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
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 28.24.223 in "7fruitfulness"7. And at the birth of this Ephraim, our Lord, the one who gave him birth as a dispenser of grain, might say, he who humbled himself and became obedient unto death, even death on a cross: “God has made me fruitful in the land of my affliction.” 28.25.n Now the Passover of the Jews was at hand, and many of the Jews went up to Jerusalem from the country before the Passover, to purify themselves. So they were looking for Jesus and said to one another, standing in the temple, "What do you think? That he will not come to the feast?" 28.25.224 The Passover of the Lord and the Passover of the Jews must not be considered the same thing; for the Passover according to the law is the Lord's, 28.25.225 but the Passover of the lawless is the Passover of the Jews. Therefore one must observe when the Passover and other days are said to be the Lord's, and when 28.25.226 not the Lord's but of those convicted for their sins. For example, in Exodus it is written, among other things, concerning the first command about the Passover: "And you shall eat it in haste; it is the Lord’s Passover," and concerning the second: "If your sons say to you, 'What is this service to you?' you shall say, 'It is the sacrifice of the Lord's Passover, as 28.25.227 he passed over the houses of the sons of Israel in Egypt.'" But in Isaiah the Lord says the new moons and the sabbaths and fasting and idleness and 28.25.228 the feasts are not his but of those who sin. And if the feasts, it is clear that also the Passover; for this is one of the feasts. And it is written thus: "Your new moons and your sabbaths and the great day I cannot bear; fasting [or] and idleness, and your new moons and your feasts my soul hates." And in one of the twelve it is written: "I have hated, 28.25.229 I have rejected your feasts." And so according to the present text the Passover was not "7of the Lord"7 but "7of the Jews"7; for our savior 28.25.230 was plotted against during it. And for this reason I think their Passover was prophetically called theirs by the saying, "I have hated, I have rejected your feasts"; for they performed not an act of a feast of God, but an accursed one in it, 28.25.231 having killed Jesus. Nevertheless, before this Passover of the Jews many went up to Jerusalem from the country, in order to 28.25.232 purify themselves. But I would say in advance that the many did not understand how they might purify themselves; wherefore thinking that their Passover was offering a service to God, they were so far from purifying themselves that they became more accursed than they were before they purified themselves. For the Jews who delivered Jesus to him said to Pilate: "It is not lawful for us to kill anyone"; on whose account he said to the Savior: "Am I a Jew? Your own nation and the chief priests have handed you 28.25.233 over to me." And those who said they had come up to purify themselves cried out, saying to Pilate: "Do not release this man, but 28.25.234 Barabbas. Now Barabbas was a robber." And again: "The Jews answered, 'We have a law, and according to the law he ought to die,' because he made himself the Son of God"; and again: "The Jews cried out, saying to Pilate, 'If you release this man, you are not Caesar's friend; everyone who makes himself a king opposes Caesar.'" And again: "The Jews cried out, 'Away with him, away with him, 28.25.235 crucify him.'" And those who had come up before the Passover to purify themselves said at the Passover itself: "We have no king but Caesar." And what the Savior said to the disciples, prophesying and saying, "The hour is coming when whoever kills you will think he is offering service to God," this, beginning from him, has been fulfilled. 28.25.236 For those who demanded that he die thought they were offering service to God, and had come up to Jerusalem before the Passover 28.25.237 to purify themselves. But the true purification was not before the Passover but in the Passover, when Jesus died for those being purified 28.25.238 as the Lamb of God, and took away the
ἔμεινεν μετὰ 28.24.222 τῶν μαθητῶν. καὶ ἔστιν μέχρι τοῦ δεῦρο μετὰ τῶν μαθητῶν αὐτοῦ Ἰησοῦς ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραῒμ λεγομένην
πόλιν· πάρεστιν 28.24.223 γὰρ τῇ "7καρποφορίᾳ"7. καὶ ἐπὶ τῇ γενέσει γε τοῦ Ἐφραῒμ τούτου εἴποι ἂν ὁ γεννήσας αὐτὸν σιτομέτρης
ἡμῶν κύριος, ὁ ταπεινώσας ἑαυτὸν καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· «Ηὔξησέν με ὁ θεὸς ἐν τῇ γῇ τῆς
ταπεινώσεώς μου». 28.25.n Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ τῶν Ἰουδαίων εἰς Ἱεροσόλυμα ἐκ τῆς χώρας
πρὸ τοῦ πάσχα, ἵνα ἁγνίσωσιν ἑαυτούς. ἐζήτουν οὖν τὸν Ἰησοῦν καὶ ἔλεγον μετ' ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες· Τί ὑμῖν δοκεῖ;
οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν; 28.25.224 Οὐ τὸ αὐτὸ νομιστέον εἶναι πάσχα τοῦ κυρίου καὶ πάσχα τῶν Ἰουδαίων· τὸ μὲν γὰρ κατὰ τὸν
νόμον πάσχα ἐστὶν τοῦ 28.25.225 κυρίου, τὸ δὲ τῶν παρανόμων πάσχα τῶν Ἰουδαίων. διὸ παρατη ρητέον πότε λέγεται κυρίου τὸ πάσχα
καὶ ἄλλαι ἡμέραι, καὶ πότε 28.25.226 οὐ τοῦ κυρίου ἀλλὰ τῶν ἐλεγχομένων ἐπὶ ἁμαρτίαις. οἷον ἐν μὲν τῇ Ἐξόδῳ γέγραπται μεθ'
ἕτερα κατὰ τὴν πρώτην περὶ πάσχα ἐν τολήν· «Καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς· πάσχα ἐστὶν κυρίου», καὶ κατὰ τὴν δευτέραν· «Ἐὰν
λέγωσιν πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ «λατρεία αὕτη ὑμῖν; καὶ ἐρεῖτε· Θυσία τὸ πάσχα τοῦ κυρίου, ὡς 28.25.227 «ἐσκέπασεν τοὺς
οἴκους τῶν υἱῶν Ἰσραὴλ ἐν Αἰγύπτῳ». ἐν δὲ τῷ Ἡσαΐᾳ οὐχ ἑαυτοῦ ἀλλὰ τῶν ἁμαρτανόντων φησὶν εἶναι ὁ κύ ριος τὰς νουμηνίας καὶ
τὰ σάββατα καὶ νηστείαν καὶ ἀργίαν καὶ 28.25.228 ἑορτάς. εἰ δὲ τὰς ἑορτάς, δῆλον ὅτι καὶ τὸ πάσχα· μία γὰρ αὕτη τῶν ἑορτῶν
ἐστιν. γέγραπται δὲ οὕτως· «Τὰς νουμηνίας ὑμῶν καὶ «τὰ σάββατα ὑμῶν καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν [ἢ] «καὶ ἀργίαν,
καὶ τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ «ψυχή μου». καὶ ἔν τινι δὲ τῶν δώδεκα γέγραπται· «Μεμίσηκα, 28.25.229 «ἀπῶσμαι
τὰς ἑορτὰς ὑμῶν». καὶ κατὰ τὴν ἐκκειμένην τοίνυν λέξιν τὸ πάσχα οὐ "7τοῦ κυρίου"7 ἀλλὰ "7τῶν Ἰουδαίων"7 ἦν· ὁ γὰρ σωτὴρ 28.25.230
ἡμῶν ἐν αὐτῷ ἐπεβουλεύετο. καὶ διὰ τοῦτο αὐτῶν οἶμαι τὸ πάσχα εἰρῆσθαι αὐτοῖς προφητικῶς τῷ «Μεμίσηκα, ἀπῶσμαι τὰς ἑορτὰς
«ὑμῶν»· ἔργον γὰρ οὐχ ἑορτῆς θεοῦ, ἀλλ' ἐναγὲς ἐν αὐτῷ πεποιή 28.25.231 κασιν τὸν Ἰησοῦν ἀποκτείναντες. πλὴν πρὸ τοῦ πάσχα
τῶν Ἰουδαίων τούτου πολλοὶ ἀνέβησαν εἰς Ἱεροσόλυμα ἐκ τῆς χώρας, ἵνα 28.25.232 ἁγνίσωσιν ἑαυτούς. προλαβὼν δ' ἂν εἴποιμι ὅτι
οὐκ ἐνόουν οἱ πολλοὶ πῶς ἂν ἁγνίσαιεν ἑαυτούς· διόπερ δοκοῦντες ἑαυτῶν πάσχα λατρείαν προσφέρειν τῷ θεῷ, τοσοῦτον ἐδέησαν
τοῦ ἁγνίσαι ἑαυτοὺς ὥστε ἐναγέστεροι γενέσθαι οὗ ἦσαν ἐναγεῖς πρὶν ἁγνίσωσιν ἑαυτούς. εἶπον γὰρ τῷ Πιλάτῳ οἱ παραδιδόντες
αὐτῷ τὸν Ἰησοῦν Ἰουδαῖοι· «Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα»· δι' οὓς ἔλεγεν τῷ σωτῆρι· «Μήτι ἐγὼ Ἰουδαῖός εἰμι; τὸ σὸν
ἔθνος καὶ οἱ ἀρχιερεῖς παρέδωκάν 28.25.233 «σε ἐμοί». καὶ οἱ λέγοντές γε ἀναβεβηκέναι ἵνα ἁγνίσωσιν ἑαυτοὺς ἐκραύγασαν λέγοντες
τῷ Πιλάτῳ· «Μὴ τοῦτον ἀπολύσῃς ἀλλὰ τὸν 28.25.234 «Βαραββᾶν. ἦν δὲ ὁ Βαραββᾶς λῃστής». καὶ πάλιν· «Ἀπεκρίθησαν «οἱ Ἰουδαῖοι·
Ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, » ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν»· καὶ πάλιν· «Οἱ Ἰουδαῖοι «ἐκραύγαζον
λέγοντες πρὸς τὸν Πιλάτον· Ἐὰν τοῦτον ἀπολύσῃς, «οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει «τῷ Καίσαρι».
καὶ πάλιν· «Ἐκραύγασαν οἱ Ἰουδαῖοι· Ἆρον, ἆρον, 28.25.235 «σταύρωσον αὐτόν». καὶ οἱ ἀναβεβηκότες γε πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν
ἑαυτοὺς ἔλεγον ἐν αὐτῷ τῷ πάσχα· «Οὐκ ἔχομεν βασιλέα «εἰ μὴ Καίσαρα». ὅπερ δὲ πρὸς τοὺς μαθητὰς εἶπεν προφητεύων ὁ σωτὴρ καὶ
λέγων· «Ἔρχεται ὥρα ὅτε πᾶς ὁ ἀποκτείνας ὑμᾶς δόξει «λατρείαν προσφέρειν τῷ θεῷ»· τοῦτο ἀπ' αὐτοῦ ἀρξάμενον πεπλή 28.25.236
ρωται. οἱ γὰρ ἀξιώσαντες αὐτὸν ἀποθανεῖν ἐδόκουν λατρείαν προσ φέρειν τῷ θεῷ, καὶ ἀναβεβήκεισαν εἰς Ἱεροσόλυμα πρὸ τοῦ πάσχα
28.25.237 ἵνα ἁγνίσωσιν ἑαυτούς. ὁ δὲ ἀληθὴς ἁγνισμὸς οὐ πρὸ τοῦ πάσχα ἦν ἀλλ' ἐν τῷ πάσχα, ὅτε Ἰησοῦς ἀπέθανεν ὑπὲρ τῶν ἁγνιζομένων
28.25.238 ὡς ἀμνὸς θεοῦ, καὶ ἦρεν τὴν
