Commentarii in evangelium Joannis
“from where I came and where I am going. * * * you judge according to the flesh, “I judge no one. And yet if I do judge, my judgment is true, because
righteousness.” But if anyone thinks we are forcing the point by saying that to believe is not the same as to know, and that it is possible to believe
did not know the lord (for being a son he has not experienced the father as master), so observing the same God we will accept nothing absurd, saying t
but first the truth, that so he may come to see the substance or the power beyond substance and 19.6.38 nature of God. And perhaps just as in the temp
for the common good to be benefited in two ways, from both words and from deeds, which the righteous man does, these too are well brought up into the
of the wisdom spoken to the perfect, hidden in a mystery, which God predestined before the ages for the glory of His righteous ones, and to those
contain freedom. But who are they who will know or who will lift him up? as he himself teaches, saying, When you have lifted up the Son of Man, then
“You will die” is taken as the death of the enemy of Christ, as one who has sinned unto death dies, it is clear that those to whom these things were s
have come to be in incorruption? Therefore, can those who have been in ignorance and in unbelief and in sins come to be in incorruption if they were t
to have said as a unique feature of his departure from here, “No one takes my life from me, but I lay it down of my own accord” for neither would Mos
of myself and the Father who sent me bears witness of me». 19.18.110 But what is plausible about killing himself after the words spoken in this more b
they said more simply, Will he kill himself? as if Jesus were going to kill himself and be in the place of those who have taken their own lives and
For earthly things are below, but heavenly things are above, so that in this respect, the one who is from below is in every way from this world, but t
Moreover <therefore> you will intelligibly understand † the thoughts of descending 19.22.145 things. At the same time, however, see if you might not h
<would> act irra 19.23.156 tionally. In addition to this, he who believes that He is our peace, would not do anything of war and sedition. But also
[of them] having been sown in their souls have come to dwell in the life of men. 20.2.6 But the cause of these things, according to great and ineffabl
to have become less than both of the brothers. 20.3.14 It is possible, therefore, for one not being of the seed of Abraham—since, because of the story
having governed.” And the same thing seems to me to be represented by the destruction of Sodom and of their land, of which “a testimony of their wicke
it has been said similarly. 20.6.40 But these people, to whom the word is addressed, seem not to contain the word, which is not able to enter into the
to the savior who has heard from the Father and has learned from him but the phrase “Therefore you also do what you have heard from the father,” bein
«But Abraham believed God, and it was counted to him for righteousness», and thinking that this is what Do the works of Abraham refers to, so that i
«to him sheep and calves and donkeys and 20.10.74 'boys and girls and mules and camels.'» To speak about each of these would be the work of someone wi
has become human. For if he has become human, it is possible for him to be sought out to be killed but if he has not become human, then the Word who
to do,” even if we had not clearly 20.13.98 known the will of the one who spoke. But it is not surprising if to the Jews who had believed in him, but
John said, Everyone who sins has not seen him, <showing> through the has seen him that those who see the Son of God are always able to be so, and
is added, «You do the works of your father,» we inquire whether this was written on account of the first 20.15.124 commandment given to Abraham. The f
is one body but he who is joined to the Lord is one spirit. 20.17.n Jesus said to them: If God were your Father, you would love me for I came from
You shall not perjure yourself, but you shall pay to the Lord your oaths but I say to you, do not swear at all <the> That you may become sons of
sent forth by the divine will. 20.20.n Why do you not know my speech? Because you cannot hear my word. 20.20.163 The reason, he says, that my speech i
to be a certain one <not> in substance from creation, but having become such from a change and his own choice, and thus, so that I may name it 20.21.1
forgetting the better substance in us we will subordinate ourselves to the form from the dust, and the better part will take on the image of the earth
might say that it is sufficient for being a son of God to wish to do His desires, even if to this is not added the doing of the works of God. But it m
they will say. But see whether perhaps, even if this argument seems very plausible, being applied dissimilarly it is able to carry one away and deceiv
deceived and Eve gave to the hus 20.25.222 band from the tree, and the man ate. however, understanding according to the deeper aspects of the doctrine
of the Lord, we shall not «precede those who have fallen asleep for the Lord himself will descend from heaven with a cry of command, with the «voice
men, you are dying.” If, then, anyone else 20.27.243 has not stood in the truth, it is clear that the devil also, a murderer from the beginning, and t
now to those. I consider every evil and deceitful spirit to be a lie, and each of these when it speaks, to speak from its own things and in no way fro
<αὐτὸν> 20.30.271 believe and do not believe. And then again, those who believe in the Father of Jesus Christ, but do not believe in the creator and m
theoretical visions of truth are not purified, because they have been veiled or 20.32.285 thickened or muddied by wickedness. But understanding what i
One does not become a son of the Father in heaven in any other way than by loving his own enemies and praying for those who persecute him, it is clear
and that the one who knows all the mysteries and all knowledge, and with these has achieved perfect 20.34.306 love, is wholly from God. But see if it
saying, You have a demon I do not have a demon. 20.35.317 And see if the parable in the Gospel according to Luke can be applied to this, concerni
of cures, in which are also the expulsions of demons, we will say that demons are always driven out by Jesus from all those who, because they have bee
of you». It is clear then that when Jesus said in the most masterful and most perfect way: 'I do not have a demon, but I honor my Father,' his imitato
it has been said, “All that is mine is yours,” it is clear that also this judgment about which he says, “My judgment is just,” is the Father's judgmen
to prevent death from being seen. And so one must hear the words, “If anyone keeps my word, he will never see death for ever,” as if he who said these
keeps it, he will never taste death for ever. Are you greater than our father Abraham, who died? And the prophets died who do you make yourself out t
being pitied for this. Therefore, even if Abraham died, yet he lived and no longer saw death 20.42.395 from the time when, seeing the day of Jesus, he
the Lord can be tasted and seen, 20.43.408 so also his enemy, death, can be tasted and is seen. And its tastable aspect is presented by There are som
him. And the «Who then do you make yourself?» was the voice of those who had not perceived that Jesus did not make himself what 20.44.421 he is. There
Jesus. But if you are able, consider why in the case of the cave the stone lying upon it is not rolled away but is lifted, while in the case of the we
in imitation of Christ's prayer when he is about to pray, lifting up the eyes of his soul and raising them from the affairs and memory and notions and
of themselves, not to look to heaven nor to remember righteous judgments, they repented, having made an attempt on the woman but not obtaining what th
the Father's will having hearkened to Jesus, and seeing her entering through the place, from where the stone was taken away, he said: Father, I thank
bound and tied by his own sins, living on the one hand through repentance and having heard the voice of Jesus, but on the other hand, because he has n
the Father to have made the soul of Lazarus return 28.9.69 to his body which was laid away in the tomb for one might say that the Father, having hear
having come to Mary and having seen what he did believed in 28.11.81 him. And especially because of the spiritual interpretation I am moved that per
of a power coming into being so that for this reason he was not able to do all things, nor to deliver 28.12.90 himself from their plot. They therefor
pursue,7 and 7wisely pursue wisdom,7 and 28.13.104 analogously for the other virtues. We said these things in order to make a comparison to someone
scribes, and they led him to their council. 28.14.115 But Mark says that Judas Iscariot, one of the twelve, came to the chief priests in order to
because Jesus was not yet glorified. And if there was no spirit even in the apostles before Jesus was glorified, how much more was it not in Caiapha
himself to consider the things that follow from the sayings that have been set out concerning how Caiaphas prophesied. But perhaps these things also m
except for God, he might taste death for everyone», and he will punctuate 28.18.155 after «For everyone» or after «Except for God, for everyone». He w
unto death, even death on a cross,» the judgment was taken away for so I understand the text: «In His humiliation His judgment was taken away» so th
he says of the sick: Those who are strong have no need of a physician, but those who are sick, and as if there were righteous men, he says: I have
for one who has fallen into the struggle of confessing Jesus not to shrink from the confession, 28.23.194 nor to hesitate about dying for the truth. B
indeed, 'he said to them: I 28.23.207 am he,' [of power] they went backward and fell to the ground.” Then after this, because he wished to undertake t
He remained with 28.24.222 the disciples. And until now Jesus is with his disciples near the desert, in a city called Ephraim for he is present 28.24
sin of the world. And these Jews were seeking Jesus, not that they might be benefited, but that they might kill him to whom he might have said: «But n
Iscariot, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rises from supper and lays
door, I will come in to him ‘and I will dine with him, and he with me,’ perhaps Jesus neither has breakfast with anyone (for he does not need an intro
the Father has given to him into his hands, and in Christ all will be made alive, the righteousness of God is not confused, nor the principle that eac
he rises from supper, and for a time stops eating, until he should wash the feet of the disciples, they being unable to have a part with him, unless h
we will use what was said in due course for the sake of an example, if it should be necessary, that it is possible for someone with the best intention
the feet of the disciples, but also of his fellow students. For if he himself, as he thought, did what was fitting in wishing to prevent it, but they
that has been said: “How beautiful are the feet of those who preach the 32.7.79 good news.” But if by washing the feet of the disciples he makes them
for “Every man is a liar” and we shall opportunely use the saying at some point against those who have said rather rashly and without judgment that
we will be content but the things that contribute to wealth and luxury accrue to the delicate-living from abundance, not as necessary and things wit
what defiles 32.10.117 his feet he casts off. And no one in his right mind would say that as he is the door, or as he is the shepherd, or as he is the
being discipled by falsehoods. 32.12.131 Yet even a holy person may need the washing of feet, since the widow who is enrolled for ecclesiastical honor
it has that reference. But the teachings according to the passage, how the feet of disciples who have already bathed are soiled, and in what way they
I hoped, he who ate my bread magnified against me a supplanting. 32.14.158 Therefore the Savior says this saying was spoken concerning Judas and hims
to the Lord, not accusing themselves as faithless they said to him, Lord, add to us faith for indeed in the add it is clearly shown that they had
having created and established and made all things from non-being into being all things. But one must also believe that Jesus Christ is Lord, and in a
a servant is greater than his lord, nor an apostle greater than him who sent him. 32.17.202 According to this, then, he will not err in calling John
Is 'the spirit of Jesus was troubled' analogous to 'Now my soul is troubled,' or is 'He was troubled in spirit' analogous to 'Now my soul is troubled'
imitating his 32.18.234 fall, sinners fall. For as he, being in divinity, has fallen, so also those to whom the word says, “I said: You are gods, and
relating that with good reason the disciples at the word of the Lord 32.19.247 looked at one another, at a loss as to whom he was speaking of. But i
of the gospel it is written that «Peter, turning about, seeth the disciple whom Jesus loved follow»ing, which also leaned on his breast at supper, and
a spiritual law, showing the way of life to be pure and 32.21.269 restored to the will of the nature of the Word. And observe that to these is added t
the Lord to Judas, but he then put aside something better that was within him, and perhaps the peace, which returns from the one who heard but did not
of those who did not understand in what way he said: “Father, if it is possible, let this cup pass,” but most courageously for the 32.23.296 contest,
to a cup, which for a better underlying disposition works what is better, but for a worse one produces condemnation so the morsel from Jesus was of t
was glorified in him.” But the glory on account of the death for men was not of the only-begotten Word and Wisdom and Truth, who was not by nature sub
they spoke of his departure which he was about to fulfill 32.27.336 “in Jerusalem”. And Paul, see for what things he takes up the name of glory: for w
But one must venture to suggest what in 32.28.350 the passage can be sought. And I ask whether it is possible for God to be glorified, apart from bein
the Son of Man in 32.29.364 God, the lesser in the greater. And the glory is much more excellent in the Son when the Father glorifies Him, than in the
of the age») but by the fulfillment of «You will all be offended because «of Me this night. For it is written: ‘I will strike the shepherd, «and the s
“Where I am going, you cannot come,” the “As I said to the Jews,” although we thought these things were said more simply, referring to the departure o
“from where I came and where I am going. * * * you judge according to the flesh, “I judge no one. And yet if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me.” 19.2.10 It is clear then from these things that it was said by the Jerusalemites: “We know where this man is from,” referring to his having been born in Bethlehem, and knowing that this was he whose mother was called Mary, and his brothers James and John and Simon <and>Judas. For this reason he also bears witness to those who had said: “We know where he is from” by means of “You both know me and know where I am from.” But to the Pharisees the “Even if I bear witness about myself, my testimony is true, “because I know from where I came and where I am going”; speaking in reference to his more divine nature he said these things and, as one might say, insofar as he was the firstborn of all 19.2.11 creation. Therefore to those who in response to these things asked him and said: “Where is your Father?” he answers (as one might say, being other than the one who said: “You know me”) and says: “You know neither me “nor my Father.” But it was characteristic of the base nature of the Pharisees either not to understand that he spoke about the God of all when he said “The Father who sent me bears witness “about me”; or if they did understand these things were said about God, to think that God is in a place, and for this reason to answer: “Where is your Father”? 19.3.12 It must be known, however, that the heterodox think that from this it is clearly shown that the God whom the Jews worshiped is not the Father of Christ; for if, they say, the Savior said to the Pharisees who worship the Creator: “You know neither me nor my Father,” it is clear that the Pharisees did not know Jesus’ Father, being another than the Creator, nor indeed did the Jerusalemites, to whom he had previously said: “But he who sent me is “true, whom you do not know.” But they say these things inasmuch as they have not read the divine scriptures, nor observed the usage of the language in 19.3.13 them. For even if someone is able to discourse on the things concerning God, having learned from his fathers that he must worship this one alone, but does not live well, they say that this one does not have knowledge of God. If, for instance, anyone else knew the things concerning the Creator and His priestly service, it is clear that the sons of Eli the priest, brought up in the worship, also did; but yet, since they sinned, these things are written about them in the first book of Kingdoms: “And the sons of Eli, sons of pestilence, did not 19.3.14 know the Lord.” For we shall ask the heterodox if “They did not know the Lord” is not written about the Creator, and when they answer that these things are about the Creator, we will ask why it is said of the sons of Eli: “They did not know the Lord”; whether because of their doctrines about God the Creator, or because of their wickedness. But it is clear that it is because of their wickedness they are said not to have known the 19.3.15 Lord. And it is possible to find this not only concerning the sons of Eli but also concerning other sinful kings in Israel and Judah. Thus, therefore, the Pharisees also did not know the Father; for they did not live according to the will of the Creator. 19.3.16 There is also another meaning of knowing God, since knowing God is different from merely believing in God, † as is clear from: “Whatever the law says, it speaks to those who are in the law,” whereby it is clear that the prophets also, whose sayings, as we have shown in other places, are called law. It is said therefore in the Psalms: “Be 19.3.17 still and know that I am God.” Who would not confess [believe] that these things were written to a people believing in the Creator? whom it is not possible to know without being at leisure and purifying the mind of those who understand and with more divine eyes see God because they have made their heart pure, being deemed worthy of this grace, as the Savior testifies, saying: “Blessed are the pure in heart, for “they shall see God.” At the same time, in response to “No one has known the “Father except the Son,” we will say that knowing 19.3.18 the Father is not the same as believing in him. Therefore, “No one has known “the Father except the Son” does not conflict with “But Abraham believed God, and it was reckoned to him for
«πόθεν ἦλθον καὶ ποῦ ὑπάγω. * * * ὑμεῖς κατὰ τὴν σάρκα κρίνετε, «ἐγὼ οὐ κρίνω οὐδένα. καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ
ἀλη «θινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλ' ἐγὼ καὶ ὁ πέμψας με πατήρ». 19.2.10 δῆλον οὖν ἐκ τούτων ὅτι ὑπὸ μὲν τῶν Ἱεροσολυμιτῶν
ἐλέγετο· «Τοῦτον οἴδαμεν πόθεν ἐστίν», ἀναφερόντων ἐπὶ τὸ ἐν Βηθλεὲμ αὐτὸν γεγενῆσθαι, καὶ ἐπισταμένων ὅτι οὗτος ἦν οὗ ἡ μήτηρ
ἐλέγετο Μαρία, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωάννης καὶ Σίμων <καὶ>Ἰούδας. διόπερ καὶ μαρτυρεῖ τοῖς εἰρηκόσιν· «Οἴδαμεν
πόθεν ἐστίν» διὰ τοῦ «Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί». τοῖς δὲ Φαρισαίοις τὸ «Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν
ἡ μαρτυρία μου, «ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω»· τῇ θειοτέρᾳ φύσει διαλεγό μενος ἔφασκεν ταῦτα καί, ὡς ἂν εἴποι τις,
καθ' ὃ πρωτότοκος πάσης 19.2.11 κτίσεως ἦν. διόπερ τοῖς πρὸς ταῦτα πυθομένοις αὐτοῦ καὶ εἰρηκό σιν· «Ποῦ ἔστιν ὁ πατήρ σου;»
ἀποκρίνεται (ὡς ἂν εἴποι τις, ἕτερος ὢν τοῦ λέγοντος· «Καμὲ οἴδατε») καί φησι· «Καὶ οὔτε ἐμὲ οἴδατε «οὔτε τὸν πατέρα μου».
κατὰ δὲ τὸ ταπεινὸν τῶν Φαρισαίων ἦν ἤτοι μὴ νοεῖν ὅτι περὶ τοῦ θεοῦ τῶν ὅλων ἔλεγεν τὸ «Μαρτυρεῖ «περὶ ἐμοῦ ὁ πέμψας με πατήρ»·
ἢ εἰ ἐξεδέχοντο περὶ τοῦ θεοῦ ταῦτα λέγεσθαι, νομίζειν ὅτι ἐν τόπῳ ἐστὶν ὁ θεός, καὶ διὰ τοῦτο ἀποκρί νεσθαι· «Ποῦ ἔστιν ὁ
πατήρ σου»; 19.3.12 Χρὴ μέντοι γε εἰδέναι, ὅτι οἱ ἑτερόδοξοι νομίζουσιν σαφῶς ἐντεῦθεν παρίστασθαι τὸ μὴ τὸν θεόν, ᾧ ἐλάτρευον
Ἰουδαῖοι, πατέρα εἶναι τοῦ χριστοῦ· εἰ γὰρ τοῖς Φαρισαίοις λατρεύουσιν τῷ δημιουργῷ, φασίν, ἔλεγεν ὁ σωτήρ· «Οὔτε ἐμὲ οἴδατε
οὔτε τὸν πατέρα μου», σαφὲς ὅτι ἕτερον ὄντα τοῦ δημιουργοῦ τὸν πατέρα Ἰησοῦ Φαρισαῖοι οὐκ ᾔδεσαν, ἀλλ' οὐδὲ Ἱεροσολυμῖται,
οἷς προειρήκει· «Ἀλλ' ἔστιν «ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε». ταῦτα δὲ λέγουσιν ἅτε μὴ ἀνεγνωκότες τὰς θείας γραφάς,
μηδὲ τὴν συνήθειαν τῆς ἐν 19.3.13 αὐταῖς λέξεως τετηρηκότες. κἂν γὰρ διεξοδεύειν τις δύνηται τὰ περὶ θεοῦ ἐκ πατέρων μεμαθηκὼς
ὅτι τούτῳ λατρεύειν μόνῳ δεῖ, μὴ βιοῖ δὲ καλῶς, τοῦτόν φασιν οὐκ ἔχειν γνῶσιν θεοῦ. εἴ τις γοῦν ἄλλος ᾔδει τὰ περὶ τοῦ δημιουργοῦ
καὶ τῆς ἱερατικῆς αὐτοῦ θερα πείας, δῆλον ὅτι καὶ οἱ Ἠλεῖ τοῦ ἱερέως υἱοὶ παρὰ τῇ λατρείᾳ ἀνα τεθραμμένοι· ἀλλ' ὅμως, ἐπεὶ
ἥμαρτον, γέγραπται ταῦτα περὶ αὐτῶν ἐν τῇ τῶν Βασιλειῶν πρώτῃ· «Καὶ οἱ υἱοὶ Ἠλεῖ, υἱοὶ λοιμοί, οὐκ 19.3.14 «ἔγνωσαν τὸν κύριον».
πευσόμεθα γὰρ τῶν ἑτεροδόξων εἰ μὴ περὶ τοῦ δημιουργοῦ γέγραπται τὸ «Οὐκ ἔγνωσαν τὸν κύριον» καὶ ἀποκρι νομένων ὅτι περὶ τοῦ
δημιουργοῦ ἐστιν ταῦτα, ζητήσομεν διὰ τί εἴρηται περὶ τῶν υἱῶν Ἠλεῖ· «Οὐκ ἔγνωσαν τὸν κύριον»· πότερον διὰ τοὺς περὶ θεοῦ
τοῦ δημιουργοῦ λόγους, ἢ διὰ τὴν πονηρίαν αὐτῶν· σαφὲς δὲ ὅτι διὰ τὴν πονηρίαν λέγονται μὴ ἐγνωκέναι τὸν 19.3.15 κύριον. καὶ
οὐ περὶ τῶν υἱῶν Ἠλεῖ μόνων ἔστιν τοῦτο εὑρεῖν ἀλλὰ καὶ περὶ ἄλλων βασιλευσάντων ἐν Ἰσραὴλ καὶ Ἰούδα ἁμαρτωλῶν. οὕτω τοίνυν
καὶ οἱ Φαρισαῖοι τὸν πατέρα οὐκ ᾔδεσαν· οὐδὲ γὰρ ἐβίουν κατὰ τὸ τοῦ δημιουργοῦ βούλημα. 19.3.16 Ἔστιν δὲ καὶ ἄλλο σημαινόμενον
τοῦ γινώσκειν τὸν θεόν, ἑτέρου ὄντος τοῦ γινώσκειν τὸν θεὸν παρὰ τὸ πιστεύειν ψιλῶς εἰς τὸν θεόν, † ὡς δῆλον ἐκ τοῦ· «Ὅσα
ὁ νόμος λαλεῖ, τοῖς ἐν τῷ νόμῳ «λαλεῖ» αὐτὸ ᾗ δῆλον ὅτι καὶ τοὺς προφήτας, ὧν τὰ ῥήματα, ὡς ἐν ἄλλοις ἀπεδείξαμεν, νόμος λέγεται.
εἴρηται τοίνυν ἐν ψαλμοῖς· «Σχο 19.3.17 «λάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός». τίς δ' οὐκ ἂν ὁμολογήσαι [πιστεῦσαι] γεγράφθαι
ταῦτα λαῷ πιστεύοντι εἰς τὸν δημιουργόν; ὅντινα γνῶναι οὐκ ἔστιν μὴ σχολάσαντα καὶ ἐκκαθάραντα τὸν νοῦν τῶν νοούντων καὶ θειοτέροις
ὀφθαλμοῖς βλεπόντων τὸν θεὸν διὰ τὸ καθαρὰν τὴν καρδίαν πεποιηκέναι τῆς χάριτος ταύτης ἀξιουμένων, ὡς ὁ σωτὴρ μαρτυρεῖ λέγων·
«Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι «αὐτοὶ τὸν θεὸν ὄψονται». ἅμα δὲ καὶ πρὸς τὸ «Οὐδεὶς ἔγνω τὸν «πατέρα εἰ μὴ ὁ υἱός» φήσομεν
ὅτι οὐ ταὐτόν ἐστιν τὸ γινώσκειν 19.3.18 τὸν πατέρα καὶ πιστεύειν αὐτῷ. οὐ μάχεται οὖν τὸ «Οὐδεὶς ἔγνω «τὸν πατέρα εἰ μὴ ὁ
υἱός» τῷ «Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς
