Commentarii in evangelium Joannis
the fleshly Israel not even believing the number of the one hundred forty-four thousand, it is clear that the one hundred forty-four thousand who are
with Thus says the Lord Almighty. 1.3.16 And in this regard, consider whether, when Paul says, All scripture is inspired by God and profitable, he
of Jesus. For if no one is the son of Mary, according to those who hold sound opinions concerning her, except Jesus, and Jesus says to his mother, “Be
which is interpreted, Christ.” And a little later, Philip, finding Nathanael, says to him: “We have found him of whom Moses in the law and the prophet
an economy, confessing not only in words but also showing it through works. The same must also be said concerning their Christianity. 1.7.42 And just
good, according to conception, beyond life and light is truth, and fourth, beyond these, the way that leads to it all of which our savior teaches he
having read aloud: “The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor, he has sent me to proclaim release
in addition to what has been said, this also must be known concerning the gospel, that it belongs primarily to the head of the whole body of the saved
If someone should keep this name in view, collecting it from everywhere and, carefully examining it, wished to understand upon what it is placed in ea
we will be able to understand what is said by wisdom in Proverbs: “For God,” it says, “created me as the beginning of his ways for his works.” However
Word, so that all things might come to be according to the wisdom and the types of the system of the concepts within it. 1.19.114 For I think, just a
of God I am the light of the world and in other places I am the resurrection and again, I am the way and the truth and the life and it is a
the passing over of the sins previously committed, through the forbearance of God.” 1.22.140 And according to Paul he is preached as being the wisdom
to conceive him to be a son is impossible for even the most ordinary person. And let them declare to us such a Logos, a divine Logos, living in himsel
being led by Christ and having received his rays, are in no need of ministering apostles and prophets —for one must dare to speak the truth— nor of an
does this, or because it is contrary to its nature to be subjected to vanity and not to have the former state of life, which it will receive when set
ascending to the divinity of the Son, through which one can be led by the hand even to the Father’s blessedness, the savior is designated 'door'. 1.27
You call me teacher and lord, and you say well, for I am” and where: “No longer do I call you slaves, for the slave does not know what is the will of
“thrones,” and thirdly without hesitation, “principalities.” Thus one must descend through the rational to the last rational being, which perhaps happ
of the books of the testament, it was said by him concerning himself. And in Isaiah he said that his mouth had been made like a sharp sword by the
to be of the birth from Mary, which man the baptist says that “he did not know.” 1.32.237 But how did he who leaped in exultation, while still being a
it was said in an absolute sense and with respect to “power,” that “Christ is the power of God and the wisdom of God,” even if we might have supposed
the paternal glory. 1.35.259 This high priest is called Judas according to some other concept besides those already mentioned, so that those who are
of him destroying death, inasmuch as he is Word and Resurrection. 1.37.269 But consider if all men somehow partake of him, inasmuch as he is Word.
what has been recorded, most constantly brought forward by the many as if it were understood, must not be left unexamined by us. For let it be that th
“was in the beginning,” so also “with God” “was in the beginning.” And “all things were made through him” while he was “in the beginning” for “in wis
was with God.” 2.1.10 Since, therefore, to investigate “And the Word was with <the> God,” we have adduced prophetic sayings, how it came to Hosea and
the word has in relation to the Word in the beginning, the Word that is with God, the Word that is God, which the God Word has in relation to God for
we have made this Word. For there was the God and God, then gods in two ways, of which the God Word is superior to the better order, being s
of fire, and on his head many diadems having a name written, which no one knows except he himself, and clothed in a garment sprinkled with blood, and
and of self-judgment, just as one who paints an image will not be able to impart all of the properties of the one being painted to the painting. 2.6.5
through his introduction. 2.8.62 All the armies in heaven follow this Word of God, following a guiding Word and imitating him in all things, and espec
of the savior, who has the through whom. 2.10.72 And in the letter to the Hebrews the same Paul says: In the last of the days he has spoken to us i
still falling away and turning aside from the counsels of the indwelling spirit. 2.11.81 But if according to Isaiah our Lord says that he was sent by
2.13.91 Let us see, however, why the phrase And without him was made not one thing is added. To some it might seem superfluous that Without him was
of all things, as far as his hypothesis is concerned, the things of the world and those in it are different. For he says: “that the age or the things
especially if we conceive of a teacher inseparable from the one learning. 2.15.109 For the reason (logos) inherent in the nature of rational beings is
“He is not the God of sinners but of saints.” For it is a great gift to the patriarchs that God should attach their designation to his own proper titl
“Word.” But it must be investigated whether, since there is a system of theorems in him, according to which he is “wisdom,” there are some theorems in
is? But if it is true that the darkness has become light, what is the fateful allotment that not all darkness is able to become light? For if it were
or to say angel for upon the same subject lies the designation “angel” and “man,” just as in the case of the three who were entertained by Abraham an
and he is called “a light of the nations” by the prophet Isaiah according to “behold, I have made you a covenant of the people, a light of the nations
his brother is not a falling away from what is properly called knowledge? That he who is ignorant of divine things, by the very act of being ignoran
they came to be and prevailed exceedingly.” 2.27.170 But in two ways the darkness has not overcome the light: either by falling far short of it and, t
“By hearing you will hear, and will in no way understand,” and so on, so also John, since the beginning of his mission was unmentioned, which has an a
will prepare your way before you,” we consider whether, being one of the holy angels, he is sent down for ministry as forerunner of our Savior. 2.31.1
John is of Christ for we perceive the voice before the word. But John also shows Christ for the word is presented by the voice. But Christ is also b
it must be considered, that the miraculous powers were able to summon those who lived at the time of the Lord to believe, but they did not preserve th
it has been said in testimony to Christ, which escapes some who think that from of his fullness we have all received to he has made him known is s
wisdom, and is ruled by him, for this reason he says, 'We have found the Messiah.' And this voice would be spoken by everyone who has found the Word o
What must be understood in that all might believe through him. 4.t.1 Concerning solecisms and the humble phrasing of scripture. FROM THE FOURTH VOLU
of the word to what follows you would have granted us. But since it is necessary to examine the scripture with a good conscience, not rashly gratifyin
we might say this, that he who utters anything foreign to godliness is verbose, but he who speaks the things of truth, even if he should say everythin
“according to my gospel in Christ Jesus” and not saying “gospels,” those men, paying attention, say that if there were many gospels the apostle would
being—for Solomon is interpreted peaceful—through peace he has leisure to build the famous temple to God. And also in the times of Ezra, when truth
of the Baptist has been said, is it not therefore consistent <that> he who had received from the fullness of Christ and confessed a second grace in pl
understanding. 6.4.22 And it is clear that Moses saw with his mind the truth of the law and the allegories, according to the anagogical sense, of the
having understood, but also much less than him holding fast to the divine hope, to apprehend the second coming of our savior, which the apostle, follo
to the apostles through Jesus Christ came to be. And it is not wonderful, since there is one truth, to say that many, as it were, have flowed from it.
in water but among you stands one whom you do not know, the one coming after me, whose sandal-strap I am not worthy to untie,” or is the part reporte
of the supposition, lest the one baptizing might be the Christ, but they were guarding against naming this more plainly so as not to seem rash. Wheref
spitting upon transmigration as a false doctrine, and not accepting that the soul of John had once been Elijah, he will use the aforementioned saying
John therefore says, I am not Elijah, since he is ignorant of his own former life. 6.13.74 Since these things have a plausibility that is not to be
and that immortality was promised to him in Numbers through the so-called peace, in return for which, being zealous and moved with divine zeal, he p
he says, that John confessed that he was not the Christ, nor even a prophet, nor Elijah. And it was necessary for him, having understood it thus, to e
and he cried out, saying'. For this reason also God commands Isaiah to cry out in the voice of one saying: Cry and I said: What shall I cry? 6.18.
of mysteries or prophecy has become a noisy gong or a clanging cymbal, so if the prophetic voice is nothing other than a sound, how is it that the Sav
that some were his equal for it is true that although many prophets were his equal, according to the grace given to him, no one was greater than this
one a Pharisee and the other a tax collector. And the Pharisee, standing, prayed these things to himself: ‘O God, I thank you that I am not like the r
from the disease immediately is written, but “Behold, I send my messenger before your face” by Malachi. 6.24.131 What John did in shortening the sayin
“And all flesh shall see the salvation of God.” But the observations are useful for demonstrating that the evangelists abridge the prophetic sayings.
what was said to what was said to the crowds, it was necessary to make a comparison and clarification of the sayings and when these things were done,
He refutes the Pharisees' ignorance concerning his superiority, adding to 'There stands one among you' the words 'Whom you do not know.' 6.30.156 And
wilderness» and «Behold, I send my messenger before your face» I, whose birth «Gabriel who stands in the presence of God» wondrously announced to my
among those born of women is sufficient in himself to loose or to open, since only the one who bound and closed grants to whom he wishes the loosing a
“For, he says, ‘I am not worthy to loose the strap of his sandal.’” 6.37.185 Perhaps, then, being overcome by the grace of God, he received it as a gi
of the whole world. 6.39.195 For one must say to him: For when is he not present? And when is he not in the world? And this, when the gospel says: He
“in Bethabara,” having been in the places for the purpose of inquiring into the footsteps of Jesus and his disciples and the prophets. 6.40.205 For Be
to examine the discourse concerning the theory of names, setting aside the matters before us. 6.42.217 Let us see, then, the things of the evangelic t
But Paul, having encountered the Scripture, no longer warring according to its flesh—for he knew that “the law is spiritual”—, teaches us to understan
in the desert ate the manna and died. He who eats this bread will live forever.” For the manna, though given from God, was a bread of progress, a brea
I shall wash in them and be cleansed?” For just as no one is good except one, God the Father, so among rivers no one is good except the Jordan, which
However, it will be clear to one who holds to what has been said about John being the voice and Jesus the Word, that John was benefited for his format
Since three land animals and two birds are offered upon the altar, it seems to me worthwhile to inquire why on earth the Savior is called lamb by Jo
of the bodily sojourn of the son of God into the life of men, we will suppose the lamb to be none other than the man. For he “was led as a sheep to th
to gaze upon the one who did harm after he has died, or step on a corpse, or touch a dead body, or taste a part of it, there would be a cure and benef
he says this to Mary: Do not touch me? For he should have rather offered himself to her touch, since he had received the perfect baptism through the
leaving it undisciplined, let us do all things so that we may not need such rebukes and discipline through the most painful means. 6.59.301 But the on
COMMENTARY ON THE GOSPEL ACCORDING TO JOHN, VOLUME 10
he was teaching in the synagogue.” 10.2.8 But Luke: “And when the devil had completed the temptation, he says, he departed from him until an opportune
concerning such things, and this must be said by us. Let it be proposed to some who see with the spirit God and his words to the saints, and the prese
without Esau's voice that praised God, so that Esau might have an opportunity to be blessed later. For perhaps if Jacob had not been blessed as Esau,
He circumcises Timothy, he becomes a Jew but when he says to the Athenians: “I found an altar on which was inscribed: ‘To an unknown god.’ What there
to them, but not many days for the field of comfort below does not contain the illumination concerning the more numerous doctrines, being receptive
he taught in the synagogue, and they were astonished at his teaching.” 10.11.52 But he also records an action of his that happened in Capernaum: “Imme
10.12.64 Furthermore, we have also observed this about Capernaum, that not only did he begin to preach in it, “The kingdom of heaven has drawn near,”
These are the offerings, which you shall offer to the Lord.” For he called them his own feasts and not those appointed, which are set forth in the scr
feasts and even more specifically about the Passover. 10.16.89 Now, the Passover of the Jews is a sheep that is sacrificed, taken for each household o
is only flesh for he says, “I am the bread of life” and “This is the bread that comes down from heaven, so that one may eat of it and not die. I am t
Let the sacrificed Passover, Christ, be assigned to the lamb. For one must not think that historical things are types of historical things and bodily
the whole city, saying, Who is this? And the crowds said, This is the prophet Jesus, from Nazareth of Galilee. And Jesus entered the temple and dr
all things, when it was already late, he went out to Bethany with the twelve. And on the next day, when they had come out from Bethany, he was hungry.
a discerning acuteness of intelligible things is a citizen of this city. And it is possible for even the Jerusalemite to be in sin for it is possible
The ox, of earthly things, for it is a tiller of the soil the sheep, of foolish and beastly things, since this animal is more servile than many irrat
a donkey previously tied, when they were commanded, if anyone should say anything to them, to answer that, “The Lord has need of them and immediately
being loosed from bonds, and a colt coming with her for everything must be great of which the Son of God has need, and worthy of his goodness. 10.27.
set forth. But the crowds preceding and following him can also signify angelic cooperations, some preparing the way for him in our souls, by which the
is every land, where the tied donkey and the colt are, and the village is sufficiently called without the addition of another name. 10.30.190 But Matt
John, however, set forth the prophetic saying word for word, but instead of it, 'Fear not, daughter of Zion behold, your king comes sitting' instead
that the dicing merchants and all wickedness were consumed and had vanished. 10.33.215 And I do not know how, speaking nonsense, he says that a scourg
of that temple, the word concerning his own body, he answers to “What sign do you show, that you do these things?” with “Destroy this temple and in th
of a body with many members becoming one body but the judgment of the foot and hand and eye and hearing and smell of those completing separately the
the resurrection of the church to be signified. 10.37.250 Following this, it is consistent to say that the first day is the earthy one and the second
to say. But another will say that the one being shown is not the one built by Solomon, for <that one> was destroyed during the times of the captivity,
of the enclosure, and still another outside the enclosure of the Levites and priests, a stone of the altar of whole burnt offerings. 10.39.269 But the
senses, an ascent may be shown, being on high for the understanding of intelligible things. 10.40.280 But the place called Dabir seems to be a place o
“Behold, I am preparing for you the carbuncle as your stone, and your foundations of sapphire, and I will make your battlements of jasper, and your ga
not perceiving the mind of the Holy Spirit, which God wishes to be believed rather than the will of the letter? In this regard it must be said that no
a feast but here Jesus is recorded as being at the feast for being in Jerusalem at the Passover, he was also at a feast, with many believing even in
a place for God, he becomes blessed for blessed is he who has help from God and an ascent in his heart from God. Therefore, the Son of God, who knows
Moses.” 13.2.12 An example of the second of the meanings will seem to be in Paul, who says: “To this very hour we hunger and thirst and are naked ” Th
we shall consider if the different kind of benefit for those who will converse with and be with the truth itself, beyond the supposed benefit that com
The Samaritan woman proclaims the Savior first when she says: Lord, you have no bucket and the well is deep, when she also asks from where He has t
«I have no husband.» 13.9.n Jesus says to her: Well have you said, I have no husband for you have had five husbands, and he whom you now have is not
of living water. 13.10.66 Moreover, concerning, Give me this water, that I may not thirst nor come here to draw, he says that the woman says these t
place, and for this reason they say that the temple was built on it by Solomon and that all the Levitical and priestly worship was performed there. 13
in both ways for the angels are able to know such things, and the prophet does not know all things For we know in part and we prophesy in part, ev
a mystery now revealed has been revealed both through prophetic writings and the appearing of our Lord Jesus Christ. 13.17.102 But see if Heracleon, t
they worship in its presence, but in <all the> spirit, when they will contain all the spirit, they will worship the Father. 13.18.113 But if one looki
of the one standing by. 13.21.126 These things I say by way of exception to those who say that there is a fifth nature of bodies besides the elements.
ruling principles, where the structure worthy of being consumed was established. 13.23.139 God, then, is called light, a name transferred from corpore
For they themselves, being of the same nature with the Father, are spirit, who worship in truth and not in error, just as the apostle also teaches, ca
might be approved, having it thus: Hear, Lord, the voice of Judah, and you might come to his people his hands shall judge for him, and you shall be
the Word himself, so that when the disciples came, they marveled if even this one, being a female <and> easily deceived, was deemed worthy to have a c
your finger here and see my hands, and bring your hand and put it into my side.” 13.30.181 All the things that the woman did were the communion with t
some fitting words, * * * * * * to him Eat thinking that the time between the woman's having gone away into the city and the Samaritans' having come
have their faculties trained by practice to distinguish good and evil.” But there is also a poisonous food, which we learn about from the fourth book
for the Son of God to eat, which at present the disciples do not know. But Heracleon said nothing on this passage. 13.35.n The disciples therefore sai
is mine”? Now the completion of the work was the completion of the rational being for the Word who became flesh came to make perfect this which was i
is coming?» These things must be inquired into, so that they may be persuaded that the Savior often spoke of intelligible things bare of sensible and
your eyes and see the fields, that they are already white for harvest» is spiritual, and stripped of sensible things is spiritual? From which it would
being suitable, as he thinks, to be brought into a storehouse, I do not know if he can demonstrate. And furthermore, how in the case of souls is it tr
to those wishing to assign perception.” 13.43.n The one who reaps receives a wage, and gathers fruit for eternal life, so that the sower and the reape
and be harvested. 13.44.295 Therefore, it must be said to those who have understood it thus, if they are willing to accept it, that before the coming
they have handed down to those who follow and approach the discovered things with scrutiny, the starting points for the one body of truth to be gather
understood by the apostles, and this sown in the divine scriptures ministered by them. 13.48.315 But the former will use the saying Many prophets and
they might see the fields, how they were already white for harvest, and thus it is clear how one is the sower and another is the reaper. 13.49.321 But
“Let us make man in our image and likeness” when God said this concerning all men and initiating the work, which work later also by the others, to who
a nature both single in form and unitary. And we took a stand against these things above, as it was possible. 13.52.n So when the Samaritans came to h
to hear him teaching without instruments and being presented to the imagination not through teachers, the ruling faculty finding most clearly the type
For people at first, being led by men, believe in the Savior, but when they encounter his words, they no longer believe through human testimony alone,
by their own people and against our Lord himself, but also against those who spent time in some wisdom and were despised by the citizens, so that some
with a scourge of cords made by him, all those selling oxen and sheep and doves, both the sheep and the oxen and the rest. 13.56.388 For the feast in
of his kingdom, of whom we seek a certain one and his sick son, and the things that follow these. 13.58.399 And we said in the preceding that the whol
of Capernaum, the place of the dwelling of those under him, the image is to be considered. 13.59.412 For I think that some of the rulers, being amazed
of his sojourn. 13.60.424 Further, concerning the seventh hour, he says that through the hour the nature of the one healed is characterized. In additi
to the Lord for it is written: “On the next day he desired to go forth into Galilee, and finds Philip.” 13.62.436 But see the economy if we can under
<after> the torments you will find little by little the fruits of your labors, the blessing in the psalms saying: “You shall eat the fruits of your la
of the books of the testament, it was said by him concerning himself. And in Isaiah he said that his "mouth" had been made "like a sharp sword" by the Father and that he had been hidden "under the shadow of his hand," likened to a "chosen arrow" and hidden "in the quiver" of the Father, being called by him "servant" of the God of all, and "Israel" and "a light to the nations." 1.32.229 The mouth of the son of God is therefore a sharp sword, since "the word of God is living and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is a discerner of the thoughts and intents of the heart"; and besides, he came not to bring peace on the earth, that is, on things corporeal and sensible, but a sword, and cutting off the, so to speak, harmful friendship of soul and body, so that the soul, surrendering itself to the spirit that wars against the flesh, might be befriended by God, his mouth was a sword or like a sharp sword, according to the prophetic word; but also, seeing so many wounded by divine love, like the one who confesses to have suffered this in the Song of Songs through the words "For I am wounded by love," will find that the arrow that wounds the souls of so many into the love of God is none other than the one who said, "He has made me as a chosen arrow." 1.32.230 Furthermore, everyone who understands how Jesus was to his disciples not as "the one who reclines at table, but as the one who serves," the Son of God having taken the form of a servant for the freedom of those who had been enslaved to sin, will not be ignorant of the way in which the Father says to him, "You are my servant," and a little later, "It is a great thing for you to be called my child." 1.32.231 For we must dare to say that the goodness of Christ appears greater and more divine and truly in the image of the Father, when "he humbled himself, becoming obedient unto death, even death on a cross," than if "he had considered it robbery to be equal with God," and had not willed to become a servant for the salvation of the world. 1.32.232 For this reason, wishing to teach us that to have served in this way was a great gift received from the Father, he says, "And my God will be my strength. And he said to me: It is a great thing for you to be called my child." For if he had not become a servant, he would not have established "the tribes of Jacob" nor would he have restored "the dispersion of Israel," nor would he have become "a light to the nations," so as "to be for salvation to the end of the earth." 1.32.233 And his becoming a servant is a moderate thing, even if this is said by the Father to be great, in comparison with a harmless lamb and a lamb. For as a harmless lamb, the Lamb of God was led to be sacrificed, that he might take away "the sin of the world," he who supplies the word to all, having been likened to a lamb "before its shearer" that is silent, so that by his death we might all be cleansed, a death given in the manner of a medicine against opposing energies and the sin of those willing to receive the truth; for the death of Christ has made weak the powers that war against the human race, and † for life to come forth in each of the believers from sin by an ineffable power. 1.32.234 And since he takes away sin until every enemy of his is abolished, and death last of all, so that the whole world may become without sin, for this reason John, pointing to him, says: "Behold, the Lamb of God who takes away the sin of the world"; not "who will take away" but "who is now taking away," and not "who has taken away" but "who is still taking away"; 1.32.235 for the "taking away" is at work upon each one in the world, until sin is removed from the whole world and the Savior delivers to the Father a kingdom made ready, in which there is not even the slightest sin that has a place under the Father's rule, and which again receives all things of God in its whole and every part, when that is fulfilled, "that God may be all in all." 1.32.236 But in addition to these things he is also called "a man coming after John, who has come to be before him and was before him," so that we might be taught that the man of the Son of God, who is mingled with his divinity, is older
διαθήκης βιβλίων ἐλέγετο ὑπ' αὐτοῦ περὶ ἑαυτοῦ. Ἐν δὲ τῷ Ἡσαΐᾳ ἔφασκεν ὑπὸ τοῦ πατρὸς τεθεῖσθαι αὐτοῦ «τὸ στόμα ὡς μάχαιραν
ὀξεῖαν» καὶ κεκρύφθαι «ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ», βέλει ἐκλεκτῷ ὡμοιωμένος «καὶ ἐν τῇ φαρέτρᾳ» τοῦ πατρὸς κεκρυμμένος,
«δοῦλος» τοῦ θεοῦ τῶν ὅλων ὑπ' αὐτοῦ καλούμενος καὶ «Ἰσραὴλ» καὶ «φῶς ἐθνῶν». 1.32.229 Μάχαιρα μὲν οὖν ὀξεῖά ἐστι τὸ στόμα
τοῦ υἱοῦ τοῦ θεοῦ, ἐπεὶ «ζῶν τυγχάνει ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος
ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας»· ἄλλως τε καὶ ἐλθὼν οὐκ
εἰρήνην ἐπὶ τὴν γῆν, τοῦτ' ἔστιν ἐπὶ τὰ σωματικὰ καὶ αἰσθητά, βαλεῖν ἀλλὰ μάχαιραν, καὶ διακόπτων τήν, ἵν' οὕτως εἴπω, ἐπιβλαβῆ
φιλίαν ψυχῆς καὶ σώματος, ἵν' ἡ ψυχὴ ἐπιδιδοῦσα αὑτὴν τῷ στρατευομένῳ κατὰ τῆς σαρκὸς πνεύματι φιλιωθῇ τῷ θεῷ, μάχαιραν ἢ
ὡς μάχαιραν ὀξεῖαν κατὰ τὸν προφητικὸν λόγον ἔσχε τὸ στόμα· ἀλλὰ καὶ βλέπων τοσούτους τετρωμένους τῇ θείᾳ ἀγάπῃ ὁμοίως τῇ
ὁμολογούσῃ τοῦτο πεπονθέναι ἐν τῷ Ἄισματι τῶν ᾀσμάτων διὰ τοῦ «Ὅτι τετρωμένη ἀγάπης ἐγώ» τὸ τρῶσαν βέλος τὰς τῶν τοσούτων
εἰς ἀγάπην θεοῦ ψυχὰς οὐκ ἄλλο τι εὑρήσει ἢ τὸν εἰπόντα· «Ἔθηκέ με ὡς βέλος ἐκλεκτόν.» 1.32.230 Ἔτι δὲ πᾶς ὁ συνιεὶς πῶς τοῖς
μαθητευομένοις ὁ Ἰησοῦς γεγένηται οὐχ ὡς «ὁ ἀνακείμενος ἀλλ' ὡς ὁ διακο νῶν», μορφὴν δούλου ὁ υἱὸς τοῦ θεοῦ ὑπὲρ ἐλευθερίας
τῶν δουλευσάντων τῇ ἁμαρτίᾳ λαβών, οὐκ ἀγνοήσει τίνα τρόπον ὁ πατήρ φησι πρὸς αὐτὸν τὸ «∆οῦλός μου εἶ σύ» καὶ μετ' ὀλίγα·
«Μέγα σοί ἐστι τοῦτο κληθῆναί σε παῖδά μου». 1.32.231 Τολμητέον γὰρ εἰπεῖν πλείονα καὶ θειοτέραν καὶ ἀληθῶς κατ' εἰκόνα τοῦ
πατρὸς τὴν ἀγαθότητα φαίνεσθαι τοῦ Χριστοῦ, ὅτε «ἑαυτὸν ἐταπείνωσε γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ», ἢ
εἰ «ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ», καὶ μὴ βουληθεὶς ἐπὶ τῇ τοῦ κόσμου σωτηρίᾳ γενέ σθαι δοῦλος. 1.32.232 ∆ιὰ τοῦτο διδάξαι
ἡμᾶς βουλόμενος μέγα δῶρον εἰληφέναι ἀπὸ τοῦ πατρὸς τὸ οὕτως δεδουλευκέναι φησί· «Καὶ ὁ θεός μου ἔσται μοι ἰσχύς. Καὶ εἶπέ
μοι· Μέγα σοί ἐστι τοῦτο κληθῆναί σε παῖδά μου.» Μὴ γενόμενος γὰρ δοῦλος οὐκ ἂν ἔστησε «τὰς φυλὰς τοῦ Ἰακὼβ» οὐδὲ «τὴν διασπορὰν
τοῦ Ἰσραὴλ» ἐπέστρεψεν, ἀλλ' οὐδὲ γεγόνει ἂν εἰς «φῶς ἐθνῶν», τοῦ «εἶναι εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς». 1.32.233 Καὶ μέτριόν
γε τὸ δοῦλον αὐτὸν γενέσθαι, εἰ καὶ μέγα ὑπὸ τοῦ πατρὸς εἶναι τοῦτο λέγεται, συγκρίσει ἀρνίου ἀκάκου καὶ ἀμνοῦ. Ὡς γὰρ ἀρνίον
ἄκακον γεγένηται ἀγόμενον τοῦ θύεσθαι ὁ ἀμνὸς τοῦ θεοῦ, ἵνα ἄρῃ «τὴν ἁμαρτίαν τοῦ κό σμου», ὁ πᾶσι τοῦ λόγου χορηγός, ὁμοιωθεὶς
ἀμνῷ «ἐνώ πιον τοῦ κείροντος» ἀφώνῳ, ὅπως τῷ θανάτῳ αὐτοῦ ἡμεῖς πάντες καθαρθῶμεν, ἀναδιδομένῳ τρόπον φαρμάκου ἐπὶ τὰς ἀντικειμένας
ἐνεργείας καὶ τὴν τῶν βουλομένων ἀναδέξασθαι τὴν ἀλήθειαν ἁμαρτίαν· ἀτονῆσαι γὰρ ὁ θάνατος τοῦ Χριστοῦ τὰς πολεμούσας τῷ τῶν
ἀνθρώπων γένει πεποίηκε δυνάμεις, καὶ † ἐξελεύσεσθαι τὴν ἐν ἑκάστῳ τῶν πιστευόντων ζωὴν τῇ ἁμαρτίᾳ ἀφάτῳ δυνάμει. 1.32.234
Ἐπεὶ δὲ ἕως πᾶς ἐχθρὸς αὐτοῦ καταργηθῇ καὶ τελευταῖός γε ὁ θάνατος, αἴρει τὴν ἁμαρτίαν, ἵνα ὁ πᾶς γένηται χωρὶς ἁμαρτίας κόσμος,
διὰ τοῦτο ὁ Ἰωάννης δεικνὺς αὐτόν φησιν· «Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου»· οὐχὶ ὁ μέλλων μὲν αἴρειν
οὐχὶ δὲ καὶ αἴρων ἤδη, καὶ οὐχὶ ὁ ἄρας μὲν οὐχὶ δὲ καὶ αἴρων ἔτι· 1.32.235 τὸ γὰρ αἴρειν ἐνεργεῖ ἐπὶ ἑνὸς ἑκάστου τῶν ἐν τῷ
κόσμῳ, ἕως ἀπὸ παντὸς τοῦ κόσμου ἀφαιρεθῇ ἡ ἁμαρτία καὶ παραδῷ ἕτοιμον βασιλείαν τῷ πατρὶ ὁ σωτήρ, τῷ μὴ εἶναι μηδὲ τὴν τυχοῦσαν
ἁμαρτίαν χωροῦσαν τὸ ὑπὸ πατρὸς βασιλεύεσθαι καὶ πάλιν ἐπιδεχομένην τὰ πάντα τοῦ θεοῦ ἐν ὅλῃ ἑαυτῇ καὶ πάσῃ, ὅτε πληροῦται
τὸ «ἵνα γένηται ὁ θεὸς τὰ πάντα ἐν πᾶσιν». 1.32.236 Ἀλλὰ καὶ «ἀνὴρ» πρὸς τούτοις λέγεται «ὀπίσω Ἰωάννου ἐρχόμενος, ἔμπροσθεν
αὐτοῦ γεγενημένος καὶ πρὸ αὐτοῦ ὤν», ἵνα διδαχθῶμεν καὶ τὸν ἄνθρωπον τοῦ υἱοῦ τοῦ θεοῦ τὸν τῇ θεότητι αὐτοῦ ἀνακεκραμένον
πρεσβύτερον
