John Damascene — Commentary on Scripture

Isaiah 17:4-8

Those who trust in idols are foolish. Idols are their own creations, things they made with their own hands, but they turn around and say, “These idols are our creators.” How can these people say that something they made is their creator? Moreover, they guard their idols, so that they will not be stolen by thieves. What foolishness! If idols cannot guard and protect themselves, how can they guard and save others?

BARLAAM AND JOSEPH 10

Isaiah 26:19

Sacred Scripture … testifies to the fact that there will be a resurrection of the body.… Isaiah also [testifies that] “the dead shall rise and those in their graves be awakened.” And it is obvious that it is not the souls that are put in the tombs but the bodies.

ORTHODOX FAITH 4:27

Isaiah 31:9

The prescription of the law must be taken in the more spiritual sense. For there is a spiritual seed which through charity and the fear of God is conceived in the womb of the soul, which in turn travails and brings forth the spirit of salvation. It is in this sense that the passage is to be taken which reads, “Blessed is he who has seed in Zion and kindred in Jerusalem.” What, indeed! Even though one is a fornicator, a drunkard or an idolater, will he be blessed, provided only that he has seed in Zion and kindred in Jerusalem? No one in his right mind would say that.

ORTHODOX FAITH 4:24

Isaiah 35:10

You are about to journey a long road, and you need many supplies. You shall arrive at the place eternal that has two regions, wherein are many mansions; one of which places God has prepared for them that love him and keep his commandments, full of all manner of good things. And they that attain to it shall live for ever in incorruption, enjoying immortality without death, where pain and sorrow and sighing are fled away. But the other place is full of darkness and tribulation and pain, prepared for the devil and his angels. In it also they shall be cast who by evil deeds have deserved it, who have bartered the incorruptible and eternal for the present world and have made themselves fuel for eternal fire.

BARLAAM AND JOSEPH 14:124

Isaiah 43:11

It has been sufficiently demonstrated that God exists and that his essence is incomprehensible. Furthermore, those who believe in sacred Scripture have no doubt that he is one and not several. For the Lord says at the beginning of his lawgiving, “I am the Lord your God, who brought you out of the land of Egypt. You shall not have strange gods before me.” And again: “Hear, O Israel: the Lord your God is one Lord.” And through the mouth of the prophet Isaiah: “I am,” he says, “the first God, and I am the last, and there is no God besides me. Before me there was no God, and after me there shall be none, and beside me there is none.” And the Lord speaks thus to his Father in the holy Gospels: “This is eternal life: that they may know you, the only true God.” With those who do not believe in sacred Scripture we shall reason as follows. The Divinity is perfect and without deficiency in goodness or wisdom or power. He is without beginning, without end, eternal, uncircumscribed; to put it simply, he is perfect in all things. Now, if we say that there are several gods, there must be some diff…

It has been sufficiently demonstrated that God exists and that his essence is incomprehensible. Furthermore, those who believe in sacred Scripture have no doubt that he is one and not several. For the Lord says at the beginning of his lawgiving, “I am the Lord your God, who brought you out of the land of Egypt. You shall not have strange gods before me.” And again: “Hear, O Israel: the Lord your God is one Lord.” And through the mouth of the prophet Isaiah: “I am,” he says, “the first God, and I am the last, and there is no God besides me. Before me there was no God, and after me there shall be none, and beside me there is none.” And the Lord speaks thus to his Father in the holy Gospels: “This is eternal life: that they may know you, the only true God.” With those who do not believe in sacred Scripture we shall reason as follows. The Divinity is perfect and without deficiency in goodness or wisdom or power. He is without beginning, without end, eternal, uncircumscribed; to put it simply, he is perfect in all things. Now, if we say that there are several gods, there must be some difference to be found among them. For if there is no difference at all among them, then there is one God rather than several. But if there is some difference, then where is the perfection? For if one should come short of perfection in goodness, or power, or wisdom, or time or place, then he would not be God. The identity of God in all things shows him to be one and not several.

ORTHODOX FAITH 1:5

Isaiah 60:1

Shine, shine, O new Jerusalem, for the glory of the Lord has shone on you. Rejoice and be glad, O Zion! And you, O immaculate, O Mother of God, exult with Job in the resurrection of your Son. Christ is risen, and he has crushed death and raised the dead: rejoice, therefore, O nations of the earth! Shine, shine, O new Jerusalem, for the glory of the Lord has risen over you. Cry out now and rejoice, O Zion; and you, the pure one, the Mother of God, exult in the resurrection of the One to whom you gave birth. On this day, the whole creation rejoices and exults, for Christ is risen and hades despoiled.

THE CANON OF PASCHA, NINTH ODE

Isaiah 66:2

“For heaven is his resting place and the earth his footstool,” because on the earth he conversed in the flesh with men and women. And the sacred flesh of God has been called his foot. The church, too, is called the place of God, because we have set it apart for the glorifying of God as a sort of consecrated place wherein we also hold conversation with him. Likewise also the places in which his energy becomes manifest to us, whether through the flesh or apart from the flesh, are spoken of as the places of God.

ORTHODOX FAITH 1:13

Isaiah 66:7

Now when the fullness of time came, an angel of the Lord was sent to [Mary] with the good news of her conception of the Lord. And thus she conceived the Son of God, the subsistent power of the Father, “not of the will of the flesh or of the will of man”—that is to say, not of carnal conjunction and seed—but of the good pleasure of the Father and the cooperation of the Holy Spirit. To the Creator she gave that he might be created, to the Fashioner that he might be fashioned, and to the Son of God and God that he might from her innocent and undefiled flesh and blood put on flesh and become man. And thus she paid the debt for the first mother. For as Eve was formed from Adam without carnal conjunction, so did this one bring forth the new Adam in accordance with the law of gestation but surpassing the nature of generation. Thus, he who is without a mother begotten of a father was without a father born of a woman. And because it was of a woman it was in accordance with the law of gestation; while, because it was without father, it surpassed the nature of generation. And because it was at…

Now when the fullness of time came, an angel of the Lord was sent to [Mary] with the good news of her conception of the Lord. And thus she conceived the Son of God, the subsistent power of the Father, “not of the will of the flesh or of the will of man”—that is to say, not of carnal conjunction and seed—but of the good pleasure of the Father and the cooperation of the Holy Spirit. To the Creator she gave that he might be created, to the Fashioner that he might be fashioned, and to the Son of God and God that he might from her innocent and undefiled flesh and blood put on flesh and become man. And thus she paid the debt for the first mother. For as Eve was formed from Adam without carnal conjunction, so did this one bring forth the new Adam in accordance with the law of gestation but surpassing the nature of generation. Thus, he who is without a mother begotten of a father was without a father born of a woman. And because it was of a woman it was in accordance with the law of gestation; while, because it was without father, it surpassed the nature of generation. And because it was at the normal time, for having completed the nine-month period he was born at the beginning of the tenth, it was in accordance with the law of gestation, while because it was without pain it surpassed the established order of birth—for where pleasure had not preceded, pain did not follow, as the prophet said, “Before she was in labor, she brought forth,” and again, “before her time came to be delivered she brought forth a man child.”And so the Son of God became incarnate and was born of her. It was not as God-bearing man that he was born of her but as God incarnate; not as a prophet anointed through the operation of the one anointing but as one anointed with the entire presence of the one anointing—so that the one anointing became man and the one anointed became God.

ORTHODOX FAITH 4:14

John 1:12

The saints must be honored as friends of Christ and children and heirs of God.… “Therefore they are no longer servants, but children: and if children, heirs also, heirs indeed of God and joint heirs with Christ.”

ORTHODOX FAITH 4.15

John 14:28

If we say that the Father is the origin of the Son and greater than the Son, we do not suggest any precedence in time or superiority in nature of the Father over the Son (for through his agency he made the ages) or superiority in any other respect except causation. And we mean by this that the Son is begotten of the Father and not the Father of the Son, and the Father naturally is the cause of the Son. So then, whenever we hear it said that the Father is the origin of the Son and greater than the Son, let us understand it to mean in respect of causation.

ORTHODOX FAITH 1.8

John 15:26

We believe also in one Holy Spirit, the Lord and Giver of life, who proceeds from the Father and rests in the Son, the object of equal adoration and glorification with the Father and Son, since he is co-essential and co-eternal; the Spirit of God, direct, authoritative, the fountain of wisdom, and life and holiness; God existing and addressed along with Father and Son; uncreated, full, creative, all-ruling, all-effecting, all-powerful, of infinite power, Lord of all creation and not under any lord; deifying, not deified; filling, not filled; shared in, not sharing in; sanctifying, not sanctified; the intercessor, receiving the supplications of all; in all things like to the Father and Son: proceeding from the Father and communicated through the Son, participated in by all creation, through himself creating and investing with essence and sanctifying and maintaining the universe: having subsistence, existing in its own proper and peculiar subsistence, inseparable and indivisible from Father and Son, possessing all the qualities that the Father and Son possess, except that of not being…

We believe also in one Holy Spirit, the Lord and Giver of life, who proceeds from the Father and rests in the Son, the object of equal adoration and glorification with the Father and Son, since he is co-essential and co-eternal; the Spirit of God, direct, authoritative, the fountain of wisdom, and life and holiness; God existing and addressed along with Father and Son; uncreated, full, creative, all-ruling, all-effecting, all-powerful, of infinite power, Lord of all creation and not under any lord; deifying, not deified; filling, not filled; shared in, not sharing in; sanctifying, not sanctified; the intercessor, receiving the supplications of all; in all things like to the Father and Son: proceeding from the Father and communicated through the Son, participated in by all creation, through himself creating and investing with essence and sanctifying and maintaining the universe: having subsistence, existing in its own proper and peculiar subsistence, inseparable and indivisible from Father and Son, possessing all the qualities that the Father and Son possess, except that of not being begotten or born. For the Father is without cause and unborn; since he is derived from nothing but derives from himself his being, nor does he derive a single quality from another. Rather, he is himself the beginning and cause of the existence of all things in a definite and natural manner. But the Son is derived from the Father after the manner of generation, and the Holy Spirit likewise is derived from the Father, yet not after the manner of generation but after that of procession. And we have learned that there is a difference between generation and procession, but the nature of that difference we in no wise understand. Further, the generation of the Son from the Father and the procession of the Holy Spirit are simultaneous.

ORTHODOX FAITH 1.8

John 16:28

Some of the things said concerning Christ make known the fact of his origin from the Father as cause.… For from him he derives both his being and all that he has. His being was by generative and not by creative means, as, “I came forth, and I have come,” and “I live because of the Father.” But all that he has is not by free gift or by teaching, but in a causal sense, as “the Son is not able to do anything of himself, unless he sees the Father doing anything.” For if the Father does not exist, neither does the Son. For the Son is of the Father and in the Father and with the Father, and not after the Father. In a similar way also what he does is of him and with him. For there is one and the same—not similar but the same—will and energy and power in the Father, Son and Holy Spirit.

ORTHODOX FAITH 4.18

John 19:28

If, on the one hand it was as God that Jesus suffered thirst and when he had tasted would not drink, surely he must be subject to passion also as God. For thirst and taste are passions. But if it was not as God but altogether as man that he was thirsty, similarly as man he must be endowed with will.

ORTHODOX FAITH 3.14

John 20:17

Of those passages which refer to the period after the resurrection, there are several which pertain to his human nature.… Other passages speak of Christ’s dual nature, such as, “I ascend unto my Father and your Father, and my God and your God.” “My God and your God,” is to be understood more in an abstract way, as though he were ranking himself with us. Those passages, in general, that are sublime must be assigned to the divine nature, which is superior to passion and body. And those passages that are humble must be ascribed to the human nature. And those passages that are common must be attributed to the compound being, that is, the one Christ, who is God and man. And it should be understood that both [the human and divine] belong to one and the same Jesus Christ, our Lord. For if we know what is proper to each, and perceive that both are performed by one and the same, we shall have the true faith and shall not go astray.

ORTHODOX FAITH 4.18

Joshua 4:5-6

Images are of two kinds: either they are words written in a book … or else they are material images such as the twelve stones which he commanded to be taken from the Jordan for a second memorial (such a mystery, truly the greatest ever to befall the faithful people!) of the carrying of the ark and the parting of the waters. Therefore we now set up images in remembrance of valiant men, that we may zealously desire to follow their example. Either remove these images altogether, and reject the authority of him who commanded them to be made, or else accept them in the manner and with the esteem which they deserve.

ON DIVINE IMAGES 3.23

Joshua 4:5-6

God ordered twelve stones to be taken from the Jordan, and specified why, for he says, “When your children ask their fathers in time to come, what do these stones mean? Then you shall let your children know, Israel passed over this Jordan on dry ground, for the Lord your God dried up the waters of the Jordan for you until you passed over,” and thus the ark was saved and all the people. Shall we not then record with images the saving passion and miracles of Christ our God, so that when my son asks me, “What is this?” I may say that God the Word became man, and that through him not only Israel passed through the Jordan, but the whole human race regained its original happiness? Through him, human nature rose from the lowest depths to the most exalted heights, and in him sat on the Father’s throne.

ON DIVINE IMAGES 1.18

Joshua 5:2-3

Now, this was a figure of baptism, for, just as circumcision cuts off from the body a part which is not useful but a useless superfluity, so by holy baptism are we circumcised of sin. It is obvious that sin is a superfluity of concupiscence and of no use. For it is impossible for anyone not to have any concupiscence at all or to be entirely without any taste for pleasure, but the useless part of pleasure, this is the sin which holy baptism circumcises.

ORTHODOX FAITH 4.25

Joshua 5:4-7

The circumcision was given to Abraham before the law, after the blessings and after the promise, as a sign to set him and those born of him and those of his household apart from the Gentiles in whose midst he was living. And this is obvious, because, when Israel spent forty years alone by themselves in the desert without mixing with any other nation, all those who were born in the desert were not circumcised. However, when Joshua brought them across the Jordan, they were circumcised and a second law of circumcision was made. For, under Abraham a law of circumcision was given, and then it was inoperative for forty years in the desert. Then, after the crossing of the Jordan, God again gave the law for a second time, as is written in the book of Joshua, son of Nave [Nun]: “At that time the Lord said to Joshua: make knives of stone from the sharpest rock, and sitting down circumcise the second time the children of Israel”; and a little further on: “for during forty-two years Israel dwelt in the wilderness of Midbar, and for this reason very many were uncircumcised of the sons of the figh…

The circumcision was given to Abraham before the law, after the blessings and after the promise, as a sign to set him and those born of him and those of his household apart from the Gentiles in whose midst he was living. And this is obvious, because, when Israel spent forty years alone by themselves in the desert without mixing with any other nation, all those who were born in the desert were not circumcised. However, when Joshua brought them across the Jordan, they were circumcised and a second law of circumcision was made. For, under Abraham a law of circumcision was given, and then it was inoperative for forty years in the desert. Then, after the crossing of the Jordan, God again gave the law for a second time, as is written in the book of Joshua, son of Nave [Nun]: “At that time the Lord said to Joshua: make knives of stone from the sharpest rock, and sitting down circumcise the second time the children of Israel”; and a little further on: “for during forty-two years Israel dwelt in the wilderness of Midbar, and for this reason very many were uncircumcised of the sons of the fighting men who had come out of Egypt, who had disobeyed the commandments of God and to whom he declared that they should not see the good land which he had sworn to give to their fathers, the land flowing with milk and honey. The children of these he made to succeed in their place whom Joshua circumcised because of their not having been circumcised in the way.” Hence, circumcision was a sign by which Israel was set apart from the Gentiles among whom they lived.

ORTHODOX FAITH 4.25

Joshua 5:13-14

Joshua, the son of Nun, and Daniel bowed in veneration before an angel of God, but they did not adore him. For adoration is one thing, and that which is offered in order to honor something of great excellence is another.

ON DIVINE IMAGES 1.8

Joshua 5:13-14

Joshua the son of Nun did not see the angel as he is by nature, but an image, for an angel by nature is not visible to bodily eyes, yet he fell down and worshiped, and Daniel did likewise. Yet an angel is a creature, a servant and minister of God, but not God. And they fell down in worship before the angels, not as God, but as God’s ministering spirits. Shall I not make images of friends? Shall I not honor them, not as gods but as the images of God’s friends? Neither Joshua nor Daniel worshiped the angels they saw as gods. Neither do I worship an image as god, but through the images of Christ and of the holy Theotokos and of the saints, I bring worship and honor to God, because of the reverence with which I honor his friends. God did not unite himself with angelic nature but with human nature. God did not become an angel; he became a man by nature and in truth.

ON DIVINE IMAGES 3.26