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
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 all sons of the Most High,” having fallen from blessedness, not being men previously, as men die 32.18.235 and fall as one of the rulers. And I think what is said was also stated with wonder, in such a sense: the one who will betray me is not a stranger among my disciples, nor even one of the many disciples, but one of the apostles honored by me in the election. 32.18.236 Many, therefore, condemning Jesus, say: "Crucify, 32.18.237 "crucify him" and "Away with such a one from the earth." But to betray him was the work of one who had seen and understood him; for knowing him to be a teacher of such and so many teachings, which he heard privately with the apostles, and knowing him to be Lord, in betraying him, he betrayed the greatness of him that he knew, for no one who had not beheld his greatness would have done this. 32.18.238 For he betrayed the great one, not in that he is great, since he did not see in what way he is great; but he who also learned how great he was and became a hearer of the greatness of the wisdom and word and grace in him, and betrayed him, betrayed all the great- 32.18.239 ness that he saw. For this reason it would have been better for him if he had not been born, whether the birth of regeneration, as one might understand it more deeply, or that which is more commonly understood; concerning which, one wishing to free himself from troubles, and having investigated that what is better for someone is better for one who exists, and having supposed that it would not be better for him if he did not exist, having come to the second interpretation, will rather accept that one. 32.19.n The disciples looked at one another, at a loss about whom he was speaking. 32.19.240 If the wickedness of Judas had been manifest to the disciples of Jesus, it would have been known, when the Savior said, “One of you will betray me,” who it was who would betray the teacher. But now "the disciples look at one another, at a loss about whom he is speaking." 32.19.241 For Judas, perhaps from his former better qualities, shamed the apostles into suspecting nothing evil of him; and perhaps also, though the devil had already put it into his heart, that Judas Iscariot, son of Simon, should betray him, he was not wholly of wickedness; for since a remnant of good choice existed in him, seeing that he was condemned, when “they bound him and led him away and delivered him to Pilate the governor,” “he repented and returned the thirty pieces of silver to the chief priests and elders, saying: ‘I have sinned by betraying innocent blood’”; when they said: "What is that to us? See to it yourself"; Judas the lover of money, throwing down the pieces of silver, “went and hanged himself,” not even waiting to see the end 32.19.242 of the judgment concerning Jesus before Pilate. And his repentance was neither pure from sin, nor was his wickedness unmixed with something better. For if he had repented purely, even as the thief, saying, "Remember me, Jesus, when you come into your kingdom," approaching the Savior he would have done the things from him, to make atone- 32.19.243 ment for him for the betrayal that had already happened. But if he had entirely driven out the thought of the good from his soul, he would not have repented on seeing that Jesus was condemned; but would have even added 32.19.244 words accusing him, akin to the betrayal; but as a lover of money, he would also have enjoyed the thirty pieces of silver he had received, “the price of him on whom a price had been set,” nor would he have decided to cast away the pieces of silver, nor would he have returned them to the chief priests and elders, nor would he have confessed before them, accusing himself, and praising the <δὲ> teacher 32.19.245 with the words: “I have sinned by betraying righteous blood.” But his hanging himself was also done by none other than the one who had put it into his heart to betray the Savior; and in both respects he certainly gave place to the devil. 32.19.246 I have worked these things out according to my ability, at the same time showing to those who think that he was by nature incapable of salvation that he was not such, and at the same time
μιμούμενοι τὴν ἐκείνου 32.18.234 πτῶσιν πίπτουσιν οἱ ἁμαρτάνοντες. ὡς γὰρ ἐκεῖνος ἐν θεότητι τυγχάνων πέπτωκεν, οὕτω καὶ πρὸς
οὓς ὁ λόγος φησὶ τὸ «Ἐγὼ «εἶπα· Θεοί ἐστε, καὶ υἱοὶ ὑψίστου πάντες», ἀποπεσόντες τῆς μα καριότητος, οὐ προηγουμένως ὄντες
ἄνθρωποι, ὡς ἄνθρωποι ἀπο 32.18.235 θνήσκουσιν καὶ ὡς εἷς τῶν ἀρχόντων πίπτουσιν. νομίζω δὲ καὶ θαυμαστικῶς εἰρῆσθαι τοιούτῳ
νῷ τὸ λεγόμενον· ὁ παραδώσων με οὐκ ἀλλότριος τῶν ἐμῶν μαθητῶν ἐστιν, ἀλλ' οὐδὲ εἷς τῶν πολλῶν μαθητῶν, ἀλλὰ εἷς τῶν ἐν ἐκλογῇ
μοι τετιμημένων ἀποστόλων. 32.18.236 πολλοὶ μὲν οὖν, καταψηφιζόμενοι τοῦ Ἰησοῦ, φασίν· «Σταύρου, 32.18.237 «σταύρου αὐτόν»
καὶ «Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον». τὸ δὲ παραδοῦναι αὐτὸν ἔργον ἦν ἑωρακότος καὶ νενοηκότος αὐτόν· διδά σκαλον γὰρ αὐτὸν
ἐπιστάμενος τῶν τηλικῶνδε καὶ τοσῶνδε μαθη μάτων, ἃ κατ' ἰδίαν μετὰ τῶν ἀποστόλων ἤκουσεν, καὶ κύριον αὐτὸν εἰδώς, παραδιδοὺς
αὐτόν, ὃ ἔγνω μέγεθος αὐτοῦ παρέδωκεν, οὐκ ἂν ποιήσαντος τοῦτό τινος τὸ μέγεθος αὐτοῦ μὴ τεθεωρηκότος. 32.18.238 τὸν μὲν γὰρ
μέγαν παραδέδωκεν, οὐ καθ' ὃ μέγας ἐστίν, ἐπεὶ μὴ εἶδεν καθ' ὃ μέγας ἐστίν· ὁ δὲ καὶ μαθὼν πῶς μέγας ἦν καὶ ἀκροατὴς γενόμενος
τοῦ μεγέθους τῆς ἐν αὐτῷ σοφίας καὶ λόγου καὶ χάριτος καὶ προδοὺς αὐτόν, προέδωκεν ὅλον καθ' ὃ εἶδεν μέ 32.18.239 γεθος. διὰ
τοῦτο συνέφερεν αὐτῷ εἰ μὴ ἐγεννήθη, εἴτε τὴν τῆς παλιγγενεσίας γένεσιν, ὡς ἂν βαθύτερόν τις ἀκούσαι, εἴτε καὶ τὴν κοινότερον
νοουμένην· περὶ ἧς ὁ πραγμάτων ἑαυτὸν ἀπαλλάττειν θέλων, καὶ ζητήσας ὅτι ᾧ συμφέρει, ὄντι συμφέρει, καὶ ὑπονοήσας ὅτι οὐκ
ἂν μὴ ὄντι αὐτῷ συνέφερεν, ἐπὶ τὴν δευτέραν κατελθὼν διήγησιν, ἐκείνην μᾶλλον παραδέξεται. 32.19.n Ἔβλεπον εἰς ἀλλήλους οἱ
μαθηταί, ἀπορούμενοι περὶ τίνος λέγει. 32.19.240 Εἰ μὲν προφανὴς ἦν τοῖς Ἰησοῦ μαθηταῖς ἡ τοῦ Ἰούδα κακία, κἂν ἔγνωστο, εἰπόντος
τοῦ σωτῆρος ὅτι «Εἷς ἐξ ὑμῶν «παραδώσει με», τίς ἦν ὁ παραδώσων τὸν διδάσκαλον. νυνὶ δὲ βλέπουσιν «εἰς ἀλλήλους οἱ μαθηταί,
ἀπορούμενοι περὶ τίνος λέγει». 32.19.241 καὶ γὰρ Ἰούδας τάχα μὲν ἐκ προτέρων χρηστοτέρων ἐδυσώπει τοὺς ἀποστόλους πρὸς τὸ
μηδὲν ὑπονοῆσαι περὶ αὐτοῦ φαῦλον· τάχα δὲ καὶ τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος
Ἰσκαριώτης, οὐκ ἦν τῆς πονηρίας ἐξ ὅλων· λείμματος γὰρ προαιρέσεως ἀγαθῆς ὑπάρχοντος ἐν αὐτῷ, ἰδὼν ὅτι κατεκρίθη, ἡνίκα «δήσαντες
αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πιλάτῳ «τῷ ἡγεμόνι», «μεταμεληθεὶς ἔστρεφεν τὰ τριάκοντα ἀργύρια τοῖς «ἀρχιερεῦσι καὶ πρεσβυτέροις
λέγων· Ἥμαρτον παραδοὺς αἷμα ἀθῷον»· ὅτε εἰπόντων αὐτῶν· «Τί πρὸς ἡμᾶς; σὺ ὄψῃ»· ῥίψας ὁ φιλάργυρος Ἰούδας τὰ ἀργύρια «ἀπελθὼν
ἀπήγξατο», μηδὲ περιμείνας ἰδεῖν τοῦ 32.19.242 περὶ τὸν Ἰησοῦν παρὰ τῷ Πιλάτῳ κρίματος τὸ τέλος. καὶ γέγονεν αὐτῷ οὔτε καθαρὰ
ἀπὸ ἁμαρτίας μετάνοια, οὔτε ἄκρατος πρός τι χρηστότερον ἡ πονηρία. εἰ μὲν γὰρ καθαρῶς μετενόει κἂν ὡς ὁ λῃστὴς εἰπών· «Μνήσθητί
μου, Ἰησοῦ, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ «σου», προσελθὼν τῷ σωτῆρι ἐποίει τὰ παρ' αὐτοῦ, πρὸς τὸ ἐξιλά 32.19.243 σασθαι αὐτὸν
ἐπὶ τῇ φθασάσῃ γεγονέναι προδοσίᾳ. εἰ δὲ πάντη τὴν τοῦ καλοῦ ἔννοιαν ἐξεληλακὼς ἦν τῆς ἑαυτοῦ ψυχῆς, οὔτ' ἂν μετ εμελήθη ἰδὼν
ὅτι κατεκρίθη ὁ Ἰησοῦς· ἀλλὰ καὶ προσετίθει ἂν λό 32.19.244 γους κατηγορῶν αὐτοῦ συγγενεῖς τῇ προδοσίᾳ· ἀλλὰ καὶ ἀπολαύων
ἂν ὡς φιλάργυρος ὧν ἔλαβεν τριάκοντα ἀργυρίων, «τὴν τιμὴν τοῦ «τετιμημένου», οὔτ' ἂν ἐβουλεύσατο ἀπώσασθαι τὰ ἀργύρια οὔτ'
ἂν ἔστρεψεν αὐτὰ τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις, οὔτ' ἂν ἐπ' αὐτῶν ἐκείνων ἐξωμολογήσατο, αὑτοῦ μὲν κατηγορῶν, τὸν <δὲ>
διδάσκαλον 32.19.245 καὶ ἐγκωμιάζων ἐν τῷ· «Ἥμαρτον παραδοὺς αἷμα δίκαιον». ἀλλὰ καὶ τὸ ἀπάγξασθαι αὑτὸν οὐδεὶς ἄλλος ἐποίησεν
ἢ ὁ βεβληκὼς αὐτοῦ εἰς τὴν καρδίαν ἵνα παραδῷ τὸν σωτῆρα· καὶ τόπον γε κατ' ἀμφότερα ἔδωκεν τῷ διαβόλῳ. 32.19.246 Ταῦτα δὲ
κατὰ δύναμιν ἐπεξειργασάμην ἅμα μὲν παριστὰς τοῖς οἰομένοις αὐτὸν φύσει γεγονέναι ἀνεπίδεκτον σωτηρίας, ὅτι οὐ τοιοῦ τος ἦν,
ἅμα δὲ
