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
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 thoughts of this world, so as to speak to God the 28.4.26 words of the prayer concerning great and heavenly things, which are great and heavenly. But if someone should bring up in opposition to these things the publican who was not even willing to lift up his eyes, but beat his breast and said, "God, be merciful to me, the sinner," it must be said to him that just as the godly sorrow which produces a repentance to salvation without regret is not to be undertaken by all nor always, but only by everyone who has done things worthy of such sorrow and is repenting of them, and it is to be undertaken with measure and not excessively, so that he may not be swallowed up by excessive sorrow by Satan, so perhaps it is not fitting for everyone to be unwilling to lift up his eyes, nor to stand 28.4.27 afar off. But let each one judge himself concerning such things, and "let a man examine himself, and so" not only "let him eat of the bread and drink of the cup," but also let him lift up his eyes and raise them up during the prayer, subjecting 28.4.28 himself to God and humbling himself, let him speak to Him. And if we think it is fitting for one who lives in just any manner, like the publican, not to be willing to lift up his eyes, it is time to say that similarly to not being willing to lift up his 28.4.29 eyes, one must also stand far from the temple. And what temple could this be but <the> church of the living God? which is also called the house of God by Paul when he says, "But if I am delayed, that you may know how one ought to conduct oneself in the house of God, which is the church of the living God, 28.4.30 the pillar and foundation of the truth." Just as <therefore> it is not fitting for everyone not to partake of the bread and not to drink from the cup and [not] to be far from the house of God and from the church; so it is not fitting for everyone 28.4.31 not to be willing to lift up the eyes. And one sins if, when it is fitting for him to lift up his eyes, he does not lift them up, and if one, 28.4.32 when it is fitting not to lift them up, lifts them up. The publican according to the Gospel, then, was not willing to lift up even his eyes, and did so fittingly; but the disciple who was with Jesus would reasonably have lifted them up, to whom also the command is given which says, "Lift up your eyes and see the fields, that they are white for harvest 28.4.33 already." And the prophet also says: "Lift up your eyes on high"; but also in the one hundred and twenty-second psalm, which is the fourth song of the ascents, as one who has fittingly lifted his eyes to God, the prophet says: "To you I have lifted up my eyes, who dwell in heaven. Behold, as the eyes of servants are to the hands of their masters, as the eyes of a maidservant are to the hands of her mistress, so are our eyes to the Lord our God until he has mercy on us." 28.5.34 But if it is necessary to present more clearly for whom it is fitting to imitate Jesus, having lifted his eyes up, by also lifting up his own eyes, and for whom this is not fitting, but like the publican not only to stand far from the temple but also not to be willing to lift up his eyes, we will set forth from Daniel the things concerning the lawless elders who lusted after Susanna, which are as follows: "And they perverted their own mind and turned away their eyes, so as not to look to heaven nor to remember righteous judgments," and the things said about Susanna in this manner: "But she, weeping, looked up to heaven, because her heart was trusting in the Lord." For observe in these things that those who had perverted their own mind turned away their eyes, so as not to look to heaven, but she who trusted in the Lord, in accordance with trusting in the Lord, looked up 28.5.35 to heaven. It was fitting, therefore, for her, about to pray with boldness concerning her chastity, to look up to heaven and to lift her eyes up; but for the elders (if, hypothetically, after having perverted their own mind and turned away their eyes
μίμησιν τῆς Χριστοῦ εὐχῆς εὐξόμενον, ἄραντα τοὺς ὀφθαλμοὺς τῆς ψυχῆς ἄνω καὶ ἀναβιβάσαντα αὐτοὺς ἀπὸ τῶν τῇδε πραγ μάτων καὶ
μνήμης καὶ ἐννοιῶν καὶ λογισμῶν, οὕτως εἰπεῖν τῷ θεῷ τοὺς 28.4.26 λόγους τῆς εὐχῆς τοὺς περὶ μεγάλων καὶ ἐπουρανίων μεγάλους
καὶ ἐπου ρανίους. εἰ δέ τις πρὸς ταῦτα ἀνθυποίσει τὸν μηδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι θελήσαντα τελώνην καὶ τύψαντα ἑαυτοῦ τὸ στῆθος
καὶ εἰπόντα· «Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ», λεκτέον πρὸς αὐτὸν ὅτι ὥσπερ οὐ πᾶσιν οὐδὲ ἀεὶ παραληπτέον τὴν κατὰ θεὸν
λύπην μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργαζομένην, ἀλλ' ἢ μόνῳ καὶ παντὶ τῷ ἄξια τοιαύτης λύπης ποιήσαντι καὶ μεταγινώσκοντι
ἐπ' αὐτοῖς, καὶ παραληπτέον γε αὐτὴν σὺν μέτρῳ καὶ μὴ περισσήν, ἵνα μὴ τῇ πε ρισσοτέρᾳ λύπῃ καταποθῇ ὑπὸ τοῦ Σατανᾶ, οὕτως
μήποτε οὐ παντὶ καθήκει μηδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι θέλειν, ὡς οὐδὲ ἑστάναι μα 28.4.27 κρόθεν. ἕκαστος δὲ ἑαυτὸν περὶ τῶν τοιούτων
κρινέτω, καὶ «δοκι «μαζέτω ἄνθρωπος ἑαυτόν, καὶ οὕτως» οὐ μόνον «ἐκ τοῦ ἄρτου «ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω», ἀλλὰ καὶ
τοὺς ὀφθαλμοὺς ἐπαράτω καὶ αἰρέτω αὐτοὺς ἄνω κατὰ τὴν εὐχὴν, ὑποτάσσων ἑαυ 28.4.28 τὸν θεῷ καὶ ταπεινῶν ἑαυτὸν ἐκείνῳ λεγέτω.
καὶ εἰ νομίζομεν τῷ ὁπωσποτοῦν βιοῦντι καθήκειν ὁμοίως τῷ τελώνῃ μηδὲ τοὺς ὀφθαλ μοὺς ἐπᾶραι θέλειν, ὥρα λέγειν ὁμοίως τῷ
μὴ ἐπᾶραι θέλειν τοὺς 28.4.29 ὀφθαλμοὺς καὶ ἀπὸ μακρόθεν τοῦ ἱεροῦ ἑστάναι δεῖν. ἱερὸν δὲ ποῖον ἂν εἴη ἢ <ἡ> ἐκκλησία τοῦ
ζῶντος θεοῦ; ἥτις καὶ οἶκος θεοῦ παρὰ τῷ Παύλῳ ὀνομάζεται λέγοντι· «Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς «δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι,
ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, 28.4.30 «στύλος καὶ ἑδραίωμα τῆς ἀληθείας». ὥσπερ <οὖν> οὐ παντὶ καθ ήκει μὴ χρῆσθαι τῷ ἄρτῳ
καὶ μὴ πίνειν ἐκ τοῦ ποτηρίου καὶ [μὴ] πόρρω εἶναι τοῦ οἴκου τοῦ θεοῦ καὶ τῆς ἐκκλησίας· οὕτως οὐ παντὶ 28.4.31 καθήκει τὸ
μὴ θέλειν ἐπᾶραι τοὺς ὀφθαλμούς. ἁμαρτάνει δὲ εἴ τις καθήκοντος αὐτῷ ἐπαίρειν τοὺς ὀφθαλμοὺς μὴ ἐπαίρει, καὶ εἴ τις 28.4.32
καθήκοντος μὴ ἐπαίρειν ἐπαίρει. ὁ μὲν οὖν κατὰ τὸ εὐαγγέλιον τελώνης οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι, καθηκόντως ποιῶν·
ἐπάραι δ' ἂν αὐτοὺς εὐλόγως ὁ παρὼν τῷ Ἰησοῦ μαθητής, πρὸς ὃν καὶ ἐντολὴ δίδοται ἡ λέγουσα· «Ἐπάρατε τοὺς ὀφθαλμοὺς «ὑμῶν
καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν 28.4.33 «ἤδη». καὶ ὁ προφήτης δέ φησιν· «Ἐπάρατε εἰς ὕψος τοὺς ὀφθαλ
«μοὺς ὑμῶν»· ἀλλὰ καὶ ἐν ἑκατοστῷ εἰκοστῷ δευτέρῳ ψαλμῷ, ὄντι ᾠδῇ τῶν ἀναβαθμῶν τετάρτῃ, ὡς καθηκόντως ἐπάρας τοὺς ὀφθαλ μοὺς
πρὸς θεόν φησιν ὁ προφήτης· «Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς «μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ. ἰδοὺ ὡς ὀφθαλμοὶ δούλων «εἰς χεῖρας
τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας «τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς κύριον τὸν θεὸν «ἡμῶν ἕως
οὗ οἰκτειρήσῃ ἡμᾶς». 28.5.34 Εἰ δὲ καὶ σαφέστερον χρὴ παραστῆσαι τίνι μὲν ἤδη καθήκει μιμεῖσθαι τὸν Ἰησοῦν, ἄραντι τοὺς ὀφθαλμοὺς
ἄνω, ἐν τῷ καὶ αὐτὸν ἐπαίρειν ἑαυτοῦ τοὺς ὀφθαλμούς, καὶ τίνι τοῦτο μὲν οὐ καθ ήκει, ὁμοίως δὲ τῷ τελώνῃ οὐ μόνον μακρόθεν
ἑστάναι τοῦ ἱεροῦ ἀλλὰ καὶ μὴ θέλειν ἐπᾶραι τοὺς ὀφθαλμούς, παραθησόμεθα ἐκ τοῦ ∆ανιὴλ τὰ περὶ τῶν ἐρασθέντων τῆς Σουσάννας
ἀνόμων πρεσβυ τέρων οὕτως ἔχοντα· «Καὶ διέστρεψαν τὸν ἑαυτῶν νοῦν καὶ ἐξέκλι «ναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μὴ βλέπειν εἰς
τὸν οὐρανὸν μηδὲ «μνημονεύειν κριμάτων δικαίων», καὶ τὰ περὶ τῆς Σουσάννας τοῦτον εἰρημένα τὸν τρόπον· «Ἡ δὲ κλαίουσα ἀνέβλεψεν
εἰς τὸν οὐρανόν, «ὅτι ἦν ἡ καρδία αὐτῆς πεποιθυῖα ἐπὶ κυρίῳ». παρατήρει γὰρ ἐν τούτοις ὅτι οἱ μὲν διαστρέψαντες τὸν ἑαυτῶν
νοῦν ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μὴ βλέπειν εἰς τὸν οὐρανόν, ἡ δὲ πεποιθυῖα ἐπὶ τῷ κυρίῳ ἀκολούθως τῷ πεποιθέναι ἐπὶ
τῷ κυρίῳ ἀνέβλεψεν 28.5.35 εἰς τὸν οὐρανόν. ἔπρεπεν τοίνυν τῇ μὲν ἐπὶ τῇ περὶ τῆς σωφρο σύνης παρρησίᾳ μελλούσῃ εὔχεσθαι ἀναβλέπειν
εἰς τὸν οὐρανὸν καὶ αἴρειν τοὺς ὀφθαλμοὺς ἄνω· τοῖς δὲ πρεσβυτέροις (εἰ καθ' ὑπόθεσιν μετὰ τὸ διαστρέψαι τὸν ἑαυτῶν νοῦν καὶ
ἐκκλῖναι τοὺς ὀφθαλμοὺς
