Volume 28 of the Commentaries on the Gospel of John (Origen), Translated by ChatGPT from Migne's Patrologia Graeca

Those who have first investigated the nature of numbers have called six perfect, as being equal to its parts, both from the combination of the doubling from one, one and two, which is three, a prime number, and of that number to which the doubling reached, I mean two; for two multiplied by three makes six. Secondly, they say that twenty-eight is perfect, being composed from the combination of those doubled from one until a prime number is formed, and of that number to which the doubling reached. For four is the product of the doubling from one to two, and seven is the prime number measured only by one; four multiplied by seven makes twenty-eight, and it is equal to its parts. Therefore, I think, it is readily understood from what was learned by Moses, "in all the wisdom of the Egyptians", for the construction of the tabernacle; for the curtains were twenty-eight cubits in length. And it was fitting that the tabernacle, which was made for the glory of God, should contain the number twenty-eight among the select numbers. Hence, holy brother Ambrose, arriving at the twenty-eighth of the commentaries on the Gospel according to John (for this will be, by God's grace, the twenty-eighth volume on the Gospel), we invoke the perfect and completion-giving God through our perfect high priest Jesus Christ, so that He may give our mind to find the truth concerning what is to be examined and its construction, and thus may we proceed further.

[John 11:39] Jesus says, "Remove the stone."

Since here the stone placed upon the cave was not lifted by Jesus himself but he says, "Remove the stone," while in Genesis, when "a large stone was upon the mouth of the well, and all the flocks were gathered there," they would roll away the stone from the mouth of the well, and after watering the sheep, they would replace the stone on the mouth of the well in its place. And because this had not yet happened due to the livestock not being gathered, Jacob, seeing Rachel, the daughter of Laban, his mother's brother, and the sheep of Laban, his mother's brother, approached and rolled the stone away from the mouth of the well and watered the sheep of Laban, his mother's brother. We wish to compare the two stones with each other, so that we may understand the reasoning for why Jesus himself did not lift the stone from the cave but said, "Remove the stone," while in Genesis, Jacob himself rolled away the stone from the mouth of the well. Consider if we might say that in the case of the stone on the cave, since the cave was a tomb, Jesus did not need to touch it but only commanded those suitable for the task to remove the stone, while in the case of the stone on the mouth of the well that hindered the watering of the sheep, which were to become Jacob's possession, Jacob himself had to take it, approach the stone, and roll it away from the mouth of the well so that the sheep of Laban, his mother's brother, could be watered. It was necessary in the case of the well for Jacob to approach, but Jesus stood outside the cave. Understand if you can why the stone lying upon the cave is not rolled away but lifted, while on the well the stone is not totally lifted but only rolled away; it was proper that the stone upon the tomb be entirely lifted and not to be rolled back again, whereas the stone on the well was to be only rolled away. For it is said, because of the estimation * * * * * * * * * * * * * * * * * * * * seeing the glory of God, understanding the magnitude of faith reckoned for righteousness, let us believe. And if someone has not yet seen the glory of God despite thinking to have believed, let him understand that he is shown not to have believed through the things he has not yet seen of the glory of God; for He is truthful who said not only to Martha but to everyone, "If you believe, you will see the glory of God."

[John 11:41] So they took away the stone.

The slowness of lifting the stone lying upon the cave was caused by the sister of the deceased; as if she delayed those whom Jesus commanded, saying, "Take away the stone," by saying, "Already there is a stench, for he has been dead four days." And had it not been for Martha’s disbelief, when Jesus said to her, “Did I not tell you that if you believe, you will see the glory of God?” those who heard "Take away the stone" would not have taken away the stone. Just suppose that when Jesus said, “Take away the stone,” the sister of the deceased did not answer, nor said, “Already there is a stench, for he has been dead four days.” What then would have followed rightly written after “Jesus says: Take away the stone” but “So they took away the stone”? Yet now, between “Take away the stone” and “So they took away the stone,” the things spoken by the sister of the deceased delayed the lifting of the stone. And it wouldn’t have been lifted even with some delay, if Jesus had not responded to her disbelief, by saying “Did I not tell you that if you believe, you will see the glory of God?” Therefore, it is good for nothing to happen between Jesus' command and the work done by those whom Jesus commanded. And I think it suits to say that one has become a follower of Christ. For just as to Him God said and it was done, He commanded and they were created, so Christ said to the believer, and the latter did it; and the Son of God commanded and he fulfilled the command without any delay, not harming himself by disobedience in the time between the command and the work; for we must consider that to delay in doing what is commanded is a time of disobedience regarding the command during the time of postponement. Because of this, even the one in the parable of the Gospel who was commanded by the father to go into the field and work, did not do the father's will in the time before he repented even though later he did go. Therefore, it is necessary to remember, "Do not delay to turn to the Lord, nor postpone day by day" and "Do not say: I will return and give, and tomorrow I will give, being able to do good today." Therefore, one must consider Martha to have been accused of causing delay when it is written, "So they took away the stone," which should have been written immediately following “Jesus says: Take away the stone."

[John 11:41] And Jesus lifted up his eyes and said the written things.

Concerning Jesus' eyes and their relationship to certain ones, it must be diligently observed and examined; for instance, in Luke, when he was about to speak the blessings and the teaching that followed them: "Lifting up his eyes to his disciples, he said"; but now it says, "He lifted up his eyes above and said." We are taught from the former that Jesus' disciples are not below; hence, the teacher's eyes are lifted up to them, who were worthy for him to lift his eyes to them; and from the latter being examined, we learn that he transferred his mind from the conversation with those below and raised and lifted it, addressing it to the prayer to the Father above all. But if Paul and those similar to him are imitators of Christ, it is necessary for the one who prays according to the zeal and imitation of Christ's prayer, to lift up the eyes of his soul above and raise them from the matters and thoughts and contemplations here, thus to say the words of prayer to God about great and heavenly things, great and heavenly. And if someone objects to this, pointing out the tax collector who didn't want to lift up his eyes but struck his chest and said, "God, be merciful to me a sinner," it should be said to him that just as it is not for everyone nor always to embrace the godly sorrow leading to repentance without regret for salvation, but for the one who has done things worthy of such sorrow and repents for them, and to embrace it in measure and not excessively, so that he may not be swallowed up by excessive sorrow by Satan, thus it may not always be appropriate for everyone to not want to lift their eyes, just as it is not appropriate for everyone to stand at a distance. Each one should judge himself about these things, and "Examine himself, and thus not only eat of the bread and drink from the cup," but also lift up his eyes and turn them above according to the prayer, submitting himself to God and humbling himself before Him, he should say. And if we think it appropriate for every way of life, just like the tax collector, not to want to lift the eyes, it is time to say likewise that it is necessary to not want to lift the eyes and to stand afar off from the temple. But what temple could it be other than the Church of the living God? Which is also called the house of God by Paul saying, "If I delay, you may know how one ought to behave in the house of God, which is the church of the living God, the pillar and ground of the truth." Therefore, just as it is not for everyone to not make use of the bread and not drink from the cup and [not] be far from the house of God and the church, so it is not for everyone to not want to lift up his eyes. One errs if, when it is appropriate to lift up one's eyes, one does not lift them, and likewise, one errs if, when it is appropriate not to lift up one's eyes, one lifts them. The tax collector in the gospel did not want to lift up his eyes, acting appropriately; the disciple who was present with Jesus could reasonably lift up his eyes, to whom the command is given, saying: "Lift up your eyes and see the fields, for they are white already to harvest." The prophet also says: "Lift up your eyes on high." And in the hundred and twenty-second psalm, the fourth of the songs of ascents, as the prophet appropriately lifted up his eyes to God, he says: "To you I lift up my eyes, O you who dwell in the heavens. Behold, as the eyes of servants look to the hands of their masters, as the eyes of a maid to the hand of her mistress, so our eyes look to the Lord our God, until he has mercy on us." If it is necessary to show more clearly to whom it is appropriate already to imitate Jesus, lifting up his eyes on high, in that he also lifts up his own eyes, and to whom it is not appropriate, similarly to the tax collector not only to stand far off from the temple but also not to want to lift up his eyes, we shall set forth from the story of Susanna concerning the wicked elders who were in love with her thus; "They perverted their minds and turned away their eyes, not to see the heavens nor remember righteous judgments," and concerning Susanna, it is said in this manner, "And she, weeping, looked up at heaven, for her heart trusted in the Lord." Observe in these cases that those who perverted their own minds turned their eyes away, not to see the heavens, but she who trusted in the Lord followed that trust by looking up at heaven. It was fitting, then, for her in the boldness concerning her chastity, about to pray, to look up at heaven and lift her eyes on high. But for the elders (if hypothetically, after perverting their own minds and turning their eyes away, not to see the heavens, nor remember righteous judgments, they repented, making an attempt toward the woman and not obtaining what they desired, and after this prayed), and not wanting to lift their eyes or even standing far off like the tax collector and beating their breasts and saying: "God, be merciful to me, the sinner." As for the one lifting his eyes on high and appropriately lifting them to heaven, it would also be fitting to lift up holy hands, especially when the prayer is sent up without anger and thinking. Thus, the eyes being lifted up on high through the intent and contemplation, and the hands being lifted in actions raising and exalting the soul, as Moses lifted his hands, so it could be said: "Let my uplifted hands be as an evening sacrifice." The Amalekites and all invisible enemies will be defeated, and the Israelite thoughts within us will conquer. These things are analogous to "Jesus lifted up his eyes on high and said," which appears to us as fitting in this context.

[John 11:41-42] Father, I thank you that you have heard me; I knew that you always hear me; but for the sake of the crowd standing around I said it, so that they may believe that you sent me.

If indeed such a promise concerning their prayer is spoken by God to those deserving among those who live in the flesh and do not wage war according to the flesh: "And while you are yet speaking, I will say; 'Behold, I am here'", what must we think concerning the Savior and Lord: "Before you speak, I will say; 'Behold, I am here'"? For he lifted up his eyes and said. What did he say? If it is possible to surmise in such matters accordingly to "Before you speak, I will say; 'Behold, I am here'", it would be more than what is said concerning the Savior compared to what is written in the promise to the righteous: "While you are yet speaking, I will say; 'Behold, I am here'". So, what did he say? He intended to speak a prayer; but before his prayer the one who would have said to him, "Before you speak, I will say; 'Behold, I am here'", anticipates his prayer, he gives thanks instead of the usual prayer that would have been spoken; and as one who has been heard concerning what he intended but did not specifically express in prayer, he says: "Father, I thank you that you have heard me." So, he was going to pray about the resurrection of Lazarus, and the only good God and Father anticipated his prayer and heard the things that were to be said in the prayer, for which the Savior, in the hearing of the crowd surrounding him, offers thanks instead of prayer, doing two things at the same time, giving thanks for what happened concerning Lazarus and confirming the crowd surrounding him; for he wanted them to accept that he was sent by God and had come into life. He knew he was heard, since he saw in the spirit that the soul of Lazarus had been restored to his body, having been sent back from the place of souls. For it must not be thought that the soul of Lazarus was with his body after departure and, as present, it quickly heard when Jesus cried out and said: "Lazarus, come out". But if anyone asserts this concerning the soul of Lazarus and accepts the absurd notion of the soul having departed from the body, as if it sat with the dead, let him explain how Jesus was heard by the Father while Lazarus' body was still dead and the soul, though separated, as one of these might think, sat with the body. For if this is granted, we would not say that Jesus was heard before the soul entered the body again. A similar thing, I believe, occurred when He raised the daughter of the synagogue ruler, having prayed concerning her. For He requested her soul to return and indwell the body again. Whether this is similar in the case of the widow's son who was being carried out or not, you will seek for yourself to find what accords with all the circumstances. It is not our place to make such digressions.

Perhaps also, our great Jesus saw even the soul of Lazarus itself, either being led by those appointed for this task or having responded to the Father’s will, and seeing it enter through the place where the stone was removed, He said, “Father, I thank You that You have heard Me.” Since He had previously asked for numerous other things and received them, He is giving thanks not only for Lazarus but also for the preceding events, saying for Lazarus, “Father, I thank You that You have heard Me”; and regarding the previous matters, “I knew that You always hear Me,” and He said this, He claims, “for the sake of the crowd standing by, that they may believe that You sent Me.” These things we have rendered concerning the statement and the resurrection of Lazarus.

The allegory on the place from the previously established context is not difficult; for He asked that someone who had sinned after becoming a friend to Him and was dead to God might return to life through divine power, and He succeeded, and He saw in such a one vital movements, upon which He gave thanks to the Father. A crowd stood around such a dead person, not yet believing that God had sent Jesus and that this word had come from God to men. And this crowd, having stood around, marveled that one who had become foul from sins leading to death and dead in virtue had returned to it; and marveling, they might eventually believe the word that gave him life, as it had come from God to men.

[John 11:43-44] And having said these things, he cried out in a loud voice, "Lazarus, come out." The one who had died came out, bound hand and foot with linen strips, and his face was wrapped with a cloth. Jesus said to them, "Unbind him, and let him go."

Jesus lifted his eyes upward, and before he prayed, he was heard, and instead of a prayer, he gave thanks, perceiving that the soul of Lazarus had entered into the body and required the vigor from the command of Jesus to go forth from the tomb. Therefore, after giving thanks to the Father, he used a loud voice, imparting strength to Lazarus, who needed it greatly as he had not yet become keen-hearted to the cry that called him out of the tomb. And it should indeed be considered a worthy work of Jesus, not only to pray for the dead to live but also to shout to him and call the one imprisoned inside the cave and tomb to come out of it. Moreover, one should know that there are even now some Lazaruses, who after the friendship of Jesus became sick and died, and remained in the tomb and the place of the dead among the dead, and thereafter were made alive by the prayer of Jesus and were called out of the tomb by the great voice of Jesus. The one who obeys him comes out, still bound with the worthy bonds of deadness from earlier sins and having his face wrapped, being neither able to see, nor to walk, nor to do anything due to the bonds of deadness, until Jesus commands those who can unbind him and let him go. And let everyone who is able to speak attempt to say, "Or do you seek a proof of the Christ who speaks in me?" to become such as to whom Christ may say in a loud voice, having cried out to the one weakened after dying and needing Jesus' cry, "Lazarus, come out." And consider the one after receiving the knowledge of truth and being enlightened, having tasted the heavenly gift and having become a partaker of the Holy Spirit and having tasted the good word of God and the powers of the coming age, who has apostatized from Christ and returned to a worldly life, as being in Hades among the shadows and the dead and in the place of the dead, or in tombs. When, therefore, He comes to such a one and enters into the tomb and, standing outside of it, Jesus prays and is heard, asking that power be given to His voice and His words, He cries out with a loud voice, calling forth to the outside of the life of the Gentiles and their tomb and their cave, to the one thus beloved being called. It is then to see how the one who follows Jesus comes forth due to the voice of Jesus, yet still bound and tied with the cords of his own sins, living due to repentance and having heard the voice of Jesus, but not yet loosed from the bonds of sin nor able to tread with free feet, nor able to perform freely what is noble, being bound by the cords and bands of the deceased. And such a one, due to the deadness that has come upon him along with the bonds upon his hands and feet, and the face being covered and bound by ignorance.

Then, when Jesus wishes that not only he live but also that he remain not in the tomb, he comes to the outside of the tomb, bound, as said before, from life. And at his having come forth from the tomb and yet unable to move as long as he is bound, Jesus says to those able to serve him, "Loose him and let him go." I think that unless he concurs with the discourse about returning after having sinned, still weakened in living by it, holding back the souls' powers of locomotion, action, and contemplation, such a one has come out of the tomb but is still bound by the cords and bands of the deceased, and his face is bound with a napkin.

But when Jesus, having spoken to those able to loose him, by the command of Christ as Lord, says, "Loose him and let him go," and when his feet and hands are loosed, and the cover laid on his face is removed, he proceeds in such a walk as to arrive at being at one and the same to recline with Jesus. After this, because of "The dead man came out bound hand and foot with grave clothes," it must be said that there is a difference even among those bound hand and foot; it is not the same incurrence of binding from that of being dead, so that the bonds bear the name of deadness (for these bands are bonds of the dead), since the binding happens by the judgment of the Lord, the one having entered to see the guests and having seen the one not wearing the wedding garment, and having said about him: "Bind his feet and hands and cast him out into the outer darkness." There is something in this place that requires discernment, in the "And his face was wrapped with a cloth" and in the veil that lay upon the face of Moses when he spoke to the people; for the cloth that was wrapped around the face of Lazarus covered his dead eyes, but the veil of Moses was laid upon his face as a dispensation because of those among the people unable to gaze upon his glory. You will inquire about the one without a wedding garment, concerning whom it is said, "Bind him hand and foot, and cast him into outer darkness," whether he remains bound and in outer darkness forever (for it is not added "for eternity" or "for the ages"), or whether he will be loosed at some point. For it does not clearly appear from the text concerning him that anything has been written about his release. It does not seem safe to me, having not understood anything about him, especially since it is not written about him, to make a pronouncement. You will inquire about the "Jesus said to them, Loose him," to whom he said it; for it is neither written that he said it to the disciples nor to the crowd standing around, nor even to the Jews who were with Mary and consoling her. But one might surmise, because of "the angels came and ministered to him" and the typology of the place, that perhaps the words "Loose him and let him go" could also be said to them. I still consider whether Jesus fulfilled what was said of "Lazarus our friend has fallen asleep," "But I go to wake him." I note then whether, in having cried out with a loud voice, "Lazarus, come forth" (for the loud voice and the cry could not be said without reason to awaken him), he already fulfills "I go to wake him," rather than that fulfilled in the prayer of the Son having been heard by the Father, having made the soul of Lazarus return to his body lying in the tomb; for someone might say that the Father, having heard the prayer of the Son, raised Lazarus from the dead; but he who cried out with a loud voice and shouted, "Lazarus, come forth," fulfilled what he had declared, "But I go to wake him." And if one establishes this, giving a distinction between "Lazarus our friend has fallen asleep" and "Lazarus is dead," he will say that, in regard to "fallen asleep," he declared, "But I go to wake him"; but regarding "died," he did not say, "I go to raise him from the dead." But the one who resolves the seeming difference in these statements, granting that the raising of Lazarus from the dead was a joint work of the Son who prayed and the Father who heard, will also use what was said by the Lord to Martha: "I am the resurrection and the life," and will add also, "For as the Father raises the dead and gives them life, so also the Son gives life to whom he will."

[John 11:45] Many therefore of the Jews, who had come to Mary and had seen what he had done, believed in him.

And indeed who would not be moved to believe in the preaching of Jesus truly, as if from a state of death and stench, those utterly overwhelmed by wickedness, with the supreme change they cast off by the command and cooperation of the word not only the great ill smell from sin but also the bonds holding the moving and working power of the soul, and even apart from these also the contemplative? For those who saw Jesus having such great power in such things were astonished, those boasting about being engaged in the word of God but not yet receiving the fullness of the word, and especially those who had come as for a dead person and completely despaired, also having despaired of such a one, to console the sorrowing sister for the fall of her brother; for whom perhaps more than for the one suffering these things he had come to the cave of the dead, "He lifted up his eyes and said, 'Father, I thank you that you have heard me. And I knew that you always hear me.' For it was for their sake more than for Lazarus that he proclaimed this thanksgiving to the Father, it is clearly from "But for the sake of the crowd standing around I said this, that they may believe that you sent me." Therefore he dealt with Lazarus for the sake of the surrounding crowd, that many of the Jews who had come to Mary and had seen what he had done might believe in him. But hear the words about these things, not only in the literal sense.

[John 11:46] "But some of them went to the Pharisees and told them what Jesus had done."

The statement has some ambiguity, whether those who went to the Pharisees and told them what Jesus had done were from the many Jews who had seen what he had done and believed in him, wishing to appease those who were hostile towards him by announcing the matter concerning Lazarus; or the rest apart from the many and believing ones, as not moved by what happened to faith in Jesus, as far as depended on themselves and arouse the wicked zeal against him in the Pharisees by announcing the matter concerning Lazarus. And it seems to me that this is rather what the evangelist intends to mean. Therefore, the high priests and the Pharisees gathered, and the following events took place. Many, therefore, believed because they saw what happened concerning Lazarus. He spoke of many who believed because they saw, as opposed to saying there were few who did not. He mentioned, "But some of them went" and the following. Consider also what is about to be said if it can move us to agreement, for it is written: "Many of the Jews who had come to Mary and seen what He did, believed in Him." It is written: "Many of the Jews who had come to Mary and seen what He did, believed in Him." I am particularly moved by the conjecture whether all who saw, that is, understood what Jesus did, believed in Him. But those who went to the Pharisees and told them what Jesus did, since it is not attested that they saw, may not have the commendation meant for those who believed and saw. It could be that, if even they saw, it would have been written that some of them went to the Pharisees and told them what Jesus did or saw and what He did. Now, it is not said of them that they saw, but it is said of those who believed, who had come to Mary and seen what Jesus did. For those, it seems to me, He also said, "But because of the crowd standing around, I said it, that they may believe that you sent me." Also, consider whether those who came to Mary and saw what Jesus did and believed in Him alone, being many, were those around Jesus, for whom He said, "Father, I thank you that you heard me. I knew that you always hear me." For if He said this because of the crowd standing around so that they may believe that the Father sent Him, and saying this, He said it that the crowd standing around might believe. But if anyone from them did not believe, He would not have spoken to the Father in this manner, like someone ignorant of future events, "But because of the crowd standing around, that they may believe that you sent me." Perhaps those who came to Mary and saw what He did and believed in Him alone were the crowd around Jesus. The rest neither saw what He did nor stood around Him.

[John 11:47-48] So the chief priests and the Pharisees gathered a council and said, "What are we doing? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation."

Regarding what has been said, the Pharisees and chief priests saw that because of the magnitude of the wondrous powers that Jesus had performed, it was possible that all the Jewish people could be drawn to faith in him and, being thus drawn, might despise the physical Levitical and priestly worship in their place, so that this situation might become a pretext for the Romans to come and take away the so-called holy place and the entire Jewish nation, as the Jews themselves, no longer having the place, would not wish to retain their identity. Thus, since they preferred above all else the worship, the place, and the constitution of the nation, which they considered more important than these things, they plotted against Jesus, so that they might not let him live. And as I think, also for the purpose of destroying his glory, they said "This man"; for they disbelieved the things said previously about him being God, as when they wanted to stone him for blasphemy, saying to him, "You, being a man, make yourself God," when according to his philanthropy, he answered, teaching that everyone to whom the word of God came is called a god by God, as the prophetic scripture declaring this cannot be broken or destroyed. It is possible to understand from the words spoken by the Pharisees and the chief priests both their acknowledged wickedness and their blindness; acknowledged, because they testified that he had performed many signs and yet plotted against him who had done such signs, showing that they could achieve nothing for themselves in plotting against him; and blindness no less, for it was more fitting to release him who was doing many signs rather than to plot against him, unless they believed that he did the signs, but thought they did not come from divine power, and thus did not think he could do everything, nor that he could save himself from their plot against him. They indeed were observing not to let him go, thinking by this to obstruct the believers in him and the Romans, who are about to take away their place and their nation. But since “the Lord disperses the counsels of nations and nullifies the thoughts of peoples,” they did not cease and did not let him go, and God raised him and let him go, and all the nations served him, and coming the Romans took away their place. For where, they say, is their sanctuary? And they took away the nation, expelling them from the place and scarcely permitting them to be where they wished, even in the dispersion. And if indeed it is necessary to venture even into the interpretation of these words, we will say that the nations took the place of those of the circumcision; “for by their trespass salvation has come to the nations, to arouse them to jealousy”; and to the nations, the Romans were delivered, the ruled being called rulers. And the nation, too, was taken by those from the nations; for the people became no people, and those from Israel are no longer Israel, and the seed did not reach to make them children; and the cause of these things is the many signs of Jesus, and that the Father let him go, being greater than the conspiracy of the chief priests and Pharisees sitting against him. Chief priests and all carnal worship among the Jews and Pharisees and all teaching according to the letter of the law conspire against Jesus, the truth, and wish that the type, in order to subsist, obstruct the revelation of the truth, and as the flesh desires against the Spirit. But the Spirit desiring against the flesh, being stronger, and the true high priesthood of our Savior and his spiritual teaching dissolve the council of the chief priests and Pharisees conspiring against him. This must also be understood to be happening even now, which is to be seen in those of the constitution of carnal Judaism who wish to overthrow the spiritual teaching of Christ.

[John 11:49-52] One of them, named Caiaphas, who was high priest that year, said to them: "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish." Now this he did not say on his own authority, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also that he might gather together in one the children of God scattered abroad.

It is not the case that if someone prophesies, that person is necessarily a prophet. Thus, Caiaphas, being high priest that year, prophesied that Jesus would die for the nation, and not for the nation only, but also that he might gather together the children of God who were scattered abroad, although he was not a prophet. If Balaam also prophesied what is recorded in Numbers, saying: “The word that God puts in my mouth, that I will speak,” and said from “Balak the king of Moab brought me from Aram,” and what follows, it is clear that he was not a prophet; for he is recorded as being a diviner. Thus, if anyone is a prophet, he certainly prophesies; but if anyone prophesies, he is not necessarily a prophet. Just as in the case of another superior, one might say: if someone is righteous, he pursues justice; but if someone pursues justice, that person is not necessarily righteous, as you will understand from the phrase "Pursue justice righteously," since "righteously" is prefixed to "pursue justice" not in vain. For it is possible, I think, to pursue justice, but not righteously; for those who do what is appropriate, for example, distribute to the poor to be praised by people, have done something just, but not from the habit of justice, but out of vanity. And I think it may be analogous to say "Pursue temperance temperately," and "Pursue courage courageously," and "Pursue wisdom wisely," and similarly with the other virtues. These things were said in order to draw a parallel similar to prophesying something but not being a prophet. For this reason, I think it is consistently said in the prophecies regarding the prophets, “Jeremiah the prophet said,” and similar expressions. Those skillful in names say that if someone performs a medical task or something conducive to health, that person is not necessarily a physician, nor if someone builds something, that person is necessarily a builder. From what is recorded about Caiaphas, who prophesied about the Savior, it can be made clear that even a wicked soul sometimes receives the gift of prophecy. For the wickedness of Caiaphas, who was the high priest of that year when our Savior accomplished His dispensation in suffering for mankind, is accused by the evangelists. For Matthew says: "Then one of the twelve, called Judas Iscariot, went to the chief priests and said, 'What are you willing to give me, and I will deliver Him to you?' And they counted out to him thirty pieces of silver." And a little later: "Behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people." In these texts, therefore, we understand Caiaphas to be among the chief priests, since he is attested to be the high priest of that year. Clearly after this, Matthew says: "And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled." And a little further, he adds: "The chief priests and the whole council sought false testimony against Jesus to put Him to death, but found none, though many false witnesses came forward. Finally, two came forward and said, 'This fellow said, I am able to destroy the temple of God and to build it in three days.' And the high priest arose and said to Him, 'Do you answer nothing? What is it these men testify against you?' But Jesus kept silent. And the high priest said to Him, 'I put you under oath by the living God: Tell us if you are the Christ, the Son of God.' Jesus said to him, 'It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.' Then the high priest tore his clothes, saying, 'He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?' They answered and said, 'He is deserving of death.'" Then again, a little later: "And while He was being accused by the chief priests and elders, He answered nothing." And again, shortly thereafter: "The chief priests and elders persuaded the crowds that they should ask for Barabbas and destroy Jesus." Then after the resurrection of the Savior, with Mary Magdalene and the other Mary going, "Behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, 'Tell them, His disciples came at night and stole Him away while we slept. And if this comes to the governor's ears, we will appease him and make you secure.'" Luke wrote that "Satan entered into Judas called Iscariot, who was of the number of the twelve, and he went away and conferred with the chief priests and officers, how he might betray him to them." Then a little later: "Jesus said to those who had come against him, the chief priests and officers of the temple and elders, 'Have you come out as against a robber, with swords and clubs?'" And a little later: "They seized him and led him away, bringing him into the high priest's house." And again a little later: "The chief priests and the scribes stood by, vehemently accusing him." And once more a little later: "When it was day, the council of the elders of the people, both chief priests and scribes, came together and led him into their council." Mark, however, says that "Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. And when they heard it, they were glad and promised to give him money." And a little later: "While Jesus was still speaking, Judas Iscariot, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and the scribes and the elders." And a little later: "They led Jesus to Caiaphas the high priest, and all the chief priests and the scribes and the elders were assembled." And again a little later: "The high priest arose and questioned Jesus, saying, 'Do you answer nothing? What is it that these testify against you?' But Jesus kept silent and answered nothing. Again the high priest asked him, 'Are you the Christ, the Son of the Blessed?' Jesus said, 'I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.' The high priest tore his garments immediately." Then a little later: "Early in the morning, the chief priests with the elders and scribes and the whole council consulted together, bound Jesus, led him away, and delivered him to Pilate." And later: "The chief priests accused him of many things, but he answered nothing." John says that "They led Jesus from Caiaphas to the praetorium." We have set these things forth in detail to show, by many testimonies of all the evangelists, the malignity of Caiaphas, and that even as he strove against Jesus, he nonetheless prophesied; that he prophesied, John has clearly taught us. You may question whether, if anyone prophesies, it is by the Holy Spirit that he prophesies, even if what is said seems to the hearer to be of no significance. How, indeed, is it not worth questioning, seeing that David, after his sin with Uriah, feared to have the Holy Spirit taken from him, saying: "Do not take your Holy Spirit from me"? And some accept that even "the Holy Spirit of discipline will flee deceit and will withdraw from thoughts that are without understanding." It will seem to be clear enough that it flees from a soul that has been deceived, even if it happened to be there before deceit and sin, the Holy Spirit. Thus, it is worthy of investigation regarding the Holy Spirit, whether it can be in a sinful soul, so that someone might say that if indeed "No one can say Jesus is Lord, except by the Holy Spirit"; and many of the sinners regard Jesus as Lord, and among them, the Holy Spirit might be. Perhaps, since those who sin after having received it would not attain forgiveness, it is said concerning those who sin before receiving the Holy Spirit, “Every sin and blasphemy will be forgiven the sons of men”; but concerning those who stumble after receiving the Holy Spirit, it is said, "Whoever blasphemes against the Holy Spirit will not be forgiven, neither in this age nor in the age to come.” For he sins against the present Holy Spirit by works and words of sin, even while it is present in the soul. Thus, someone might say the words written in this manner in the Epistle to the Hebrews: "For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God and put Him to an open shame." Notice in these the phrase, "have become partakers of the Holy Spirit." On the other hand, it was said that, although Caiaphas prophesied, he did not have the Holy Spirit in him, told by the phrase, "For the Spirit had not yet come because Jesus was not yet glorified." And since there was no spirit even in the apostles before Jesus was glorified, how much more was it not in Caiaphas? But after rising, the Savior "breathed on the disciples and said to them, 'Receive the Holy Spirit'" and so forth. Someone boldly might say that Caiaphas did not prophesy by the Holy Spirit; yet, it might be stated that even evil spirits can bear witness to Jesus and prophesy about Him or bear witness to Him, such as when they said, "We know who you are, the Holy One of God," and those calling upon Him not to command them to go into the abyss and saying, "Have you come to destroy us?" Also, in the Acts of the Apostles, it is written: "It happened as we were praying, a certain slave girl having a spirit of Python met us, who brought much profit to her masters by fortune-telling. This one followed Paul and us and cried out, saying, 'These men are the servants of the Most High God, who proclaim to us the way of salvation.'" So, someone interpreting these texts may say that the word of the spirit of Python does not lack prophecy, bearing witness to the apostles and inciting those who hear to believe in the proclaimed way of salvation. Since we have also introduced the case of Balaam, observe whether it can also be said about him that he did not speak from God, but from an angel: "For," it says, "the angel of God stood in the way to oppose him. And he was riding on his donkey, and his two servants were with him. And when the donkey saw the angel of God standing in the way, with his sword drawn in his hand, the donkey turned aside out of the way and went into the field. And Balaam struck the donkey to turn her onto the path; and the angel of God stood in the narrow path between the vineyards, with a wall on this side and a wall on that side." A little further on it says: "When the donkey saw the angel of God, she lay down under Balaam." And again, shortly after: "The angel of God said to him, 'Why have you struck your donkey these three times? Behold, I came to oppose you, because your way is perverse before me. And the donkey saw me and turned aside from me these three times. If she had not turned aside from me, surely just now I would have killed you and let her live.' And Balaam said to the angel, 'I have sinned, for I did not know that you stood in the way against me. Now, therefore, if it displeases you, I will turn back.' And the angel of God said to Balaam, 'Go with the men, but only the word that I speak to you, that you shall speak.'" Notice that it is the angel who says, "Only the word that I speak to you, that you shall speak." But you might say that a little later God appeared to Balaam and said to him, "I have prepared seven altars, and I have offered a bull and a ram on each altar." And God put a word in Balaam's mouth and said, "Return to Balak, and thus you shall speak." Consider how both are true: the one spoken by the angel, "Only the word that I speak to you, that you shall speak," and the one recorded in the scripture, "God put a word in Balaam's mouth and said." As for the phrase, "And the spirit of God came upon him," we have marked it with an obelus, not finding this or anything similar in the remaining versions. Again, a little further on: "God met Balaam, put a word in his mouth, and said, 'Return to Balak and thus you shall speak.'" On all these matters, the bold one will say that it is also said about Saul, "An evil spirit from God oppressed him." But also, a lying spirit went out and became a lying spirit in the mouth of all the prophets of Ahab, as the Lord said, "Who will deceive Ahab?" And a lying spirit came out and said, "I will deceive him." These matters, therefore, should be examined in their places, as anyone is able to consider on their own how Caiaphas prophesied about these things following what has been set out. Perhaps these also should be referred to his prophecy, that since he was not holy, even if he prophesied, . Just as it is worthy of investigation how Caiaphas prophesied, so also in the first book of Kings you should examine how the messengers of Saul, sent to David, prophesied, and after them Saul himself. For it is written: "And it was reported to Saul, saying: Behold, David is in Naioth in Ramah. And Saul sent messengers to take David, and they saw the congregation of prophets, and Samuel standing as head over them. And the Spirit of the Lord came upon Saul’s messengers, and they also prophesied. And it was reported to Saul, and he sent other messengers, and they also prophesied. And Saul was filled with wrath, and he himself went to Ramah, and came to the great well that is in Secu. And he asked and said, 'Where are Samuel and David?' And one said, 'Behold, they are in Naioth in Ramah.' And he went thither to Naioth in Ramah, and the Spirit of God came upon him also, and he went on and prophesied until he came to Naioth in Ramah. And he stripped off his clothes, and also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say: Is Saul also among the prophets?". It is necessary, I think, to include these passages to show how sinners prophesy, and whether it is from the Holy Spirit or from another power, as far as the witness to the truth is concerned, not lying. Again, in the first book of Kings, the idol diviners are found indicating concerning the ark, and that if cows that had never borne calves should take the road to Beth-shemesh, it would be a sign that the plague upon the Philistines was from God. Nor should we leave unmentioned what is said concerning the witch and Samuel in these passages, from which Saul learned that he and his sons would be slain the following day. Those who can distinguish concerning different powers, inferior and superior, and whether there are any intermediate ones, will see the precise meaning in these instances. Again, someone wishing to say that Caiaphas prophesied from an inferior power will say that it is not at all surprising for an evil power to have said these things, wherefore even the devil is found not completely ignorant, calling Jesus the Son of God, as is recorded by the Evangelists, when he speaks with the Lord. He will say that even there was some wickedness in the power at work to prophesy these things about the Savior; for its purpose was not to confirm the listeners but to provoke the high priests and Pharisees in the council against Jesus so they would kill him, which was not according to the Holy Spirit to accomplish. For see whether it is not to provoke the listeners, whether it is Caiaphas or the one causing him to prophesy to kill Jesus through the statement "You neither know anything nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not." Is the one saying "It is expedient for us," which was part of his prophecy, speaking truth or falsehood? For if he speaks the truth, Caiaphas and those in the council who struggled against Jesus are saved, with Jesus having died for the people, and they attain the expediency; but if it is absurd to say that Caiaphas and those in the council against Jesus are saved and attained the expediency with Jesus having died, it is clear that it was not the Holy Spirit who accomplished these sayings; for the Holy Spirit does not lie. And the one wanting to say that even in this Caiaphas was induced to speak the truth, I mean by saying, "It is expedient for us that one man should die for the people," will understand more deeply the "It is expedient for us" because of the discourse about the end and will associate it with "So that by the grace (or without) of God he should taste death for every one," and will consider the "For every one" or the "Without God for every one." He will also associate it with "Who is the Savior of all men, especially of those who believe;" for hearing He is "the Lamb of God that takes away the sin of the world" in particular, and not of a part of it. The one saying it is true "It is expedient for us that one man should die" will assert that all the prophecies concerning the place are true, starting from "You know nothing at all;" for they did not know anything, the Pharisees and high priests who did not recognize Jesus, who was truth and wisdom and righteousness and peace. "For he himself is our peace." Nor did they consider how it was expedient even for them that this one man, insofar as he was a man, should die for the people; for the man Jesus died. Therefore he also says, "But now you seek to kill me, a man who has told you the truth." And since the one who died was a man, but truth and wisdom and peace and righteousness were not a man, and concerning Him it is written, "The Word was God," the divine Word and truth and wisdom did not die; for the image of the invisible God, the firstborn of all creation, is incapable of death. For the people, this man died, the purest of all living beings, who took away our sins and weaknesses, being able to take upon himself all the sin of the entire world and to dissolve, consume, and obliterate it, since he committed no sin, nor was deceit found in his mouth, nor did he know sin. Paul, I believe, spoke of it this way: “He who knew no sin was made to be sin for us, so that we might become the righteousness of God in him.” For he was made to be sin, though he knew no sin, by taking up the sins of all, and, if I may so bold to say, he became much more than the apostles the purification and refuse of the world, those apostles saying: “We have become as the refuse of the world, the scum of all things, up to this point.” Concerning the often prevailing severe calamities within the human race, such as plagues or damaging calms or famines, stories abound among the Greeks and barbarians that these things are resolved, as if the active evil spirit causing them is nullified, due to someone offering themselves for the common good, and they do not reject or repudiate the concept. Whether these things are true or not is not the present time to examine. Nevertheless, the one able to take up on behalf of the whole world, so that the whole world may be cleansed, by taking upon himself to die for it, lest it perish, has never been recorded nor could be recorded, except Jesus alone who took upon himself the burden of all sin in the cross without God for the sake of all, able to bear it by his great strength. For this one alone was knowledgeable to bear infirmity, as the prophet Isaiah says: “A man accustomed to suffering and knowing how to bear infirmity.” And this one indeed took our sins and was weakened for our transgressions, and the punishment for our learning and peace fell upon him. So I hear it as: “The correction of our peace was upon him.” Perhaps because “by his bruises we are healed,” we should, as those healed from the cross by the coming bruise, say: “But may it never be that I boast except in the cross of the Lord Jesus Christ, through whom the world is crucified to me and I to the world.” This Jesus the Father gave for our sins, and for them “he was led like a sheep to slaughter, and as a lamb before its shearer is silent.” In his humility, which “he humbled himself becoming obedient to death, even death on a cross,” judgment was lifted. So I hear it as: “In his humility, his judgment was lifted.” So it follows: In his humility, his judgment was lifted. He was led to death because of the iniquities of the people of God. So this man died for the people, and through him, the whole nation was not destroyed. Consider if you can take the name "people" to mean those of circumcision and "nation" to mean the rest. For this man died not only for the people but also so that the whole nation would not perish, as if he said the reigning nation and all Gentiles would perish. Next to this is the saying, "He did not say this on his own authority." From which I think we learn that some things we humans say on our own, with no power working in us to speak, while other things are as if some power echoes and suggests to us what is to be spoken, and even if we do not stand back and keep ourselves absolutely away, but seem to be following what we say. It is possible, while we follow ourselves in saying something, not to follow the intention of the words spoken; just as now Caiaphas the high priest did not say from himself and did not understand what he said as a prophecy. And with Paul also there are some teachers of the law "not understanding what they are saying or the things about which they make confident assertions." But the wise is not like this, concerning whom Solomon says in Proverbs, "A wise person will understand from his own mouth, and on his lips will carry discernment." Thus I think that sometimes circumstances cause prophecy, just as now the being a high priest for Caiaphas that year, in which Jesus was about to die for the people so that the whole nation might not perish; for although there were other high priests, as is clear from what we have discussed earlier, none prophesied except the high priest of the year in which Jesus was about to suffer. Circumstances also made Saul's angels who were sent to David, and Saul himself, prophesy; for seeking David caused the prophecy, but of the kind recorded. Similarly, Balaam would not have taken up his oracle and said, “From Aram Balaam has brought me,” and following words, had he not seen Israel encamped; and always, seeing another part of the camp he was moved to speak about Israel. Jesus was therefore about to die for the nation, which was different from the scattered children of God, as is evident from the “Jesus was about to die, not for the nation only, but also to gather into one the children of God who are scattered abroad.” But who the scattered children of God are now is timely to seek. Concerning these things, those who introduce the natures will claim that their spiritual ones are the children of God, spiritually not judging all things; for this follows what the nature believers say, and it is contrary to the will of the apostle to understand the spiritual ones, teaching that "The spiritual man judges all things, and he is judged by no one." From this it follows that the one who does not judge all things is not spiritual or not yet spiritual. Moreover, if someone is judged by anyone, since the spiritual person is judged by no one, he is not spiritual or not yet spiritual. Therefore, isn't it better to say that someone becomes spiritual, not previously being so, who already and truly is a son of God? What then are the so-called children of God now, if they are not those the nature introducers call spiritual, should be considered; and see if you can understand the children of God scattered as different from the nation, those already righteous in God at the time these were spoken, whether the patriarchs who have passed away or prophets or any other chosen ones of God, or also those who were already strong at that time; for, as it is said of those being strong and not sick, "Those who are well have no need of a physician, but those who are sick," and as there are righteous ones, he says, "I did not come to call the righteous, but sinners to repentance." Jesus was about to die for the nation so that it would not perish, but for the children of God who are scattered, so that they might be gathered into one and in him become one flock, one shepherd; which, I think, fulfills the prayer of the Savior, saying, "As I and you are one, that they also may be one in us." But if there is something deeper concerning Israel, not of nature but of race, about which it is written, "Israel is my firstborn son," being in dispersion, you will understand that these are the children of God who are scattered, for whom Jesus was about to die, so that he might gather them into one.

[John 11:53] From that day forward, they planned to put him to death.

The chief priests and Pharisees, gathering a council, deliberated about our Savior what should be done to him. Caiaphas, the high priest, having previously spoken, they, provoked by his words, planned to kill the Lord. Therefore, you inquire from which spirit he prophesied that Jesus was to die for the nation, and whether the Holy Spirit acted even in such a man and was the cause of the counsel against Jesus, or whether it was something else that could speak even in the godless and stir up those like him against Jesus. Just as we had previously examined, anyone wishing to apologize regarding the Holy Spirit seeming to be the cause for them to counsel to kill Jesus due to the words of Caiaphas, the chief priests and Pharisees say that such a work is not alien to holiness, since Jesus made no unworthy action of Himself for the fall and rise of many in Israel, saying: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind." For just as we need a wise word to answer how He who confessed to have come for judgment into this world did not make an unworthy action of Himself, likewise regarding the fact that from the words of Caiaphas the Holy Spirit counseled the chief priests and Pharisees to kill Jesus. Concerning "For judgment I have come into this world," we have said much as we could in the appropriate context. But concerning the present matter, it may be said similarly that just as the sacred mind of the scriptures, said for the benefit of those seeking to benefit from it, is misinterpreted by those inclined to the worse, so as to provide material for the construction of impious teaching by those preaching injustice to the heights, they misrepresent it. Likewise, the prophecy made by Caiaphas concerning our Savior, being true for our benefit that one man should die for the people, lest the whole nation perish, was not rightly understood by the Pharisees and chief priests. Rather, thinking it to be a different intention of Caiaphas’s counsel, from that day forward they planned to kill Jesus. I say these things following the understanding that the spirit which prophesied through Caiaphas was holy, but not absolutely asserting this to be the case. Rather, I leave it to those engaging with it to judge either way regarding Caiaphas and as moved by the spirit.

[John 11:54] So Jesus no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.

These and similar things, I think, are recorded with the intention that we turn away from more impetuously and irrationally striving unto death in defense of the truth and witnessing for it. For it is indeed good, having fallen into the contest concerning confessing Jesus, not to recant the confession, nor to delay regarding dying for the truth. But it is no less good to avoid giving occasion to such a great trial, and to evade it by every means, not only because the outcome of it for us is uncertain, but also so that we may not become a pretext for those becoming more sinful and impious, who would not have been guilty of shedding our blood if we had not done what was in our power to avoid those plotting against us unto death, but who will be in greater and graver punishment than us if, out of love for self and without considering those, we give ourselves to being killed when necessity has not forced us into this. For if even the one who becomes an occasion of sin by having incited the sinner to it will pay the penalty for the offenses committed by someone because of him, how shall not also the one who had the opportunity to turn aside, so that someone should not become a betrayer of Christians and a plotter against the piety towards Jesus, but did not turn aside and thereby provoked him, give account also for that one's sin, even if, as far as the zeal for witnessing and the courage for it is concerned, he is worthy of honor and acceptance by the God who is worshipped and confessed as savior? But that such things were written for our sake, so that we, having Jesus as an example, may become imitators of him also in such matters, will be demonstrated by the saying scripture: "So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come." For just as, according to this saying, for this reason no one laid a hand on him, being present and not fleeing, since his hour had not yet come, neither would we have been detained without taking our leave, in the time when his hour had not yet arrived. Therefore, we must listen not only to the command "If they persecute you in this city, flee to another," and what follows, but also to the fact that when the chief priests and the Pharisees took counsel to kill Jesus, He, observing what was reasonable, no longer walked openly among the Jews, but did not retire to another city full of people. Instead, He withdrew to a secluded place. For it is written: "Jesus therefore no longer walked openly among the Jews, but went away from there to the countryside near the desert, to a town called Ephraim." And He did not go there alone, but without giving any opportunity to those seeking Him, He took the disciples with Himself and "there He stayed with the disciples." This is also the case with what is written in the Gospel of Matthew, when "Hearing that John was delivered up, He withdrew into Galilee; and leaving Nazareth, He came and dwelt in Capernaum by the sea, in the borders of Zebulon and Naphtali." And when the time came for Him to be seized, He took care not to be found either in Jerusalem or in the temple, where He often taught, or in another such place. "For He went out with His disciples over the brook Kidron, where there was a garden, into which He entered, along with His disciples." Thus, He withdrew at that time and did not make it public, so much so that the chief priests and the Pharisees, wanting to seize Him, needed Judas because of his familiarity with Him and his knowledge of His places of retreat. Therefore, at that time, "Judas, having received a cohort and from the chief priests and the Pharisees servants, comes there with lanterns and torches and weapons." From this point of the gospel, it is clear that if He had wanted not to be seized, He would not have been. But He was seized, humbling Himself and being obedient to those who took Him, even unto the cross. Therefore, when He went out and said to those who came to the garden, "Whom do you seek?" they answered Him, "Jesus the Nazarene." And when He said to them, "I am He," they withdrew and fell to the ground. Then, after this, because He wished to take on the economy of suffering, He asked them again, "Whom do you seek?" And they said, "Jesus the Nazarene." And shortly after, "The cohort and the commander and the servants of the Jews seized Jesus" willingly and "bound Him," offering Himself to the bonds. For if He had not wished to suffer, He would have said again, "I am He," and all these would have withdrawn and fallen to the ground. Just as He teaches us by these examples to withdraw in persecutions and plots against us, so in other cases you will find Him withdrawing even from what are considered good things in the world, to teach us through these to flee worldly honors and preeminence. For once Jesus, "knowing that they meant to come and seize Him to make Him king, withdrew to the mountain," but not with the disciples, but alone, giving no occasion even to them, loving Him and perhaps wishing to side with those who wanted to make Him king so that He might become their worldly king. These things pertain to the stated and the teaching on departure from the letter of the Gospel. Concerning the allegorical interpretation, it might be said as follows: Jesus once walked openly among the Jews when the word of God through the prophets was with them; for Jesus’ bold proclamation was “Thus says the Lord.” But now, Jesus no longer walks openly among the Jews, and He has departed from them, and there is no word of God among the Jews. And having departed from them (I mean from the Jews), He went to the region near the desert, about which it is said: “Many are the children of the desolate more than of her who has a husband,” and to which it is said: “Rejoice, O barren one who does not give birth; break forth and cry aloud, you who are not in labor.” Now, the city near the desert is Ephraim, to which Jesus went, no longer walking openly among the Jews. Ephraim is interpreted as "fruitfulness," being the brother of Manasseh, who is the elder of the "people of forgetfulness." After the people left "in oblivion," the fruitfulness of the nations arose, when God "turned rivers in Israel into desert and the watercourses there into thirst and their fruitful land into brine, due to the wickedness of those who dwelled there." But from among the nations, "He turned the desert into lakes of water, and their dry land into watercourses." And He settled there the hungry, and they established a city for habitation, the church. There He sowed fields according to the fallen seed into good and rich land yielding a hundredfold, and planted vineyards. For the vines are the disciples of the Lord, who also bore fruit of birth. And He blessed them and they multiplied greatly. But the Lord, who saves both humans and animals, did not deem the smallest among them to be insignificant; for it is written: "And He did not diminish their cattle." And the Jews "diminished and were afflicted by troubles, evil, and pain; and contempt spread over them because of the leaders on account of Abraham, and He led them astray in a pathless place, not on a way." After them, God helped the poor people from the nations out of poverty and "set them as a flock." The righteous angels will see them and rejoice, and all iniquity will stop its mouth. To those mystically prophesied in the hundred and sixth Psalm it applies: "Who is wise and will observe these things, and they will understand the mercies of the Lord?" For since the Lord shows mercy to the nations, the wise observe these things, understanding the mercies of the Lord. Therefore, Jesus no longer walked openly among the Jews, but went from there to the land of the whole world, "near the desert church," to a city called Ephraim, the fruitful, and there He stayed with His disciples. And until now, Jesus is with His disciples near the desert, in the city called Ephraim; for He is present with fruitfulness. And on the birth of this Ephraim, our Lord, who humbled Himself and became obedient unto death, even death on a cross, would say: "God made me fruitful in the land of my affliction."

[John 11:55-56] Now the Passover of the Jews was near, and many went up from the country to Jerusalem before the Passover to purify themselves. So they were looking for Jesus and were saying to one another as they stood in the temple: "What do you think? Will he not come to the festival?"

It is not the same to consider the Passover of the Lord and the Passover of the Jews as the same; for one is according to the law, the Passover of the Lord, but the other is the Passover of the Jews, who are lawless. Therefore, it must be observed when the Passover of the Lord and other days are mentioned, and when it is not of the Lord but of those accused of sins. For example, in Exodus, it is written after other things in the first account of the Passover: "And you shall eat it in haste; it is the Passover of the Lord," and in the second account: "If your sons say to you: What is this service to you? You shall say: It is the Passover sacrifice of the Lord, who protected the houses of the sons of Israel in Egypt." But in Isaiah, the Lord says that the new moons, Sabbaths, fasting, and holidays are not his, but of those who sin. And if the holidays, it is clear that also the Passover, for it is one of the holidays. It is written thus: "Your new moons and your Sabbaths and the great day I cannot endure; fasting and feasting, and your new moons and your feasts my soul hates." And in one of the twelve [prophets], it is written: "I hate, I despise your festivals." Therefore, according to the presented word, the Passover was not "of the Lord" but "of the Jews"; for our Savior was plotted against during it. And for this reason, I think the Passover is said about them prophetically, "I hate, I despise your festivals"; for they did not celebrate the feast of God but committed an abomination in it by killing Jesus. However, before this Passover of the Jews, many went up from the country to Jerusalem to purify themselves. But I would say beforehand that many did not understand how to purify themselves; therefore, thinking they were offering their celebration to God, they lacked so much purification that they became more unclean than they were before purifying themselves. For those who were delivering Jesus to Pilate said, "It is not lawful for us to kill anyone." To whom he said to the Savior, "Am I a Jew? Your own nation and the chief priests have delivered you to me." And they who claimed to go up in order to purify themselves cried out, saying to Pilate, "Do not release this man, but Barabbas." Barabbas was a robber. And again, "The Jews answered, 'We have a law, and according to the law he ought to die, because he made himself the Son of God.'" And again, "The Jews cried out, saying to Pilate, 'If you release this man, you are not Caesar's friend; everyone who makes himself a king opposes Caesar.'" And again, "The Jews cried out, 'Take him away, take him away, crucify him.'" And those who went up before the Passover to purify themselves said within the Passover, "We have no king but Caesar." But as the Savior said, prophesying to the disciples, "The hour is coming when everyone who kills you will think he is offering service to God," this has been fulfilled starting from him. For those who deemed him worthy of death thought they were offering service to God, and they had gone up to Jerusalem before the Passover to purify themselves. But the true purification was not before the Passover, but in the Passover, when Jesus died for those being purified as the Lamb of God, and took away the sin of the world. And these Jews sought Jesus, not to benefit from him, but to kill him, to whom he might say, "Now you seek to kill me, a man who has told you the truth which I heard from God." And standing in the temple, they said to one another concerning Jesus, "What do you think? That he will not come to the feast?" But Jesus was not celebrating where they were standing, but in the large upper room, having been prepared and decorated, where he earnestly desired to eat the Passover with the disciples before suffering. You might say that even now they are standing in the temple seeking Jesus, relying on the Scriptures as priests, but seeking him because they do not know the one who has come. They dishonor this one, yet confess another Christ. But consider if you can also call other Jews who are going up to Jerusalem and coming to the city of God from the region outside Jerusalem, and coming to purify themselves, so that they might, when Christ the Passover is sacrificed, celebrate not with "old leaven," not with the "leaven of malice and wickedness," but with the unleavened bread of "sincerity and truth." And such ones will seek Jesus standing in the temple of the Scriptures and will wonder among themselves if Jesus will come to the feast.

[John 11:57] The chief priests and the Pharisees had given orders that if anyone knew where he was, they should inform them, so that they might seize him.

See how it has been testified that he had withdrawn, so that we also might learn to do the same in due time. And take note that neither the chief priests nor the Pharisees knew where he was, and not knowing, they gave orders that if anyone should know where he was, they should inform them so they might arrest him. And otherwise you would say that those plotting against Jesus did not know where he was. Therefore, they gave orders other than those of God, "teaching as doctrines the commandments of men." And their orders, which the Pharisees and chief priests gave, who belonged to the physical Jews, were against Jesus; for they wished that some might inform them about Jesus, so that having taken him into their power, they might betray him. And you might say that everyone who is meddling with matters concerning Christianity for the purpose of overturning it and accusing it is a kind of Pharisee and not a good chief priest, giving other commands by which he thinks he might instruct himself about matters concerning Jesus, so that having informed him, he might catch and, after insulting, kill him. But indeed, since it has obtained an adequate description from both the eighth and the twenty-seventh volumes of the exegesis on the Gospel according to John, we will end our discourse here, beginning the next, God willing, in the twenty-ninth.