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the nature of this commandment, since it requires each person to love his neighbor more than himself. 243 Jo 13, 36 243 Being unable to bear being separated from him even for a short time, he said this. Then Christ says <that> he was not able to follow him to Hades for the present because of cowardice, nor to ascend with him immediately to heaven after the resurrection when he ascended; for the world needed them for the teaching of the gospel. Nevertheless, he promises a certain way, by which he says they will later be carried up to heaven. 244 Jo 13, 37 Since it was very grievous to Peter to be separated from the teacher even for a short time (for he was fervent), he promised not only to die with him, but also to die for him. 245 Jo 13, 38 Knowing as God Peter's weakness, he says the opposite to him, and experience showed the one who was telling the truth.

246 Jo 14, 1 He shows that no one is a perfect believer, except the one who believes in the Father and the Son. 247 Jo 14, 1 Since the things that had been said were gloomy enough to trouble them, for this reason he said this, as if to say that the denial for a little while would be blotted out at once by the repentance and confession that would immediately come to Peter. 248 Jo 14, 2-3 Since the way of life of men seems to be different and varied—for the life of men is not one, nor is the conduct of all one and the same, but one happens to be better or worse than another, excelling or being deficient according to the practice of righteousness—it is reasonable that not one, but many, dwelling places have been prepared for the saints, so that as each receives a habitation in the kingdom of Christ according to the worth of his life, the justice of the Lord might be made manifest. 249 Jo 14, 2-3 Since righteousness according to virtue is diverse, he reasonably says that the honors given to them are also diverse, so that the justice of God might be made manifest. And he says these things, promising them the ascent from earth to heaven. And he confirms it by what follows; for after the resurrection, having ascended to heaven, he came again to them, appearing to them in various ways, so that according to the promise he might lead them up to himself into the kingdom of heaven. 250 Jo 14, 6 To one who is ignorant and seeking to learn the way, he shows that he himself is the one who leads up from earth to heaven and will bring the worthy to the Father. And he calls himself the truth because of the unfailing nature of his promises, and the life because he gives eternal life to all as a spring. And he says that the saints will come to the Father through himself, since through faith in the Son one comes to know the Father. 251 Jo 14, 7 For through the Son the saints will also receive the knowledge of the Father. And he says that they had known then, when through his teaching they learned the truth about him. 252 Jo 14, 8 Thinking the Father was something other than the Son, he said this. 253 Jo 14, 8-9 For the eye that sees does not need much time for the sight of what it encounters, but he who wishes to know intelligibly needs not a little time and much consideration for the comprehension of the incorporeal. Therefore, Philip too, having in the long time that had passed seen the powers of the Lord, should already have been in a state of comprehension and have clearly known the divinity of the Lord. Having therefore taught beforehand that he seeks the knowledge of the soul, he consequently added concerning sight, that he could no longer be suspected of seeking a bodily sight, saying, "He who has seen me has seen the Father." From which it is clear that he meant sight according to the mind. 254 Jo 14, 9 He does not say this, that he himself was the Father, but that through the image it is possible for the mind to behold the archetype; for the Son had in himself the whole substance of the Father, which could not be seen with the eyes, but by the knowledge of contemplation <according> to what is possible. Wherefore also concerning his own substance, which is unknown and unseen, he does not say, "You have not seen me," but "You have not known me," which it was possible for you to know over a long time, having seen such things

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εἶδος τῆς ἐντολῆς ταύτης, ἐπείπερ ἀπαιτεῖ ἕκαστον ὑπὲρ ἑαυτὸν ἀγαπᾶν τὸν πλησίον. 243 Jo 13, 36 243 Ἀφορήτως ἔχων κἂν πρὸς βραχὺ αὐτοῦ χωρισθῆναι τοῦτο εἶπεν. εἶτα ὁ Χριστὸς λέγει <ὅτι> οὔτε εἰς τὸν ᾅδην πρὸς τὸ παρὸν ἠδύνατο αὐτῷ ἀκολου θῆσαι διὰ δειλίαν οὔτε μετὰ τὴν ἀνάστασιν εἰς οὐρανὸν ἀνιόντι εὐθὺς αὐτῷ συνανελθεῖν· ἔχρῃζε γὰρ αὐτῶν ὁ κόσμος διὰ τὴν εὐαγγελικὴν διδασκαλίαν. πλὴν ἐπαγγέλλεται τρόπον τινά, δι' ὅν φησιν ὕστερον εἰς οὐρανοὺς βαστα σθήJoνται. 244 Jo 13, 37 Ἐπειδὴ λυπηρὸν ἦν σφόδρα τῷ Πέτρῳ τὸ χωρισθῆναι κἂν πρὸς βραχὺ τοῦ διδασκάλου (διάπυρος γὰρ ἦν), ἐπηγγέλλετο οὐ μόνον συναποθνῄσκειν αὐτῷ, ἀλλὰ καὶ ὑπεραποθνῄσκειν. 245 Jo 13, 38 Εἰδὼς ὡς θεὸς τὸ τοῦ Πέτρου ἄτονον ἐναντία αὐτῷ λέγει καὶ ἡ πεῖρα ἔδειξεν τὸν ἀληθεύοντα.

246 Jo 14, 1 ∆είκνυσιν, ὅτι οὐκ ἔστι τέλειος πιστός, εἰ μὴ ὁ εἰς πατέρα καὶ υἱὸν πιστεύων. 247 Jo 14, 1 Ἐπειδὴ τὰ εἰρημένα σκυθρωπὰ ἱκανὰ ἦν αὐτοὺς ταράξαι, διὰ τοῦτο εἶπε τοῦτο μονονουχὶ λέγων, ὅτι ἡ πρὸς ὀλίγον ἄρνησις παραχρῆμα ἐξαλειφθήσεται ὑπὸ τῆς γινομένης εὐθὺς τῷ Πέτρῳ μεταμελείας καὶ ὁμολογίας. 248 Jo 14, 2-3 Ἐπειδὴ διάφορος καὶ ποικίλη τις εἶναι δοκεῖ ἡ τῶν ἀνθρώπων πολιτεία-οὐ γὰρ εἷς ὁ τῶν ἀνθρώπων βίος οὐδὲ μία καὶ ὁμοία τῶν πάντων ἐστὶν ἀγωγή, ἀλλ' ἄλλος ἄλλου κρείττων ἢ ἐλάττων τυγχάνει κατὰ τὴν ἄσκησιν τῆς δικαι οσύνης ὑπερέχων καὶ ἐλαττούμενος-εἰκότως οὐδὲ μία, ἀλλὰ πολλαὶ τοῖς ἁγίοις ἡτοιμάσθησαν μοναί, ὅπως ἑκάστου κατὰ τὴν ἀξίαν τῶν βεβιωμένων αὐτῷ καὶ τὸ ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ ἐνδιαίτημα λαμβάνοντος ἡ τοῦ κυρίου φανῇ δικαιοσύνη. 249 Jo 14, 2-3 Ἐπειδὴ διάφορος ἡ κατ' ἀρετὴν δικαιοσύνη, εἰκότως καὶ διαφόρους λέγει τὰς δοθηJoμένας αὐτοῖς τιμάς, ἵνα φανῇ ἡ τοῦ θεοῦ δικαιοσύνη. ταῦτα δὲ λέγει ὑπισχνούμενος αὐτοῖς τὴν ἀπὸ γῆς εἰς οὐρανοὺς ἄνοδον. βεβαιοῖ δὲ αὐτὸ διὰ τῶν ἑξῆς· μετὰ γὰρ τὴν ἀνάστασιν ἀνελθὼν εἰς οὐρανὸν πάλιν ἦλθε πρὸς αὐτοὺς διαφόρως αὐτοῖς ὀπτανόμενος, ὅπως αὐτοὺς κατὰ τὴν ὑπόσχεσιν ἀνα γάγοι πρὸς ἑαυτὸν εἰς οὐρανῶν βασιλείαν. 250 Jo 14, 6 Ἀγνοοῦντι καὶ ἐπιζητοῦντι μαθεῖν τὴν ὁδὸν δείκνυσιν ἑαυτὸν εἶναι τὸν ἀπὸ γῆς εἰς οὐρανὸν ἀνάγοντα καὶ ἄξοντα τοὺς ἀξίους πρὸς τὸν πατέρα. ἀλήθειαν δὲ ἑαυτὸν καλεῖ διὰ τὴν τῶν ἐπαγγελιῶν ἀψευδίαν, ζωὴν δὲ διὰ τὸ διδόναι πᾶσι τὴν αἰώνιον ζωὴν ὡς πηγήν. δι' ἑαυτοῦ δὲ λέγει πρὸς τὸν πατέρα ἥξειν τοὺς ἁγίους, ἐπειδὴ διὰ τῆς εἰς τὸν υἱὸν πίστεως ἐπιγινώσκει τις τὸν πατέρα. 251 Jo 14, 7 ∆ιὰ γὰρ τοῦ υἱοῦ οἱ ἅγιοι καὶ τὴν πρὸς τὸν πατέρα ἐπίγνωσιν λήψονται. τότε δὲ λέγει αὐτοὺς ἐγνωκέναι, ὅτε διὰ τῆς διδαχῆς ἔμαθον τὴν περὶ αὐτοῦ ἀλήθειαν. 252 Jo 14, 8 Ὡς ἕτερόν τι τὸν πατέρα ὄντα παρὰ τὸν υἱὸν οἰηθεὶς εἶπε τοῦτο. 253 Jo 14, 8-9 Ὁ μὲν γὰρ ὀφθαλμὸς ὁρῶν οὐ πολλοῦ χρόνου δεῖται πρὸς τὴν τοῦ συν τυγχάνοντος θέαν, ὁ δὲ νοητῶς γνῶναι βουλόμενος χρόνου δεῖται οὐκ ὀλίγου καὶ πολλῆς τῆς περισκέψεως πρὸς τὴν τοῦ ἀσωμάτου κατάληψιν. ἐχρῆν οὖν δήπου καὶ τὸν Φίλιππον ἐν πολλῷ τῷ παρελθόντι χρόνῳ τὰς δυνάμεις τοῦ κυρίου θεωρήσαντα ἐν καταλήψει ἤδη ὑπάρχειν καὶ σαφῶς ἐγνωκέναι τὴν θεό τητα τοῦ κυρίου. προδιδάξας τοιγαροῦν, ὅτι τῆς ψυχῆς τὴν γνῶσιν ἐπιζητεῖ, ἀκολούθως ἐπισυνῆψε περὶ τῆς ὁράσεως, ὅτι οὐκέτι ὑποπτεύεσθαι ἐδύνατο σωματικὴν ὅρασιν ἐπιζητεῖν λέγων ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα. ἐξ οὗ παρίσταται, ὅτι τὴν κατὰ διάνοιαν ὅρασιν ἔλεγεν. 254 Jo 14, 9 Οὐ τοῦτο λέγει, ὅτι αὐτὸς ἦν ὁ πατήρ, ἀλλ' ὅτι διὰ τῆς εἰκόνος τὸ ἀρχέ τυπον τῇ διανοίᾳ θεωρῆσαι δυνατόν· ὅλην γὰρ εἶχεν ὁ υἱὸς τοῦ πατρὸς ἐν ἑαυτῷ τὴν οὐσίαν οὐκ ὀφθαλμοφανῶς δυναμένην ὁραθῆναι, ἀλλὰ τῇ τῆς θεω ρίας γνώσει <κατὰ> τὸ ἐφικτόν. διὸ καὶ περὶ τῆς ἑαυτοῦ οὐσίας τῆς ἀγνώστου καὶ ἀθεωρήτου οὔ φησιν οὐκ ἑώρακάς με, ἀλλ' οὐκ ἔγνως με ὅπερ διὰ πολλοῦ χρόνου δυνατόν σε ἦν γνῶναι τὰς τοιαύτας ἑωρακότα