lazarus had died and raised him from the dead. And He made Him a supper there, and Martha served: but Lazarus was alone from those who reclined with Him 825 Having despised the malice of the Jews, the Lord voluntarily surrendered Himself to suffering when the time had come to suffer, having come to Bethany, and not to Jerusalem, so that by His unexpected appearance among the Jews He would not inflame them to anger, but by hearing that He was nearby, would moderate the ardor of their rage. He eats with Lazarus, reminding those present of His Divine power. With his narration, the Evangelist shows that Christ did not despise the law. That is why it was precisely “before the six days of Passover,” when the lamb was to be purchased and observed until the fourteenth day, that he ate with Lazarus. Perhaps the Jews had a custom of celebrating the day before the taking of the lamb somewhat, not by law, but by custom, so that after the taking of the lamb they would then spend it in fasting or abstinence and holiness until the holiday (Passover). It seems that in this respect the Lord honored the customs of the holiday. The amazed Evangelist says that the four-day dead man eats with Christ, in remembrance of His Divine omnipotence. He also introduces Martha, out of love for Christ, as a servant and diligent laborer. Words: but Az... doesn’t read about himself. code. D [Greek and lat.] nek. min. lat. 1* Goth. and Evs. and glory St. Al. Legal Type. Al. in both cases the government is better now. and other ancient words: region. Op. "again" as in no. some Omission. like some, but glory. cheat acc. etc. St. Al. straight Πάλιν omission. no. and glory [Ass. Finished. Carp.]. Al. words for these and many of them. Arch. World. Good Carp. eye give. Assem. can open. In Greek ἀνοῖξαι, like Slav. but others ἀνοίγειν. All glory. except Simon. byashe, - Greek. ἐγένετο, except D ἐγένοντο. Nek. samples τότε, like Slav. then, but St. Al. no cheat So Gal. Al. sacred Zogr. Arch. Mst. Ass. Legal updates Type. sign sie? Mirosl. Other ost. without translation: Enkenie Mar. engenya Dobr. inkentie Nick. Serb. So Typogr. but St. Al. more precisely: in the sanctuary, now. in the church. Spicy World. Zogr. World. Ass. Mst. Nick. So Al. acc. Greek but other ancient words. and heat plural: our souls. World: accept, Ass.: earth. Ὃτι א BD other nek. lat. Vg. Sire. everything and Sin. and p mg. Ef. other γαϱ And other lat. no. Sag. Copt. Sire. p tx and slav. all: good luck, Al. of course. Καϑὼς εἶπον ὑμῖν read. AD lat. pl. Goth. Sire. everything, Eph. and glory All. Without these words א B no. lat. Vg. Sag. Copt. Arm. So everyone except Ostrom. Mst. listen. Ostrom. Mst. and others are coming, Al. exactly: and will follow So everyone except Gal. I will give you the eternal belly and later. 15th–17th centuries and Ostrozh. St. Al. vm. the eternal belly of others. In Greek and other various readings: δίδωμι αὐτοῖς ζωὴν αἰώνιον – א B Sag. Copt. Sire. sch u hr Ef. Arm. ζωὴν αἰώνιον δίδωμι αὐτοῖς AD It. Vg. Goth. Sire. p. Op Evs. Bac. Zlat. Theodorite and Slav. So Mar. Zogr. Ass. Spicy Al. vm. eyelids Gal. World. Nick. late So according to Greek and St. Al. and no one will delight them. ancient and heat and no one will delight them. Dr. vm. ὅς cheat. ὅ, and D: ὅς δεδωϰώς. So alone, others and glory: more than all. Nek. min. Zlat. no. lat. ef. approx. αὐτά and ancient words, but Arch. and Al. No. Al. not a single one can. Type. take, and in 28 tbsp. Legal and Type. plunder . The addition “My” that appears here in the text, which is quite rare in texts, is not read. further in the interpretation of St. Kirill. Now. glory acc. Kyiv. 1788 esma, ancient language: esve. But the Greek new the language [ϰοινή] does not use the dual number, therefore more precisely esma. Literally: units (monads) in number or numbers. Beginning with “However” and ending with “according to these sayings” - this place is literally in the letter to Nestorius, which is why it was omitted by Pusey. From here onwards to the word “to all” is literally similar to Thesaurus, which is why it is also omitted by Pusey. From here to “Divinity” is taken from the catenas and it is doubtful whether it belongs to the interpretation of St. Cyril on the Gospel of John. So is the ancient word. except Him, who is presented before being beaten. St. Al. as it is now. Al. We don’t beat Tya, Yur. and Type. approx. stone, other acc. now. About blasphemy - Yur. Type. and late vm. ancient And Al. vlasf[v]imii, vlasmii. From here to “created” is also found in Thesaurus, which is why it was omitted by Pusey. From here to the end of this section (ending with the word “Word”) coincides with Thesaurus and is omitted from Pusey. The translated text is from Migne 29. p-30. d. Al. vm. ancient and now. have no faith. So St. Al. acc. Greek vm. whether others St. Al. acc. Greek vm. also . So some Greek. and St. Al. etc. late vm. in the Father of ancient times. and other Greek This small fragment is taken and translated from the Syriac collections. Pusey, 216. Not. ad h. 1. From here to the end of this section (ending with the words: “into one Deity”) is found in the Thesaurus and omitted by Pusey. So St. Al. exactly vm. etc. etc.: ide. So St. Al. exactly vm. etc. etc.: on . St. Al.: where... baptize first... there. So many Greek, but author. acc. glory ancient and tep.: Do not create a single sign. So ancient words. acc. Greek ἦν vm. late and heat bahhu, that's inaccurate. Dr. some, some, one, one, some. St. Al. who, Const. someone Vm. Mariina or Mariina. Other: Mary, St. Al. Marya. Dr. chrisma, ointment, oil, fragrant myrrh, fragrant ointment. Al. exactly; send VM duality ancient and now: poslasta Gal. Mst. World. and poslaste or poslaste – others. Everything is ancient. and Al. same vm. late poor. Ass. omission Ancient and late duality sister. Ancient approx. him after his sister according to pl. Greek etc., but Al. Const. and late omit according to authorit. Greek text. Instead: this disease and glory. etc. all Greek. and var. Cyrus. Ancient: by her and Al., but Konst. late and tep.: for her sake. This department, ending with the word “sorrows,” is quoted by Macarius with the name of some unknown “bishop,” which is why Pusey puts it under the line, not considering this department to belong to St. Kirill. St. Al. like wretchedly resp. Greek ὡς οὖν, - and then - τότε μεν. This section, up to the word “prophets,” according to Puzey, does not belong to St. Cyril and in the Corderian Catenas is attributed to Origen, which is why it is placed under the line by Pusey. So St. Al. exactly vm. verb. Αὐτοῦ – read. pl. but glory. no cheat At St. Cyrus. op. ἔπειτα, some. εἶτα, in Slavic, on the contrary, there is no μετὰ τοῦτο: then [Carp. and late no], but St. Al. exactly: that's it. So alone and glory. vm.: packs to Judea. So St. Al. exactly vm. verb and verb. Αὐτοῦ approx. pl. and Savv. Mar. World. Arch. So Savv. Mar. Mst. vm. rabbi etc. So according to author. Greek Assem. vm. etc. stone the Jews like some. Greek So at St. Al. and others approx. whether . Art. 9. Sav. having answered In Zogr. Mst. Const. Al. and late hours, others: hour. In dual este – esta sv. Al. the essence of the hour. Kut. the clock is the essence, Kyiv. hours . Vm. in the days of Al. more precisely - daytime and World. Nick. day Vm. like Al. zane . Art. 10. Al. or else. Kut. Kyiv. or else, others: or else [without], Sav. Even without it, Arch will stumble. Carp. Const. Al. in the night, others: in the night, Arch. World. Const. Al. late in it, others: about it. From here the ending of the “events” is learned by the unknown bishop, which is why it is placed under the line in Pusey. St. Al. the verb is inaccurate. Al. acc. no. Greek approx.: woe. Al. with boldness, others without hesitation, Good. don't thaw. Ancient for your sake Al. and Mst. sharing you. Al. and late believe in ancient you have faith. Al. and late tamo vm. ancient that. Ancient and Al.: called. Συμμαϑηταῖς author, but K and some: μαϑηταῖς, ancient text. to the student, Al. and late student, αὐτοῦ – not in the text. Art. 17. Wm. ἐλϑών – εὗϱε nek. ἦλϑε ϰαὶ εὗϱε - and to glory. XV in No. 4 in Amph.: you will come and find. Al.: without. εἰς βηϑανίαν read. א cb A2 D al. Sir. syn. on foot Hier. ef. and ancient words, but not chit. Carp. XIII century Const. Al. late and heat In Greek: τέσσαϱας ἡμέϱας ἤδη, τεσ. ἤδη ἡ., ἤδη τ. ἡ., without ἤδη. Ancient four days already having. Art. 18. St. Cyrus. acc. D op. ώς Sharp. Mst. Legal Good field, Savv. Ass. Zogr. Mar. Gal. World. Nick. stages, Simon. enclose, Al.: lit.: like from stages 15. Art. 19. In Greek. cheat δε, οὖν and ϰαὶ, and without αὐτῶν plural. Slav. and many Mar. Load Gal. Mst. with Sav. Spicy Legal Good World. All ancient complex form: byahu came as now. according to Al.: come and further literally: let them console those who live about Martha and Mary. All glory. duality by her. Ubo Kyiv. vm. ancient same . Const. Al. and late vm. ancient: a Mary. Art. 21. You are not in ancient times. In one 15th century: where were you. In one Greek my brother died, in others and glory: my brother died. Art. 22. other approx. ἀλλά. Nek. and sire. on foot and syn. and Kir. to the point op. ὁ ϑεός. Slav. op. but Zogr. Mst. World. Good Const. and Al.: as much as possible. ancient: its same kolizhdo. Zogr. Spicy Gal. World. from God, Ass. Sav. Al. at God's. Art. 23 at Al.: will rise. Art. 24 glory acc. author. Greek arrival: in resurrection, Ass.: resurrection, but Savv. omission acc. no. Greek Al.: verb - will rise in rebellion. Art. 25. Dr. cheat δε and οὖν. Spicy Nick: speech without her, Gal. Sav. Mar. Al.: speech to her, Ass. Zogr. Peace: what to say to her? Ostr.: belly and resurrection, even if he dies - ancient words, but Const. Al. and later: even and . Sav.: He will be alive - more precisely. All glory: belly. Art. 26. Sav.: He will live. Spicy Sav. Zogr. Mar. Al. per century, Ass. Gal. World. Nick. forever. Const. and later: emleshi vm. ancient have, Al. better: do you believe? Art. 21. like approx. Al. but the ancients without their ilk. O. Zogr. Sav. World: Coming to the World, Ass. Gal. Mar. Nick. approx. to the whole world Sim.: come. Spicy Sim.: I believe acc. Zlat. From here the ending “Paul says” coincides with the Thesaurus. Hence ending with “and so on” represents the scholia taken from Vatik. catenas (Pusey, II 275. not). Art. 28. this St. Al. and the ancients agreed. Greek departed according to Greek Al. and ancient I'm going like a little. Greek invite Ass. World. Gal. Nick. Summons Ass. Zogr. Mar. Legal Good and the saying Al. In Gal. rekshi to her, Zogr.: and reksha. Ancient: tai o tai late. in tai. Ancient: this is, Sim. and Al.: stands, Const. and later: representation, Ostrozh. Kut. etc. late and heat: came to eat. In O. Sav. Zogr. Mar. Mst. Legal Good: calling, Ass. World. Gal. Nick: says, Al: says. Art. 29. glory follows Greek: ἠγέϱϑη and ἤϱχετο vm. ἐγείϱεται – ἔϱχεται. soon Ass. Zogr. Sav. Al. core – core Mar. World. Nick. U Al.: come. Other: imaginary – δόξαντες vm. λέγοντες. St. Al. stir up yourself - exactly corresponds to the Greek: ἐτάϱαξεν ἑαυτόν. The scraped place is a variant placed in the text by Min (from May), and under the line by Puzey. The scraped place represents the version placed in the text by Min (from May), and under the line by Puzey. St. Al.: nativity scene, other: pesht, cave. Slav. on it, Al. on it, – Greek: ἐπ’ αὐτῷ – with, at her. Zhe – δέ is not found in Greek. nor in glory. "Option" . Extraordinary events usually arouse self-distrust. There is nothing surprising if someone who has professed faith is again overwhelmed by unbelief. But, probably, she was thinking something else when she said this in the present case. Due to what seems to be great reverence, he does not want Christ to be reached by the foul evaporation of the deceased. We also experience another concern for the dead, namely: before the fetid evaporation, we try to hide the remains of the dead in the coffin, considering it a dishonor for the deceased if the living abhor them. Our nature seems to be ashamed, subjected to an unnatural state, for God is not the creator of death and does not delight in the destruction of the living. Ἄ νω – other to the sky – εἰς τὸν οὐϱανόν. Εὐχαϱιστῶ σοι – St. Al. and Const. 1383 exactly: I thank Ti. St. Al. people dividing the present [exactly] – παϱεστῶτα, others and glory. πεϱιεστῶτα. Omitted: taking a stone. Nek. Greek and glory approx.: Ide bo[be] dead lying down or: lying dead. This section, translated from the Syrian language, is taken by Pusay from the work of Severus against John the Grammar, ch. 6, - from the Syriac codex, located in the British Museum. So St. Al. vm. ancient: se... great. So alone and St. Al., and others: shout out. So some agree. one Greek Thurs. and St. Al.: according to the nose and hand, etc. and now. arm and leg acc. other Greek Thurs. Wed. sense on the minor prophets, 241. The section placed in brackets is taken from the catena, but does not belong to St. Cyril, but to an unknown author, since in the code of interpretation of St. Kirill is not available. Pusey, II, 291, not. But others οἶϰος δόξης 173 (203), 58 and 182 (209) 94. Jer. Lib interpr. hebr. 70 (93): domus adflictionis ejus vel domus oboedientiae. – house and צנה or צנוה – ὑπαϰοή, also disaster, misfortune, afflictio, – or און and הון – strength, might, fortress, δόξα. Al.: verb. Const. Al. other late: leave in. ancient: don't do it. So some Greek. and ancient words ὅ vm. even - ἅ other Greek. Al. and late and now. glory Same ancient. and Al. vm. late poor. All ancient: bishops and Pharisees vm. now. – rey. Zogr. Legal Good Type: cathedral host of others Al. seat Ass. World. Type. on Jesus according to no. gr. Al. verb, - inaccurately this person - only Greek. and slav., and other Greek: this man. There are many signs - ancient words. and Al. acc. one, others many signs, others Greek: many do signs. Al.: Let's go. Al. believe in ancient: to have faith. Al. Rho [omega] mei. Al. acc. Greek lit.: us and place and language. Spicy Mar. Ass.? World. Nick. Const. and late and heat ours, but Gal. Zogr. omission A certain Ostr. Gal. other one same ether Mar. Ass. Nick. Asv. Al.: who, but Zogr. World. Arch. omission Al. of them - that summer. Al. below room., Zogr.: good, Al. crawls. Mar. Const. Al. late us according to one Greek, but Ass. Spicy Zogr. Gal. World. Nick. you according to other Greek Simon. for peace vm. people Al. that summer - prophecy - for the sake of tongues. Zogr. will harvest sprouts. in units Placed by Min from May from one catena. Puzey's is below the line. So no. vm. more and glory day Al. days Ancient same vm. Al. and late Al. conferring. Nikol. what a vm. yes everyone's friend. Spicy Gal. Mst. and they killed the bull, - Mar. Zogr. Ass. bz , – World. Nick. bi Al. and late [Caution. Kiev]: yes they will kill. Al.: not yet with boldness - otide - glemyi. All ancient and Al.: lively vm. late and now. hozhdashe, following one Greek. Thu.: διέτϱιβεν, - but in St. Cyrus. other readings: ἔμεινεν. Your cheat. Cyrus. and glory acc. one Greek This section, placed here in Minh et al., is found in Origen ed. Rue. V. 399. d. e., but in some adj. and Kirill. Pusey, not. ad. h. 1. Ἐφϱαὶμ heb. אפריס from פרה Wed. פרי Gen. 41 and Hos. 13:15, Jerome: trugifer sive crescens, fertilis, auctus, ubertas, Greek: ϰαϱποφοϱία, ἀποδιδούς, αὐξάνων, ηὐξημένος, πλατύς, παϱάϰλητος, διασϰεδασμός. Μανασσή(ς) Heb. מגשה par. pie. from נשה Gen.41:51, according to Jer. oblitus vel necessitas, Greek: ἀποβληϑείς ἢ πεπϱαμένος, ἀνάμνησις, ἀπὸ τοῦ ἀνισταμένου. See Lagarde Onom. Sacra, according to indexes. Nick. be . All: from country acc. Greek Al. cleanse themselves. Ubo Const. and late vm. same ancient and Al. with each other just like Al. vm. ancient: to oneself. Vm. in the church ancient: in the church, Al.: in the sanctuary. Ancient and Al.: what do you think? Ancient: shouldn't it have [is it omitted? Gal.] come, Al. juicier: will it come? Vm. bo ancient Al. exactly: same [after dasha]. The news is definitely Al. vm. ancient will feel . Al. exactly: where is the vm. ancient will . Al. will tell Vm. ancient story like yes Al. exactly, vm. ancient yes without yako. What is placed in brackets was taken by May and Min from one catena, but in Puzey it is placed under the line. Spicy World. days, now. day, but Mar. Gal. Zogr. Savv. Al. den. In Ostrom. Mst. Al. from [dead] vm. others from . St. Al. there is better than all the others [Mirosl. omission.], because it avoids ambiguity [that can be considered a decree. pronoun towards evening]. You might be interested in: