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
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 receive it to the one who spoke it, according to what has been said, "If a son of peace is there, your peace will rest on him; but if there is no son of peace there, your peace will return to you", we will also set beside this from the second epistle to the Corinthians these things written thus; "Your abundance for their lack, that also 32.22.285 their abundance may be for your lack." For having understood in these things the exchange of earthly for spiritual things, you will be able to see how to the one unworthy of bread He has given a morsel, so that through the morsel He might take from him, as one no longer worthy of hearing: "For even the man of my peace" the peace ("for let the filthy one be filthy still"), which being taken away, the one watching for opportunities for his entry into the soul, and for the one giving him a place to enter, into Judas 32.22.286 <entered>. But at the same time observe that formerly Satan did not enter into Judas, but had only put into his heart "that Judas Iscariot, son of Simon, should betray the teacher"; but according to what is 32.22.287 now being examined, after the morsel he entered into him. Therefore let us also be on our guard, lest the devil cast into our heart any of his fiery darts; for if he casts one, he also watches 32.22.288 after this to enter himself. But someone might ask why it is not written: "7He it is, to whom I shall give the morsel"7, but with the addition of "I will dip": "I will dip," He says, "the morsel and give it." 32.22.289 and "having dipped the morsel he takes it and gives it to Judas, son of Simon Iscariot." So in such passages as these, pay attention if you can claim the pure bread is undipped and nourishing in itself; but that which was given to Judas was not even bread but a morsel, and not an undipped morsel, but one dipped in that which was able to tear away from his soul the dyeing produced to some extent by the Word, so that after the morsel 32.22.290 Satan might enter into him. But I would inquire about what is related to this from the Gospel according to Matthew: "He who dipped his hand with me in the bowl, this one will betray me," and that from the Gospel according to Mark, "He who dips with me into the bowl" and also from the Gospel according to Luke, though it does not name "the one who dipped," but where it says: "But behold, the hand of him who betrays me is with me on the 32.22.291 table." The true account of this, then, might be found among those far wiser than I; but I conjecture whether the shamelessness of Judas is not also made manifest in this, in not honoring the teacher while eating with him, nor yielding to him in dipping into the 32.22.292 bowl, as the rest yielded. Therefore, none of them dipped their hand into the bowl with him; but this one, not deigning to dip with them, dipped with him, wishing to have equality with him, when he ought to have yielded superiority to him. 32.22.293 Perhaps, then, "But behold, the hand of him who betrays me is with me on the table" is of the same character. And one might sometimes make a witty use of the saying as an exhortation to the young concerning honoring elders at a feast, that they should not press the hand of the [two] elders. For this too is written: "Do not press with him 32.22.294 in the bowl." Not being ignorant of the reputation for overly curious inquiry and for offering a defense that cannot persuade the hearer among those who listen to these things, we have ventured this, believing it is better to examine all things than to pass over anything of what is written unexamined. 32.23.295 However, when Satan had entered into Judas, "Jesus says to him," it says, "What you are doing, do quickly." But to whom "to him" is ambiguous, since the Lord could have said it to Judas himself or to Satan; "What you are doing, do quickly," challenging the adversary to the struggle, or the betrayer to minister to the economy of salvation that was to be for the <the> world, which He no longer wished to delay nor to postpone, but with all His power to hasten, not shrinking from fear, as some suppose
κύριος τῷ Ἰούδᾳ, ἐκεῖνος δὲ τότε ἀπέθετο κρεῖττόν τι ἐνυπάρχον ἐν αὐτῷ, καὶ τάχα τὴν εἰρήνην, ὑποστρέφουσαν ἀπὸ τοῦ ἀκούσαντος
καὶ μὴ παραδεξα μένου ἐπὶ τὸν εἰπόντα, κατὰ τὸ λελεγμένον ὅτι «Ἐὰν μὲν ᾖ ἐκεῖ υἱὸς «εἰρήνης, ἡ εἰρήνη ὑμῶν ἐπ' αὐτὸν ἀναπαύσεται·
ἐὰν δὲ μὴ ᾖ ἐκεῖ «υἱὸς εἰρήνης; ἡ εἰρήνη ὑμῶν ἐφ' ὑμᾶς ἀνακάμψει», παραθησόμεθα καὶ ἀπὸ τῆς πρὸς Κορινθίους δευτέρας ἐπιστολῆς
ταῦτα οὕτως γε γραμμένα· «Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ 32.22.285 «τὸ ἐκείνων περίσσευμα γένηται εἰς
τὸ ὑμῶν ὑστέρημα». κατανοήσας γὰρ τὴν ἐν τούτοις ἀντίδοσιν χοϊκῶν πρὸς πνευματικά, δυνήσῃ ἰδεῖν πῶς τῷ μὴ ἀξίῳ ἄρτου ψωμίον
ἐπιδέδωκεν, ἵνα διὰ τοῦ ψωμίου ἀφέλῃ αὐτοῦ, ὡς ἀναξίου ἔτι ἀκούειν· «Καὶ γὰρ ὁ ἄνθρωπος «τῆς εἰρήνης μου» τὴν εἰρήνην («ὁ
ῥυπαρὸς γὰρ ῥυπανθήτω ἔτι»), ἧς ἀφαιρεθείσης ὁ ἐπιτηρῶν καιροὺς τῆς εἰς τὴν ψυχὴν εἰσόδου αὐτοῦ, καὶ τὸν διδόντα αὐτῷ τόπον
εἰσελθεῖν, εἰς τὸν Ἰούδαν 32.22.286 <εἰσῆλθεν>. ἅμα δὲ παρατήρει ὅτι πρότερον μὲν οὐκ εἰσῆλθεν ὁ Σα τανᾶς εἰς τὸν Ἰούδαν,
ἀλλὰ βεβλήκει μόνον εἰς τὴν καρδίαν «ἵνα «παραδῷ Ἰούδας Σίμωνος Ἰσκαριώτης τὸν διδάσκαλον»· κατὰ δὲ τὰ 32.22.287 νῦν ἐξεταζόμενα
μετὰ τὸ ψωμίον εἰσῆλθεν εἰς ἐκεῖνον. διόπερ καὶ ἡμεῖς φυλαττώμεθα, μήποτε ὁ διάβολος βάλῃ εἰς τὴν καρδίαν ἡμῶν ὁτιποτοῦν τῶν
πεπυρωμένων αὐτοῦ βελῶν· ἐὰν γὰρ βάλῃ, ἐπιτηρεῖ 32.22.288 μετὰ τοῦτο καὶ αὐτὸς εἰσελθεῖν. ζητήσαι δ' ἄν τις, διὰ τί οὐ γέ
γραπται· "7ἐκεῖνός ἐστιν, ᾧ ἐγὼ δώσω τὸ ψωμίον"7, ἀλλὰ μετὰ προσθήκης τῆς «βάψω»· «Βάψω, γάρ φησι, τὸ ψωμίον καὶ δώσω». 32.22.289
καὶ «βάψας τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκα»ριώτῃ». ὡς ἐν τοιούτοις δὴ τόποις πρόσχες εἰ δύνασαι τὸν εἰλικρινῆ
ἄρτον ἀβαφῆ φάσκειν εἶναι καὶ καθ' αὑτὸν τρόφιμον· τὸ δὲ τῷ Ἰούδᾳ ἐπιδιδόμενον καὶ οὐκ ἄρτος ἦν τὸ ψωμίον, καὶ οὐ ψωμίον ἀβαφές,
ἀλλὰ βεβαμμένον τῷ δυναμένῳ ἀποσπάσαι τῆς ψυχῆς αὐτοῦ τὴν ἀπὸ τοῦ λόγου ἐπὶ ποσὸν ἐγγινομένην βαφήν, ἵνα μετὰ τὸ ψω 32.22.290
μίον εἰσέλθῃ εἰς ἐκεῖνον ὁ Σατανᾶς. ἐγὼ δὲ ζητήσαιμ' ἂν ὡς τούτῳ συγγενὲς τὸ ἀπὸ τοῦ κατὰ Ματθαῖον· «Ὁ ἐμβάψας τὴν χεῖρα μετ'
«ἐμοῦ ἐν τῷ τρυβλίῳ, οὗτός με παραδώσει», καὶ τὸ ἀπὸ τοῦ κατὰ Μάρκον «Ὁ ἐμβαπτόμενος μετ' ἐμοῦ εἰς τὸ τρυβλίον» καὶ τὸ ἀπὸ
τοῦ κατὰ Λουκᾶν δέ, εἰ καὶ μὴ ὀνομάζει τὸ «Ἐμβάψας», ἀλλ' ᾗ φησί γε· «Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετ' ἐμοῦ ἐπὶ τῆς
32.22.291 «τραπέζης». ὁ μὲν οὖν περὶ τούτου ἀληθὴς λόγος παρὰ τοῖς ἐμοῦ εὑρεθείη ἂν πολλῷ σοφωτέροις· ἐγὼ δὲ στοχάζομαι, μήποτε
καὶ τὸ ἀναιδὲς τοῦ Ἰούδα καὶ ἐν τούτῳ ἐμφαίνεται, μὴ τιμῶντος τὸν δι δάσκαλον ἐν τῷ συνεσθίειν μηδὲ παραχωροῦντος αὐτῷ τῆς
εἰς τὸ 32.22.292 τρυβλίον ἐμβάψεως, ὡς παρεχώρουν οἱ λοιποί. διόπερ ἐκείνων μὲν οὐδεὶς ἐνέβαπτεν τὴν χεῖρα εἰς τὸ τρυβλίον
μετ' αὐτοῦ· οὗτος δέ, οὐκ ἀξιῶν μετ' αὐτῶν ἐμβάπτειν, μετ' αὐτοῦ ἐνέβαπτε τὴν ἰσότητα θέλων ἔχειν πρὸς αὐτόν, δέον αὐτῷ παραχωρεῖν
τῆς ὑπεροχῆς. 32.22.293 τάχα οὖν τοῦ αὐτοῦ ἔχεται καὶ τὸ «Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδι «δόντος με μετ' ἐμοῦ ἐπὶ τῆς τραπέζης».
καὶ χαριεντιζόμενος δέ ποτε εἰς προτροπὴν νέοις περὶ τῆς ἐν ἑστιάσει τιμῆς τῶν πρεσβυ τέρων συγχρήσει τῷ ῥητῷ, ἵνα μὴ συνθλίβωσι
τὴν χεῖρα τῶν [δύο] πρεσβυτέρων. γέγραπται γὰρ καὶ τοῦτο· «Μὴ συνθλίβου μετ' αὐτοῦ 32.22.294 «ἐν τῷ τρυβλίῳ». οὐκ ἀγνοοῦντες
δὲ δόξαν περιέργου ζητήσεως καὶ πείθειν μὴ δυναμένης τὸν ἀκροατὴν ἀπολογίας ἀποφέρεσθαι παρὰ τοῖς τούτων ἀκούουσιν ταῦτα ἐτολμήσαμεν,
κρεῖττον εἶναι νομί ζοντες τὸ πάντα βασανίζειν τοῦ παρελθεῖν τι ἀβασάνιστον τῶν γε γραμμένων. 32.23.295 Εἰσελθόντος μέντοι
τοῦ Σατανᾶ εἰς τὸν Ἰούδαν, «Λέγει, φησίν, αὐτῷ ὁ Ἰησοῦς· Ὃ ποιεῖς ποίησον τάχιον». τίνι δὲ «Αὐτῷ» ἀμφίβολον, ἐπεὶ δύναται
αὐτῷ τῷ Ἰούδᾳ ἢ τῷ Σατανᾷ εἰρηκέναι ὁ κύριος· «Ὃ ποιεῖς ποίησον τάχιον» προκαλούμενος τὸν ἀνταγωνιστὴν ἐπὶ τὴν πάλην, ἢ τὸν
προδότην ἐπὶ τὸ διακονῆσαι τῇ σωτηρίῳ <τῷ> κόσμῳ ἐσομένῃ οἰκονομίᾳ, ἣν οὐκέτι μέλλειν οὐδὲ βρα δύνειν, ἀλλ' ὅση δύναμις ταχύνειν
ἤθελεν, οὐ δειλιῶν, ὡς οἴονταί τινες
