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
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 lest anyone should suppose that the one who is invisible and who extends to every person, or even to the whole world, is different from the one who became human and was seen on earth and conversed with men, he connects to 'There stands one among you, whom you do not know' the words 'He who comes after me'; that is, 'he who will be manifested after me.' 6.30.157 And understanding his surpassing excellence beyond his own nature, which was questioned by some as to whether he might be the Christ, and wishing to show how far short he falls of the majesty of Christ, so that no one might think of him more highly than what he sees in him or hears from him, he also says, 'Whose sandal strap I am not worthy to untie,' hinting that he is not able to untie and clarify the account of his incarnation, which is as if bound and hidden to those who do not understand, so as to say something worthy of so great a visitation condensed into so very small a compass. 6.31.158 It is not inopportune for us, as we examine 'I baptize with water,' to set forth the similar words of the evangelists concerning this matter and compare them with the present passage. 6.31.159 Thus Matthew says: 'When he saw many of the Pharisees and Sadducees coming to his baptism,' after the words of rebuke which we have examined, 'I baptize you with water for repentance; but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire.' This is in agreement with the account in John, who speaks of the confession of baptizing with water to those sent from the Pharisees. 6.31.160 And Mark: 'John preached, he says, saying: “He who is mightier than I is coming after me, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy Spirit”'; teaching that these things were preached to many and to all who were listening. 6.31.161 And Luke says that 'As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, John answered them all, saying: “I baptize you with water; but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.”' 6.32.162 Having, then, the similar words of the four, let us, as far as possible, see the meaning of each one individually and their differences, beginning from Matthew, who is also said to have been the first of the rest to have given out the gospel to the Hebrews, to those who believed from the circumcision. 'I,' he says, 'baptize you with water for repentance'; as if cleansing and turning you away from worse things and calling you to repentance. For 'to make ready for the Lord a people prepared,' I have come, and to prepare a place through the baptism of repentance for the one who will come after me, and for this reason is much mightier than my power and will benefit you better. For his baptism is not of the body, since he fills the repentant one with the Holy Spirit and with a diviner fire that makes all matter disappear and consumes everything earthly, not only from the one who has received it but also from the one who hears of those who have it. 6.32.163 But the one coming after me is so much mightier than I, that I am not worthy to bear even the outer garments of the last powers around him—not laid bare, so that even ordinary people could understand them—not even enduring to carry these things. 6.32.164 And I do not know which to say, whether my great weakness, unable to bear the humble things of Christ in comparison with the greater things concerning himself, or indeed his surpassing divinity, which is greater than the whole world. If I, who have received such great grace as to have been counted worthy of prophecy, foretelling the things concerning my coming into the life of men in the words 'I am the voice of one crying in the
ἐλέγχει τὴν περὶ τῆς ὑπεροχῆς αὐτοῦ φαρισαίων ἄγνοιαν, προστιθεὶς τῷ «Μέσος ὑμῶν ἕστηκεν» τό «Ὃν ὑμεῖς οὐκ οἴδατε». 6.30.156
Καὶ ἵνα μή τις ὑπολάβῃ ἕτερον εἶναι τὸν ἀόρατον καὶ διήκοντα ἐπὶ πάντα ἄνθρωπον ἢ καὶ ἐπὶ ὅλον τὸν κόσμον, παρὰ τὸν ἐνανθρωπήσαντα
καὶ ἐπὶ τῆς γῆς ὀφθέντα καὶ τοῖς ἀνθρώποις συναναστραφέντα, συνάπτει τῷ «Μέσος ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἴδατε» τὸ «Ὀπίσω
μου ἐρχόμενος»· τοῦτ' ἔστιν «μετ' ἐμὲ φανερωθησόμενος». 6.30.157 Οὗ καὶ τὴν ὑπερβάλλουσαν ὑπεροχὴν συνιεὶς παρὰ τὴν ἑαυτοῦ
φύσιν, ἀμφιβαλλομένην ὑπό τινων μήποτ' ἄρ' αὐτὸς εἴη Χριστός, ὅσον ἀπολείπεται τῆς τοῦ Χριστοῦ μεγαλειότητος παραστῆσαι βουλόμενος,
ἵνα μή τις εἰς αὐτὸν λογίσηται ὑπὲρ ὃ βλέπει ἢ ἀκούει ἐξ αὐτοῦ, λέγει καὶ τὸ «Οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα
τοῦ ὑποδήματος», αἰνιττόμενος τὸ οὐχ ἱκανὸς εἶναι τὸν περὶ τῆς ἐνσωματώσεως αὐτοῦ λόγον, οἱονεὶ δεδεμένον καὶ κεκρυμμένον
τοῖς μὴ νοοῦσιν, λῦσαι καὶ σαφηνίσαι, ὥστε ἄξιόν τι τῆς τοσαύτης ἐπιδημίας εἰς οὕτω βραχύτατα συνεσταλμένης εἰπεῖν. 6.31.158
Οὐκ ἄκαιρον δὲ ἐξετάζουσιν ἡμῖν τὸ «Ἐγὼ βαπτίζω ἐν ὕδατι» τὰς ὁμοίας τῶν εὐαγγελιστῶν παραθέσθαι περὶ τούτου λέξεις καὶ συγκρῖναι
τῇ προκειμένῃ. 6.31.159 Φησὶ τοίνυν ὁ Ματθαῖος· «Ἰδὼν πολλοὺς τῶν φαρισαίων καὶ σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα», μετὰ
τὰ ἐπιπληκτικὰ περὶ ὧν ἐξητάσαμεν· «Ἐγὼ μὲν ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού
ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί.» Σύμφωνον τῷ κατὰ Ἰωάννην
λόγῳ τὴν ὁμολογίαν τοῦ ἐν ὕδατι βαπτίσματος πρὸς τοὺς πεμφθέντας ἐκ τῶν φαρισαίων λέγοντι. 6.31.160 Ὁ δὲ Μάρκος· «Ἐκήρυσσεν,
φησίν, Ἰωάννης λέγων·Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. Ἐγὼ
ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ»· πρὸς πλείονας καὶ πάντας τοὺς ἀκούοντας διδάσκων ταῦτα κεκηρῦχθαι.
6.31.161 Ὁ δὲ Λουκᾶς φησιν ὅτι «Προσδοκῶντος τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάννου, μήποτε
αὐτὸς εἴη ὁ Χριστός, ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάννης· Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ
ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. Αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί.» 6.32.162 Ἔχοντες τοίνυν τὰς
ὁμοίας λέξεις τῶν τεσσάρων, φέρε κατὰ τὸ δυνατὸν ἴδωμεν ἰδίᾳ τὸν νοῦν ἑκάστης καὶ τὰς διαφοράς, ἀρξάμενοι ἀπὸ τοῦ Ματθαίου,
ὃς καὶ παρα δέδοται πρῶτος τῶν λοιπῶν τοῖς Ἑβραίοις ἐκδεδωκέναι τὸ εὐαγγέλιον, τοῖς ἐκ περιτομῆς πιστεύουσιν. «Ἐγὼ μέν, φησίν,
ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν»· οἱονεὶ καθαίρων καὶ ἀποτρεπόμενος ἀπὸ τῶν χειρόνων καὶ ἐπὶ μετάνοιαν παρακαλῶν· «Ἑτοιμάσαι
γὰρ κυρίῳ λαὸν κατε σκευασμένον» ἐγὼ ἐλήλυθα, καὶ χώραν διὰ τοῦ βαπτίσματος τῆς μετανοίας εὐτρεπίσαι τῷ μετ' ἐμὲ ἥξοντι, καὶ
διὰ τοῦτο ἰσχυρότερον πολλῷ τῆς ἐμῆς δυνάμεως καὶ κρεῖττον ὑμᾶς ὠφελήσοντι. Οὐ σωματικὸν γὰρ τὸ ἐκείνου βάπτισμα, τὸν μετανοοῦντα
πληροῦντος ἁγίου πνεύματος καὶ θειοτέρου πυρὸς πᾶν ὑλικὸν ἀφανίζοντος καὶ πᾶν γεῶδες ἐξαναλίσκοντος, οὐ μόνον ἀπὸ τοῦ χωρήσαντος
αὐτὸ ἀλλὰ καὶ ἀπὸ τοῦ τῶν ἐχόν των ἀκούοντος. 6.32.163 Τοσοῦτον δέ ἐστιν ἐμοῦ ἰσχυρότερος ὁ μετ' ἐμὲ ἐρχόμενος, ὡς μηδὲ τὰ
τῆς περιβολῆς τῶν περὶ αὐτὸν δυνά μεων ἐσχάτων, οὐχὶ γυμνῶν ἐκκειμένων, ὥστε καὶ τοὺς τυχόντας νοεῖν αὐτὰ δύνασθαι, ἱκανόν
με τυγχάνειν βαστάσαι, μηδὲ ταῦτα ὑπομένοντα φέρειν. 6.32.164 Οὐκ οἶδα δὲ ὁπότερον εἴπω, πότερον τὴν πολλήν μου ἀσθένειαν,
τὰ εὐτελῆ τοῦ Χριστοῦ συγκρίσει τῶν περὶ ἑαυτὸν μειζόνων φέρειν μὴ δυνα μένην, ἢ δὴ τὴν ἐκείνου ὑπερβάλλουσαν καὶ μείζονα
παντὸς τοῦ κόσμου θειότητα. Εἴγε ἐγώ, ὁ τηλικαύτην χωρήσας χάριν ὡς καὶ προφητείας ἠξιῶσθαί με, προλεγούσης τὰ περὶ τῆς εἰς
τὸν βίον τῶν ἀνθρώπων ἐπιδημίας μου ἐν τῷ «Ἐγὼ φωνὴ βοῶντος ἐν τῇ
