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
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 but not have knowledge of what is believed by him, let him listen to Jesus saying to the Jews who had believed in him: “If you remain in my word, you will know the truth, and the 19.3.19 truth will set you free.” For observe that before “If you remain in my word, you will know the truth” it is written: “Then Jesus said to the Jews who † believed him,” and what he said was: “If you remain in my word, you will know the 19.3.20 truth.” But to have known in addition to believing is very different from believing only; “For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another faith by the same Spirit.” 19.4.21 And these things are to demonstrate that knowing God is different from believing in him; but to be precise we will add this also to what has been said, that to those to whom he says, “You know neither me nor my Father,” namely the Pharisees, one might reasonably say: but you do not even believe in my Father; for they did not believe in the one sent from the Father, and he who denies the Son in no way has the 19.4.22 Father; and in no way, I say, either by faith or by knowledge. But see if Scripture does not also in another way say that those who are mingled with and united to something know that with which they have been mingled and have communed; but before such a union and communion, even if they grasp the words 19.4.23 about something, they do not know that thing. So Adam, saying about Eve, “This is now bone of my bones and flesh of my flesh,” did not know the woman; for when he was joined to her, then it is said: “And Adam knew Eve his wife.” And if anyone should stumble because we have taken as an example for the knowledge of God the phrase “And Adam knew Eve his wife”; first let him pay attention to “This mystery is great”; and second let him compare what is said by the apostle about male and female; he uses the same language concerning man and the Lord: “He who is joined to a prostitute is one body, and he who is joined to the Lord is one spirit 19.4.24.” Let him therefore who is joined to the prostitute know the prostitute, and he who is joined to his wife, the wife, and rather than this and holily, let him who is joined to the Lord know the Lord. But if this is so, the Pharisees did not know the Father nor the Son, and he who said, “You know neither me nor my Father,” was truthful. But if we should not understand (I speak according to the last interpretation) “to know” as “to be mingled with and united to,” let someone explain “But now that you have come to know God, or rather to be known by God,” and “The Lord knows 19.4.25 those who are his.” For according to us, the Lord knew those who are his by being mingled with them and having imparted to them of his own divinity and having taken them up, as the word of the gospel says, into his own hand, those who have believed in the Savior being in the hand of the Father; wherefore also, if they should not fall from it by distancing themselves from the hand of God, they will not be snatched away; for no one snatches from the hand of the Father. 19.5.26 After this you will inquire into the same thing, I mean, “You know neither me nor my Father,” whether it is possible for someone who knows God not to know the Father; for if one concept of him is insofar as he is Father, and another insofar as he is God, perhaps it is possible for someone to know God, but not to know the Father, besides knowing 19.5.27 him as God, but not knowing the Father. Therefore the Savior says after 19.5.27 the resurrection to Mary: “Go to my brothers and say to them: I am ascending to my Father and your Father, and my God and your God.” And it is possible for the heterodox to say, granting it to them, that Moses and the prophets did not know the Father; which is perhaps not true; because in any case he who has not known the Father has not known the Son; for the son knew the Father, but the servant the Lord; and just as we would not be impious saying that the son
δικαιοσύνην». εἰ δέ τις οἴεται ἡμᾶς βιάζεσθαι λέγοντας μὴ ταὐτὸν εἶναι τὸ πιστεύειν τῷ γινώσκειν, καὶ ἐνδέχεσθαι πιστεύειν
μὲν οὐκ ἔχειν δὲ γνῶσιν τοῦ πιστευομένου ὑπ' αὐτοῦ, τοῦ Ἰησοῦ ἀκουσάτω λέγοντος πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· «Ἐὰν
μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ 19.3.19 «ἀλήθεια ἐλευθερώσει ὑμᾶς». παρατήρει γὰρ ὅτι πρὸ τοῦ «Ἐὰν
«μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν» γέγραπται· «Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς † πιστεύοντας αὐτῷ Ἰουδαίους»,καὶ
ἃ ἔλεγεν ἦν· «Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν 19.3.20 «ἀλήθειαν». πολὺ δὲ διαφέρει τὸ πρὸς τῷ πιστεύειν ἐγνωκέναι
τοῦ πιστεύειν μόνον· «Ὧι μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος «σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ
πίστις «ἐν τῷ αὐτῷ πνεύματι». 19.4.21 Καὶ ταῦτα μὲν ὑπὲρ τοῦ παραστῆσαι ἕτερον εἶναι τὸ γι νώσκεσθαι τὸν θεὸν τοῦ πιστεύεσθαι·
ὡς δὲ πρὸς τὸ ἀκριβὲς καὶ τοῦτο τοῖς εἰρημένοις προσαποδώσομεν, ὅτι πρὸς οὕς φησιν· «Οὔτε «ἐμὲ οἴδατε, οὔτε τὸν πατέρα μου»
Φαρισαίους, εὐλόγως ἂν εἶπέν τις· ἀλλ' οὐδὲ πιστεύετε εἰς τὸν πατέρα μου· τῷ γὰρ ἀποσταλέντι ἀπὸ τοῦ πατρὸς οὐκ ἐπίστευσαν,
ὁ δὲ ἀρνούμενος τὸν υἱὸν οὐδαμῶς τὸν 19.4.22 πατέρα ἔχει· καὶ οὐδαμῶς φημί, ὅτι οὔτε κατὰ πίστιν οὔτε κατὰ γνῶσιν. ὅρα δὲ
εἰ μὴ καὶ ἄλλως ἡ γραφὴ τοὺς ἀνακεκραμένους τινὶ καὶ ἑνωθέν τας γινώσκειν ἐκεῖνό φησιν, ᾧ ἀνεκράθησαν καὶ κεκοινωνήκασιν·
πρὸ δὲ τῆς τοιαύτης ἑνώσεως καὶ κοινωνίας κἂν τοὺς λόγους καταλαμβάνω 19.4.23 σιν περί τινος, οὐ γινώσκουσιν ἐκεῖνο. ὁ γοῦν
Ἀδὰμ περὶ τῆς Εὔας λέγων· «Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς «σαρκός μου» οὐκ ᾔδει τὴν γυναῖκα· ὅτε γὰρ αὐτῇ
ἐκολλήθη, τότε εἴρηται· «Ἔγνω δὲ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ». καὶ εἴ τίς γε προσκόπτοι διὰ τὸ παρειληφέναι ἡμᾶς εἰς τὴν περὶ
θεοῦ γνῶσιν παρά δειγμα τὸ «Ἔγνω δὲ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ»· πρῶτον μὲν τῷ «Τὸ μυστήριον τοῦτο μέγα ἐστίν» ἐπιστησάτω·
δεύτερον δὲ ἀντιπαρα θέτω τὸ περὶ ἄρρενος καὶ θηλείας λεγόμενον παρὰ τῷ ἀποστόλῳ· τῇ αὐτῇ λέξει χρῆται περὶ ἀνθρώπου καὶ κυρίου·
«Ὁ κολλώμενος «τῇ πόρνῃ ἓν σῶμά ἐστιν καὶ ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά 19.4.24 «ἐστιν». ἐγνωκέτω μὲν οὖν ὁ κολλώμενος τῇ
πόρνῃ τὴν πόρνην, καὶ ὁ κολλώμενος τῇ γυναικὶ τὴν γυναῖκα, μᾶλλον δὲ τούτου καὶ ἁγίως ἐγνωκέτω ὁ κολλώμενος τῷ κυρίῳ τὸν κύριον.
εἰ δὲ τοῦθ' οὕτως ἔχει, Φαρισαῖοι τὸν πατέρα οὐκ ᾔδεσαν οὐδὲ τὸν υἱόν, καὶ ἀληθὴς ἦν ὁ λέγων· «Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα
μου». εἰ δὲ μὴ οὕτως ἐκλαμβάνοιμεν (λέγω δὲ κατὰ τὴν τελευταίαν ἐκδοχήν) τὸ γινώσκειν ἀντὶ τοῦ ἀνακεκρᾶσθαι καὶ ἡνῶσθαι, διηγείσθω
τις τὸ «Νῦν δὲ γνόντες «θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ θεοῦ» καὶ τὸ «Ἔγνω κύριος 19.4.25 «τοὺς ὄντας αὐτοῦ». κατὰ γὰρ
ἡμᾶς ἔγνω κύριος τοὺς ὄντας αὐτοῦ ἀνακραθεὶς αὐτοῖς καὶ μεταδεδωκὼς αὐτοῖς τῆς ἑαυτοῦ θειότητος καὶ ἀνειληφὼς αὐτούς, ὡς ἡ
τοῦ εὐαγγελίου λέξις φησίν, εἰς τὴν ἑαυτοῦ χεῖρα, ἐν τῇ χειρὶ τοῦ πατρὸς ὄντων τῶν εἰς τὸν σωτῆρα πεπιστευ κότων· διὸ καὶ
εἰ μὴ πέσοιεν ἀπ' αὐτῆς ἑαυτοὺς μακρύνοντες ἀπὸ τῆς χειρὸς τοῦ θεοῦ, οὐχ ἁρπαγήσονται· οὐδεὶς γὰρ ἁρπάζει ἐκ τῆς χει ρὸς τοῦ
πατρός. 19.5.26 Μετὰ ταῦτα ζητήσεις εἰς τὸ αὐτό, λέγω δὲ τὸ «Οὔτε ἐμὲ «οἴδατε οὔτε τὸν πατέρα μου», εἰ ἔστιν γινώσκοντά τινα
τὸν θεὸν μὴ γινώσκειν τὸν πατέρα· εἰ γὰρ ἑτέρα αὐτοῦ ἐπίνοιά ἐστιν καθ' ὅ ἐστιν πατήρ, καὶ ἑτέρα καθ' ὅ ἐστιν ὁ θεός, τάχα
ἔστιν τινὰ γινώ σκειν μὲν τὸν θεόν, μὴ γινώσκειν δὲ τὸν πατέρα παρὰ τὸ εἰδέναι 19.5.27 αὐτὸν θεόν, μὴ γινώσκειν δὲ τὸν πατέρα.
φησὶν οὖν ὁ σωτὴρ μετὰ 19.5.27 τὴν ἀνάστασιν τῇ Μαρίᾳ· «Πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ «εἰπὲ αὐτοῖς· Πορεύομαι πρὸς
τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ «θεόν μου καὶ θεὸν ὑμῶν». καὶ ἔστιν γε τοῖς ἑτεροδόξοις λέγειν χαριζόμενον αὐτοῖς ὅτι οὐκ
ἔγνωσαν τὸν πατέρα Μωϋσῆς καὶ οἱ προφῆται· ὅπερ τάχα οὐκ ἔστιν ἀληθές· ὅτι πάντως ὁ μὴ ἐγνωκὼς τὸν πατέρα οὐκ ἔγνω τὸν υἱόν·
ὁ μὲν γὰρ υἱὸς ἔγνω τὸν πατέρα, ὁ δὲ θεράπων τὸν κύριον· καὶ ὥσπερ οὐκ ἂν ἀσεβήσαιμεν λέγοντες ὅτι ὁ υἱὸς
