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each being would be understood. 304 {3Jο 8, 51}3Not only does he hint at faith here, but he also seeks a pure life, which the one who keeps this word produces. 305 {3Jο 8, 51}3He does not mean carnal death, which we all endure, but that as God he did not reckon death, which as God he could easily overturn; for here he names death as being punished for eternity; for life is also unceasing enjoyment. 306 {3Jο 8, 51}3He calls the age to come, which is properly called an age as having no end, where no one any longer dies after the resurrection given to all through Christ, where indeed that which is made alive, even if it dies, does not die to God. 307 {3Jο 8, 52}3Is it that those who heard the word of God died, and those who hear your word will not die? 309 {3Jο 8, 55}3For only the Son knows the Father naturally and knowably, or rather the Trinity knows itself. To say, "I know him," is not a boast, but to say one does not know is a lie; for you, saying you know him, lie. 310 {3Jο 8, 56}3He shows them to be alien to Abraham even in this, since in what he rejoiced, they grieve. 311 {3Jο 8, 56}3He seems to mean the day of the cross, which was prefigured in the slaughter of the ram and the offering of Isaac. Therefore, he did not come to the passion unwillingly, if indeed he praises the one who rejoiced at the passion of the cross. 312 {3Jο 8, 56-57}3The argument of the Jews is foolish; for he was speaking to them about his own eternity, but they were speaking as if he had just begun to be, and the Lord said, "Abraham saw my day," but they understood the opposite, that he saw Abraham. 313 {3Jο 8, 58}3He existed before all things, but he mentioned only Abraham? Because he was speaking about him. 314 {3Jο 8, 58}3In the case of Abraham he used "came to be," because having come to be he also perishes, but in his own case "I am," as being eternal and superior to corruption. 315 {3Jο 9, 2}3This question is mistaken; for neither does someone who does not exist at all sin before being born, nor is another punished for another. 316 {3jο 9, 5}3He called himself the light of the world as one who enlightens the souls of the faithful and because he was about to open the eyes of the one blind "from birth." 317 {3Jο 9, 6}3And he spat on the ground and made clay from the spittle, and he anointed the clay on the eyes of the blind man, wishing to show through the clay that he is the one who also formed Adam from clay; for to say, "I am the one who did this," seemed offensive to the hearers. But by showing this through the deed, it was no longer offensive. For this reason he did not simply create the eyes, but in that manner; he not only formed or opened them, but he also granted sight, which is proof that he also gave soul to Adam; for if it is not active, an eye, even if it were perfected, would never see. 318 {3Jο 9, 11}3He sees this as an image of those from the nations who were once blind, but now are enlightened and teach Israel the power of Christ. 319 {3ςο 9, 16}3Out of extreme impiety they preferred the Sabbath to his divine power and, blaspheming, said, "This man is not from God." 3 {3Jο 9, 16}3For Christ is accused for anointing the clay with one finger on the Sabbath, but they are not slandered for untying their animals with a whole hand and leading them to water and for pulling out sheep that have fallen into a pit. 321 {3Jο 9, 33}3Not that God is a respecter of persons, may it not be, but as one who is just and a lover of the just he works wonders through the saints, but not through sinners. 322 {3Jο 9, 34}3The Jews were foolish, exhorting that God be glorified for the miracle, but condemning the one who did the work of God. 323 {3Jο 9, 35}3He does not ask as if ignorant; for he knew that he believed, that he had struggled against the Jews, but showing that he is very pleased that he believed, he teaches that one who believes in Jesus himself does not believe as in a man, one of us, but as in God become man; for so is the mystery concerning Christ complete. 324

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ἕκαστος ὑπάρχων νοοῖτο. 304 {3Jο 8, 51}3Οὐ μόνον τὴν πίστιν ὧδε αἰνίττεται, ἀλλὰ καὶ τὸν βίον ζητεῖ τὸν καθαρόν, ὃν ποιεῖ ὁ τὸν λόγον τοῦτον τηρῶν. 305 {3Jο 8, 51}3Θάνατον οὐ τὸν σαρκικὸν λέγει, ὃν ὑπομένομεν ἅπαντες, ἀλλ' ὅτι ὡς θεὸς οὐκ ἐλογίζετο τὸν θάνατον, ὃν ὡς θεὸς εὐκόλως ἠδύνατο ἀνατρέψαι· θάνατον γὰρ ὧδε ὀνομάζει τὸ δι' αἰῶνος κολάζεσθαι· καὶ γὰρ καὶ ζωή ἐστιν ἡ ἀκατάπαυστος ἀπόλαυσις. 306 {3Jο 8, 51}3Αἰῶνα λέγει τὸν μέλλοντα, ὃς κυρίως καλεῖται αἰὼν ὡς μὴ ἔχων πέρας, ὅπου οὐκέτι οὐδεὶς ἀποθνῄσκει μετὰ τὴν ἀνάστασιν τὴν διὰ Χριστοῦ δωρη θεῖσαν πᾶσιν, ὅπου γε τὸ ζωοποιούμενον κἂν ἀποθάνῃ οὐκ ἀποθνῄσκει τῷ θεῷ. 307 {3Jο 8, 52}3Τοῦτ' ἔστιν οἱ τὸν λόγον ἀκούσαντες τοῦ θεοῦ ἀπέθανον καὶ οἱ τὸν σὸν λόγον ἀκούσαντες οὐκ ἀποθανοῦνται; 309 {3Jο 8, 55}3Μόνος γὰρ ὁ υἱὸς οἶδε φυσικῶς καὶ γνωστῶς τὸν πατέρα, μᾶλλον δὲ ἡ τριὰς ἑαυτήν. τὸ εἰπεῖν οἶδα αὐτὸν οὐκ ἔστι κόμπος, ἀλλὰ τὸ εἰπεῖν μὴ εἰδέναι ψεῦδος· ὑμεῖς γὰρ λέγοντες αὐτὸν εἰδέναι ψεύδεσθε. 310 {3Jο 8, 56}3∆είκνυσιν αὐτοὺς κἂν τούτῳ τοῦ Ἀβραὰμ ἀλλοτρίους, ἐπείπερ ἐν οἷς ἐκεῖνος ἔχαιρεν, οὗτοι ἀλγοῦσιν. 311 {3Jο 8, 56}3Τὴν ἡμέραν δοκεῖ λέγειν τὴν τοῦ σταυροῦ, ἥτις προδιετυπώθη ἐν τῇ τοῦ κριοῦ σφαγῇ καὶ τῇ τοῦ Ἰσαὰκ προσφορᾷ. οὐκοῦν οὐκ ἄκων ἦλθεν ἐπὶ τὸ πάθος, εἴ γε ἐπαινεῖ τὸν

χαρέντα ἐπὶ τῷ πάθει τοῦ σταυροῦ. 312 {3Jο 8, 56-57}3Ἀνόητος ὁ τῶν Ἰουδαίων λόγος· ὁ μὲν γὰρ περὶ τῆς ἰδίας αὐτοῖς ἀϊδιότητος ἐλάλει, οἱ δὲ ὡς ἄρτι ἀρξαμένῳ εἶναι διελάλουν καὶ ὁ μὲν κύριος εἶπεν, ὅτι Ἀβραὰμ εἶδεν τὴν ἡμέραν τὴν ἐμήν, οἱ δὲ τὸ ἐναντίον ἐνόησαν, ὅτι αὐτὸς εἶδε τὸν Ἀβραάμ. 313 {3Jο 8, 58}3Πάντων μὲν προῆν, ἀλλὰ μόνου τοῦ Ἀβραὰμ ἐμνήσθη; ὅτι περὶ αὐτοῦ διελέγετο. 314 {3Jο 8, 58}3Ἐπὶ μὲν τοῦ Ἀβραὰμ ἔθηκε τὸ γενέσθαι, ὅτι γεγονὼς καὶ φθείρεται, ἐπὶ δὲ ἑαυτοῦ τὸ εἰμὶ ὡς ἀΐδιος καὶ κρείττων φθορᾶς. 315 {3Jο 9, 2}3Ἐσφαλμένη ἐστὶν ἡ ἐρώτησις αὕτη· οὔτε ἁμαρτάνει τις πρὸ τοῦ γεννη θῆναι ὁ μηδ' ὅλως ὢν οὔτε ἄλλος ὑπὲρ ἄλλου τιμωρεῖται. 316 {3jο 9, 5}3Φῶς ἑαυτὸν τοῦ κόσμου εἶπεν ὡς φωτίζοντα τῶν πιστῶν τὰς ψυχὰς καὶ ὅτι ἤμελλεν ἀνοῖξαι τοὺς ὀφθαλμοὺς τοῦ «ἐκ γενετῆς» τυφλοῦ. 317 {3Jο 9, 6}3Ἔπτυσε δὲ χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ δεῖξαι βουλόμενος διὰ τοῦ πηλοῦ, ὅτι αὐτός ἐστιν ὁ καὶ τὸν Ἀδὰμ ἀπὸ πηλοῦ πλάσας· τὸ μὲν γὰρ εἰπεῖν, ὅτι ἐγώ εἰμι ὁ τοῦτο ποιήσας, πρόσαντες ἐδόκει εἶναι τοῖς ἀκούουσιν. διὰ δὲ τοῦ ἔργου δεικνύμενος τοῦτο οὐκ ἔτι λοιπὸν προσίστατο. διὰ τοῦτο οὐχ ἁπλῶς, ἀλλ' ἐκείνῳ τῷ τρόπῳ τὰ ὄμματα ἐδημιούργησεν, οὐκ ἔπλασε δὲ μόνον οὐδὲ ἀνέῳξεν, ἀλλὰ καὶ τὸ ὁρᾶν ἐχαρίσατο, ὅπερ τεκμήριόν ἐστι τοῦ καὶ τὴν ψυχὴν αὐτὸν ἐμψυχῶσαι τῷ Ἀδάμ· ἐκείνης μὲν γὰρ μὴ ἐνεργούσης ὀφθαλμός, κἂν ἀπηρτισμένος ᾖ, οὐκ ἂν ἴδοι ποτέ. 318 {3Jο 9, 11}3Τοῦτο εἰς εἰκόνα ὁρᾷ τῶν ἐξ ἐθνῶν τῶν ποτε τυφλῶν, νῦν δὲ φωτισθέντων καὶ διδασκόντων τὸν Ἰσραὴλ τὴν τοῦ Χριστοῦ δύναμιν. 319 {3ςο 9, 16}3Ἐξ ἄκρας ἀσεβείας τὸ σάββατον προετίμων τῆς θείας αὐτοῦ δυνάμεως καὶ βλασφημοῦντες ἔλεγον, ὅτι οὐκ ἔστιν οὗτος παρὰ θεοῦ. 3 {3Jο 9, 16}3Ὁ μὲν γὰρ Χριστὸς ἐν σαββάτῳ ἑνὶ δακτύλῳ χρίσας τὸν πηλὸν ἐγκαλεῖται, αὐτοὶ δὲ ὅλῃ χειρὶ λύοντες τὰ ζῷα καὶ ἀπάγοντες πρὸς ποτισμὸν καὶ τὰ εἰς βόθρον ἐμπεσόντα πρόβατα ἀνασπῶντες οὐ διαβάλλονται. 321 {3Jο 9, 33}3Οὐχ ὡς προσωπολήπτης ὁ θεός, μὴ γένοιτο, ἀλλ' ὡς δίκαιος καὶ δικαίων ἐραστὴς διὰ τῶν ἁγίων ἐνεργεῖ τὰ παράδοξα, οὐ μὴν διὰ τῶν ἁμαρτανόντων. 322 {3Jο 9, 34}3Ἄφρονες οἱ Ἰουδαῖοι τὸν μὲν θεὸν δοξάζεσθαι παρακελευόμενοι διὰ τὸ θαῦμα, τὸν δὲ τὸ τοῦ θεοῦ ἔργον ποιήσαντα κατακρίναντες. 323 {3Jο 9, 35}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ· ᾔδει γὰρ ὅτι ἐπίστευεν, ὅτι ἦν ἀγωνισάμενος κατὰ Ἰουδαίων, ἀλλὰ δεικνύς, ὅτι πάνυ ἥδεται τῷ πιστεῦσαι αὐτόν, διδάσκει, ὅτι ὁ πιστεύων εἰς αὐτὸν τὸν Ἰησοῦν οὐχ ὡς εἰς ἄνθρωπον ἕνα τῶν καθ' ἡμᾶς πιστεύει, ἀλλ' ὡς εἰς θεὸν ἐνανθρωπήσαντα· πλῆρες γὰρ οὕτω τὸ ἐπὶ Χριστῷ μυστήριον. 324