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
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 earthly; but if, understanding what was made according to the image and what was taken from the dust of the earth, we wholly incline towards him, according to whose image we have been made, we shall also be according to the likeness of God, having abandoned all passion for matter and bodies and 20.22.184 for any of those who are according to the likeness. But since according to the divine scriptures desire is one of the intermediate things, not knowing the Greek precision of meanings among those who articulate such things, so that they would call the good thing "will," which they define as rational appetite, and the base thing "desire," which they say is irrational appetite or vehement appetite, it must be said that every created nature wishes to do the desires of its own father, just as every one also does the works of its own father, the first being the holy unbegotten Father (and this is God), and the other being the first evil father who is from no father; for no father established evil in him, but the turning away from God begot it. 20.23.185 Now, what is being examined according to "And the desires of your father you wish to do" clearly refers to the devil, since it has been said before "You are of your father the devil" and it is added "He was a murderer from 20.23.186 the beginning." And to each one, not only of those from the devil, but also of those from God, it could soundly be said, "The desires of your father you wish to do." For certain things are said to be desires of God also, 20.23.187 his wills being <so> named. At least in the eighteenth psalm it is said: "The judgments of the Lord are true, justified in themselves; more to be desired than gold and much precious stone." And even if, as some of the copies have it, it is "the objects of desire are more than gold and much precious stone," you will say that the objects of desire are worthy of one's desiring them, just as things blessed are worthy of being blessed, 20.23.188 and things loved of being loved. Therefore, just as blessed things are rather blessed by God and loved things are rather loved by God, so too desired things would rather be more blessedly desired by God, if we understand desire more judiciously, as we have said before. And the Savior also says: "With desire I have desired 20.23.189 to eat this Passover with you before I suffer." But regarding desire also being base, the saying at hand was sufficient; nonetheless we must also adduce, "Whoever looks at a woman to desire her has already committed adultery with her in his heart." But the one who desires does not in every case desire what is absent, just as the one who wills does not in every case will 20.23.190 what is absent. This we have prepared for on account of the desires of God and the desires of the perfect. 20.23.191 Therefore every son of someone wishes to do the desires of his own father, and every son of someone does the works of his father. For thus also the Savior wishes to do the desires of his own father, 20.23.192 and does the works of his own father. And "the man of sin, the son of perdition" wishes to do the desires of his own father, and does the works of his own father. And in our case, as men, the works are in every case either of God or of the devil, and what we wish to do is either a desire of our good Father in heaven 20.23.193 or of his enemy, the devil. And if we do the works of God and wish to do his desires, we are sons of God; but if we do the things of the devil, wishing to do what he desires, 20.23.194 we are of our father the devil. Let us therefore pay attention not only to what we do, but also to what we wish. For it is sufficient for being a son of the devil even to wish to do his desires; and perhaps for this reason after "You do the works of your father" it is said "The desires of your father you wish to do," so that we may learn that if we only wish to do what the devil desires, we will be called 20.23.195 sons of the devil. And most persuasively one might to these things
ἐπιλαθόμενοι τῆς ἐν ἡμῖν κρείττονος οὐσίας ὑποτάξομεν ἑαυτοὺς τῷ ἀπὸ τοῦ χοῦ πλάσματι, καὶ τὸ κρεῖττον τὴν εἰκόνα τοῦ χοϊκοῦ
λήψεται· εἰ δὲ συνέντες τὸ ποιηθὲν κατ' εἰκόνα καὶ τὸ ληφθὲν ἀπὸ τοῦ χοῦ τῆς γῆς, ὅλοι προσνεύοιμεν ἐπὶ τοῦτον, οὗ κατ' εἰκόνα
γεγόναμεν, ἐσόμεθα καὶ καθ' ὁμοίωσιν θεοῦ, πᾶσαν τὴν πρὸς ὕλην καὶ σώματα προσπάθειαν καὶ 20.22.184 τὴν πρός τινα τῶν καθ'
ὁμοίωσιν ἀπολείψαντες. ἐπεὶ δὲ κατὰ τὰς θείας γραφὰς ἡ ἐπιθυμία τῶν μέσων ἐστίν, οὐκ εἰδυίας τὴν ἑλληνικὴν τῶν σημαινομένων
παρὰ τοῖς τὰ τοιαῦτα διαρθροῦσιν ἀκρίβειαν, ὥστ' ἂν τὸ μὲν ἀστεῖον βούλησιν ὀνομάσαι, ἣν ὁρίζονται εὔλογον ὄρεξιν, τὸ δὲ φαῦλον
ἐπιθυμίαν, ἥν φασιν εἶναι ἄλογον ὄρεξιν ἢ σφοδρὰν ὄρεξιν, λεκτέον ὅτι πᾶσα γενητὴ φύσις τὰς ἐπιθυμίας τοῦ ἰδίου πατρὸς θέλει
ποιεῖν, ὥσπερ καὶ πᾶσα ποιεῖ τὰ ἔργα τοῦ ἰδίου πατρός, τοῦ μὲν πρώτως ἁγίου πατρὸς ἀγενήτου τυγχάνοντος (οὗτος δέ ἐστιν ὁ
θεός), τοῦ δὲ πρώτως πονηροῦ πατρὸς ἐξ οὐδενὸς ὄντος πατρός· οὐδὲ γὰρ ὑπέστησέν τις ἐν αὐτῷ πατὴρ τὴν πονηρίαν, ἀλλ' ἡ ἀπὸ
θεοῦ ἐκτροπὴ γεγέννηκεν αὐτήν. 20.23.185 Τὸ μὲν οὖν νῦν ἐξεταζόμενον κατὰ τὸ «Καὶ τὰς ἐπιθυ «μίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν»
σαφὲς ὅτι ἀναφέρεται πρὸς τὸν διάβολον, προειρημένου τοῦ «Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβό «λου ἐστέ» καὶ ἐπιφερομένου τοῦ «Ἐκεῖνος
ἀνθρωποκτόνος ἦν ἀπ' 20.23.186 «ἀρχῆς». καὶ πρὸς ἕκαστον δ' ἂν οὐ μόνον τῶν ἐκ τοῦ διαβόλου, ἀλλὰ καὶ τῶν ἐκ τοῦ θεοῦ ὑγιῶς
λεχθείη τὸ «Τὰς ἐπιθυμίας τοῦ «πατρὸς ὑμῶν θέλετε ποιεῖν». λέγονται γάρ τινες εἶναι καὶ θεοῦ 20.23.187 ἐπιθυμίαι, ὀνομαζομένων
<οὕτως> αὐτοῦ τῶν βουλήσεων. ἐν γοῦν ὀκτωκαιδεκάτῳ ψαλμῷ εἴρηται· «Τὰ κρίματα κυρίου ἀληθινά, δεδι «καιωμένα ἐπὶ τὸ αὐτό·
ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον «πολύν». κἄν, ὥς τινα δὴ τῶν ἀντιγράφων ἔχει, ᾖ «τὰ ἐπιθυμήματα «ὑπὲρ χρυσίον καὶ
λίθον τίμιον πολύν», φήσεις ὅτι τὰ ἐπιθυμήματα τοῦ ἐπιθυμῆσαί τινα αὐτῶν ἄξιά ἐστιν, ὡς τὰ εὐλογητὰ τοῦ εὐλο 20.23.188 γεῖσθαι,
καὶ τὰ ἀγαπητὰ τοῦ ἀγαπᾶσθαι. ὥσπερ οὖν τὰ εὐλογήματα μᾶλλον ὑπὸ θεοῦ εὐλογεῖται καὶ τὰ ἀγαπητὰ μᾶλλον ὑπὸ θεοῦ ἀγαπᾶται,
οὕτω καὶ τὰ ἐπιθυμήματα μᾶλλον ἂν ὑπὸ θεοῦ εὐλογώ τερον ἐπιθυμηθείη, εὐγνωμονέστερον ἡμῶν ἀκουόντων, ὡς προειρή καμεν, τῆς
ἐπιθυμίας. καὶ ὁ σωτὴρ δέ φησιν· «Ἐπιθυμίᾳ ἐπεθύμησα 20.23.189 «τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν πρὸ τοῦ με παθεῖν». περὶ δὲ
τοῦ καὶ φαύλην εἶναι ἐπιθυμίαν ἤρκει μὲν καὶ τὸ ἐν χερσὶν ῥητόν· οὐδὲν δὲ ἧττον παραθετέον καὶ τὸ «Ὃς ἂν ἐμβλέψῃ γυναῖκα πρὸς
«τὸ ἐπιθυμῆσαι αὐτήν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ». οὐ πάντως δὲ ὁ ἐπιθυμῶν ἀπόντος ἐπιθυμεῖ, ὡς οὐδὲ ὁ βουλόμενος
20.23.190 πάντως τὰ ἀπόντα βούλεται. τοῦτο δὲ προεθεραπεύσαμεν διὰ τὰ ἐπιθυμήματα τοῦ θεοῦ καὶ τὰς τῶν τελείων ἐπιθυμίας.
20.23.191 Πᾶς οὖν υἱός τινος τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ πᾶς υἱός τινος ποιεῖ τὰ ἔργα τοῦ πατρὸς αὐτοῦ.
οὕτω γὰρ καὶ ὁ σωτὴρ τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, 20.23.192 καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς ἑαυτοῦ. καὶ «ὁ ἄνθρωπος
τῆς ἁμαρ «τίας, ὁ υἱὸς τῆς ἀπωλείας» τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς ἑαυτοῦ. καὶ
ἐφ' ἡμῶν δὲ τῶν ἀνθρώπων πάντως τὰ ἔργα ἤτοι θεοῦ ἐστιν ἢ διαβόλου, καὶ ἃ θέλο μεν ποιεῖν ἤτοι ἐπιθυμία ἐστὶν τοῦ ἀγαθοῦ ἐν
οὐρανοῖς πατρὸς ἡμῶν 20.23.193 ἢ τοῦ ἐχθροῦ αὐτῷ διαβόλου. καὶ εἰ μὲν ποιοῦμεν τὰ ἔργα τοῦ θεοῦ καὶ θέλομεν τὰς ἐπιθυμίας
αὐτοῦ ποιεῖν, υἱοί ἐσμεν τοῦ θεοῦ· εἰ δὲ τὰ τοῦ διαβόλου πράττομεν, θέλοντες ἃ ἐκεῖνος ἐπιθυμεῖ ποιεῖν, 20.23.194 ἐκ τοῦ πατρὸς
τοῦ διαβόλου ἐσμέν. ἐπιστήσωμεν οὖν μὴ μόνον οἷς ποιοῦμεν, ἀλλὰ καὶ οἷς θέλομεν. αὔταρκες γὰρ εἰς τὸ εἶναι τοῦ δια βόλου υἱὸν
τὸ κἂν θέλειν αὐτοῦ ποιεῖν τὰς ἐπιθυμίας· καὶ τάχα διὰ τοῦτο μετὰ τὸ «Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν» εἴρηται τὸ «Τὰς
ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν», ἵνα μάθωμεν ὅτι εἰ καὶ μόνον θέλομεν ποιεῖν ἅπερ ἐπιθυμεῖ ὁ διάβολος, χρημα 20.23.195
τιοῦμεν διαβόλου υἱοί. πιθανώτατα δ' ἄν τις πρὸς ταῦτα
