|
HOME | GREEK LANGUAGE |
LIBRARIES |
BLOG | HELP | SEARCH | BOOKSTORE | FREEWARE |
|
|
St Cyril of Alexandria Resources Online and in Print
|
This Part: 128 Pages
Page 120
Thus then shall we conceive as to the Jews likewise, when Christ says, If I say the truth, why do ye not believe Me? for the form of such questions has an affirmation alongside of them and ever annexed, from the very questions themselves; yea rather (may one say) the question largely convicts them. For we convict those who are asked of having the sickness of being without what ourselves possess. But note how He says, not absolutely nor generally, why believe ye Me not? but hath added YE, hinting at those who were wont more fiercely to disbelieve, and indicating that there were some there who had haply a nobler[ ]mind, and did not preserve in their ways the accurate impress of Cain's stubbornness, but were even now going forward to being even enrolled among the children of God. For I say that we must not think that all the Jews were utterly immersed in untempered folly, but that some having a zeal of God, as Paul saith, yet not according to knowledge, did therefore delay a little as to the faith. But in those who were thus disposed we shall blame, as much looking unto wrath and intemperately kindled unto bloodthirstiness, the unholy scribes and Pharisees in particular, to whom will more fitly pertain the, Why do YE not believe Me, Christ as it were attributing to them as their own, boundless unbelief. For they were they who are the leaders and who persuade their subjects to go along with their profane-nesses. Rightly therefore are they accused as having taken away the key of knowledge, and neither entering in themselves, and hindering others. The YE therefore has its more especial application to the rulers.
47 He that is of God heareth God's words; YE therefore hear them not, because ye are not of God.
We must here understand that certain are of God, not as though begotten of His Essence (for that were foolish), nor yet according to what is said through Paul, All things are of God (for since He is Creator and Maker of all things who giveth being to all, the Divine Paul saith that all things are of Him): but it will not harmonize so to understand it here, for all are of God, both bad and good, in so far as He is Creator of all. He says therefore that he is of God who by virtue and a right conversation is related to God, and accounted worthy of kinness to Him, in that He deigns to enrol such among His children. He therefore, He says, that is of God will receive most readily and gladly the Divine words (for that which is of kin and own is always dear) but he that is not of God, i. e., he who in no wise prizes relationship with Him, will not most gladly hear the Divine words: for neither will good easily inexist the bad, nor will longing for virtue be to them a thing worth fighting for, since their mind has been filled with the extremest depravity and looks to only its own will.
But when Christ says, He that is of God heareth God's words, let no one think that He is bidding us to give the Divine voice entry in merely our bodily ears. For who that is, even though he be a thoroughly bad man, will not surely hear the voice of him who speaketh, if he have not by some disease lost his hearing? But the word heareth, He here puts instead of Consents, believes and lays up in his mind, as it is said in the book of Proverbs, The wise will receive commandments in his heart. For that of the unwise or despisers the word borne about, like some meaningless sound and like some din that annoys to no purpose, forthwith departs from the recipients: but into the heart of the prudent like some generous soil it sinks in.
Full wisely does now the Lord, convicting the madness of the Jews and shewing that they blaspheme without restraint, say that His words are the words of God. For He reinstructs them (He says) to think more becomingly of Him and not to deem that of Joseph or any other of those on the earth did He of a truth spring, but to believe that of the Essence of God the Father He hath appeared God of God. Which they indeed understanding are annoyed and burn with hotter wrath, adding iniquity to their iniquity, as it is written, through those things whereby they insult Him yet more.
Reference address : https://www.elpenor.org/cyril-alexandria/john-commentary-3.asp?pg=120
