"Much people of the Jews therefore knew that He was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead."

[1.] As wealth is wont to hurl into destruction [1858] those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that "many of the multitude believed on Him" (c. vii. 31, 48); but they who were of the rulers, believed not. And they themselves say, not the multitude, [1859] "Hath any of the rulers believed on Him?" But what saith one? "The multitude who know not God [1860] are accursed" (c. vii. 49); the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds, [1861] they also attempted to kill Lazarus. [1862] Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one, not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case [1863] they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed to the Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, they hasten to murder. So that they would have done the same in the case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters; and the miracle was done in the sight of all, and most marvelously. On which account all ran to see. This then stung them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they were not [1864] daring anything, so murderous were they. On this account the [1865] Law at its commencement opens with this, "Thou shalt not kill" (Exodus 20:13); and the Prophet brings this charge against them, "Their hands are full of blood." (Isaiah 1:15.)

But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? [1866] Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet [1867] (Matthew 21:8), and that "the whole city was moved" (Matthew 21:10); with so great honor did He enter. And this He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, "Rejoice, for thy King cometh unto thee meek" (Zechariah 9:9), belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him.

But how say the others, that He sent disciples, and said, "Loose the ass and the colt" (Matthew 21:2), while John saith nothing of the kind, but that "having found a young ass, He sat upon it"? Because it is likely that both circumstances took place, and that He after the ass was loosed, while the disciples were bringing it, found (the colt), and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, showing that they now had a higher opinion concerning Him than of a Prophet, and said,

Ver. 13. "Hosannah, blessed is He that cometh in the name of the Lord."

Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father. But what meaneth,

Ver. 15. "Rejoice greatly, [1868] daughter of Zion"?

Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; "Be of good courage," It saith, "this is not such an one, but meek and gentle"; as is shown by the ass, for He entered not with an army in His train, but having an ass alone.

Ver. 16. "But this," saith the Evangelist, "the disciples knew not, that it was written of Him." [1869]

[2.] Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, "Destroy this Temple, and in three days I will raise it up" (c. ii. 19), neither then did the disciples understand. [1870] And another Evangelist saith, that "the saying was hid from them" (Luke 18:34), and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, [1871] and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. (Matthew 20:21.)

Ver. 17. "But the multitude bare witness that He had raised Lazarus." [1872]

For so many would not have been suddenly changed, unless they had believed in the miracle.

Ver. 19. "The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him."

Now this seems to me to be said by those who felt rightly, but had not courage to speak boldly, and who then would restrain the others by pointing to the result, as though they were attempting impossibilities. Here again they call the multitude "the world." For Scripture is wont to call by the name "world" both the creation, and those who live in wickedness; the one, when It saith, "Who bringeth out His world [1873] by number" (Isaiah 40.26); the other when It saith, "The world hateth not [1874] you, but Me it hateth." (c. vii. 7.) And these things it is necessary to know exactly, that we may not through the signification of words afford a handle to the heretics.

Ver. 20. "And there were certain of the Greeks that came up to worship at the Feast."

Being now near to become proselytes, they were at [1875] the Feast. When therefore the report concerning Him was imparted to them, they say,

Ver. 21. "We would see Jesus." [1876]

Philip gives place to Andrew as being before him, and communicates the matter to him. But neither doth he at once act with authority; for he had heard that saying, "Go not into the way of the Gentiles" (Matthew 10:5): therefore having communicated with the disciple, he refers the matter to his Master. For they both spoke to Him. But what saith He?

Ver. 23, 24. "The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone."

What is, "The hour is come"? He had said, "Go not into the way of the Gentiles," (thus cutting away all excuse of ignorance from the Jews,) and had restrained the disciples. When therefore the Jews continued disobedient, and the others desired to come to Him, "Now," saith He, "it is time to proceed to My Passion, since all things are fulfilled. For if we were to continue to wait for those who are disobedient and not admit these who even desire to come, this would be unbefitting our tender care." Since then He was about to allow the disciples to go to the Gentiles after the Crucifixion, and beheld them springing on before, He said, "It is time to proceed to the Cross." For He would not allow them to go sooner, that it might be for a testimony unto them. [1877] Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, "Go and make disciples of all nations" (Matthew 28:19), but, "Go not into the way of the Gentiles" (Matthew 10:5), and, "I am not sent but unto the lost sheep of the house of Israel" (Matthew 15:24), and, "It is not meet to take the children's bread and give it unto dogs." (Matthew 15:26.) But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, "We have no king but C?sar." (c. xix. 15.) So that at length He left them, when they had left Him. Therefore He saith, "How often would I have gathered your children together, and ye would not?" (Matthew 23:37.)

What is, "Except a grain of corn fall into the ground and die"? He speaketh of the Cross, for that they might not be confounded at seeing, that just when Greeks also came to Him, then He was slain, He saith to them, "This very thing specially causeth them to come, and shall increase the preaching of Me." Then since He could not so well persuade them by words, He goeth about to prove this from actual experience, telling them that this is the case with corn; it beareth the more fruit when it hath died. "Now," saith He, "if this be the case with seeds, much more with Me." But the disciples understood not what was spoken. Wherefore the Evangelist continually putteth this, [1878] as making excuse for their flight afterwards. This same argument Paul also hath raised when speaking of the Resurrection.

[3.] What sort of excuse then will they have who disbelieve the Resurrection, when the action is practiced each day, in seeds, in plants, and in the case of our own generation? for first it is necessary that the seed die, and that then the generation take place. But, in short, when God doeth anything, reasonings are of no use; for how did He make us out of those things that were not? This I say to Christians, who assert that they believe the Scriptures; but I shall also say something else drawn from human reasonings. Of men some live in vice, others in virtue; and of those who live in vice, many have attained to extreme old age in prosperity, many of the virtuous after enduring the contrary. When then shall each receive his deserts? At what season? "Yea," saith some one, "but there is no resurrection of the body." They hear not Paul, saying, "This corruptible must put on incorruption." (1 Corinthians 15:53 .) He speaks not of the soul, for the soul is not corrupted; moreover, "resurrection" is said of that which fell, and that which fell was the body. But why wilt thou have it that there is no resurrection of the body? Is it not possible with God? But this it were utter folly to say. Is it unseemly? Why is it unseemly, that the corruptible which shared the toil and death, should share also the crowns? For were it unseemly, [1879] it would not have been created at the beginning, Christ would not have taken the flesh again. But to show that He took it again and raised it up, hear what He saith: "Reach [1880] hither thy fingers" (c. xx. 27); and, "Behold, a spirit hath not bones and sinews." [1881] (Luke 24:39.) But why did He raise Lazarus again, if it would have been better to rise without a body? Why doth He this, classing it as a miracle and a benefit? Why did He give nourishment at all? Be not therefore deceived by the heretics, beloved: for there is a Resurrection and there is a Judgment, but they deny these things, who desire not to give account of their actions. For this Resurrection must be such as was that of Christ, for He was the first fruits, the first born of the dead. But if the Resurrection is this, [1882] a purifying of the soul, a deliverance from sin, and if Christ sinned not, how did He rise again? And how have we been delivered from the curse, if so be that He also sinned? And now saith He, "The prince of this world cometh, and had nothing in Me"? (c. xiv. 30.) They are the words of One declaring His sinlessness. According to them therefore He either did not rise again; or that He might rise, [1883] He sinned before His Resurrection. But He both rose again, and did no sin. Therefore He rose in the Body, and these wicked doctrines are nothing else than the offspring of vainglory. Let us then fly this malady. For, It is saith, "evil communications corrupt good manners." (1 Corinthians 15:33.) These are not the doctrines of the Apostles; Marcion and Valentius have newly invented them. Let us then flee them, beloved, for a pure life profits nothing when doctrines are corrupt; as on the other hand neither do sound doctrines, if the life be corrupt. The heathen were the parents of these notions, and those heretics reared them, having received them from Gentile philosophers, asserting that matter is uncreated, and many such like things. As then they asserted that there could be no Artificer [1884] unless there were some uncreated subject matter, so also they disallowed the Resurrection. But let us not heed them, as knowing that the power of God is all sufficient. [1885] Let us not heed them. To you I say this; for we will not decline the battle with them. But the man who is unarmed and naked, though he fall among the weak, though he be the stronger, will easily be vanquished. Had you given heed to the Scriptures, had you sharpened yourselves each day, I would not have advised you to flee the combat with them, but would have counseled you to grapple with them; for strong is truth. But since you know not how to use the Scriptures, I fear the struggle, lest they take you unarmed and cast you down. For there is nothing, there is nothing weaker than those who are bereft of the aid of the Spirit. If these heretics employ the wisdom of the Gentiles, we must not admire, but laugh at them, because they employ foolish teachers. For those men were not able to find out anything sound, either concerning God or the creation, and things which the widow among us is acquainted with, Pythagoras did not yet know, but said that the soul becomes a bush, or a fish, or a dog. To these, tell me, ought you to give heed? And how could it be reasonable to do so? They are great men in their district, [1886] grow beautiful curls, and are enfolded in cloaks; thus far goes their philosophy; but if you look within there is dust and ashes and nothing sound, but "their throat is an open sepulcher" (Psalm 5.9), having all things full of impurity and corruption, [1887] and all their doctrines (full) of worms. For instance, the first of them said that water was God, his successor fire, another one air, and [1888] they descended to things corporeal; ought we then, tell me, to admire these, who never even had the thought of the incorporeal God? and if they did ever gain it afterwards, it was after conversing in Egypt with our people. But, that we bring not upon you much confusion, let us here close our discourse. For should we begin to set before you their doctrine, and what they have said about God, what about matter, what about the soul, what about the body, much ridicule will follow. And they will not even require to be accused by us, for they have attacked each other; and he who wrote against us the book concerning matter, made away with himself. Therefore that we may not vainly delay you, nor wind together [1889] a labyrinth of words, leaving these things we will bid you keep fast hold of the listening to the Holy Scriptures, and not fight with [1890] words to no purpose; as also Paul exhorteth Timothy (2 Timothy 2:14), filled though he was with much wisdom, and possessing the power of miracles. Let us now obey him, and leaving trifling; let us hold fast to real works, I mean to brotherly-kindness and hospitality; and let us make much account of alms-giving, that we may obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for endless ages. [1891] Amen.

Footnotes:

[1858] e ktrachelizein

[1859] or, "is it not the multitude."

[1860] "the Law," N.T.

[1861] oikeiois akois, i. e. in matters affecting themselves.

[1862] Ver. 10, 11. "But the Chief Priests consulted that they might put Lazarus also to death, because that by reason of him many of the Jews went away, and believed on Jesus."

[1863] i. e. that of the blind man.

[1864] Ben. "did not so much as think they were."

[1865] i. e. the second Table.

[1866] Ver. 12-15. "On the next day, much people that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried Hosanna, Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon as it is written, Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass's colt."

[1867] "in the way," N.T.

[1868] "Fear not," N.T.

[1869] Ver. 16. "These things understood not the disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him." N.T.

[1870] al. "neither did they know this."

[1871] e n katepheia

[1872] Ver. 17, 18. "The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle." N.T.

[1873] E.V. "host."

[1874] "cannot hate," N.T.

[1875] perhaps, "went to," e esan, conj. for e san

[1876] Ver. 21, 22. "The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus." N.T.

[1877] i. e. to the Jews.

[1878] i. e. that they did not understand.

[1879] i. e. the body.

[1880] bale [phere, G. T.].

[1881] "flesh and bones," N.T.

[1882] i. e. which heretics say it is.

[1883] al. "if He rose."

[1884] demiourgos

[1885] al. "almighty."

[1886] kome

[1887] i[choros

[1888] al. "and all."

[1889] or, "unwind."

[1890] or, "about."

[1891] al. "To whom with the Father and the Holy Ghost be glory now and for the endless ages of eternity."

"He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me."

[1.] Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me"; and, "Where I am, there is [1892] My servant also." The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall "he that loveth his life, lose it"? When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorteth us, saying, "Walk not in the desires of thy soul" (Ecclus. xviii. 30); for so wilt thou destroy it since it leadeth away from the path leading to virtue; just as, on the contrary, "he that hateth it in this world, shall save it." But what meaneth, "He that hateth it"? He who yields not to it when it commands what is pernicious. And He said not, "he that yieldeth not to it," but, "He that hateth it"; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were dejected [1893] and desponding, He spake very strongly, saying, "What say I? If ye bear not valiantly My death? Nay, if ye die not yourselves, ye will gain nothing." Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer anything. in order to enjoy the present life, and this too when they are persuaded concerning things to come; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, "How many things man inventeth, and yet becometh dust! So great is the longing after this present life." To undo these bonds then, Christ saith, "He that hateth his soul in this world, shall keep it unto life eternal." For that thou mayest know that He spake as exhorting them, and dissipating their fear, hear what comes next.

"If any man serve Me, let him follow Me."

Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, "Let him take up his cross, and follow Me" (Matthew 16:24); that is, "Be ever," [1894] He saith, "prepared against dangers, against death, against your departure hence." Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, saith He,

"Where I am, there is [1895] My servant also."

But where is Christ? In heaven. Let us therefore even before the Resurrection remove thither in soul and mind.

"If any man serve Me, the Father shall love [1896] him."

Why said He not, "I"? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, "It is not mine to give, but it shall be given to them for whom it is prepared by my Father" (Mark 10:40), yet He it is that judgeth. But in this passage He also establisheth His genuine sonship. [1897] For as the servants of His own Son, so will the Father receive them.

Ver. 27. "Now is My soul troubled; and what shall I say? Father, save me from this hour."

"But surely this is not [1898] the expression of one urging them to go even to death." Nay, it is that of one greatly so urging them. For lest they should say, that "He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger," He showeth, that although feeling its agony, [1899] on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, "Now is My soul troubled"; since if this be not the case, What connection hath that which was spoken, and His saying, "Father, save Me from this hour"? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.

[2.] "But," He saith, "I have not what to say, when asking for deliverance."

"For for this cause came I unto this hour."

As though He had said, "Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooveth to bear what is coming on. I say not, Deliver Me from this hour," but what?

Ver. 28. "Father, glorify Thy Name."

"Although My trouble urges Me to say this, [1900] yet I say the opposite, Glorify Thy Name,' that is, Lead Me henceforth to the Cross"; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying, [1901] "Glorify Thy Name" He showeth that He dieth for the truth calling the action, "glory to God." And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent.

"There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again."

When had He "glorified it"? By what had been done before; and "I will glorify it again" after the Cross. What then said Christ?

Ver. 30. [1902] "This Voice came not because of Me, but for your sakes."

They thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only, [1903] others knew that the voice was articulate, but what it meant, knew not. What saith Christ? "This Voice came not because of Me, but for your sakes." Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? indeed for this purpose the Voice came. Wherefore He saith Himself, "This Voice came not because of Me, but for your sakes," "not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes." For when they said, "An Angel hath spoken unto Him," or "It hath thundered," and gave not heed to Him, He saith, "it was for your sakes," that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. "The Voice came for your sakes." Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help?

Ver. 31. "Now is the judgment of this world, now shall the prince of this world be cast down." [1904]

What connection hath this with, "I have glorified, and will glorify"? Much, and closely harmonizing. For when God saith, "I will glorify," He showeth the manner of the glorifying. What is it? That one [1905] should be cast down. But what is, "the judgment of this world"? It is as though He said, "there shall be a tribunal and a retribution." How and in what way? "He [1906] slew the first man, having found him guilty of sin, (for by sin death entered'-- Romans 5:12 ;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?" (Tell me not that it was God's dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) "How then is the world judged in Me?" It shall be said, as if a court of justice were sitting, to Satan, "Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?" Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king's son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him.

[3.] So also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against Christ. And to show that He implieth this, hear what He saith; "Now shall the prince of this world be cast down," "by My Death."

Ver. 32. "And I, if I be lifted up, will draw all men unto Me."

That is, "even those of the Gentiles." And that no one may ask, "How shall he be cast down, if he is stronger even than Thou art?" He saith, "He is not stronger; how can he be stronger than One who draweth others to Him?" And He speaketh not of the Resurrection, but of what is more than the Resurrection, "I will draw all men to Myself." For had He said, "I shall rise again," it was not yet clear that they would believe; but by His saying, "they shall believe," both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. "I will draw all men to Myself." (c. vi. 44.) How then said He that the Father draweth? Because when the Son draweth, the Father draweth also. He saith, "I will draw them," as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of them. In another place He calleth this "spoiling; no man can [1907] spoil a strong man's goods, except he first bind the strong man, and then spoil his goods." (Matthew 12:29.) This He said to prove His strength, and what there He calleth "spoiling," He hath here called "drawing."

Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified; for, "Woe," it saith, "to that servant by whom the Name of God is blasphemed," (and wherever there is a "woe," every punishment and vengeance straightway follows,) "but blessed is he by whom that Name is glorified." Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others? What shall be our hope of salvation? Thou art punished if thou hast not fed the hungry; but if thou hast even stripped one who was clothed, what sort of pardon shalt thou obtain? These things I will never desist from saying, for they who have not heard to-day perhaps will hear tomorrow, and they who take no heed to-morrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory for ever. Amen.

Footnotes:

[1892] "shall be," N.T.

[1893] al. "looking down," or, "disdainful."

[1894] lit. "in battle array."

[1895] "shall be," N.T.

[1896] "honor," N.T.

[1897] to gnesion

[1898] al. "is no longer."

[1899] a gonion auton

[1900] i. e. "Save Me," &c.

[1901] Ben. omits "and by saying."

[1902] Ver. 29 omitted. "The people therefore that stood by, and heard it, said that it thundered; others said, An Angel spake to Him."

[1903] Ben. omits "only."

[1904] "cast out," N.T.

[1905] i. e. the prince of this world.

[1906] i. e. Satan.

[1907] "how can," &c., N.T.

"The people answered Him, We have heard out of the Law that Christ abideth for ever; and how sayest thou, The Son of Man must be lifted up? Who is this Son of Man?"

[1.] Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, "If I be lifted up I will draw all men unto Me; We have heard," saith one of them, "out of the Law, that Christ remaineth forever; and how sayest thou, that the Son of Man must be lifted up? Who is this Son of Man?" Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, "He was led as a sheep to the slaughter" (Isaiah 53:7), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, "He lay down, He couched as a lion," addeth, "And as a lion's whelp, who shall raise Him up?" (Genesis 49:9.) He showeth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remaineth forever. And observe their evil dealing; they said not, "We have heard that Christ neither suffereth nor is crucified," but that "He remaineth forever." Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong. For since He had before spoken about death, when they now heard in this place the, "be lifted up," they guessed that death was referred to. Then they said, "Who is this Son of Man?" This too they did deceitfully. "Think not, I pray," saith one, "that we say this concerning thee, assert not that we oppose thee through enmity, for, lo, we know not concerning whom thou speakest, and still we declare our opinion." What then doth Christ? To silence them, and to show that the Passion is no impediment to His enduring forever, He saith,

Ver. 35. "Yet a little while," He saith, "is the light with you."

Signifying that His death was a removal; [1908] for the light of the sun is not destroyed, but having retired for a while appears again.

"Walk while ye have the light." [1909]

Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, "Yet a little while I am with you." (c. vii. 33.)

"He that walketh in darkness knoweth not whither he goeth."

How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping [1910] the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said,

Ver. 36. "Walk in the light, [1911] that ye may become children of the light."

That is, "My children." Yet in the beginning the Evangelist saith, "Were born, not of bloods, nor of the will of the flesh, but of God" (c. i. 13); that is, of the Father; while here Himself [1912] is said to beget them; that thou mayest understand that the operation of the Father and the Son is One. "Jesus having spoken these things," departed from them, and did hide Himself. [1913]

Why doth He now "hide Himself"? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men's hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added,

Ver. 37. "Though He had done so many miracles, [1914] they believed not on Him."

[2.] What "so many"? So many as the Evangelist hath omitted. And this [1915] is clear also from what follows. For when He had retired, and given in, and had come to them again, He speaketh with them in a lowly manner, saying, "He that believeth on Me, believeth not on Me, but on Him that sent Me." (Ver. 44.) Observe what He doeth. He beginneth with humble and modest expressions, and betaketh Himself to the Father; then again He raiseth His language, and when He seeth that they are exasperated, He retireth; then He cometh to them again, and again beginneth with words of humility. And where hath He done this? Nay, where hath He not done it? See, for instance, what He saith at the beginning, "As I hear, I judge." (c. v. 30.) Then in a loftier tone, "As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will" (c. v. 21); again, "I judge you not, there is another that judgeth." Then again He retireth. Then coming to Galilee, "Labor not," He saith, "for the meat that perisheth" (c. vi. 27); and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdraweth Himself. And He cometh in the Feast of Tabernacles also, and doth the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. "Though He had done so many miracles," it saith, "they believed not on Him."

Ver. 38. "That the saying of Esaias [1916] might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed?" And again,

Ver. 39-41. "They [1917] could not believe," it saith, "because that Esaias said, [1918] Ye shall hear with your ears, and not understand. [1919] These things he said, [1920] when he saw His glory, and spake of Him."

Here again observe, that the "because," and "spake," refer not to the cause of their unbelief, but to the event. For it was not "because" Isaiah spake, that they believed not; but because they were not about to believe, that he spake. Why then doth not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he putteth this very thing more positively, saying, "Therefore they could not believe, because that Esaias said." He desires hence to establish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as he said. For lest any one should say, "Wherefore did Christ come? Knew he not that they would give no heed to him?" he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin; for what things the Prophet foretold, he foretold as certainly to be; since if they were not certainly to be, he could not have foretold them; and they were certainly to be, because these men were incurable.

And if, "they could not," is put, instead of, "they would not," do not marvel, [1921] for He saith also in another place, "He that is able to receive it, let him receive it." (Matthew 19:12.) So in many places He is wont to term choice, power. Again, "The world cannot hate you, but Me it hateth." (c. vii. 7.) This one may even see observed in common conversation; as when a man saith, "I cannot love this or that person," calling the force of his will, power. And again, "this or that person cannot be a good man." And what saith the Prophet? "If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil." (Jeremiah 13:23 , LXX.) He saith not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he saith the Evangelist means, that it was impossible for the Prophet to lie; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true; since he would not have prophesied these things if they had been about to believe. "Why then," saith some one, "did he not say so?" Because Scripture hath certain idiomatic phrases of this kind, and it is needful to make allowance for its laws.

"The seethings he spake when he saw His glory." Whose? The Father's. How then doth John speak of the Son? and Paul of the Spirit? Not as confounding the Persons, but as showing that the Dignity is one, they say it. [1922] For that which is the Father's is the Son's also, and that which is the Son's is the Spirit's. [1923] Yet many things God spake by Angels, and no one saith, "as the Angel spake," but how? "as God spake." Since what hath been said by God through the ministry of Angels would be of God; yet not therefore is what is of God, of the Angels also. But in this place John saith that the words are the Spirit's.

"And spake of Him." What spake he? "I saw the Lord sitting upon a high throne" (Isaiah 6:1), and what follows. Therefore he there calleth "glory," that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. "And spake of Him." What said he? That he heard a voice, saying, "Whom shall I send? who shall go? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive." (Isaiah 6:8, 10.) For,

Ver. 40. "He hath blinded their eyes, and hardened their heart, lest they at any time should see with their eyes, and understand with their heart."

Here again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, not by reason of [1924] its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, "He gave them over unto a reprobate mind" (Romans 1:28), and the, "He divided them to the nations," [1925] that is, allowed, permitted them to go. For the writer doth not here introduce God as Himself working these things, but showeth that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer saith, "He hardened," and "gave over." For to show that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith, "Do not your iniquities separate between Me and you?" (Isaiah 59:2 , LXX.). And again, "They that go far away from Thee shall perish." (Psalm 73:27 , LXX.) And Hosea saith, "Thou hast forgotten the law of thy God, and I will also forget thee" (Hosea 4:6 , LXX.); and He saith Himself also in the Gospels, "How often would I have gathered your children--and ye would not." (Luke 13:34.) Esaias also again, "I came, and there was no man; I called, and there was none to hearken." (Isaiah 50.2 , LXX.) These things He saith, showing that we begin the desertion, and become the causes of our perdition; for God not only desireth not to leave or to punish us, but even when He punisheth, doth it unwillingly; "I will not," He saith, "the death of a sinner, so much as that he should turn and live." (Ezekiel 18:32 , LXX.) Christ also mourneth over the destruction of Jerusalem, [1926] as we also do over our friends.

[3.] Knowing this, let us do all so as not to remove from God, but let us hold fast to the care of our souls, and to the love towards each other; let us not tear our own members, (for this [1927] is the act of men insane and beside themselves,) but the more we see any ill disposed, the more let us be kind to them. Since we often see many persons suffering [1928] in their bodies from difficult or incurable maladies, and cease not to apply remedies. What is worse than gout in foot or hand? Are we therefore to cut off the limbs? Not at all, but we use every means that the sufferer may enjoy some comfort, since we cannot get rid of the disease. This also let us do in the case of our brethren, and, even though they be diseased incurably, let us continue to tend them, and let us bear one another's burdens. So shall we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.

Footnotes:

[1908] i. e. temporary.

[1909] "Lest darkness come upon you," N.T.

[1910] Savile reads kategorountes, conject. terountes, which is the Ben. reading.

[1911] "While ye have light, believe in the light," N.T.

[1912] i. e. Christ.

[1913] "departed and did hide Himself from them," N.T.

[1914] "before them," N.T.

[1915] i. e. that Christ withdrew from the malice of the Jews.

[1916] "Esaias the prophet," N.T.

[1917] "therefore they," N.T.

[1918] "said again," N.T.

[1919] Ver. 40. "He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." N.T.

[1920] "said Esaias," N.T.

[1921] Ben. "and if they could not ' is put, it is put instead of they would not. ' And do not marvel."

[1922] al. "saith one."

[1923] al. "the Father's."

[1924] para

[1925] a peneime tois ethnesi. The words are found in Deuteronomy 4:19 , LXX. , but are there spoken concerning the heavenly bodies.

[1926] al. "being about to destroy Jerusalem even weepeth."

[1927] al. "which."

[1928] al. "persons suffering many."

"Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God."

[1.] It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. "Many," it saith, "of the chief rulers also believed on Him, but because of the Jews [1929] they did not confess Him, lest they should be put out of the synagogue." As He said also to them before, "How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?" (c. v. 44.) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith.

Ver. 44. "He that believeth on Me, believeth not on Me, but on Him that sent Me."

As though He had said, "Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief." See how in every way He showeth the unvaryingness of His Essence. [1930] He said not, He that believeth "Me," lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, "He that believeth My words," but, "He that believeth on Me." "And wherefore," saith some one, "hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?" Because they would have replied, "Lo, we believe on the Father, but we believe not on thee." Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: "Ye believe on the Father, [1931] believe also on Me" (c. xiv. 1); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing [1932] that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth,

Ver. 45. "He that seeth Me, seeth Him that sent Me."

What then! Is God a body? By no means. The "seeing" of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, "He that believeth on Me"? It is as though one should say, "He that taketh water from the river, taketh it not from the river but from the fountain"; or rather this image is too weak, when compared with the matter before us.

Ver. 46. "I am come a light into the world." [1933]

For since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, "Brightness" (Hebrews 1:3), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation [1934] between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself "light," because He delivereth from error, and dissolveth mental darkness.

Ver. 47. "If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world."

[2.] For lest they should think, that for want of power He passed by the despisers, therefore spake He the, "I came not to judge the world." Then, in order that they might not in this way be made more negligent, when they had learned that "he that believeth is saved, and he that disbelieveth is punished," [1935] see how He hath also set before them a fearful court of judgment, by going on to say,

Ver. 48. "He that rejecteth Me, and receiveth not My words, hath One to judge him."

"If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?" "The word that I have spoken, the same shall judge him." [1936] For since they said, "He is not from God," He saith this, [1937] that, "they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse." "And the word which I have spoken." What manner of word?

Ver. 49. "For I have not spoken of Myself, but the Father which sent Me, He gave Me a commandment what I should say, and what I should speak." And other such like. [1938]

Surely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, "The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word." (Isaiah 50.4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. (Jeremiah 1:9.) What then Ezekiel? for he too, after eating the roll, so spake. (Ezekiel 3:1.) Otherwise also, they who were about to hear what He said shall be found to be causes of His knowledge. For if when He was sent, He then received commandment what He should say, thou wilt then argue that before He was sent He knew not. And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause [1939] of their lowliness? Yet Paul saith, that both he and those who were made disciples knew "what was that good and acceptable and perfect will of God" (Romans 12:2), and did the Son not know until He had received commandment? How can this be reasonable? Seest thou not that He bringeth His expressions to an excess of humility, that He may both draw those men over, and silence those who should come after. This is why He uttereth words befitting a mere man, that even so He may force us to fly the meanness of the sayings, as being conscious that the words belong not to His Nature, but are suited to the infirmity of the hearers.

Ver. 50. "And I know that His commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto Me, so I speak."

Seest thou the humility of the words? For he that hath received a commandment is not his own master. Yet He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.) Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words is this; [1940] "The action hath not natural possibility, [1941] that He should speak one set of words, and I should utter another." "And I know that His commandment is life everlasting." He said this to those that called Him a deceiver, and asserted that He had come to do hurt. But when He saith, "I judge not," He showeth that He is not the cause of the perdition of these men. [1942] By this He all but plainly testifies, when about to remove from, and to be no more with, them, that "I converse with you, speaking nothing as of Myself, but all as from the Father." And for this cause He confined His discourse to them to humble expressions, that He might say, "Even until the end did I utter this, My last word, to them." What word was that? "As the Father said unto Me, so I speak." "Had I been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honor to Myself, but now I have so referred all things to Him, as to call nothing My own. [1943] Why then do ye not believe Me when I say that I have received a commandment,' and when I so vehemently remove your evil suspicion respecting rivalry? For as it is impossible for those who have received a commandment to do or say anything but what their senders wish, as long as they fulfill the commandment, and do not forge [1944] anything; so neither is it possible for Me to say or do anything except as My Father willeth. For what I do He doeth, because He is with Me, and the Father hath not left Me alone.'" (c. viii. 29.) Seest thou how everywhere He showeth Himself connected with Him who begat Him, and that there is no separation? [1945] For when He saith, "I am not come of Myself," He saith it not, as depriving Himself of power, but as taking away all alienation or opposition. [1946] For if men are masters of themselves, much more the Only-begotten Son. And to show that this is true, hear what Paul saith, [1947] "He emptied Himself, and gave Himself for us." (Philip. ii. 7.) But, as I said, a terrible thing is vainglory, very terrible (Ephesians 5:2); for this made these men not to believe, and others to believe ill, so that the things which were said for the sake of those men, through lovingkindness, they turned to [1948] impiety.

[3.] Let us then ever flee this monster: various and manifold it is, and everywhere sheds its peculiar venom, in wealth, in luxury, in beauty of person. Through this we everywhere go beyond needful use; [1949] through this arises extravagance in garments, and a great swarm of domestics; through this the needful use is every where despised, in our houses, our garments, our table; and extravagance prevails. Wilt thou enjoy glory? Do alms-deeds, then shall Angels praise thee, then shall God receive thee. Now the admiration goes no farther than the goldsmiths and weavers, and thou [1950] departest without a crown, often seeing that thou receivest curses. But if thou put not these things about thy body, but expend them in feeding the poor, great will be the applause from all sides, great the praise. Then shalt thou have them, when thou givest them to others; when thou keepest them to thyself, then thou hast them not. For a house is a faithless treasury, but a sure treasury are the hands of the poor. Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness? Why bestowest thou not so much thought on thy soul, as thy body? Thou oughtest to bestow greater; but anyhow, beloved, [1951] we ought to bestow equal care upon it. For tell me, if any one asked thee which thou wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain anything from golden ornaments? What madness is this! Shift this adorning within, put these necklaces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favored. The words are not mine, but those of the Lord Himself, who saith, "Though thy sins be as scarlet, I will make them white as snow" (Isaiah 1:18 , LXX.); and, "Give alms--and all things shall be clean unto you" (Luke 11:41); and by such a disposition thou shalt beautify not thyself only, but thy husband. For they if they see you putting off these outward ornaments, will have no great need of expense, and not having it, they will abstain from all covetousness, and will be more inclined to give alms, and ye too will be able boldly to give them fitting counsel. At present ye are deprived of all such authority. For with what mouth will ye speak of these things? with what eyes will ye look your husbands in the face, asking money for alms, when ye spend most upon the covering of your bodies? Then wilt thou be able boldly to speak with thy husband concerning alms-giving, when thou layest aside thine ornaments of gold. Even if thou accomplish nothing, thou hast fulfilled all thy part; but I should rather say, that it is impossible that the wife should not gain the husband, when she speaks by the very actions. [1952] "For what knowest thou, O woman, whether thou shalt save thy husband?" (1 Corinthians 7:16.) As then now thou shalt give account both for thyself and for him, so if thou put off all this vanity thou shalt have a double crown, wearing thy crown and triumphing [1953] with thy husband through those unalloyed [1954] ages, and enjoying the everlasting good things, which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

Footnotes:

[1929] "Pharisees," N.T.

[1930] i. e. in respect of that of the Father.

[1931] "on God," N.T.

[1932] al. "He showeth."

[1933] "that whosoever believeth on Me should not abide in darkness," N.T.

[1934] ouden to meson

[1935] The sense seems to require, "is not punished," and so Sav. and Ben. conjecture.

[1936] al. "in the last day." N.T.

[1937] al. "thus showing."

[1938] Morel. "such like works."

[1939] al. "pretext."

[1940] al. "what then, saith one, meaneth this saying, that he hath not?"

[1941] ouk echei phusin to pragma

[1942] "I am not, &c. He saith, but themselves."

[1943] al. "a thing peculiar (to Myself)."

[1944] paracharattosi

[1945] ouden to meson

[1946] i. e. between Himself and the Father.

[1947] al. "yet this is true, for Paul showeth by what he saith."

[1948] al. "drew to."

[1949] chreian

[1950] addressed to women.

[1951] al. "we might be content if ye did but."

[1952] al. "with him by actions."

[1953] pompeuousa

[1954] a keratous