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
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 well it is not lifted at all but only rolled away; the stone upon the tomb ought to have been completely lifted and not rolled back again; but the one on the well only to be rolled 28.2.11 away. For it was said before, that * * * * * * * * * * * * * * * 28.2.12 * * * the glory of God, having understood the magnitude of the faith that is reckoned 28.2.13 for righteousness, we may believe. But if anyone who thinks he has believed has not yet seen the glory of God, let him learn that he is convicted by the fact that he has not yet seen the glory of God of not having believed; for he is truthful who says not to Martha alone but also to everyone the words, "If you believe, you will see the glory of God." 28.3.n So they took away the stone. 28.3.14 The delay in the lifting of the stone lying on the cave came from the sister of the deceased; for she, as it were, hindered what Jesus commanded when he said, "Take away the stone," by saying: 28.3.15 "He already stinks; for he has been dead four days." And if Martha's unbelief had not been checked by Jesus saying to her, "Did I not tell you that if you believe, you will see the glory of God?" those who heard, "Take away 28.3.16 the stone," would not have taken away the stone. For suppose, for the sake of argument, that when Jesus said, "Take away the stone," the sister of the deceased had not answered nor said, "He already stinks; for he has been dead four days"; what then would have followed in the writing but this: "Jesus says, 'Take away the stone'; 28.3.17 so they took away the stone"? But as it is, between "Take away the stone" and "So they took away the stone," the words spoken by the sister of the deceased hindered the stone from being lifted. And it would not have been lifted at all, even slowly, if Jesus, responding to her unbelief, had not said, "Did I not tell you that if you believe, you will see the glory of God?" It is good, therefore, for nothing to come between the command of Jesus and the deed of those commanded concerning the things which Jesus ordered, 28.3.18. And I think it would be fitting for such a one to say that he has become an imitator 28.3.19 of Christ. For as God spoke to him and "they were made, he commanded and they were created," so Christ spoke to the faithful one, and he has done it; and the Son of God commanded, and this one has fulfilled the commandment, putting nothing off nor damaging himself by the disobedience of the time between the command and the deed; for it must be considered that for one who does later what was commanded, the time of postponement is a time of disobedience concerning 28.3.20 the commandment. For this reason also, the one in the parable of the Gospel who was commanded by his father to go into the field and work, not doing it immediately but when he later repented and went, did not do the will of the father in the time before 28.3.21 his repentance. Therefore, one must remember, "Do not wait to turn to the Lord, nor put it off from day to day," and, "Do not say, 'Go, and come again, and tomorrow I will give,' when you are able 28.3.22 to do good." One must therefore consider it an accusation against Martha that "So they took away the stone" is written later, when it should have been said immediately after "Jesus says, 'Take away the stone'." 28.4.n And Jesus lifted his eyes up and said what is written. 28.4.23 Concerning the eyes of Jesus and their relationship to 28.4.23 certain ones, one must carefully observe and examine; for example, in Luke, when he was about to speak the beatitudes and the teaching that follows them: "Lifting up his eyes on his disciples, he said"; but now, "He lifted his eyes up and said." 28.4.24 For we are taught from the first example that the disciples of Jesus are not below; therefore the eyes of the teacher are lifted up to them, to whom it was fitting for him to lift up his own eyes; but through the present passage being examined, that he shifted his mind from conversation with those below and led it up and exalted it, bringing 28.4.25 it to prayer toward the Father who is above all. But if Paul and those like him are imitators of Christ, it is necessary for the one who in zeal and
τὸν Ἰησοῦν. εἰ δὲ δύνασαι, ἐπίστησον τί δήποτε ἐπὶ μὲν τοῦ σπηλαίου οὐ κεκύλισται ὁ ἐπικείμενος αὐτῷ λίθος ἀλλὰ αἴρεται, ἐπὶ
δὲ τοῦ φρέατος οὐ παντελῶς αἴρεται ἀλλὰ μόνον ἀποκυλίεται· ἐχρῆν πάντη μὲν ἀρθῆναι τὸν ἐπὶ τοῦ μνημείου λίθον καὶ μὴ πάλιν
κυλισθῆναι· τὸν δὲ ἐπὶ τοῦ φρέατος ἀποκυ 28.2.11 λισθῆναι μόνον. προείρηται γάρ, ὅτι ἀπε * * * * * * * * * * * * * * * 28.2.12
* * * δόξαν θεοῦ, νοήσαντες τὸ μέγεθος τῆς εἰς δικαιοσύνην λογιζο 28.2.13 μένης πίστεως πιστεύσωμεν. εἰ δέ τις οὐδέπω εἶδεν
τὴν δόξαν θεοῦ τῶν οἰομένων πεπιστευκέναι, μανθανέτω ὅτι ἐλέγχεται δι' ὧν οὐδέπω εἶδεν τὴν δόξαν τοῦ θεοῦ μὴ πεπιστευκώς·
ἀψευδὴς γὰρ ὁ μὴ Μάρθᾳ μόνῃ ἀλλὰ καὶ παντί τῳ λέγων τὸ «Ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν «τοῦ θεοῦ». 28.3.n Ἦραν οὖν τὸν λίθον.
28.3.14 Ἡ βραδυτὴς τοῦ ἀρθῆναι τὸν ἐπικείμενον τῷ σπηλαίῳ λίθον ἀπὸ τῆς ἀδελφῆς τοῦ τετελευτηκότος γεγένηται· οἱονεὶ γὰρ ἐνεπό
δισεν οἷς προσέταξεν ὁ Ἰησοῦς εἰπών· «Ἄρατε τὸν λίθον» φήσασα· 28.3.15 «Ἤδη ὄζει· τεταρταῖος γάρ ἐστιν». καὶ εἰ μὴ κεκόλουστό
γε ἡ τῆς Μάρθας ἀπιστία εἰπόντος αὐτῇ τοῦ Ἰησοῦ· «Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ θεοῦ;» οὐκ ἂν οἱ ἀκούσαντες·
«Ἄρατε 28.3.16 «τὸν λίθον» ἦραν τὸν λίθον. φέρε γὰρ καθ' ὑπόθεσιν εἰπόντος τοῦ Ἰησοῦ· «Ἄρατε τὸν λίθον» μὴ ἀποκεκρίσθαι τὴν
ἀδελφὴν τοῦ τετελευτηκότος μηδὲ εἰρηκέναι· «Ἤδη ὄζει· τεταρταῖος γάρ ἐστιν»· τί οὖν ἠκολούθησεν ἂν τούτῳ γεγράφθαι ἢ τοῦτο·
«Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον· 28.3.17 «ἦραν οὖν τὸν λίθον»; νυνὶ δὲ μεταξὺ τοῦ «Ἄρατε τὸν λίθον» καὶ τοῦ «Ἦραν οὖν τὸν
λίθον» τὰ εἰρημένα ὑπὸ τῆς ἀδελφῆς τοῦ τετε λευτηκότος ἐνεπόδισεν τῷ ἀρθῆναι τὸν λίθον. καὶ οὐκ ἂν οὐδὲ τὴν ἀρχὴν κἂν βράδιον
ἤρθη, εἰ μὴ ἀποκριθεὶς ὁ Ἰησοῦς πρὸς τὴν ἐκείνης ἀπιστίαν εἰρήκει τὸ «Οὐκ εἶπόν σοι, ὅτι ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν «τοῦ
θεοῦ;» καλὸν οὖν τὸ μηδὲν γενέσθαι μεταξὺ τῆς Ἰησοῦ προσ τάξεως καὶ τοῦ ἀπὸ τῶν προστασσομένων, περὶ ὧν Ἰησοῦς ἐκέλευσεν,
28.3.18 ἔργου. καὶ οἶμαί γε ἁρμόσειν τῷ τοιούτῳ τὸ εἰπεῖν ὅτι μιμητὴς 28.3.19 γέγονεν Χριστοῦ. ὡς γὰρ τούτῳ εἶπεν ὁ θεὸς καὶ
«ἐγενήθησαν, ἐνε «τείλατο καὶ ἐκτίσθησαν», οὕτως τῷ πιστῷ εἶπεν μὲν Χριστός, πε ποίηκεν δὲ οὗτος· καὶ ἐνετείλατο ὁ υἱὸς τοῦ
θεοῦ, οὗτος δὲ τὴν ἐν τολὴν πεπλήρωκεν, μηδὲν ὑπερθέμενος μηδὲ ζημιώσας ἑαυτὸν παρακοῇ τοῦ μεταξὺ τῆς προστάξεως καὶ τοῦ ἔργου
χρόνου· νομιστέον γὰρ τῷ ὕστερον ποιοῦντι τὸ προστεταγμένον παρακοῆς χρόνον εἶναι περὶ 28.3.20 τῆς ἐντολῆς τὸν τῆς ἀναβολῆς.
διὰ τοῦτο δὲ καὶ ὁ ἐν τῇ παραβολῇ τοῦ εὐαγγελίου προσταχθεὶς ὑπὸ τοῦ πατρὸς πορευθῆναι εἰς τὸν ἀγρὸν καὶ ἐργάσασθαι, μὴ παραχρῆμα
ποιήσας ἀλλ' ὅτε ὕστερον μετα μεληθεὶς ἀπῆλθεν, οὐκ ἐποίησεν τὸ θέλημα τοῦ πατρὸς ἐν τῷ πρὸ 28.3.21 τῆς μεταμελείας χρόνῳ.
διόπερ μνημονευτέον τοῦ «Μὴ ἀνάμενε ἐπι «στρέψαι πρὸς κύριον, μηδὲ ὑπερβάλλου ἡμέραν ἐξ ἡμέρας» καὶ τοῦ «Μὴ εἴπῃς· Ἐπανελθὼν
ἐπάνηκε καὶ αὔριον δώσω, δυνατοῦ σου 28.3.22 «ὄντος εὖ ποιεῖν». χρὴ τοίνυν κατηγορίαν νομίζειν εἶναι τῆς Μάρθας βραδύτερον
γεγραμμένον τὸ «Ἦραν οὖν τὸν λίθον», δέον ἑξῆς αὐτὸ εἰρῆσθαι τῷ «Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον». 28.4.n Ὁ δὲ Ἰησοῦς ἦρεν
τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν τὰ γεγραμμένα. 28.4.23 Περὶ τῶν ὀφθαλμῶν Ἰησοῦ καὶ τῆς σχέσεως αὐτῶν πρός 28.4.23 τινας ἐπιμελῶς
τηρητέον καὶ ἐξεταστέον· οἷον ἐν μὲν τῷ κατὰ Λουκᾶν, ὅτε ἔμελλεν λέγειν τοὺς μακαρισμοὺς καὶ τὴν ἑξῆς αὐτοῖς διδασκαλίαν·
«Ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ «ἔλεγεν»· νυνὶ δὲ «Ἦρεν τοὺς ὀφθαλμοὺς αὐτοῦ ἄνω καὶ εἶπεν». 28.4.24 διδασκόμεθα
γὰρ ἀπὸ μὲν τοῦ προτέρου ὅτι μὴ κάτω εἰσὶν οἱ τοῦ Ἰησοῦ μαθηταί· διόπερ ἐπαίρονται οἱ ὀφθαλμοὶ τοῦ διδασκάλου εἰς αὐτούς,
οἷς ἄξιον ἦν ἐπᾶραι αὐτὸν τοὺς ἑαυτοῦ ὀφθαλμούς· διὰ δὲ τοῦ νῦν ἐξεταζομένου ὅτι μετέθηκεν ἑαυτοῦ τὸ διανοητικὸν ἀπὸ τῆς πρὸς
τοὺς κάτω ὁμιλίας καὶ ἀνήγαγεν καὶ ὕψωσεν προσάγων 28.4.25 αὐτὸ τῇ πρὸς τὸν ὑπεράνω πάντων πατέρα εὐχῇ. ἀλλὰ καὶ εἴπερ μιμητὴς
Χριστοῦ ἐστι Παῦλος καὶ οἱ παραπλήσιοι αὐτῷ, ἀνάγκη τὸν κατὰ ζῆλον καὶ
