The Eastern Cross/Bible/John/Chapter 7
The Gospel according to St. John
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After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαλιλαίᾳ· οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι.
Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. (Wisd. ii. 24.) And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many…
What sayest thou, O blessed John? Had not He "power," who was able to do all that He would? He that said, "Whom seek ye?" (c. xviii. 6) and cast them backward? He who was present, yet not seen (c. xxi. 4), had not He "power"? How then afterwards did He come among them in the midst of the temple, in the midst of the…
The Evangelist spake not so that he might be supposed to utter riddles, but to make it plain that He showeth proofs both of His Godhead and His Manhood. For when he saith, that "He had not power," he speaketh of Him as a man, doing many things after the manner of men; but when he saith, that He stood in the midst of…
In this chapter of the Gospel, brethren, our Lord Jesus Christ has most especially commended Himself to our faith in respect of His humanity. For indeed He always keeps in view, both in His words and deeds, that He should be believed to be God and man: God who made us, man who sought us; with the Father, always God;…
CHAPTER V. On the feast of Tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead; on the words, Now the feast of the Jews, that of Tabernacles was at hand. After these both words and deeds (he says) Christ again more gladly made His sojournings in Galilee: for…
But I suppose again that in these words no less is Israel found fault with for its extreme perverseness, if indeed the being found among the Gentiles was shewn to be far better than living with it. And this it was that was uttered by the prophet Jeremiah, I have forsaken Mine House, I have left Mine heritage; I gave…
Now the Jews’ feast of tabernacles was at hand.
ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία.
"After these things was the Jews' feast of tabernacles." The words, "after these things," mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he saith, that it was the feast of the Passover; while here the…
Now the Jews' feast of tabernacles was at hand. What the feast of tabernacles is, they who read the Scriptures know. They used on the holy day to make tabernacles, in likeness of the tabernacles in which they dwelt while they sojourned in the wilderness, after being led out of Egypt. This was a holy day, a great…
The Law of Moses then commanded that the Jews should hasten from the whole country round about to Jerusalem, there to celebrate in a type the feast of tabernacles. And the spiritual person will thence perceive the gathering together of all the Saints into Christ, when they shall be brought together from the whole…
His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ· μετάβηθι ἐντεῦθεν καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσωσι τὰ ἔργα σου ἃ ποιεῖς·
And it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at…
On this holy day, then (for there were several holy days; but it was called a holy day with the Jews, though it was not one day, but several), "His brethren" spoke to the Lord Christ. Understand the phrase, "His brethren," as you know it must be taken, for it is not a new thing you hear. The blood relations of the…
The reputed brethren of the Saviour not yet recognizing God the Word indwelling in His Holy Flesh, nor knowing at the time when they are saying these things, that He was made Man, have still petty conceptions of Him and think far too little of the grace and excellence that is in Him, seeing nothing more than the rest,…
For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.
οὐδεὶς γὰρ ἐν κρυπτῷ τι ποιεῖ καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι. εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ.
What unbelief, saith some one, is here? They exhort Him to work miracles. It is great deed; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful for them to address Him boldly. And their request seems forsooth…
For neither did his brethren believe in him.
οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν.
But observe, I pray you, the power of Christ. Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul saith, "Other of the Apostles saw I none, save James, the Lord's brother"; and Judas also is said to have been a marvelous man. And yet these persons had been present also…
Then Jesus said unto them, My time is not yet come: but your time is alway ready.
λέγει οὖν αὐτοῖς ὁ Ἰησοῦς· ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος.
"My time is not yet come." He here seemeth to me to hint at something other than He expresseth; perhaps in their envy they designed to deliver Him up to the Jews; and pointing out this to them, He saith, "My time is not yet come," that is, "the time of the Cross and the Death, why then hasten ye to slay Me before the…
What did the Lord answer to these things? Then saith Jesus to them: "My time is not yet come; but your time is always ready." What is this? Had not Christ's time yet come? Why then was Christ come, if His time had not yet come? Have we not heard the apostle say, "But when the fullness of time came, God sent His Son"?…
The Saviour's discourse is always overshadowed, for so is it written of Him, And He shall be a Man That hideth His Words. And that this too was contrived to their profit, who that is wise will not say? Not yet therefore is the time (He says) for unrestrained publicity, nor yet of manifestation unveiled unto all, since…
The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς· ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν.
"The world cannot hate you;" (how should it hate those who desire, and who run for the same objects as itself?) "but Me it hateth, because I testify of it, that the works thereof are evil." That is, because I upbraid and rebuke it, therefore I am hated.
From this let us learn to master our anger, and not to give way to unworthy passion, though they be mean men who give us counsel. For if Christ meekly bore with unbelievers counseling Him, when their counsel was improper and not from any good intention, what pardon shall we obtain, who being but dust and ashes, yet…
"And where," asketh some one, "did He rebuke men?" When did He ever cease to do so? Did He not say, "Think not that I will accuse you to the Father? There is one that accuseth you, even Moses." And again; "I know you, that ye have not the love of God in you": and "How can ye believe, who receive honor from men, and…
What said He further? "The world cannot hate you." What is this, but, The world cannot hate its lovers, the false witnesses? For you call the things that are evil, good; and the things that are good, evil. "But me it hateth, because I bear witness concerning it, that its works are evil."
Very kindly now also doth the Saviour reprove His brethren, who are still too worldly-minded and disposed, and brings forward a second defence, mingled with skill, whereby He shows that not only are they ignorant Who He is by Nature, but are still so far removed from love to Him, as to choose to live in a way not…
The Savior very kindly reproves his brothers who are still too worldly-minded and disposed. And so, he brings forward a second skillful defense whereby he shows not only that they are ignorant of who he is by nature but that they are still so far removed from love toward him that they choose to live in a way conformed…
Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come.
ὑμεῖς ἀνάβητε εἰς τὴν ἑορτὴν ταύτην· ἐγὼ οὔπω ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται.
And wherefore doth He send them to the feast, saying, "Go ye up to the feast: I go not up yet"? To show that He said these things not as needing them, or desiring to be flattered by them, but permitting them to do what pertained to Jews. "How then," saith some one, "went He up after saying, 'I go not up'?" He said…
"For My time is not yet fulfilled." And yet He was about to be crucified at the coming Passover. "How then went He not up also? for if He went not up because the time was not yet come, He ought not to have gone up at all." But He went not up for this purpose, that He might suffer, but that He might instruct them. "But…
"Go ye up to this feast." What means "to this"? Where ye seek human glory. What means "to this"? Where ye wish to prolong carnal joys, not to meditate on eternal joys. "I go not up to this feast, because my time is not yet full come." On this feast-day you seek human glory; but my time, that is, the time of my glory,…
The Lord now says clearly that He will not feast with the Jews, or go with them, to partake with them in their rejoicing in shadows. For that which is once said to a few, albeit reputed His brethren, will be extended in its force to the whole race of Israel. For no one will say that Jesus refused to be with His…
When he had said these words unto them, he abode still in Galilee.
ταῦτα δὲ εἰπὼν αὐτοῖς ἔμεινεν ἐν τῇ Γαλιλαίᾳ.
The things done by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews…
Christ dwells gladly in Galilee, and banished from the country of Judaea, takes up His Abode more peaceably and securely, that again the multitude of the Gentiles albeit exceedingly uninstructed, by reason of the error that yet holdeth them, might be shown to be nobler than those who seemed to be skilled in the law.…
But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη εἰς τὴν ἑορτήν, οὐ φανερῶς, ἀλλ᾽ ὡς ἐν κρυπτῷ.
The expression, "when His brethren were gone up," is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged Him to do so. But why did He, who ever spake openly, do so now "as it were in secret"? The writer saith not…
"When He had said these words unto them, He abode still in Galilee. But when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret." Therefore "not to this feast-day," because His desire was not for temporal glory, but to teach something to profit, to correct men, to…
Then the Jews sought him at the feast, and said, Where is he?
οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ καὶ ἔλεγον· ποῦ ἐστιν ἐκεῖνος;
"Then the Jews sought Him, and said, Where is He?" Excellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast. Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution.…
The Jews seek Jesus, not that they may believe on Him when they have found Him (for surely would He preventing their search, have offered Himself, according as it is said of Him, I was found of them that sought Me not, I was made manifest unto them that asked not after Me) but of their exceeding transgression falling…
And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.
καὶ γογγυσμὸς πολὺς περὶ αὐτοῦ ἦν ἐν τοῖς ὄχλοις. οἱ μὲν ἔλεγον ὅτι ἀγαθός ἐστιν· ἄλλοι ἔλεγον, οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον.
"And there was much murmuring among the people concerning Him." I think they were exasperated by the place where the miracle had been wrought, and were greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to…
"And some said, He is a good man; others said, Nay, but He deceiveth the people." Methinks the first of these opinions was that of the many, the other that of the rulers and priests. For to slander Him suited their malice and wickedness. "He deceiveth," say they, "the people." How, tell me? Was it by seeming to work,…
"They said, therefore, Where is he? And there was much murmuring among the people concerning Him." Whence the murmuring? Of strife. What was the strife? "Some said, He is a good man; but others said, Nay; but he deceiveth the people." We must understand this of all His servants: this is said now of them. For whoever…
Ever hard of attainment and difficult of acquirement is goodness, and the power of tracking the beauty of truth is hard of accomplishment to the many, specially the more unlearned and those who have no acuteness of understanding, who from most foolish swayings of thoughts without understanding turn aside to what seems…
Howbeit no man spake openly of him for fear of the Jews.
οὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων.
"Howbeit no man spake openly of Him for fear of the Jews." Seest thou everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage which a multitude especially lacketh?
"Howbeit no man spake openly of Him for fear of the Jews." But who were they that did not speak of Him for fear of the Jews? Undoubtedly they who said, "He is a good man:" not they who said, "He deceiveth the people." As for them who said "He deceiveth the people," their din was heard like the noise of dry leaves. "He…
There was murmuring among the Jews, and for fear of the Jews, he says that no man could speak openly. The Divine Evangelist then is calling the rulers of the Jews emphatically Jews, not deigning (as seems to me) to call them elders or priests, or the like, kindled with pious jealousy unto grief to themward, whom with…
Just as a man therefore who has good skill in sea-faring matters, and sits at the ship's helm, and having her at his command dashes her against the rocks, would be himself held guilty of the wreck: or as if one accustomed to drive, were borne along by swiftest ponies, and being able by the checks of the reins to hold…
Now about the midst of the feast Jesus went up into the temple, and taught.
Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη ὁ Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκε.
"Now about the middle of the feast Jesus went up and taught." By the delay He made them more attentive; for they who had sought Him on the first days and said, "Where is He?" when they saw Him suddenly present, observe how they drew near, and were like to press upon Him as He was speaking, both those who said that He…
Then afterwards the Lord went up to the feast, "about the middle of the feast, and taught." He who was in secret taught, He was speaking openly and was not restrained. For that hiding of Himself was for the sake of example; this showing Himself openly was an intimation of His power.
Temple-befitting is the teaching of our Saviour: for where else should we rather hear the Divine Voice, save in the places where the Divinity is believed to dwell? For God tendeth all things, and will not be conceived of as circumscribed by space, in respect of His Own Nature, but is wholly uncontained by things that…
And the Jews marvelled, saying, How knoweth this man letters, having never learned?
καὶ ἐθαύμαζον οἱ Ἰουδαῖοι λέγοντες· πῶς οὗτος γράμματα οἶδε μὴ μεμαθηκώς;
"How knoweth this man letters, having never learned?" Observest thou how the Evangelist showeth here also their marveling to be full of wickedness? for he saith not, that they admired the teaching, or that they received the words, but simply that they "marveled." That is, were thrown into a state of astonishment, and…
But as He taught, "the Jews marvelled;" all indeed, so far as I think, marvelled, but all were not converted. And why this wondering? Because all knew where He was born, where He had been brought up; they had never seen Him learning letters, but they heard Him disputing about the law, bringing forward testimonies of…
Not unreasonable is the wonder of the Jews, but there is something subtle in their argument. For it was likely that they would be astonished at seeing Him strangely excel both in word and knowledge, Who could not have been rich from instruction. For the mind of man is recipient of wisdom, and even though one do not as…
Jesus answered them, and said, My doctrine is not mine, but his that sent me.
ἀπεκρίθη οὖν αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν· ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμή, ἀλλὰ τοῦ πέμψαντός με·
"My doctrine is not Mine." Again He answereth to their secret thoughts, referring them to the Father, and so desiring to stop their mouths.
But how is the doctrine His and not His? For He said not, "This doctrine is not Mine"; but having first said, "it is Mine," and having claimed it as His own, He then added, "it is not Mine." How then can the same thing be both "His" and not "His"? It is "His," because He spake it not as one who had been taught; and it…
How then did the Lord answer those that were marvelling how He knew letters which He had not learned? "My doctrine," saith He, "is not mine, but His that sent me." This is the first profundity. For He seems as if in a few words He had spoken contraries. For He says not, This doctrine is not mine; but, "My doctrine is…
We shall find that indeed true that is written by one of the wise men, The Spirit of the Lord hath filled the world, and the ear of hearing heareth all things. But to those who of utter folly, yea rather of blasphemy, suppose that ought they utter will escape the Divine Mind, the Godlike Psalmist says, Understand, ye…
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν ἢ ἐγὼ ἀπ᾽ ἐμαυτοῦ λαλῶ.
"If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself." What He saith is this, "Cast out from yourselves the malice and wrath and envy and hatred which has without cause been conceived against Me, then there is nothing to hinder you from knowing that My words…
"If any man do His will, he shall know of the doctrine." What meaneth, "If any man do His will?" "If any man be a lover of the life which is according to virtue, he shall know the power of the sayings." "If any man will give heed to the prophecies, to see whether I speak according to them or not."
We ought uncritically and without all doubt to receive the words of the Truth, and to believe that a thing once said, cannot be otherwise than as it was declared to be. But He permits not His saying to be without proof, on account of the unbelievers, but introduces a most evident and exceeding clear solution,…
He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
ὁ ἀφ᾽ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ, ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτόν, οὗτος ἀληθής ἐστι, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.
"He that speaketh of himself seeketh his own glory." That is, "He that desireth to establish any doctrine of his own, desireth to do so only that he himself may enjoy the glory. Now if I desire not to enjoy glory, wherefore should I desire to establish any doctrine of My own? He that speaketh of himself, that is, who…
Now there are many reasons for His using lowly words, as that He might not be deemed unbegotten, or opposed to God, His being clothed with flesh, the infirmity of His hearers, that He might teach men to be modest, and to speak no great thing of themselves: while for speaking lofty words one could only find one reason,…
"He that speaketh of himself seeketh his own glory:" This will be he who is called Antichrist, "exalting himself," as the apostle says, "above all that is called God, and that is worshipped." The Lord, declaring that this same it is that will seek his own glory, not the glory of the Father, says to the Jews: "I am…
He giveth this evident proof that He doth not labour for His Own glory by His teaching, that He does not use any strange words and foreign to the law (for this were to speak of Himself), but that He is exhorting them rather to be obedient to the former oracles, while He removes only the unprofitable and gross shadow…
Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?
οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι;
"Did not Moses give you the Law? and yet none of you keepeth the Law? Why go ye about to kill Me?" The Jews brought against Him two accusations; one, that He broke the Sabbath; the other, that He called God His Father, making Himself equal with God. And that this was no imagination of theirs, but His own declared…
"The Law saith, Thou shalt not kill; but ye kill, and yet accuse Me as transgressing the Law." But wherefore saith He, "None of you"? Because they all sought to kill Him. "And if," He saith, "I even have broken the Law, it was in saving a man, but ye transgress it for evil. And if My action was even a transgression,…
The passage of the holy Gospel of which we have before discoursed to you, beloved, is followed by that of to-day, which has just now been read. Both the disciples and the Jews heard the Lord speaking; both men of truth and liars heard the Truth speaking; both friends and enemies heard Charity speaking; both good men…
By many devices cometh about the discourse of the Saviour to one aim. For having in the preceding, indirectly blamed (as was meet) the Pharisees who supposed that they ought not to obey the commands from above, but to introduce their own opinions, and were zealous rather to gain honour from those under them, and did…
The people answered and said, Thou hast a devil: who goeth about to kill thee?
ἀπεκρίθη ὁ ὄχλος καὶ εἶπε· δαιμόνιον ἔχεις· τίς σε ζητεῖ ἀποκτεῖναι;
"Thou hast a devil; who goeth about to kill thee?" The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are…
And they answered: "The crowd answered Him;" answered as a tumultuous crowd, things not pertaining to order, but to confusion; in a word, the crowd was disturbed. See what answer it made: "Thou hast a devil: who seeks to kill thee?" As if it were not worse to say, "Thou hast a devil," than to kill Him. To Him, indeed,…
They feel the charges, and hit by the bitter words thence proceeding, they betake themselves to denial, not actually repudiating their murderous design, but only with all diligence putting from them the appearance of breaking the Law, the boast of the Pharisees in appearance only. Therefore was Christ wont to call…
Jesus answered and said unto them, I have done one work, and ye all marvel.
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· ἓν ἔργον ἐποίησα, καὶ πάντες θαυμάζετε διὰ τοῦτο.
The meaning of, "Ye marvel" (Matt. xii. 5) is, "Ye are confused," "are troubled." For if the Law was to be lasting, circumcision would not have been more authoritative than it. And He said not, "I have done a thing greater than circumcision," but abundantly refuteth them...
"I have done one work, and ye all marvel." Observe how He argueth, where it is necessary to defend Himself, and make His defense a charge against them. For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own: "I have done one work." He would show, that not to have done…
But the Lord, manifestly not disturbed, but calm in His truth, rendered not evil for evil nor railing for railing; although, if He were to say to these men, You have a devil, He would certainly be saying what was true. For they would not have said such things to the Truth, unless the falsehood of the devil had…
We will read the verse, as a question, with a comma, and a full stop. But we will not be ignorant of the subtle meaning of the word, replete with a most wise economy. For observe how on relating to the Jews His Loving-kindness to the impotent man, He does not say unguardedly, I have healed the man on the sabbath day,…
Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν, οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστίν, ἀλλ᾽ ἐκ τῶν πατέρων, καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον.
For if the Law was to be lasting, circumcision would not have been more authoritative than it.
"Seest thou that the Law is most established when a man breaketh it? Seest thou that the breaking of the Sabbath is the keeping of the Law? that if the Sabbath were not broken, the Law must needs have been broken? so that I also have established the Law." He said not, "Ye are wroth with Me because I have wrought a…
"I have done one work, and ye all marvel." And immediately He subjoined: "Moses therefore gave unto you circumcision." It was well done that ye received circumcision from Moses. "Not that it is of Moses, but of the fathers;" since it was Abraham that first received circumcision from the Lord. "And ye circumcise on the…
Of deep meaning is the word, and hard to be reached the purpose of the text, but it will be manifest through the grace of Him That illuminateth. Defeating then by many words the uninstructedness of the Jews, and manifoldly teaching them that they ought not to go off to unseasonable wrath on account of the breach of…
Again that we ought to do no work on the sabbath day, but to rest as it were and cease from every thing that inviteth to sweat and toil, we shall know from other sources also. For He says in Exodus, Six years thou shalt sow thy land, and shalt gather in the fruits thereof, but the seventh year thou shalt let it rest…
If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?
εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ!
And He said not, "I have done a thing greater than circumcision," but abundantly refuteth them by saying, "If a man receive circumcision." "Seest thou that the Law is most established when a man breaketh it? Seest thou that the breaking of the Sabbath is the keeping of the Law? that if the Sabbath were not broken, the…
He said not, "Ye are wroth with Me because I have wrought a thing which is greater than circumcision," but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. "The Law," He saith, "is broken, that a man may receive a sign…
CHAPTER VI. A dissertation upon the rest of the Sabbath, manifoldly showing of what it is significant. The verse is unintelligible to the many and not very clear as to its subdivisions; we will therefore speak of that first. We will therefore read it bit by bit, changing the structure of the verse; for thus you will…
But since our discourse, which was upon the mention of the sabbath, hath flowed into that of the circumcision, I think that not less profit than is due will accrue to the true searcher after wisdom, through his clearly beholding, what the seventh day rest means, what again is signified by the circumcision on the…
Judge not according to the appearance, but judge righteous judgment.
μὴ κρίνετε κατ᾽ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.
"Judge not according to appearance." What is, "according to appearance"? "Do not, since Moses hath the greatest honor among you, give your decision according to your estimation of persons, but according to the nature of things; for this is to judge rightly. Wherefore hath no one of you reproved Moses? Wherefore hath…
"Judge not according to personal appearance, but judge righteous judgment." What is this? Just now, you who by the law of Moses circumcise on the Sabbath-day are not angry with Moses; and because I made a man whole on the Sabbath-day you are angry with me. You judge by the person; give heed to the truth. I do not…
The Law (He says) which ye are so zealous to take the part of, and for the sake of which ye were kindled even unto fierce wrath, openly cries aloud, Ye shall not respect persons in judgment, for the judgment is God's. Ye then who condemn Me as a transgressor on account of the sabbath, and decide that it is most…
Then said some of them of Jerusalem, Is not this he, whom they seek to kill?
Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν· οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι;
Nothing is placed in the Holy Scriptures without a reason, for they were uttered by the Holy Ghost, therefore let us enquire exactly into every point. For it is possible from one expression to find out the entire meaning (of a passage), as in the case before us. "Many of them of Jerusalem said, Is not this he, whom…
You remember, beloved, in the former discourses,-for it was both read in the Gospel and also discussed by us according to our ability,-how that the Lord Jesus went up to the feast-day, as it were in secret, not because He feared lest He should be laid hold of,-He who had the power not to be laid hold of,-but to…
Since it was now the feast of the Law called the feast of tabernacles, and the Jews were thronging, so to say, from all the region round about unto Jerusalem (for so had the Lawgiver decreed), Christ was making His teaching to all. For not surely to the townspeople alone was He speaking. He then that is a thorough…
But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?
καὶ ἴδε παρρησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ἀληθῶς ὁ Χριστός;
They multiply expressions of assurance among themselves, and advance as it were to more manifest proof, beholding the unperilled boldness of Christ. For they are astonished and that with the greatest reason at finding those that were of old ungodly brought to an unpractised and unwonted patience and, beholding those…
Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.
ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστίν.
Then those same persons who had said, "Did the rulers know that this is the Christ?" proposed a question among themselves, by which it appeared to them that He was not the Christ; for they said in addition, "But we know this man whence he is: but when Christ cometh, no man knoweth whence he is." As to how this opinion…
Not from external considerations only, nor because their rulers had made the pain of their reproof a thing to be borne, does the mind of them of Jerusalem admit the faith; but it after having with great profit produced arguments from what was likely and being brought to true conceptions of Christ through the…
Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.
ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων ὁ Ἰησοῦς καὶ λέγων· κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμί· καὶ ἀπ᾽ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ᾽ ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε·
"Ye both know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is true, whom ye know not." And again, "If ye had known Me, ye should have known My Father also." How then saith He, that they both "know Him," and "whence He is," and then, "that they neither know Him, nor the Father"? He doth…
"I know Him," He saith, "for I am from Him, and He hath sent Me." Seest thou how He continually seeketh to prove the, "I am not come of Myself," and, "He that sent Me is true," striving not to be thought an enemy of God? And observe how great is the profit of the humility of His words.
Hear, therefore, the word of the Lord, brethren; see how He confirmed to them both what they said, "We know this man whence he is," and also what they said, "When Christ cometh, no man knoweth whence He is. Then cried Christ in the temple, saying, Ye both know me, and ye know whence I am: and I am not come of myself,…
Jesus therefore cried teaching in the temple and saying, Ye both know Me and know whence I am. As the men of Jerusalem were gently whispering those things one to another (for they durst not speak openly for fear of the Jews, as it is written) Christ again in God-befitting way receives knowledge of the things spoken.…
And of Myself I am not come, but He is true That sent Me. Under the guise of defence He finds fault with the Jews who were insulting through long unbelief. With no slight skill then He composing His Discourse, by every means contrives not to seem to excite His hearers by any occasion to reasonable displeasure, but…
But I know him: for I am from him, and he hath sent me.
ἐγὼ οἶδα αὐτόν, ὅτι παρ᾽ αὐτοῦ εἰμι κἀκεῖνός με ἀπέστειλεν.
Lastly, when He had said, "But He that sent me is true, whom ye know not," in order to show them whence they might know that which they did not know, He subjoined, "I know Him." Therefore seek from me to know Him. But why is it that I know Him? "Because I am from Him, and He sent me." Gloriously has He shown both. "I…
Ye have just said (He saith) When Christ cometh, no man knoweth whence He is. But since ye insist that ye hold this your opinion rightly, as being the truth, I agree to your words herein. For True is He of Whom I am, the Father, but He is not known of you. Since then (He says) ye search into the Mystery respecting Me…
Then they sought to take him: but no man laid hands on him, because his hour was not yet come.
Ἐζήτουν οὖν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπ᾽ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.
"Then they sought to take Him, and no man laid his hand upon Him, because His hour was not yet come." Seest thou that they are invisibly restrained, and their anger bridled? But wherefore saith It not, that He had restrained them invisibly, but, "Because His hour was not yet come"? The Evangelist was minded to speak…
"Then they sought to take Him: but no man laid hands on Him, because His hour was not yet come;" that is, because He was not willing. For what is this. "His hour was not yet come"? The Lord was not born under fate. This is not to be believed concerning thee, much less concerning Him by whom thou wast made. If thy hour…
CHAPTER I. That human affairs are not, according to the unlearned surmises of the Greeks, subject as of necessity to the Hours, but that of our own choice we advance both to good and to the contrary: and that we are directed by the Will of God. The Pharisees cut with His reproaches, and perceiving that their silence…
And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
πολλοὶ δὲ ἐκ τοῦ ὄχλου ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον ὅτι ὁ Χριστὸς ὅταν ἔλθῃ, μήτι πλείονα σημεῖα τούτων ποιήσει ὧν οὗτος ἐποίησεν;
"When Christ cometh, will He do more miracles than these which this man hath done?" How many were the miracles? In truth, there were three, that of the wine, that of the paralytic, and that of the nobleman's son; and the Evangelist hath related no more. From which circumstance it is plain, as I have often said, that…
"The Pharisees heard the people murmuring, and sent servants to take Him." Seest thou that the violation of the Sabbath was a mere pretense? and that what most stung them was this murmuring? For here, though they had no fault to find with Him for anything said or done, they desired to take Him because of the…
"But many of the people believed on Him." The Lord made whole the humble and the poor. The rulers were mad, and therefore they not only did not acknowledge the Physician, but even were eager to slay Him. There was a certain crowd of people which quickly saw its own sickness, and without delay recognized His remedy.…
How great the economy herein, and how fitly it hath followed after those things, is meet to see. For having before said that the Jews were seeking to take Him and to enclose Him by the meshes of their senselessness, into so cruel and unseasonably contrived danger, he shows the multitudes of them that believe, that the…
The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα, καὶ ἀπέστειλαν ὑπηρέτας οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς ἵνα πιάσωσιν αὐτόν.
But those rulers, having heard the assurance of the multitude, and that murmuring noise of the people in which Christ was being glorified, "sent officers to take Him." To take whom? Him not yet willing to be taken. Because then they could not take Him while He would not, they were sent to hear Him teaching. Teaching…
And the chief priests and the Pharisees sent officers to take Him. Albeit the Law declared, The innocent and righteous thou shalt not slay, and every where clearly crieth aloud, Thou shalt not be with the multitude to do evil, the guardians of the Law desire to kill, overbearing in respect of esteeming Moses' Law…
The chief priests and Pharisees heard the people murmuring these things concerning Him. The multitude are with great reason indignant against their rulers. For they were making a great outcry respecting our Saviour Christ, not because He was a wondrous Wonder-worker and beyond expectation, nor yet because He came…
Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.
εἶπεν οὖν ὁ Ἰησοῦς· ἔτι μικρὸν χρόνον μεθ᾽ ὑμῶν εἰμι καὶ ὑπάγω πρὸς τὸν πέμψαντά με.
"Yet a little while am I with you." Having power to bow and terrify His hearers, He uttereth words full of humility. As though He had said, "Why are ye eager to persecute and kill Me? Wait a little while, and even though you should be eager to keep Me back, I shall not endure it." That no one should (as they did)…
The Lord is not ignorant, inasmuch as He is by Nature God, of the Pharisees' bloodthirsty deeds of daring, and of the unholy design of the chief priests against Himself. For with the Eyes of Deity He beholds now present and mingled with the multitudes, the servants who had been chosen by them to take Him. Therefore He…
Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.
ζητήσετέ με καὶ οὐχ εὑρήσετε· καὶ ὅπου εἰμὶ ἐγώ, ὑμεῖς οὐ δύνασθε ἐλθεῖν.
"And I go unto Him that sent Me." This was enough to terrify and throw them into an agony. For that they should stand in need of Him, He declareth also. "Ye shall seek Me," He saith, (not only "ye shall not forget Me," but ye shall even "seek Me,") "and shall not find Me." And when did the Jews "seek Him"? Luke saith…
"Ye shall seek me, and shall not find me: and where I am, thither ye cannot come." Here He has already foretold His resurrection; for they would not acknowledge Him when present, and afterwards they sought Him when they saw the multitude already believing on Him. For great signs were wrought, even when the Lord was…
And where I am, YE cannot come. With greatest gentleness does He again put the race of the Jews forth from the kingdom of Heaven, adding words correspondent to those that He had already uttered, yet concealing therein a deep Mystery. For applying our mind more simply to the words, and admitting a more surface…
Ye shall seek Me, and shall not find Me. This too He says skilfully and with much gentleness. For it means what taken generally is not difficult of comprehension, yet contains it some keen mystery hidden within it. For when He says that He shall ascend to Him That sent Him, that is, to God the Father, even though they…
Here Jesus is saying: I was sent to give you life, and with long suffering to bring back to God those who had stumbled through sin. I came to remove death which had fallen upon human nature because of transgression. I came to instill the divine and heavenly light in those in darkness and, moreover, to preach the…
Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς· ποῦ οὗτος μέλλει πορεύεσθαι, ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν; μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι καὶ διδάσκειν τοὺς Ἕλληνας;
"Then said the Jews among themselves, Whither will he go?" Yet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, "we are glad of it, when will the departure take place?" but they were somewhat affected at His words, and with…
"Then said the Jews," not to Him, but "to themselves, Whither will this man go, that we shall not find him? will he go unto the dispersion among the Gentiles, and teach the Gentiles?" For they knew not what they said; but, it being His will, they prophesied. The Lord was indeed about to go to the Gentiles, not by His…
Seest thou herein again the wretchedness of Jewish reasonings? seest thou the most miserable surmise of grovelling mind? for they do not say that He will ascend up to Heaven, although they clearly heard, Yet a little while am I with you, and I go unto Him that sent Me, but they are imagining the country of the…
What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
τίς ἐστιν οὗτος ὁ λόγος ὃν εἶπε, ζητήσετέ με καὶ οὐχ εὑρήσετε, καὶ ὅπου εἰμὶ ἐγώ, ὑμεῖς οὐ δύνασθε ἐλθεῖν;
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξε λέγων· ἐάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω.
They who come to the divine preaching and give heed to the faith, must manifest the desire of thirsty men for water, and kindle in themselves a similar longing; so will they be able also very carefully to retain what is said. For as thirsty men, when they have taken a bowl, eagerly drain it and then desist, so too…
Among the dissensions and doubtings of the Jews concerning the Lord Jesus Christ, among other things which He said, by which some were confounded, others taught: "On the last day of that feast" (for it was then that these things were done) which is called the feast of tabernacles; that is, the building of tents, of…
We must search well in this too, what it is the most wise Evangelist is hinting with some extreme great care, calling the last day of the feast great, or what it was that induced our Lord Jesus Christ, as of some needful reason and belonging to the time, to say on it to the Jews, If any man thirst let him come unto Me…
The feast of the tabernacles signified the thrice longed for time of the resurrection [For its observance, God specified] the taking of boughs and mentioned the fruit of a good tree and other things besides in order to indicate the recovery of Paradise that was about to be given to us again through Christ. But since…
He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.
Accordingly, the Lord cries aloud to us: for, "He stood and cried out, if any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water." We are not obliged to delay to inquire what this meant, since the evangelist has explained it.…
He shews that vast and ageless is the reward of faith, and says that he who does not disbelieve shall revel in richest graces from God. For he shall be so replete with the gifts through the Spirit, as not only to fatten his own mind, but even to be able to overflow into others' hearts, like the river stream gushing…
(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
τοῦτο δὲ εἶπε περὶ τοῦ Πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν· οὔπω γὰρ ἦν Πνεῦμα Ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.
How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He saith Himself, "If I by Beelzebub cast out devils, by whom do your children cast them out?" (Matt. xii. 27.) And this He said, signifying that before the…
The evangelist explained, as I have said, whereof the Lord had cried out, to what kind of drink He had invited, what He had procured for them that drink, saying, "But this spake He of the Spirit, which they that believe on Him should receive: for the Spirit was not yet given, because Jesus was not yet glorified." What…
But I will recur again to what was before us. The Spirit came to be in the Prophets for the need's sake of prophesying, He indwelleth now through Christ in believers, having begun in Him first when He was made Man. For as God He has unceasingly the Spirit Who is Essentially of His Nature and His own. He is anointed…
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
πολλοὶ οὖν ἐκ τοῦ ὄχλου ἀκούσαντες τὸν λόγον ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης·
You remember, my beloved, that in the last discourse, by occasion of the passage of the Gospel read, we spoke to you concerning the Holy Spirit. When the Lord had invited those that believe on Him to this drinking, speaking among those who meditated to lay hold of Him, and sought to kill Him, and were not able,…
Astonishment-stricken are they at His confidence as being God-befitting, and seeing that His words no longer suit the measures of man, they betake themselves to memory of the Law, as having already fore-declared of Christ, and saying that a Prophet should be raised up like to the all-wise Moses who should interpret to…
Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
ἄλλοι ἔλεγον· οὗτός ἐστιν ὁ Χριστός· ἄλλοι ἔλεγον· μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται;
Others said, "When Christ cometh, no man knoweth whence He is" (ver. 27); and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He maketh them no answer; yet they said, "Doth Christ come out of…
Astonishment-stricken are they at His confidence as being God-befitting, and seeing that His words no longer suit the measures of man, they betake themselves to memory of the Law, as having already fore-declared of Christ, and saying that a Prophet should be raised up like to the all-wise Moses who should interpret to…
Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
οὐχὶ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυῒδ καὶ ἀπὸ Βηθλεὲμ τῆς κώμης, ὅπου ἦν Δαυΐδ, ὁ Χριστὸς ἔρχεται;
No careless search do the Jews make about Christ, for they were found going through every idea and through varied ideas gathering the perception of the truth. For having first marvelled through His Words, and already taken the eminent confidence of His instructions as a guide to their conjecturing something great…
So there was a division among the people because of him.
σχίσμα οὖν ἐν τῷ ὄχλῳ ἐγένετο δι᾽ αὐτόν.
To no purpose do they wrangle and are split into diverse opinions, some supposing that He is the Prophet, others the Christ. And the cause of their division, that they know not Christ, nor understand the accuracy of the Holy Scriptures: for else would they believing that none other is Jesus than the Prophet of the…
And some of them would have taken him; but no man laid hands on him.
τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλ᾽ οὐδεὶς ἐπέβαλεν ἐπ᾽ αὐτὸν τὰς χεῖρας.
This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, "They were cleft asunder, and were not pricked in heart." (Ps. xxxv. 15 LXX.)
They who had been sent by the chief priests and Pharisees to take the Lord, made the dissension of the multitude with one another a seasonable pretext for their daring deed. For they imagined that they would with less dispute suffer them to bear Him away, as no longer careful what should befall Him, but that as having…
Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι· διατί οὐκ ἠγάγετε αὐτόν;
There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and…
"The officers," saith the Evangelist, "came, and the Pharisees said unto them, Why have ye not brought him?" To "come" was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their…
But they who had been sent to take Him returned clear of the crime and full of admiration. For they even gave witness to His divine doctrine, when those by whom they had been sent asked, "Why have ye not brought him?" They answered that they had never heard a man so speak: "For not any man so speaks." But He spake…
They who had been sent to hunt our Lord, availing to accomplish nought of what had been commanded them took themselves again to the rulers. And they are troubled exceedingly at the arrival of the officers, not seeing them bring Him Who was sought. And believing that what they suspected had already happened, they are…
The officers answered, Never man spake like this man.
ἀπεκρίθησαν οἱ ὑπηρέται· οὐδέποτε οὕτως ἐλάλησεν ἄνθρωπος, ὡς οὗτος ὁ ἄνθρωπος.
They answered that they had never heard a man so speak: "For not any man so speaks." But He spake thus, because He was God and man.
Seasonable in truth is it to say of our Saviour Christ, Who taketh the wise in their own craftiness. For behold, behold as it is written, He removed the many-tangled counsel, and shewed the whole nature of affairs turned contrariwise, on all sides exposing the pollution of the rulers and their unholiness of life as…
The chief priests and Pharisees, fearing that the people of the Jews might be persuaded by the Savior's words, send out officers to arrest him. They think that if Christ were out of the way they might no longer be concerned with him. But what they suspected might happen to the people actually happens to those whom…
Then answered them the Pharisees, Are ye also deceived?
ἀπεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι· μὴ καὶ ὑμεῖς πεπλάνησθε;
But the Pharisees, repelling their testimony, said to them: "Are ye also deceived?" We see, indeed, that you also have been charmed by his discourses.
It seems likely that the officers were more strongly Jewish, and ever cleaving to the Pharisees and sharing their common mind, and ever soused with the words of their rulers, were persuaded to think the same with them, as being ever with them. But when they came, no ways bringing the Lord, but astonishment-stricken…
Have any of the rulers or of the Pharisees believed on him?
μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων;
When they ought to have asked what He spake, and to have marveled at the words, they do not so, (knowing that they might have been captivated,) but reason with them from a very foolish argument; "Wherefore," saith one, "hath none of the rulers believed on Him?" Dost thou then make this a charge against Christ, tell…
"Hath any one of the rulers or the Pharisees believed on him? But this multitude who know not the law are cursed." They who knew not the law believed on Him who had sent the law; and those men who were teaching the law despised Him, that it might be fulfilled which the Lord Himself had said, "I am come that they who…
They fall away to their wonted boastfulness, casting imputation of unlearning on those who marvelled at Jesus as a wonder-worker and as bringing in things God-befitting, and crown their own heads alone with skill in the law and knowledge of the holy Scriptures. And because themselves consent not to those who rightly…
But this people who knoweth not the law are cursed.
ἀλλ᾽ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπικατάρατοί εἰσι!
"But the people," saith one, "which knoweth not the Law, are accursed." Then is the charge against you the heavier, because the people believed, and ye believed not. They acted like men that knew the Law; how then are they accursed? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither…
Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
λέγει Νικόδημος πρὸς αὐτούς, ὁ ἐλθὼν νυκτὸς πρὸς αὐτόν, εἷς ὢν ἐξ αὐτῶν·
What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it? For when they had said, "Hath any of the rulers believed on him?" and, "These who know not the Law," Nicodemus in fair consequence upbraids…
"Nicodemus," however, "one of the Pharisees, who had come to the Lord by night,"-not indeed as being himself unbelieving, but timid; for therefore he came by night to the light, because he wished to be enlightened and feared to be known;-Nicodemus, I say, answered the Jews, "Doth our law judge a man before it hear…
One of the rulers is Nicodemus, and he is numbered among those who had authority, yet not wholly unbelieving nor altogether vying with their folly, but already pricked, not indeed having his love to Christ yet free, yet to some degree feeling shame at the convictions of his conscience. For that he came to Him by…
For being still sick of an harmful shame, and not yet mingling boldness with his zeal, he permits the faith that is in him to be not seen uncovered, but casting about it dissimulation like a darksome cloak, he as yet conceals that he is on Christ's side; yet is he sick with a grievous sickness. For we ought to believe…
Doth our law judge any man, before it hear him, and know what he doeth?
μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ παρ᾽ αὐτοῦ πρότερον καὶ γνῷ τί ποιεῖ;
He showeth that they neither know the Law, nor do the Law; for if that Law commandeth to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, "None of the rulers hath believed on him" (ver. 50), therefore the Evangelist…
They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
ἀπεκρίθησαν καὶ εἶπον αὐτῷ· μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐρεύνησον καὶ ἴδε ὅτι προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται.
Being therefore perplexed, because they had said, "None of the rulers hath believed on him," they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, "The Law judgeth no man," how doth it follow that they should say, "Art thou also of Galilee?" When they ought to have shown…
They answered, from the prejudice of their heart, what they had answered to those officers, "Art thou also a Galilean?" That is, one seduced as it were by the Galilean. For the Lord was said to be a Galilean, because His parents were from the city of Nazareth. I have said "His parents" in regard to Mary, not as…
Being a Jew (it says) and home-born, why dost thou feign to have no knowledge of the Galileans, and art strangely co-ignorant of our matters with those who are absolutely ignorant? and being most conversant with the most sacred Scriptures, and versed in tho appointments of the Law, whence knewest thou not (he says)…
And every man went unto his own house.
« Καὶ ἀπῆλθεν ἕκαστος εἰς τὸν οἶκον αὐτοῦ.
"Nicodemus," however, "one of the Pharisees, who had come to the Lord by night,"-not indeed as being himself unbelieving, but timid; for therefore he came by night to the light, because he wished to be enlightened and feared to be known;-Nicodemus, I say, answered the Jews, "Doth our law judge a man before it hear…
Every note is a real passage, quoted word for word from a published English translation, with its source. Nothing here is summarised or written by us. Some verses have many notes and some have none, because the Fathers wrote more on some passages than others.
St. Cyril's Books 7 and 8 on John survive only in fragments.
All of these translations are in the public domain. The passages were matched to their verses by the Historical Christian Commentaries project, which also hosts the full texts we link to. The Fathers are a treasury of the Church's mind, and they are best read alongside the life of the Church: if a passage raises a question, bring it to your priest.