For wherein He promises not to cast out him that cometh, He in the same signifieth that He will surely cast out him that cometh not. Cyril Archbishop of Alexandria on the Gospel according to John, Book the third.
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The Son Light as God, the creature enlightened. 287 288 Pharisees unstable. Burning and shining, a reference to Lamp before Tabernacle. 289 290 The lamp a type of S. John Baptist. Apostles succeed. Christ takes the part of His Forerunner. 291 292 The Son God who does the works of God; as GOD has, as Man, receives. 293 The Son GOD, Who answers unuttered thoughts. 295 296 Recapitulation of our Lord's speech. God unseen unheard at the giving of the Law. 297 298 Manliness of Christ's own. Mountain, smoke, voices of trumpet. Voice created by God, not His. 299 300 The FATHER seen in the SON; Jews thought to see Him apart. Scriptures vainly searched if Christ neglected. 301 302 The SON hath glory though man withhold it. Jews rejecting Christ will receive Anti-christ. 303 304 Empty glory. God One. Christ too will accuse. Moses would lead, else will accuse. 305 306 Moses typified CHRIST'S Mystery manifoldly. 308 CHRIST exact Mediator GOD and Man. Like Moses otherwise too. To unbelief, wrath. 309 310 Moses' writings not superior, but if their clear teaching rejected, what hope yet? 311 The paralytic healed, the Jews unhealed. Why Christ departs. 313 314 Feast of Tabernacles what. People easily swayed. Christ's lesson through His flight. Aliens the Church. 315 316 The sea severs from Christ them who provoke Him. Pharaoh of old drowned, now Jews make themselves Pharaoh. 317 318 Christ's ascent into the mountain. Loyalty of His followers. The brave and loyal shall ascend too. 319 320 Hospitality to be striven after. Christ looks on and provides for His own. Philip why questioned. Whence. 321 322 Whence. S. Philip's slow advance. S. Andrew's tardy apprehension exalts Christ's Might. 323 324 Moses understood not. Duty of faith since nature so weak. God spared not Moses doubting. 325 326 CHRIST wrought through Elias. Men alone counted, why; their reward. Grass, rest. CHRIST gives thanks our Pattern. 327 328 He wills to be hid, speaks as GOD and Man. Blessed. Loaves why barley, fish why two. 329 330 Why Christ gave such abundance of fragments. Now time to shew mercy. CHRIST works through others. 331 332 Basket of fragments reward of teachers. Rejection of Jews. CHRIST eschewed glory ,they too who thirst for the eternal glory. 333 334 After lowliness exaltation. CHRIST'S departure over sea, forsaking Jews. Recapitulation of whole. 335 336 Why Alone. He teaches disciples, the world's teachers. He teaches them through miracle. Alone in storm. 337 338 Without JESUS no safety. Brave endurance. In deep peril He comes and rest and joy. Apostles' successors. 339 340 At Second Coming Church gains her haven. The good will fear. Nought hid. Seek not glory. 341 342 Unreal love of the Lord in those who followed Him. Their reproof just. He GOD knowing thoughts. 343 344 Rulers must rebuke. The Day of Doom. Severity then, not Mercy. Some CHRIST will not know. 345 346 Sowing to flesh, to Spirit. Care of body only, but brings it to Fire. The soul's Food unto Life. 347 God and Man One Christ. 349 350 The SON in the FATHER and of Him. The SON GOD or the FATHER begat not. 351 352 Likeness to GOD may be lost. The SON GOD, worshipped and at the Right Hand. 353 354 The SON GOD, lest the creature share some Divine attribute. Each Person exists, Godhead not parted, 355 356 FATHER and SON exist Each yet are not separate. Boasting reply of rich youth. Trust due to teachers. 357 358 Belief in the Truth surpasses types.
The Jews give the palm to Moses. 359 360 Christ they own not. 362 Saints to be honoured. Manna not the Bread from Heaven, but CHRIST, our very Life. Olden type of Him. 363 364 Israel lusting in desert depicts our tempests. Christ enmightens. Jews not punished at first, why. 365 366 The cry of babes heard, the stronger must fight. Sabbath our rest at Christ's coming. Double gathering, what. 367 368 Quails and evening intimate incompleteness. What signified by Manna, morning, coriander seed. 369 370 The Law's shadow transient. Pot of Manna soul which contains CHRIST. Moses, a mediator. Jews' unwisdom. 371 372 Misconception of Jews as of woman of Samaria. CHRIST veils His words yet also utters them forth. 373 374 Joshua a type of CHRIST. Never hunger a gift superior to Moses'. 375 376 CHRIST'S Body our Life. Firm resolve, not keeping away from Eucharist, our duty. Disfavour to unbelief. 377 378 Jews without excuse. CHRIST grieved. All intimates calling of Gentile Church. 379 380 Out means Doom. Some will be cast out. 381
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[Most of the footnotes, moved to the end and renumbered. The margin contains mainly biblical references and fragments of Greek. These have been omitted]
1. a τελειωτὴς, referring to the words, The works which the Father hath given Me to finish them.
2. a S. Cyril seems to have had both Name and Son in his Mss. cf. below among his fragments on cap. xii. 28. The uncial Ms. L reads also Son in place of Name.
3. b πέμπει, sendeth. This, in place of the future shall send, is the reading of the uncial Mss. A. B. and the codex Sinaiticus.
4. a λόγων, as reads the uncial Ms. D. in place of λογίων.
2. a S. Cyril seems to have had both Name and Son in his Mss. cf. below among his fragments on cap. xii. 28. The uncial Ms. L reads also Son in place of Name. 3. b πέμπει, sendeth. This, in place of the future shall send, is the reading of the uncial Mss. A. B. and the codex Sinaiticus. 4. a λόγων, as reads the uncial Ms. D. in place of λογίων.
5. a The words, the Jews' Passover, here and just below have been retained in the text as there is no manuscript authority for omitting them. But the whole context indicates that the true reading is, ἡ ἑορτὴ τῶν ἰουδαίων, the Jews' feast (though no known MS. of the Gospels is cited as so reading); for the whole scope of the passage that follows is upon the Feast of Tabernacles, not the Passover. S. Cyril appears to take this chapter as contemporaneous in time with chapter 7, in the commentary on which no notice is taken of verse 2, Now the Jews' feast of tabernacles was at hand, except as forming the heading of the chapter (Book iv chapter v). It was pointed out to me some years ago by the Rev. F. J. A. Hort, that an old Latin translation of this work by George of Trebizond omits the mention of the passover here. But George of Trebizond lived in the fifteenth Century and does not appear to have had access to any Ms. better or at all differing from that from which Cod. Vat. and Cod. S. Marci, Venice are co-transcripts, and moreover his translation is very free and often of the nature of an abstract rather than a translation. It becomes impossible therefore to lay any stress on Ms omission of the words.
6. b ἐπιγραφόμενοι. The word was used of the μέτοικοι at Athens who were obliged by Law to have a Patron and to inscribe his name as their Patron on the public Register. Liddell and Scott sub voce.
7. c The words to the disciples and the disciples S. Cyril appears to omit with the Alexandrine Vatican and Sinaitic Codices and the earliest Syriac translation.
8. d I have bracketed the words, He blessed is understood of the bread, which as the text at present stands form part of the sentence. But the words seem as if they were a marginal explanation of the next clause, such as occur at times in Mss.
The explanation given by S. Cyril in this next clause would seem to be, that what is sanctified (as S. Paul says) by prayer is blessed, and that in prayer thanksgiving is included, so that when our Lord gave thanks, the thanksgiving was itself a blessing of the bread.
9. e βρῶμα. So reads S. Cyril (though no known Ms. of S. Paul has it) in the place of the usual κτίσμα, creature.
Cyril in this next clause would seem to be, that what is sanctified (as S. Paul says) by prayer is blessed, and that in prayer thanksgiving is included, so that when our Lord gave thanks, the thanksgiving was itself a blessing of the bread. 9. e βρῶμα. So reads S. Cyril (though no known Ms. of S. Paul has it) in the place of the usual κτίσμα, creature.
10. f S. Cyril seems to read ρὰ σπλάγχνα σου thy bowels for τὴν χεῖρα σου thine hand, which the LXX, following the Hebrew, has. Dr. Holmes in his most diligently laborious edition of the LXX, which he did not live to complete, has cited two other instances from S. Cyril's writings, viz., De Adoratione lib. 8. p. 271 where S. Cyril cites this among passages of the Pentateuch bidding brotherly love: and in an exhortation to almsgiving in his 18th [19th in ed.] Paschal homily p. 253.
11. g the name which is. This passage is often found in S. Cyril's writings with the article as here: the article is likewise found in the Alexandrine, Vatican and Sinaitic codices.
12. h ἐπεγράψαντο see above on verse 2, 3, p. 319. note b.
13. k ἀνανδρίαν, the absence of a courageous manly resolve to strive.
14. a So reads S. Cyril constantly, in place of the word householder. No Ms. of the Holy Gospel now extant seems to give this reading.
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