 Chapter 1 Part 2 of Commentary in the Gospel of John Book 12 by Cyril of Alexandria, translated by Reverend Thomas Randall, 21 Then said he to them again, Peace be unto you, as the living Father sent me, even so sent I you. Hereby our Lord Jesus Christ ordained the disciples to be guides and teachers of the world and to be ministers of his divine mysteries, and also bade them for the time was now come, like lights, to illuminate and enlighten, not merely the country of Judea, according to the limit of the commandment of the law, which extended from Dan even unto Bershiba, according to the scripture, but rather also all under the sun, and men scattered throughout all lands, wheresoever they dwelt. The saying of Paul therefore is true, no man takeeth the honor unto himself but he that is called of God. For our Lord Jesus Christ called into his most glorious apostleship, before all others, his own disciples, and firmly fixed the whole earth, which was well nigh tottering and in the act of falling, pointing out, as God, men to be props thereof, who were well able to support it. Therefore also he thus spake by the mouth of the psalmist concerning the earth and the apostles. I have fixed the pillars of it, for the blessed disciples were as the pillars and the ground of truth, whom also he says that he sent forth, even as the Father had sent him, showing at the same time the dignity of their apostleship, and the incomparable honor of the power vouchsaved unto them, and also in all likelihood suggesting the method of life the apostles were to follow. For if he thought it meet that he should send forth his own disciples, even as the Father had sent him, was it not necessary for those who were destined to imitate his mission to ascertain what the Father sent forth the Son for to do? In diverse ways, then, expounding unto us the character of his own mission, he said in one place, I came not to call the righteous but sinners to repentance, and again, they that are whole have no need of a physician, but they that are sick. And again in another place, for I am come down from heaven not to do mine own will, but the will of him that sent me. And yet, once more, for God sent not his Son into the world to judge the world, but that the world should be saved through him. Growing up, therefore, in a few words the character of their mission, he says that he sent them even as the Father had sent him, that they might know thereby that they were bound to call sinners to repentance, and to minister to those who were in evil plight, whether of body or soul, and in all their dealings upon earth not in any wise to follow their own will, but the will of him that sent them. And in truth we shall find the holy disciples eager to show the utmost zeal in performing all these things, and it is not difficult for anyone to satisfy himself of this, who has once turned his attention to the acts of the apostles and the words of the holy Paul. 2223 And when he had said this, he breathed on them, and saith unto them, Receive ye the holy ghost, whosoever sins ye forgive, they are forgiven unto them. Whosoever sins ye retain, they are retained. After dignifying the holy apostles with the glorious distinction of the apostleship, and appointing them ministers and priests of the divine altar, as I have just said, he at once sanctifies them by vouchsafing his spirit unto them through the outward sign of his breath, that we might be firmly convinced that the holy spirit is not alien to the Son, but consubstantial with him, and through him proceeding from the Father. He shows that the gift of the spirit necessarily attends those who are ordained by him to be apostles of God. And why? Because they could have done nothing pleasing unto God, and could not have triumphed over the snares of sin, if they had not been clothed with power from on high, and been transformed into something other than they were before. Before also it was said to one of old time, The spirit of the Lord will come upon thee, and thou shalt be turned into another man. And the Prophet Isaiah also declared that those who waited upon the Lord should renew their strength. The wise Paul too, when he says that he surpassed some in his labors, that is, in the deeds of an apostle, adds at once, Yet not I, but the grace of God which was with me. Besides, we say this, that the disciples would never at all have understood the mystery that is in Christ, nor have been true guides in this knowledge, if they had not advanced in the light of the spirit to a revelation of things which surpass man's reason and understanding. A revelation which is able to point out to them the heights to which they were bound to ascend. For no man can say Jesus is Lord, as Paul says, but in the Holy Spirit. As then they were destined to proclaim that Jesus was the Lord, that is, to preach that he was God and Lord of necessity. Before they received the grace of the Holy Spirit in immediate connection with the office of apostleship, Christ granting him unto them, not ministering to the desires of another, but rather vouchsafing him of himself. For the Spirit could only come down unto us from the Father through the Son. The old and written law, however, which contained shadows and types of the reality, ordained that the appointment of priests should be performed in a more physical way, so to say, and that their appointment should be attended with more outward display. For the blessed Moses, by God's command, Bade Aaron and the Levites washed themselves with water. Then he slew the ram of consecration, and anointed with the blood the tip of Aaron's right ear, as it is written. And also put the blood upon the thumb of the right hand, and upon the big toe of the right foot, giving an outline and type, as any picture, of the mystery concerning Christ. For in the presence here of water and blood, the instruments of sanctification, how can there be any question that in an obscure type an outline was given of the fair beauty of the reality? Our Lord Jesus Christ, transforming into the power of truth the figure of the law, consecrates through himself the ministers of the Divine Altar. For he is the Lamb of consecration, and he consecrates by actual sanctification, making men partakers in his nature, through participation in the Spirit, and in some sort strengthening the nature of man into a power and glory that is superhuman. And there can be no doubt that the explanation I have here given can be proved not to air from the truth. But perhaps someone will come and say as follows, with a praiseworthy desire for knowledge it may be, putting to us the question, Where then and when did the Saviour's disciples receive the grace of the Spirit? When the Saviour appeared unto them in the house, immediately after the Resurrection, and breathed upon them, saying, Receive ye the Holy Ghost? Or in the days of the Holy Pentecost, when, as they were again assembled together in one place, suddenly there came from heaven a sound as of the rushing of a mighty wind, and there appeared unto them tongues parting asunder, like as of fire, and it sat upon each one of them, and they began to speak with other tongues as the Spirit gave them utterance. For either such and one will say, We must suppose that a double grace was given unto them, or we must remain in ignorance of the occasion on which they, in fact, became partakers in the Holy Spirit. If indeed our Saviour's saying in that which is written in the Acts of the Holy Apostles is found to be true, and indeed the question may well excite our perplexity, especially as Christ himself said, It is expedient for you that I go away, for if I go not away, the Comforter cannot come unto you, but when I depart I will send him unto you. For the Inquirer will perhaps go on to say, The truth, that is, Christ, cannot lie. When then he said in plain words that the Comforter would not come unto the Disciples unless he were taken up unto the Father, but of a surety he would send him then, when he was in heaven at his side. How then can he be supposed to grant the gift of the Spirit, though his journey from hence was not yet accomplished? Still, though the Inquirer is very obscure and very likely to cause perplexity, it yet allows of an appropriate solution, when we remember our faith that Christ is not as one of ourselves, but rather is God, and of God, and so exercises dominion over his own words, and molds them to suit his purposes. For he proclaimed that he would send down to us from heaven the Comforter, when he was ascended to God the Father. And this, indeed, he did, when he had gone away to the Father, and vouchsaved to shed forth the Spirit abundantly upon all who were willing to receive it. For any man could receive it, through faith, that is, and holy baptism. And then was fulfilled that which was spoken by the voice of the Prophet. I will pour out of my Spirit upon all flesh. But it was necessary that the Son should appear as cooperating with the Father in granting the Spirit. It was necessary that those who believed on him should understand that he is the power of the Father that has created this whole world, and called man out of nothing into being. For God the Father, at the beginning, by his own word, took of the dust of the ground as is written, and fashioned the animal, that is, man, and endowed him with a soul according to his will, and illuminated him with a share of his own Spirit. For he breathed into his nostrils the breath of life, as is written. And when it came to pass that through disobedience man fell under the power of death, and lost his ancient honor, God the Father built him up, and restored him to newness of life through the Son, as at the beginning. And how did the Son restore him? By the death of his own flesh he slew death, and brought the race of man back again into incorruption. For Christ rose again for us. In order, then, that we might learn that he it was who at the beginning created our nature, and sealed us with the Holy Spirit. Our Savior again grants the Spirit, through the outward sign of his breath, to the holy disciples, as being the first fruits of renewed nature. For Moses writes concerning our creation of old, that God breathed into man's nostrils the breath of life. As then at the beginning man was formed and came into being, so likewise as he renewed. And as he was then formed in the image of his Creator, so likewise now, by participation in the Spirit, he is transformed into the likeness of his Maker. For that the Spirit impresses the Saviour's image on the hearts of those who receive him surely does not admit of question. For Paul plainly exhorteth those who had fallen through weakness into observance of the Law, in the words, My little children, of whom I am again in travail, until Christ be formed in you. For he says that Christ will not be formed in them, save by partaking of the Holy Spirit, and living according to the Law of the Gospel. Therefore as in the first fruits of creation, which is made regenerate into incorruption and glory and into the image of God, Christ establishes anew his own Spirit in his disciples. For it was necessary that we should also perceive this truth, namely, that he brings down and grants the Spirit unto us. Therefore also he said, All things whatsoever the Father hath are mine. And as the Father hath of himself and in himself his own Spirit, so also the Son hath a Spirit in himself, because he is consubstantial with him, and essentially proceeded from him, having by nature in himself all the attributes of his Father. From the following fact we can prove that many as worthy actions that he repeatedly promised us that he would perform in due season, he even in part anticipated the appointed time in the performance of them for our edification, that we might be fully convinced that whatsoever he has spoken will assuredly come to pass. He declared that he would raise up the dead and bring back again to life those who are lying in the earth and in tombs. The hour cometh, he says, when the dead shall hear the voice of the Son of God and shall come forth, they that have done good unto the resurrection of life, and they that have done ill unto the resurrection of judgment. And desiring to satisfy us that he could readily accomplish this, he taught, saying, I am the resurrection and the life. And inasmuch as the vastness of the miracle made it difficult to believe that the dead could ever be restored to life, he anticipated to our Prophet the time of the resurrection, and gave us a sign by raising Lazarus, and the widow's son, and the daughter of Jairus. And what else besides? As he said that full of glory would be the resurrection of the saints, for then, he says, shall the righteous shine forth as the Son and the Kingdom of their Father. In order that here again he might be believed to speak truth, he granted the sight thereof before the time to the disciples. For he took Peter and James and John, and went up into the mountain, and was transfigured before them, and his face did shine as lightning, and his garments became white as snow. Just as then, although he promised to accomplish these things in their season, yet he performed the works in part and with a limited scope even out of due time, as an earnest and foretaste of that which was expected to come to pass and to affect the whole world. So doing an order that faith in him might not be shaken. And so, likewise, after having said that he would send the Comforter to us when he went away to the Father, and having fixed this occasion for granting this grace universally, he performed in the persons of his disciples the first installment, as it were, of the promise, for the many just and sufficient reasons we had previously given. They therefore partook of the Holy Spirit when he breathed on them, saying, Receive ye the Holy Ghost. For it were impossible for Christ to lie, and he would never have said Receive without giving. But in the days of Holy Pentecost, when God more openly proclaimed his grace, and manifested the establishment of the Holy Spirit in their hearts, there appeared unto them tongues through flame, not signifying the beginning of the gift of the Spirit in their hearts, but rather having referenced to the time when they were first endowed with the gift of languages. It is written, indeed, that they began to speak with other tongues as the Spirit gave them utterance. Note that they began to speak, not to receive sanctification, and that the gift of diverse tongues came down upon them, and this was the working of the Spirit that was in them. For just as the Fathers speak from heaven, and bear witness to his Son, saying, This is my beloved Son, in whom I am well pleased, and did this to satisfy the minds of those who heard, uttering, or causing to be uttered, a sound as of some instrument which fell upon the ear. Even so, also, in the case of the Holy Disciples, he made the manifestation of the grace given them more public, sending down upon them tongues as of fire, and causing the descent of the Holy Spirit to resemble the sound of the rushing of a mighty wind. And that this very portent was given unto the Jews by way of a sign you will readily see, if you listen to God, the Lord of all, saying by the mouth of the Prophet, By men of strange tongues, and by the lips of strangers, will I speak unto this people. And yet will they not believe. And to the intent that we might believe that the Blessed Disciples did, in fact, partake of the Holy Spirit, and were from henceforth honored with the grace of Christ from above, and that they were able to expound the truth, and that the glory of their apostleship was worthy all admiration, witness being borne thereto by the gift from on high. Therefore it was that fire came down in the form of tongues. I think, indeed, that I have here said enough to accurately explain the meaning of the passage. But inasmuch as we are bound to take every precaution in our treatise, that no stumbling blocks bring up to offend the brethren through the carping spirit of any amongst us, let us make this addition to what we have said, and refute the vain talk that we may expect will be started. We shall find, then, in the passage that follows the words, Thomas, called Didymus, was not with the disciples when Jesus came. How, then, someone may not unreasonably inquire, if he were away, what he in fact made partaker in the Holy Spirit when the Saviour appeared unto the disciples, and breathed on them, saying, Receive ye the Holy Ghost. We reply that the power of the Spirit pervaded every man who received grace, and fulfilled the aim of the Lord who gave him unto them, and Christ gave the Spirit not to some only but to all the disciples. Therefore if any were absent they also received him, the munificence of the giver not being confined to those only who were present, but extending to the entire company of the holy apostles, and that this interpretation is not strained, or our idea extravagant, we may convince you from holy writ itself, bringing forward as a proof a passage in the books of Moses. The Lord God commanded the all-wise Moses to select elders, to the number of seventy, from the assembly of the Jews, and plainly declared, I will take of the Spirit which is upon thee, and will put it upon them. Moses, as he was bidden, brought them together, and fulfilled the divine decree. Two only of the men who were included in the number of the seventy elders were left behind, and remained in the assembly, to it Eldad and Medad. Then when God put upon them all the divine Spirit, as he had promised, those who Moses had collected together immediately received grace and prophesied. But nonetheless also the two who were in the assembly prophesied, and in fact the grace from above came upon them first. Nay, further, Joshua, that was called the Son of Nun, who was the constant attendant of Moses, not understanding at once the meaning of the mystery, but thinking that after the manner of Dathan and Dvairam they were rivals in the art of prophecy to those who Moses had brought together, said unto him, Eldad and Medad do prophesy in the camp, my Lord Moses, forbid them. And what answered that truly wise and great man, seeing in his wisdom the working of the grace given unto them and the power of the Spirit? Envious thou for my sake, would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them? Observe how he rebukes the saying of Joshua, who knew not what had been done. Would that, he says, the Spirit were given to all the people? Nay, this will indeed come to pass into season, when the Lord, that is, Christ, will grant unto them his Spirit, breathing upon his holy apostles, as upon the first fruits of those whose do it is to receive him, and saying, Receive ye the Holy Ghost? Then if Thomas were absent, he was not cut off from receiving the Spirit, for the Spirit pervaded all whose do it was to receive him, and who were included among the number of his honored disciples. Christ, when he gave the Spirit unto them, said, Whose soever sins ye forgive, they are forgiven, and Whose soever sins ye retain, they are retained. Though only the living God is able and powerful to grant unto sinners remission of sins, for whom could it be fit to pardon the transgressions that sinners have committed against the Divine Law, save the Lawgiver himself? You may, if you choose, see the meaning of the saying from the analogy of human affairs. Who has authority to meddle with the decrees of earthly monarchs, and who tries to undo that which has been ordained by the will and judgment of rulers, save only someone who is invested with regal honor and dignity? Therefore, wise was the saying, Insolent is he who sayeth unto the King, Thou breakest the Law. In what way, then, and in what sense did the Savior invest his disciples with the dignity which befits the nature of God alone? The word that is in the Father cannot err. And this he did, and whatsoever he doeth, he doeth well. For he thought it, meet, that they who have once been endued with the Spirit of him who is God and Lord, should have power also to remit or retain the sins of whomsoever they would, the Holy Spirit that dwelt in them, remitting or retaining them according to his will. Though the deed were done through human instrumentality. They who have the Spirit of God remit or retain sins in two ways, as I think. For they invite to baptism those to whom this sacrament is already due, from the purity of their lives, and their tried adherents to the faith. And they hinder and exclude others who are not as yet worthy of the divine grace. And, in another sense also, they remit and retain sins by rebuking erring children of the Church, and granting pardon to those who repent. Just as, also, Paul gave him up that had committed fornication at Corinth, for the destruction of the flesh that the Spirit may be saved. And admitted him again into fellowship that he might not be swallowed up with his over-much sorrow, as he says in his letter. When, then, the Spirit of Christ dwelling in our hearts due with things which befit God alone, surely he is the living God, invested with the glorious dignity of the divine nature, and having power over sacred laws. Chapter 1 Part 3 Of Commentary in the Gospel of John Book 12 by Cyril of Alexandria, translated by Reverend Thomas Randall, this LibriVox recording is in the public domain. 24-25 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, And put my finger into the print of the nails, And put my hand into his side, I will not believe. The greatest marvels are always attended by incredulity, and any action which seems to exceed the measure of probability is ill-received by those who hear of it. But the sight of the eyes succeeds in banishing these doubts, and as it were, compels a man by force to assent to the evidence before him. This was the state of mind of the wise Thomas, who did not readily accept the true testimony of the other disciples to our Saviour's resurrection, although, according to the Mosaic Law, in the mouth of two or three witnesses every word shall be established. I think, however, that it was not so much that the disciples discredited what was told him, but rather that he was distracted with the utmost grief, because he had not been thought worthy to see our Saviour with his own eyes. For he, perhaps, thought that he would never receive that blessing. He knew that the Lord was by nature life, and that he was able to escape death itself, and to destroy the power of corruption. For, surely, he who released others from its trammels could deliver his own flesh. In his exceeding great joy he affected in credulity, and, though he well nigh leapt in his ecstasy of delight, he longed to see him before his very sight, and to be perfectly satisfied that he had risen again to life according to his promise. For our Saviour said, Children, a little while, and ye behold me no more, and again a little while, and ye shall see me, and your heart shall rejoice. I think that the disciples' want of faith was extremely opportune and well-timed. In order that, through the satisfaction of his mind, we also, who come after him, might be unshaken in our faith, that the very body that hung upon the cross, and suffered death, was quickened by the Father through the Son. Therefore also, Paul saith, Because if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart, that God raised him from the dead, thou shalt be saved. For since it was not the nature of flesh itself which brought back life, but the deed was rather accomplished by the working of the ineffable nature of God, in which naturally abides a quickening power. The Father through the Son manifested his power upon the temple of Christ's body. Not as though the Word was powerless to raise his own body, but because the Father doeth whatsoever he doeth through the Son, for he is his power. And whatsoever the Son bringeth to effect proceeded also of assurity from the Father. We, therefore, are taught, through the slight want of faith shown by the Blessed Thomas, that the mystery of the resurrection is affected upon our earthly bodies, and in Christ as the first fruits of the race, and that he was no phantom or ghost, fashioned in human shape, and simulating the features of humanity. Nor yet, as others have foolishly surmised, a spiritual body that is compounded of a subtle and ethereal substance different from the flesh. For some attach this meaning to the expression spiritual body. For since all our expectation and the significance of our irrefutable faith, after the confession of the Holy and Consubstantial Trinity, centers in the mystery concerning the flesh, the Blessed Evangelist has very pertinently put this saying of Thomas side by side with the summary of what preceded. For observe that Thomas does not desire simply to see the Lord, but looks for the marks of the nails, that is, the wounds upon his body. For he affirmed that then, indeed, he would believe and agree with the rest that Christ had indeed risen again, and risen again in the flesh. For that which is dead may rightly be said to return to life, and the resurrection surely was concerned with that which was subject unto death. 26, 27. And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and see my hands, and reach hither thy hand, and put it into my side, and be not faithless by believing. Christ appeared once more unto his disciples miraculously by his divine power. For he did not, like unto us, bid them open the doors for him to enter in. But, disdaining, as it were, the natural sequence of events passed within the doors, and unexpectedly appeared in the middle of the room presenting the same kind of miracle before the sight of the blessed Thomas as he had performed on the former occasion. For he that was most deficient in faith had need of healing medicine. He made use of the greetings so often on his lips, and solemnly gave them the blessed assurance of peace, as a pattern unto us, as we have said before. One may well be amazed at the minuteness of detail shown in this passage. For such was the extreme accuracy that the compiler of this book took pains to observe, that he is not content with simply saying that Christ manifested himself to the holy disciples, but explains that it was after eight days, and that they were gathered together. For what else can there being all brought together in one house mean? We say this to point out the diligent care that the Apostle so admirably displays, and because Christ hereby has made clear unto us the occasion of our assembling, and gathering ourselves together on his account. For he visits, and in some sort dwells with, those assembled together for his sake, especially on the eighth day, that is, the Lord's day. Let us reckon it up, if you so please. On the one occasion he appeared unto the other disciples. On the other he manifested himself to them, when Thomas was also present. It is written in the preceding passage, when therefore it was evening, on that day, the first day of the week, and when the doors were shot, he stood in the midst. Note that it was on the first day of the week, that is, the Lord's day, when the disciples were gathered together, that he was seen of them, and that likewise also he appeared unto them on the eighth day following. And we must not, because he says eight days after, suppose that he means the ninth day, but that when he says this he includes the eighth day itself, on which he appeared, in the number given. With good reason, then, are we accustomed to have sacred meetings in the church on the eighth day, and to adopt the language of allegory, as the idea necessarily demands, we indeed close the doors. But yet Christ visits us, and appears unto us all, both invisibly and also visibly, invisibly as God, but also visibly in the body. He suffers us to touch his holy flesh, and gives us thereof. For through the grace of God we are admitted to partake of the blessed Eucharist, receiving Christ into our hands, to the intent that we may firmly believe that he did in truth raise up the temple of his body. For that the partaking of the blessed Eucharist is a confession of the resurrection of Christ is clearly proved by his own words, which he spake when he himself performed the type of the mystery. For he break bread, as it is written, and give it to them, saying, This is my body, which is given for you unto remission of sins, this do in remembrance of me. Participation then in the divine mysteries, in addition to filling us with divine blessedness, is a true confession and memorial of Christ dying and rising again for us and for our sake. Let us therefore, after touching Christ's body, shrink back from unbelief in him as utter ruin, and rather be found well grounded in the full assurance of faith. Let the attentive reader call to mind that our Lord repulsed Mary Magdalene from touching him, saying plainly, Touch me not, for I am not yet ascended unto the Father. Yet he allows Thomas to touch his side and to feel with his fingers the print of the nails. We have already explained why our Lord did this, but nonetheless will we call back to mind the reason, briefly recapitulating what we said. For not yet had the time arrived for Mary to touch him, because she had not yet been sanctified by the grace of the Holy Spirit. For while Christ was yet in our midst, and had not yet ascended to the Father in heaven, it was impossible to see the descent of the Comforter fully accomplished among men. It was meat, however, for Thomas to touch him, as he, as well as the rest, had been enriched with the Spirit. For, as we said before, he was not on account of his absence without his share in the Spirit. For the munificence of the Giver reached unto him also, when the Boon was grant to the entire company of the holy disciples. I think we ought also to investigate the following question. Thomas felt our Savior's side and found the wounds made by the soldier's spear, and saw the print of the nails. Then how was it, someone may inquire, that the marks of corruption were apparent in an incorruptible body? For the abiding trace of the holes bored through the hands and side, and the marks of wounds and punctures made by steel, affords proof of physical corruption, though the true and incontrovertible fact that Christ's body was transformed into incorruption points to a necessary discarding of all the results of corruption, together with corruption itself. For will any man who is lame at the resurrection have a maimed foot or limb? And if any man have lost the sight of his eyes in this life, will he be raised again blind? How, then, someone may say, can we have shaken off the yoke of corruption if its results still remain and rule over our members? It is essential, I think, to inquire into this question, and this we say, with reference to the difficulties raised by the passage. We are as far as possible anxious to ascend to the contention that at the time of the resurrection there will be no remnant of adventitious corruption left in us. But, as the wise Paul said concerning this body of ours, that which is sown in weakness is raised in power, and that which is sown in dishonor is raised in glory. And what can we expect the resurrection of this body in power and glory to be if it does not imply that it will cast off all the weakness and dishonor of corruption and disease, and return to its original purity? For the human body was not made for death and corruption. But in as much as Thomas required this proof for his perfect satisfaction, our Lord Jesus Christ of necessity therefore, in order to leave no excuse for our want of faith, appears even as he sought to see him. For even when he ascended into heaven itself, and made known the meaning of the mystery concerning himself to the rulers, principalities, and powers above, and to those who commanded the legions of angels, he appeared also unto them in this same guise, that they might believe that in very truth the word that was of the Father and in the Father became man for our sake, and that they might know that such was his care for his creatures that he died for our salvation. And in order to make the meaning of my explanation clearer to my hearers, I will add the very word spoken by the mouth of Isaiah on this subject. He saith, Who is this that cometh from Edom, with died garments from Basra? They who raise this shout, I mean the cry, Who is this that cometh from Edom, that is, from the earth, are angels and rational powers, for they are marveling at the Lord ascending into heaven. And seeing him almost, as it were, died in his own blood, they say unto him, Not yet apprehending the mystery. Why is thy apparel red, and why are thy garments like him that treadeth in the wine vats? For they compare the color of the blood to new wine, lately trodden in the press. And what saith Christ unto them? First, in order that he may be known to be the living God, he saith, I speak righteousness, using the word speak instead of teach. And most assuredly, he that teacheth righteousness must be a lawgiver, and if a lawgiver surely also God. Then saith the angels unto him, As Christ showeth them the marks of the nails. What are these wounds in thy hands? And the Lord answereth. Those with which I was wounded in the house of my beloved. For Israel was the house that the Lord loved, and Israel smote him with nails and spear. For the outrages of the soldiers may justly be ascribed unto the Jews, for they brought the Lord to his death. Therefore, when he wished to satisfy the holy angels that he was, in fact, a man, and that he had undergone the cross for us, and that he was risen again to life from the dead, Christ was not content with mere words, but showed unto them the marks of his suffering. What is there to astonish us in the fact that when he desired to rid the blessed Thomas of his unbelief, he showed the print of the nails, appearing unto him, contrary to expectation, for the advantage of all men, and to the intent that we might believe without question that the mystery of the resurrection was actually accomplished, no other body being raised but that which suffered death. 28. Thomas answered him and saith unto him, my Lord and my God. He that had shortly before been slack in the duty of faith was now eager to profess it, and in a short time his fault was wholly cured. For after an interval of only eight days the hindrances to his faith were removed by Christ, who showed unto him the print of the nails and his wounded side. But perhaps someone will ask the question, tell me why did the minds of the holy disciples carry out so rigid an inquiry and so carefully scrutiny? For would not the sight of the Lord's body, the features of his face and the measure of his stature, have suffice to prove that he had indeed risen from the dead, and to secure his recognition? What do we reply? The inspired disciples were not free from doubt, although they had seen the Lord. For they thought that he was not in very truth the same as he who of old had lived and dwelt among them, and had hung upon the cross, but rather that he was a spirit cunningly fashioned like unto our savers image, and simulating the features of the form which they knew. For they fell into this delusion not without some apparent excuse, as he miraculously entered when the doors were closed, in spite of the fact that a body of coarse earthy mould requires a hole through which it can pass, and necessitates the aperture of the door to correspond in width with the size of the body. For this cause our Lord Jesus Christ, greatly to our prophet, laid bare his side to Thomas, and exposed the wounds on his person, through his agency giving adequate proof to all. For though of Thomas alone is recorded the saying, except I shall put my hands and see the prince of the nails, and put my hand into his side, I will not believe. Yet was the charge of lack of faith common to them all, and we shall find that the minds of the other disciples were not free from perplexity, though they said unto the Holy Thomas, We have seen the Lord. And that what we say does not err from the truth we may easily perceive by what the Divine Luke tells us. As they spake these things he stood in the midst of them, that is of course Christ, and sayeth unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had beheld a spirit. And he said unto them, Why are ye troubled? And wherefore do reasonings arise in your hearts? See my hands and my feet, that it is I myself. Handle me and see, for a spirit hath not flesh and bones, as ye behold me having. And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy and wondered, he said unto them, Have ye hear anything to eat? And they gave him a piece of a broiled fish, and of a honeycomb. And he took it, and it eat before them. You see how the thought of unbelief is found lurking, not in the blessed Thomas alone, but that the minds of the other disciples were afflicted with the kindred disease. For, lo and behold, seeing that their faith wavered even after the sight of the wounds upon the cross, he thought it right to convince them by another act, in no way suited to a spirit, but especially appropriate to earthly bodies and the nature of flesh. For he ate the fish that was brought unto him, or the portion of one. For when no market, all of corruption, any longer remained after the resurrection of his holy flesh, because he lived again to incorruption. And when it was incredible that his body stood in need of food as heretofore, he yet showed unto them the print of the nails, and did not refuse to partake of food, in order that he might establish the great mystery of the resurrection, and cause faith in it to spring up in the souls of us all. He does acts wholly alien to the nature of spirits. For how, and in what way, could the print of nails and the traces of wounds, and participation in bodily food, be found to exist in a naked spirit unconnected with flesh, to which all these things are suitable by the law of its being and the conditions under which it exists? In order, then, that none might think that Christ grows again a mere spirit, or an impelpable body, shadowy and ethereal, to which some gave the name of spiritual, but that the self-same body that was sown in corruption, as Paul saith, might be believed to have risen again. He openly did acts suitable to a palpable human form. What we said at first, however, namely that the blessed disciple did not so much lack faith owing to infirmity of judgment, but rather was affected in this way by excess of joy, will not be wide of the mark. For we have heard the saying of the blessed Luke concerning all the others, and while they disbelieved for joy and wonder. It was wonder, therefore, that made the disciples slow to be convinced. But as henceforward there was no excuse for unbelief, as they saw with their own eyes, the blessed Thomas accordingly, unflinchingly, confessed his faith in him, saying, My Lord and My God. For we must all confess that it follows a majority that he that is Lord by nature and ruler over all is also God. Just as also universal dominion and the glory of sovereignty is clearly seen to appertain to the living God. Observe, too, that when he says, My Lord and My God, he uses the article to show that there was one Lord and one God. For he does not say without the qualification of the article, My Lord and My God, to prevent any one from imagining that he called him Lord or God as he might have done one of ourselves or of the holy angels. For there are gods many and lords many in this sense, in heaven and on earth, as the wise Paul has taught us. But rather he recognizes him as, in a special sense, the one Lord and God, as begotten of the Father, who is by nature Lord and God, when he says, My Lord and My God. And what is still a greater indication of the truth, the Saviour heard his disciples saying this, and saw that he rested in the firm conviction that he was, in fact, the Lord and God, and thought it not right to rebuke him. Christ then approved his faith and with justice. And you may easily see that what I say is true. For to him that was possessed of this faith, he says, at the end of the gospel, as unto the rest, go ye and make disciples of all the nations. And if he bids him who was thus minded, teach all nations, and appoint him to instruct the world in his mysteries, he wishes us to have a like faith. For he is, in fact, Lord and God by nature, even when incarnate man. For observe that the disciple, when he had touched his hands and feet and side, made unto him this confession of faith, not severing a manual into a duality of sons, but recognizing him as one and the same in the flesh, for Jesus Christ is one Lord, according to the scripture. 29. Jesus saith unto him, Because thou hast seen me, thou hast believed, blessed are they that have not seen and yet have believed. This saying of the Savior is very pertinent, and we may derive the greatest profit therefrom. For hereby he showed his great care for our souls, for he is good and willeth that all men should be saved and come to the knowledge of the truth, according to the scripture. What is here said may not unlikely excite surprise. It was indeed necessary for him to be long suffering, as was his want with Thomas, who uttered that saying, and also with the other disciples with him, who thought that he was a spirit or apparition, and also to exhibit, as he very readily did for universal satisfaction, the print of the nails and his pierced side, and also, contrary to use and need, to partake of food, that no plea for their unbelief might be left to those who sought to gain the benefits of his death. But it was also essential to have regard to the security of our faith. It was necessary also to have another end in view, namely, that those who should come at the last times should not easily be drawn into unbelief. For it was likely that some should err from the straight path, and from ignorance, practicing a spurious kind of caution, refused to accept the resurrection of the dead, and put themselves forward and say unto us, like that unbelieving disciple, except I shall see in his hands the print of the nails, and put my hand into his side I will not believe. What sufficient means of satisfying them would there have been, Christ being no longer on earth but having ascended into heaven? And would they not have been, at times, thought to be justified in thus speaking, when they appeared to be imitating therein the disciple of the Saviour, and considering it a noble thing not to believe offhand, but rather to require more for their complete assurance, claimed for themselves the sight that was shown to the holy disciples? Christ therefore restrains men from such an inclination, and keeps them from falling. For being truly God, he knew well the malicious designs of the devil and his practice to deceive. And therefore he declares that blessed are they who believe without seeing, for they are surely worthy of admiration. And why? Because unquestioning belief is due to what lies before our eyes, for there is nothing at all to raise doubt in us. But if a man accept what he has not seen, and believe that to be true, which the words of his instructor in mysteries have brought to his ears, then he honors with praise worthy faith him that is preached. Blessed therefore shall be the lot of every man that believeth through the voice of the holy apostles, which were eyewitnesses of Christ's actions, and ministers of the word, as Luke says. To them must we hearken if we are enamored of life eternal, and cherish in our hearts the desire to abide in the mountains above. 3031 Many other signs therefore did Jesus in the presence of his disciples, which are not written in this book. But these are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have eternal life in his name. He sums up the book in a manner, and makes plain to his hearers the object of the preaching of the gospel. For, he says, this book was composed that ye may believe, and believing might have eternal life. He says that the signs were many, and does not limit the actions and marvellous works of our Savior to those which were accurately known by him personally, and recorded by him, and leaves the other disciples to publish if they chose whatever was vividly impressed on their memory. For all the signs, he says, are not written in this book. But only those have been inserted by me which I thought best able to convince my hearers that Jesus is the Christ, the Son of God. 31 This is what the inspired evangelist says, and I think too that it may be of use to make the following observation. For if the whole meaning of the record is directed to producing in us this faith, and is well calculated to make us steadfast in the conviction that the child of the Holy Virgin, who was called Jesus by the voice of the angel, is the very Christ whose coming was proclaimed by Holy writ. And if he be indeed very Christ and none other, not merely a Son, but the Son of God, in a unique and special sense, what then I ask can they who, through ignorance, are in doubt about the faith, and who furthermore strive to teach others to believe that there are two Christ? What can they do or say in their defense? And what will be the sentence passed upon them when the great day shall come? For they divide Christ into two separate beings, man and God the Word, even after his union with man and his ineffable and holy incomprehensible incarnation. Therefore are they in error, and have wandered far astray from the truth, and denied the master that bought them. For if we examine into the definition of the being of Christ, and form a conception of him, we find that the flesh is different from God the Word, which is in the Father, and proceeded from him. But if we consider the meaning of the incarnation, and strive to fathom so far as we are able this exceeding great mystery, we conceive of the Word as one with his own flesh, though not converted into flesh. God forbid that we should so say, for the nature of the Word is inconvertible and unchangeable, and admits of no shadow of turning. Rather do we maintain, according to our holy and inspired scriptures, that the Messiah conceived of as attaining to the perfect definition of manhood through the temple of flesh that enshrined his Godhead, is one only, Jesus the Christ and the Son of God. Consider that the self-same truth is found to have existence in the nature of ourselves who are men. For we are combined into one man composed of soul and body, the body and the soul that it contains being distinct, but nevertheless coinciding to form one perfect animal, and holy and capable of separation after combination with each other. Chapter 1 Part 4 Of Commentary in the Gospel of John Book 12 by Cyril of Alexandria, translated by Reverend Thomas Randall, this LibriVox recording is in the public domain. 21.1-6 After these things, Jesus manifested himself again to the disciples at the sea of Tiberias, and he manifested himself on this wise. There were together Simon Peter and Thomas Caldidimus and Nathaniel of Cana and Galilee, and the Sons of Zebedee, and to other of his disciples. Simon Peter saith unto them, I go afishing. They say unto him, We also come with thee. They went forth and entered into the boat, and that night they took nothing. But when day was now breaking, Jesus stood on the beach, howbeit the disciples knew not that it was Jesus. Jesus saith unto them, Children, have ye ought to eat? They answered him, No, and he said unto them, Cast the net on the right side of the boat, and ye shall find. And they said, We toiled all night and took nothing, but at thy word we will cast down the net. They cast, therefore, and now they were not able to draw in for the multitude of fishes. Our Lord Jesus Christ once more gladdens his disciples with the enjoyment of the sight of himself whom they so greatly long to see, and vouchsafes unto them a third visit, in addition to the other two, in order that he might confirm their minds, and render them unchangeably steadfast in faith towards him. For how after they had seen him not once, but now for the third time, could they fail to have their minds released from all wavering in the faith, and to become faithful instructors of the rest of mankind in the doctrines of the religion of Christ. Peter then goes forth with the others afishing, for when he was bound on this errand they hurried with him, and doubtless our Savior Christ is here seen working for their good. For he once said to them, when he put upon them the yoke of their discipleship, and called them to the dignity of apostleship, Come ye after me, and I will make you to become fishers of men. In order, then, that he might convince them by a palpable sign that every word that he had spoken would surely come to pass, and that his promise would result in complete fulfillment, he draws a convincing proof from the trade at which they were at work. For the blessed disciples were practicing their art, and were fishing, but yet had they caught nothing, though they had toiled all the night. And when it was already early morning, and the dawn was beginning to break, and the suns raised to appear, Jesus stood on the beach. And they knew not that it was Jesus. And when he questioned them whether they had any fish fit for the table in their nets, they said they had taken nothing at all. Then he bids them cast down the net on the right side of the boat. And they, although all the night they had spent their toil in vain, replied, At thy word we will cast down the net. And when this was done the weight of the fish that were caught overpowered the strength of the fishermen who were hauling it up. Such is the narrative of the inspired evangelist, as we have just observed the Savior by the actual performance of a palpable miracle satisfy the holy disciples that they were destined to be, as he had said, fishers of men. Come, then, let us convert, so far as in us lies, that which was fulfilled in type into the truth of which it is symbolical. And let us bear witness to the truth of the Savior's words. And according to our ability, unfolding the meaning of everything that took place, let us put before those who may light on these pages what may serve in some measure, I think, to start a spiritual train of thought. For give instruction to a wise man, and he will be yet wiser, teach a just man, and he will increase in learning. I think, then, that the fact of the disciples fishing all the night and taking nothing but spending their labor in vain signifies that no one, as we shall find, or very few, would be wholly won over by the teaching of the first instructors of old and caught into their net to do God's pleasure in all things. We may regard what is very small in amount as equivalent to nothing, especially when it is taken out of a great multitude. And surely we must regard the number of mankind scattered throughout the whole world as exceedingly great. What hindrance, then, or obstacle was there in the way which rendered the labor of the pioneers of the faith fruitless, and why did their preaching fail to bear fruit? There was still night and darkness, and a kind of mental mist and devilish deceit brooding over the eyes of the mind, not suffering men to perceive the true light of God. For there was no man that doeth good, as said the psalmist, ye not one, but all had gone astray and become abominable. And though the Israelites had been, in a manner, caught in the net by Moses, yet were they as though they had not been caught at all, and were devoted to the worship of types and shadows, and had no instruction in the law that bringeth to perfection. For that we shall find that the worship of types was abominable, and is pleasing to God, it is easy to see, from his rejection of bloody sacrifices, and every kind of earthly and physical offering. To what purpose, he says, bring ye to me incense from Sheba, and the sweet cane from a far country, your burnt offerings are not acceptable, nor your sacrifices sweet unto me. This we say, not wishing to disparage the first commandment given of old, nor with the intent to accuse the law, but rather desiring to suggest to our hearers that as God the Lord of all hath regard only to the beauty of the gospel life, even those who were caught in the net by the law, and brought to the barren worship of shadows and types, were but on a par with those who had not been caught at all until the time of Reformation dawned, Christ saying clearly, when he became man, I am the truth. And if it be necessary to add any further words, I shall not shrink from doing so, if it be for our prophet. They who were called by Moses to learn the law, spurned the law given unto them, and as it were opened their mouth wide and gaped upon the holy ordinance, and made the precepts of men their code of instruction, and relapsed into such stubbornness and perversity of heart that even the word of the holy prophets lost its power. Therefore also they cried, Lord, who hath believed our report? Jeremiah also exclaims, Woe is me, my mother, that thou hast borne me a man of strife, and a man of contention to the whole earth. I have not helped any man, nor hath any man helped me. My strength hath failed me because of them that cursed me. Surely, then, one is constrained to admit that the disobedient and unruly Israelites were on a par with those who had not been caught at all, when they trampled underfoot even the law that Moses had laid down. And it needs no demonstration to show that the great multitude of the Gentiles was still uncaptured, and remained altogether outside the net. Darkness, then, and devilish night was in their hearts, driving out the light of true knowledge of God. Therefore they toiled, so to say, during the whole night, and still had their spiritual net bear in a fish before Christ coming. But when early morning came, that is, when the mist of the devil was dispersed, and the true light dawned, that is, Christ, and when Christ inquired of the toilers, have you anything within your nets which may serve as food for God, who thirsts, as it were, for the salvation of us all? For the scripture called the conversion of the Samaritans his food. And when they gave his question the plain answer that they had nothing, then Christ bade them cast down the net again on the right side of the boat, for the blessed Moses also let down the line of instruction, that is, by the letter of the law. But this was fishing on the left side, the commandment of Christ unto us being on the right. For in comparably greater than, and far exceeding in honor and glory the commandments of the law is the teaching of Christ, for the reality greatly surpasses the type, and the master, the servant, and the grace of the spirit which justifies surpasses the letter which condemneth. Christ teaching therefore is placed on the right, the right hand signifying to us its superiority over the law and the prophets. The inspired disciples, then, without hesitation, obeyed the bidding of our Savior, and let down the net. And the meaning of this is that they did not seize for themselves the grace of apostleship, but at his bidding went forth to capture the souls of men. Go ye, he said, and make disciples of all the nations. The disciples themselves say that at the word of Christ they let down the net, for they fish for men only by the Savior's words and commandments in the Gospels. And great was the multitude of fish within the net, so that the disciples were no longer able to haul it up. For they who have been caught and believed are innumerable, and the marvel thereof seems in truth to surpass and be out of all proportion to the strength of the holy apostles. For it is the working of Christ who gathereth by his own power the multitude of the saved into the church on earth, as into the net of the apostles. 7-14 That disciple, therefore, whom Jesus loved, saith unto Peter, it is the Lord. So when Simon Peter heard that it was the Lord, he girded his coat about him, for he was naked, and cast himself into the sea. But the other disciples came in the little boat, for they were not far from land, but about two hundred cubits off, dragging the net full of fishes. So when they got out upon the land they see a fire of coals there, and fish laid thereon, and bread. And Jesus saith unto them, Bring of the fish which ye have now taken. Simon Peter therefore went up and drew the net to land, full of great fishes, a hundred and fifty and three. And for all there were so many the net was not rent. Jesus saith unto them, Come and break your fast. And none of the disciples durced inquire of him, who art thou, knowing that it was the Lord. Jesus cometh and takeeth the bread, and giveeth them and the fish likewise. This is now the third time that Jesus was manifested to his disciples, after that he was risen from the dead. Again in this passage the writer of this book calls himself the beloved disciple. And he would seem to have been thus well beloved on account of his great discernment and purity of mind, and the keenness of his mental vision, and a disposition which enabled him readily to grasp the truth. And, in fact, he seized the meaning of the sign before the rest, and perceived Christ's presence, and told the rest, entertaining not a shadow of doubt, but crying out to them with a very confident voice, it is the Lord. The inspired Peter leapt into the sea, thinking that to go by the ship would cause delay, for he was always fervent in zeal, and easily stirred up to confidence and love of Christ. The rest followed his lead, with the ship, dragging the net. Then they see a fire of coals, for the Savior had kindled a fire miraculously, and put a fish upon it that he had caught by his ineffable power, and this too he had done of design. For it was not the hand of the holy apostles, or the preaching of the spiritual fishermen among men, but the power of the Savior that started the work. For he first caught one as the first fruits of those who were to come. Not that we mean one precisely, for by one is signified a small number. Then afterwards the disciples caught the multitude in their nets, being enabled by his divine bidding to take something of what they sought. Peter then hauls up the net, which by it was to be understood that the labor of the holy apostles would not be without its effect. For they put the mass of captured fish before him who had commanded them to be caught. And the quantity of the fish is indicated by the number 153. The number 100, to the best of my judgment, signifies the compliment of the nations, for the number 100 is a very perfect number, being compounded of 10 times 10. And for this reason our Lord Jesus Christ himself, in one place, speaks in the parable of having 100 sheep belonging to him, signifying the complete sum of rational creatures. And in another place declares that the best ground will bring forth a hundred fold, meaning thereby the perfect fertility of the righteous soul. The number 50, on the other hand, betokens the elect remnant of the Israelites, saved by grace. For 50 is half 100, and falls short of the perfect number in amount. And by the three references made to the holy and consubstantial trinity, the number alone showing this. For to the glory and ceaseless praise of the trinity the life of those who have been taken captive through faith is consecrated, and implies connection with the Godhead. For God is in all those who believe in him, and keeps nigh unto him by means of sanctification, those who have been won over by the teaching of the Gospel. And when the net had been drawn up, our Lord said again to the holy disciples, come and break your fast. Thereby teaching them that after their pain and tribulation, in gathering in those who were called and saved, they should sit down with him, as the Saviour himself said, and their table would be spread with food such as no tongue can name, the spiritual that is, and divine, and that passeth man's understanding. Christ also wishes to imply that which is said by the psalmist, thou shalt eat the fruit of the labours of thy hands. They did not take food for themselves and eat thereof, but Christ gave to them of it, that we might learn, as in a type, that on that day Christ will himself provide us with divine blessings, and apportion unto us those things which may be profitable to us as our Lord. 15.16.17 So when they had broken their fast, Jesus saith to Simon Peter, Simon, son of Jonah, lovest thou me more than these? He saith unto him, Ye Lord, thou knowest that I love thee. He saith unto him, Feed my lambs. He saith unto him again a second time. Simon, son of Jonah, lovest thou me. He saith unto him, Ye Lord, thou knowest that I love thee. He saith unto him, Tend my sheep. He saith unto him the third time. Simon, son of Jonah, lovest thou me. Peter was grieved because he said unto him the third time, lovest thou me. And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus saith unto him, Feed my sheep. Peter started to reach Jesus before the rest, disdaining as it appears to go by boat, because of the incomparable fervor and admirable zeal of his love towards Christ. Therefore he comes first to land and draws up the net, for he was always an impressionable man, easily excited to enthusiasm both in speech and action. Therefore also he first made confession of faith when the Saviour put to them the inquiry in the parts of Caesarea Philippi saying, Who do men say that I the son of man am? And of the other disciples some said Elijah and others Jeremiah or one of the prophets. But when Christ put the further question to them, but who say ye that I am? Peter took the lead and, becoming spokesmen for the rest, hastened to reply, Thou art the Christ, the son of the living God. Moreover, when the band of soldiers came, together with the officers of the Jews, to take Jesus away to the rulers, the rest all left him and fled. But Peter struck off Malchus's ear with a sword, for he thought it right by every means in his power to defend his master, though the attack that he made was in fact altogether displeasing to him. As therefore he came more impetuously than the rest, Christ puts to him the question whether he loved him more than they, and repeated it three times. And Peter answers in the affirmative, and confesses his love for him, saying that Christ himself was a witness to his state of mind. And after each confession he heard Christ telling him in different words to take thought of his sheep, as he calls mankind in the parable. And I think, for I say that we ought to search out the hidden meaning that is here implied, that these words were not written without a purpose, but the saying is pregnant with meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask, why is it that Christ only asks Simon, although the other disciples were present? And what is the meaning of the words, feed my lambs, and the like? We reply that the inspired Peter had indeed already been elected, together with the other disciples, to be an apostle of God, for our Lord Jesus Christ himself named them apostles according to the scripture. But when the events connected with the plot of the Jews against him came to pass, his fall came betwixt, for the inspired Peter was seized with uncontrollable fear and thrice denied the Lord. Christ suckers his erring disciple, and elicits by divers questions his thrice-repeated confession, counterbalancing, as it were, his error thereby, and making his recovery a signal as his fall. For a transgression which was verbal, and only in mere words supplied ground of accusation against him, could surely be wiped out in the same fashion as it was committed. He requires him to say whether he loved him more than the rest, for in truth, as he had enjoyed a greater measure of forgiveness, and received from a more bountiful hand the remission of his transgression, surely he would be likely to feel greater love than the rest, and equate his benefactor with the extremity of affection. For although all the holy disciples alike betook themselves to flight, the inhumanity of the Jews inspiring them with a terror that they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus. Still Peter's transgression by his thrice-repeated denial was special and peculiar to him. Therefore, as he had received a greater measure of forgiveness than the rest, he is asked to tell Christ whether he loved him more, for as the Savior himself said, he to whom most is forgiven will also love much. Herein also is a type given to the churches that they ought thrice to ask for a confession of Christ from those who have chosen to love him by coming to him in holy baptism. And by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the chief shepherd that is Christ unless they take thought for the health of the sheep of his fold and their continuance in well-being. Such was the inspired Paul, who shared the infirmities of his weak brethren, and called those who through him believed and chose to gain repeat by the glory of their deeds, the boast and joy and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. And this, if he reasoned well and justly, any one may perceive. For if he died for us, surely he must esteem the salvation and life of us all as deserving of all care. And if they who sin against the brethren and wound their conscience when it is weak, in truth sin against Christ. Surely it is true to say that they are doing the Lord himself's service who take, as it were, by the hand the mind of those who have been admitted to the faith and who are expected to be called to perfection therein, and are eager to establish them firmly in the faith by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away, and by the saying of our Lord, feed my lambs, we must understand a renewal, as it were, of the apostleship, already given unto him, washing away the disgrace of his fall that came betwixt, and obliterating his faint-heartedness that arose from human infirmity. 1819 Verily, verily I say unto thee, When thou wast young, thou girdest thyself, And walkest wither thy woodest, But when thou shalt be old, Thou shalt stretch forth thy hands, And others shall gird thee, And carry thee wither, that wood is not. Now this he speak, signifying by what manner of death he should glorify God, And when he had spoken thus, he sayeth unto him, Follow me. With great kindness and tenderness our Lord Jesus Christ testifies to the fervor of the love which his disciple bore unto him, and the high honour of his piety and endurance tried to the uttermost, for he tells him clearly what would be the issue of his apostleship, and what would be the end of his life. For he foretold unto him that one would take him to a place whether he would not go, that is, in which his persecutors, or those who condemned him to the penalty of death, had fixed the cross. He says that the place of his crucifixion would be a place whether Peter would not go, for no one of the saints suffers death of his own free choice. But though death be bitter, and though it come upon them sorely against their will, yet do they who yearn for the glory that God gives disdain earthly life. Therefore Christ foretold that the blessed Peter would be taken to a place to die in, so displeasing and hateful unto him. But he would never have attained to so glorious a death, nor have been crucified for Christ, had he not followed his injunction to take charge of the shape of his fold. And having the power of the love of Christ firmly rooted in his heart, called to obedience those who have been ensnared into error by the wiles of the devil. For they who ventured on this crime, and slew the blessed Peter, had no other accusation to charge him with all, save only his zeal in Christ's service. We may see then hereby that our Lord Jesus Christ well, and of necessity foretold Peter's end, that by the doom that he was destined to suffer he might in a manner put the seal of truth upon the words he spake unto him. Ye Lord, thou knowest that I love thee. For that he met his death at all on account of preaching the gospel was surely a plain and incontrovertible proof of affection, and showed that he was in no way lacking in perfect love towards Christ. Christ then adds to what he had said, the words, follow me, which bear the signification they so commonly have of following him as a disciple, and also hinting darkly as I think at something else, or meaning tread in the track of the perils through which I have passed, and walk in the same path by deed and word succoring the souls of those who are called, and hesitate not to encounter death itself upon the cross, which Christ says, will be your lot when you reach old age, not suffering Peter to be alarmed before the time, but deferring for a long season the approach of the king of terrors. 20-23 Then Peter, turning about, seeeth the disciple whom Jesus loved following, which also leaned back on his breast at the supper and said unto him, Lord, who is he that betrayeth thee? Peter therefore seeing him, sayeth to Jesus, Lord, and what shall this man do? Jesus sayeth unto him, if I will that he tarry till I come, what is that to thee? Follow thou me. This saying therefore went forth among the brethren, that that disciple should not die, yet Jesus said not unto him that he should not die, but if I will that he tarry till I come, what is that to thee? The inspired evangelist points to himself obscurely, but still sufficiently to indicate who is meant, for he it was who was the beloved disciple, and who leaned upon Christ's breast at the last supper, and asked who it was that should betray him. Peter then observing him longed for information, and sought to know in what perils he would be involved in the time to come, and in what way his life would end. But the question seemed unseemly, and it appeared to savor rather of a meddlesome and inquisitive spirit, that after having learned what was to happen unto himself, he should seek to know the future fate of others. For this cause, then, I think the Lord makes no direct reply to his question or inquiry, but diverting the aim of the questioner does not say that John will not die. But if I will that he tarry till I come, what is that to thee? That is to say, thou hast heard, O Peter, the things concerning thyself, what need is there for thee to ask questions about others, and to seek to fathom out of season the knowledge of the divine decrees. For if he never die at all, he says, what consolation will this be to thy heart? The man who is wise and prudent, then, if he is doomed to die, will not trouble himself as to whether another will be saved alive or not, for it will be enough for him to suffer his own doom, and he will receive no comfort at all from the misfortune or good cheer of another. The passage is fraught with some such meaning as this. Peter's speech here seems to imply that the blessed Peter anxiously desired to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were surely fated to die by torture, either of the same or of some other kind, and do not be amazed at this, but rather take the following thought into consideration. It is common to us, however profitless it be, to like at times not to be seen to be the only ones who are suffering, or who are destined to undergo some dreadful fate, but to prefer to hear that others have either suffered it already or are expected to suffer it in the future. 24. This is the disciple which also beareth witness of these things, and wrote these things, and we know that his witness is true. I think no wise man will doubt that the Lord would not have loved John if he had not been specially remarkable for virtue, and abbed and perfectly equipped for every good work. For God can never be found to be inclined by any irrational leanings to those unworthy of his love, for such affections are more worthy of men. And he that was wholly proof against every assault and inroad of passion, and trod firmly in the path of every virtue, nay rather, was virtue itself in all its forms. Most assuredly would act in this too, with judgment, and have his inclination free from all reproach. I mean the inclination which led him to deem him to whom this boon was due worthy of his love. After this admirable preface then, and after having said that he was beloved, he modestly and with great humility says that he testified of these things. Well, an admirably inviting his hearers as a necessary consequence, to ascend to the things which he had written, and of which he testified. For the preacher of truth cannot lie. Therefore also, he says, we know that his witness is true. Dangerous then and awful is it assuredly to lie at all, for man knoweth not how to bridle his tongue, and the truth cannot love him that sineth against truth. 25. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself would not contain the books that should be written. Amen. Very great then says the apostle, will the number of the miracles the God hath wrought, and all together without number will the list of his deeds be seen to be. And out of many thousands have these that are recorded been taken, is not being inadequate to profit to the uttermost those who read them. And let no one who is a vitiable spirit and loveth instruction, Saint John implies. Blame him that wrote this book, because he has not recorded the rest. For if the things that he did had been written every one, without any omission, then would the immeasurable number of books have filled the world. We maintain that, even as it is, the power of the Word has been displayed more than abundantly. For it is open to every one to observe, that a thousand miracles were performed by the power of our Saviour. The preachers of the Gospels, however, have recorded the more remarkable of them in all probability, and such that their hearers could best be confirmed by them in incorruptible faith, and receive instruction in morality and doctrine, so that conspicuous were the orthodoxy of their faith, and glorified by manifold works that make for righteousness. They might meet at the very gates of the city above, and, being joined unto the church of the first born in the faith, might at length attain unto the kingdom of heaven in Christ. Through home and with home be glory to God the Father, with the Holy Spirit, for ever and ever. Amen.