Commentaries on John (additions)

1Jo 10, 17 Since as God, knowing the thoughts of the Jews, He saw them mocking what He said about dying for the sheep, He shows them from what was said to be so impious as even to mock those things which God the Father very much loves, since He also saw thus remaining undisturbed in His own incarnate Son and shining forth the image of His own nature because of His unchangeability. Here ends the 6th book of Saint Cyril.

2Jo 10, 20-21 Others said: These are not the words of one possessed by a demon, and so forth. From the quality of the words they make a correct judgment; for it was madness to say of Him who says, that the good shepherd will die without hesitation and will readily face danger for his own sheep, but the hireling and not the shepherd will flee, paralyzed at the mere sight of the wolf, that He has a demon and is mad. Why do you listen to Him?

3 Jo 10, 26 The beginning of obedience is intimacy; for faith makes us intimate with God and intimacy makes us wise, but these wise ones do not accept the teachings that are profitable for salvation. But by calling them strangers He signifies, that His sheep were also those from the Gentiles who were going to believe, and He threatened them with the migration to the Gentiles, so that even by the threat He might frighten them into thinking what is necessary. 4Jo 10, 29 Giving what He had as God by nature, as man receiving, and bringing up to His own glory He Himself by Himself and going toward this.

5 Jo 10, 313 For if the works did not bear witness to my words, in which I said I am equal to the Father, you would not be indignant at what I said, that I am God by nature, if all my works did not show me to be God by nature; for if I blasphemed, He says, by saying I am God, it is likely you understand that through what I have done I appear more greatly God, and for this reason you seek to kill me.

6Jo 10, 36 The only-begotten and sanctifier of all others, as many as ascend to sanctification by participation in being sanctified. But in the divine Scripture something is said to be sanctified in many ways. Therefore, 'He was sanctified,' that is, He was appointed for a mission in the world to save those in it, or you will understand 'to be sanctified' as to be set apart for sacrifice; for one died for all by the good pleasure of God the Father. Or in order to make His own temple holy; for the flesh was not holy by its own nature, but having received sanctification from the Word united to it, it was sanctified, and in this sense, I think, He says this.

7Jo 10, 37-38 He speaks also against the Arians, and that this is not similar to what was said to the disciples. For the Lord, having said to them, 'If you keep my commandments, you will remain in my love, just as I have kept the Father's commandments and remain in His love', interpreting that he who does His commandments will remain in the love of Christ, which does not elevate to consubstantiality with the Son the disciples who are able to fall away by no longer willing to do His commandments, even though the Son unchangeably does what seems good to the Father as God by nature, even if as man He says these things for our benefit, so that we might imitate Him as is possible. Therefore, we do not understand 'to will' and 'not to will' in terms of substance and the principle of nature, but in terms of choice, which applies to the disciples, but not to the Son. For from the natural goods belonging to the Son we understand that He is consubstantial with the Father, not from those things which come to be and cease to be in us.

8 Jo 10, 39 The evangelist explains both the hardness of the Jews, who were not softened by so many good words, but sought to seize and kill Him, and the strength of the Savior. As God by nature He escaped the raging ones in

Commentarii in Joannem (additamenta)

1Jo 10, 17 Ἐπειδὴ ὡς θεὸς εἰδὼς τὰς ἐνθυμήσεις τῶν Ἰουδαίων ἑώρα δὲ αὐτοὺς καταγελῶντας ἐφ' οἷς ἔλεγεν ὑπεραποθνῄσκειν τῶν προβάτων, δείκνυσιν αὐτοὺς ἐκ τῶν λεγομένων τοσοῦτον ὄντας ἀσεβεῖς ὡς καὶ καταγελᾶν ἐκείνων ἅπερ πάνυ ἀγαπᾷ ὁ θεὸς καὶ πατήρ, ἐπειδὴ καὶ οὕτως ἑώρα ἀθόλωτον μένουσαν ἐν τῷ σαρκωθέντι ἑαυτοῦ υἱῷ καὶ ἐκλάμπουσαν τῆς ἑαυτοῦ φύσεως τὴν εἰκόνα διὰ τὸ ἄτρεπτον. ἕως ὧδε τὸ ϛʹ βιβλίον τοῦ ἁγίου Κυρίλλου.

2Jo 10, 20-21 Ἄλλοι ἔλεγον· ταῦτα τὰ ῥήματα οὐκ ἔστι δαιμονιζομένου καὶ τὰ ἑξῆς. ἀπὸ μὲν τῆς τῶν λόγων ποιότητος ὀρθὴν ὁρίζονται τὴν ψῆφον· καὶ γὰρ ἦν μανίας εἰπεῖν τοῦτον λέγοντα, ὅτι τεθνήξεται μὲν ἀόκνως καὶ προκινδυνεύσει προθύμως τῶν ἰδίων προβάτων ὁ ποιμὴν ὁ καλός, φεύξεται δὲ καὶ πρὸς μόνην ἀποπήξας τοῦ λύκου τὴν θέαν ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, ὅτι δαιμόνιον ἔχει καὶ μαίνεται. τί αὐτοῦ ἀκούετε;

3 Jo 10, 26 Ἀρχὴ εὐπειθείας ἡ οἰκειότης· οἰκειοῖ γὰρ ἡμᾶς ἡ πίστις τῷ θεῷ καὶ σοφοὺς ἀποτελεῖ ἡ οἰκείωσις, οὗτοι δὲ σοφοὶ οὐ τὰ λυσιτελοῦντα πρὸς σωτηρίαν δεχόμενοι μαθήματα. ἀλλοτρίους δὲ αὐτοὺς λέγων σημαίνει, ὅτι πρόβατα αὐτοῦ ἦσαν καὶ οἱ ἐξ ἐθνῶν μέλλοντες πιστεύειν καὶ ἠπείλει αὐτοῖς τὴν μετανάστασιν ἣν ἐπὶ τὰ ἔθνη, ἵνα κἂν διὰ τῆς ἀπειλῆς φοβήσῃ αὐτοὺς τὰ δέοντα φρονεῖν. 4Jo 10, 29 ∆ιδοὺς ἃ εἶχεν ὡς φύσει θεὸς ὡς ἄνθρωπος λαμβάνων καὶ εἰς τὴν ἰδίαν ἀνακομίζων δόξαν αὐτὸς ὑφ' ἑαυτοῦ καὶ πρὸς τοῦτο ἰών.

5 Jo 10, 313 Εἰ γὰρ μὴ ἐμαρτύρουν τὰ ἔργα τοῖς ἐμοῖς λόγοις, οἷς εἶπον λέγων ἐμαυτὸν ἴσον εἶναι τῷ πατρί, οὐκ ἂν ἠμέλλετε ἀγανακτεῖν ἐφ' οἷς εἶπον ἐμαυτὸν φύσει θεόν, εἰ μὴ πάντα τὰ ἔργα μου ἐδείκνυ με θεὸν φύσει· εἰ γὰρ ἐβλασφήμησα, φησίν, εἰρηκὼς ἐμαυτὸν θεόν, εἰκὸς ὑμᾶς ἐννοεῖν, ὅτι δι' ὧν ἐποίησα μειζόνως φαίνομαι θεὸς καὶ διὰ τοῦτο φονεῦσαί με ζητεῖτε.

6Jo 10, 36 Ὁ μονογενὴς καὶ τῶν ἄλλων ἁπάντων ἁγιαστικός, ὅσα τῇ τοῦ ἁγιάζεσθαι μετουσίᾳ πρὸς ἁγιασμὸν ἀναβαίνει. ἁγιάζεσθαι δὲ λέγεταί τι παρὰ τῇ θείᾳ γραφῇ κατὰ πολλοὺς τρόπους. ἡγιάσθη τοίνυν τοῦτ' ἔστι προεχειρίσθη πρὸς ἀποστολὴν ἐν κόσμῳ διὰ τὸ σῶσαι τοὺς ἐν αὐτῷ ἢ τὸ ἡγιάσθαι τι τὸ πρὸς θυσίαν ἀφωρίσθαι νοήσεις· εἷς γὰρ ὑπὲρ πάντων ἀπέθανεν εὐδοκίᾳ τοῦ θεοῦ καὶ πατρός. ἢ διὰ ἅγιον τὸν ἑαυτοῦ ἀποτελέσαι ναόν· οὐ γὰρ ἦν κατὰ φύσιν ἰδίαν ἡ σὰρξ ἁγία, ἀλλὰ τοῦ ἑνωθέντος αὐτῇ λόγου δεξαμένη τὸν ἁγιασμὸν ἡγιάσθη καὶ κατὰ τοῦτο ὡς οἶμαι τοῦτό φησιν.

7Jo 10, 37-38 Λέγει δὲ καὶ κατὰ Ἀρειανῶν καὶ ὅτι οὐκ ἔστιν ὅμοιον τοῦτο τῷ πρὸς τοὺς μαθητὰς εἰρημένῳ· καὶ γὰρ ὁ κύριος εἰπὼν πρὸς αὐτοὺς ἐὰν ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς κἀγὼ τὰς ἐντολὰς τοῦ πατρὸς τετήρηκα καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ ἑρμηνεύων, ὅτι ἐκεῖνος μενεῖ ἐν τῇ ἀγάπῃ τοῦ Χριστοῦ ὁ ποιῶν τὰς αὐτοῦ ἐντολάς, ὅπερ οὐκ ἀνάγει εἰς ὁμοουσιότητα τοῦ υἱοῦ τοὺς μαθητὰς δυναμένους καὶ ἀπογενέσθαι διὰ τοῦ μηκέτι θέλειν ποιεῖν τὰς αὐτοῦ ἐντολάς, εἰ καὶ ὁ υἱὸς ἀτρέπτως ποιεῖ τὸ τῷ πατρὶ δοκοῦν ὡς θεὸς φύσει, εἰ καὶ ὡς ἄνθρωπος πρὸς τὴν ἡμῶν ὠφέλειαν ταῦτά φησιν, ἵνα μιμησώμεθα αὐτὸν καθὼς δυνατόν. τὸ οὖν θέλειν καὶ μὴ θέλειν οὐκ ἐν οὐσίαις καὶ φύσεως λόγῳ νοοῦμεν, ἀλλ' ἐν προαιρέσει, ὅπερ ἐστὶν ἐπὶ τῶν μαθητῶν, οὐ μὴν ἐπὶ υἱῷ· ἐκ γὰρ τῶν ὄντων τῷ υἱῷ φυσικῶν ἀγαθῶν νοοῦμεν, ὅτι ὁμοούσιός ἐστι τῷ πατρί, οὐ μὴν ἐξ ἐκείνων ἅπερ ἐν ἡμῖν γίνεται καὶ ἀπογίνεται.

8 Jo 10, 39 Ἐξηγεῖται ὁ εὐαγγελιστὴς καὶ τὸ τῶν Ἰουδαίων σκληρὸν τῶν ἐπὶ τοσούτοις ἀγαθοῖς λόγοις μὴ μαλαχθέντων, ἀλλὰ ζητούντων αὐτὸν πιάσαι καὶ ἀποκτεῖναι καὶ τοῦ σωτῆρος τὴν ἰσχύν. ὡς θεὸς ὢν φύσει μαινομένους ἀπέφυγεν ἐν