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

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 a faith 32.15.175 that admitted of addition. If then we have understood these things, understand for me that the additions of things that produce faith are added to faith after some previous thing has produced faith; so that the disciples also, in addition to the faith-producing things they had, also received this, namely, seeing the Scripture being fulfilled which says: "He who eats my bread has lifted up his heel against me," with the one prophesied about showing that 32.15.176 he was the one concerning whom these things were divinely decreed. And hear the "that you may believe" as having the same force as "7that you may † believe actively"7, remaining in 32.15.177 believing and having no occasion to change. And if faith were not great in magnitude or much in quantity, Paul would not have said 32.15.178 "Even if I have all faith." For just as the perfect one, having all the virtues, having acquired each one perfectly, has perfect wisdom and perfect temperance, and so also piety and the rest; so one might say that to be perfect in the virtue of believing 32.15.179 is to have all faith. But I say these things on the understanding that imperfect wisdom or temperance or piety or the other virtues would not be spoken of in the proper sense, but improperly, and that the stages of progress in 32.15.180 each virtue are named homonymously with the perfect one. For so is called wise the one who sins in some way so as to need reproof, but does not hate those who reprove but rather loves them, according to what 32.15.181 is written: "Reprove a wise man, and he will love you." And so also is called wise 32.15.181 the one who is receptive of other theorems of wisdom and does not yet have the secondary ones, according to which is also said, "Give an occasion to a wise man, 32.15.182 and he will be wiser." But we have come to these points, showing that it is possible for one who already believes to learn something, so that he may believe again, and through the addition of things learned to add to his faith. 32.16.183 But if we wish to know who it is that has all faith, let us take as an example, in summary, the things in what is believed that save the believer, let us say, being one hundred in number, and let us say that the one who accepts the aforesaid one hundred things without doubting and firmly believes in each of them has all faith; but the one who is lacking in some number of the saving articles of belief, or in firmness toward the things believed, lacks so much of having all faith, as the number of beliefs in which he is deficient, or as much as he is distant from the firmness concerning the things believed, whether of all or of some; so that for the present it may be granted that some are able to believe some things firmly, and others believe, but not firmly; however, it would admittedly be granted to be impossible to demonstrate that the one imperfect in <one thing> has firmness toward nothing, because each of those who, so I may name them, are "of little faith" according to the Scripture and have not yet attained firmness toward the things believed, 32.16.184 is not at an equal distance from the firmness toward the things believed. And from these things it follows, because of "According to your faith be it done to you" and because of "Your faith * has saved you," that to each there comes, according to the just judgment of God, a reward and salvation analogous to such and such a faith; if indeed there is also in this a difference among those being saved, so that "With the measure you use, it will be measured back to you" extends also to the measures of faith and the measures of 32.16.185 reward and salvation from God. But he who has understood the reasoning of these things will see how reasonably it is said to men, as being unable to judge: "Do not judge, that you be not judged" and "Do not judge anything before the time, 32.16.186 until the Lord comes." Again, since I said by way of example, that there being one hundred saving articles of belief, the one who firmly believes in the one hundred has all faith, while the one who is lacking in faith toward one of the hundred or in firmness toward the things believed in different ways does not have all faith, for the sake of clarity I will set forth 32.16.187 things of this kind. "First of all believe that God is one, who the