Commentarii in evangelium Joannis

OF THE COMMENTARIES ON THE GOSPEL ACCORDING TO JOHN

BOOK 19. 19.1.n Jesus answered: You know neither me nor my Father; if you knew me, you would have known my Father also. 19.1.1 If the word saying, "You both know me and from where I am" and the one stating, "You know neither me nor my Father," were spoken to the same people, what was said would have seemed openly contradictory; but now, "You both know me" is reported as spoken to some of the inhabitants of Jerusalem who had said: "Can it be that the rulers have truly recognized that this is the Christ? But we know where this man is from; but when the Christ comes, no one knows where he is from"; and the phrase "You know neither me" and what follows, was to the Pharisees who had said to him: "You testify about 19.1.2 yourself; your testimony is not true." Nevertheless, both to the inhabitants of Jerusalem through the former words, and to the Pharisees through the words now under consideration, he says that you do not know the Father; to the inhabitants of Jerusalem through these words: "I have not come of myself, but he who sent me is true, whom you do not know; I know him, because I am from him and he sent me"; and to the Pharisees through "You know neither me nor my Father; if you knew me, you would have known my Father also." 19.1.3 And one might reasonably ask how, if "If you knew me, you would have known my Father also" is true, the inhabitants of Jerusalem, to whom he says, "You both know me," do not know the Father. And John intensifies the difficulty regarding the passage in his catholic epistle, saying this: "He who denies the Father and the Son; everyone who denies the 19.1.4 Son does not have the Father either." For if "He who denies the Father and the Son," and "He who confesses the Son has the Father also," it is clear that the inhabitants of Jerusalem, as far as the expression goes, by not knowing the 19.1.5 Father, in denying the Father also deny the Son. But if they deny the Son, how is "You both know me" true? Again, if they themselves know the Son because of "And you know me," (since "He who confesses the Son has the Father also") they confess the Father. But if they confess the Father, how is "But he who sent me is true, whom you do not know" true? 19.2.6 But it must be said in response to these things that the Savior at one time speaks of himself as a man, and at another time as of a more divine nature and one united with the unbegotten nature of the Father. For when he says, "But now you seek to kill me, a man who has told you the truth," he says this knowing that the one sought to be killed is not God but a man; but when he says "I and the Father are one" and "I am the truth and the life" and "I am the resurrection" and similar things, he is not teaching about the man who is sought to be killed. 19.2.7 Thus, therefore, also in the matters we are now investigating, it must be understood from the context; the phrase "You both know me and know where I am from" he speaks concerning himself as a man, but "You know neither me nor my Father" he speaks concerning his divinity; for before "You both know me and know where I am from" these things were stated: "Then some of the people of Jerusalem said, 'Is not this the man whom they seek to kill? And here he is, speaking openly, and they say nothing to him. Can it be that the rulers have truly recognized that this is the Christ? But we know where this man is from; but when the Christ comes, no one knows where he is from'"; 19.2.8 and before "You know neither me nor my Father" are these words: "Then the Pharisees said to him, 'You are testifying about yourself; your testimony is not true.' † Jesus answered and said to them, 'Even if I testify about myself, my testimony is true, because I know 19.2.9

Commentarii in evangelium Joannis

ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ ΕΞΗΓΗΤΙΚΩΝ

ΤΟΜΟΣ ΙΘʹ. 19.1.n Ἀπεκρίθη ὁ Ἰησοῦς· Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε. 19.1.1 Εἰ μὲν πρὸς τοὺς αὐτοὺς ὁ λόγος ἦν ὁ λέγων· «Κἀμὲ οἴδατε «πόθεν εἰμί» καὶ ὁ φάσκων· «Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου», ἄντικρυς ἂν ἔδοξεν ἐναντίον εἶναι τὸ λεγόμενον· νυνὶ δὲ τὸ μὲν «Κἀμὲ οἴδατε» πρός τινας τῶν Ἱεροσολυμιτῶν ἀπαγγέλλεται εἰρηκό τας· «Μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χρι «στός; ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται, «οὐδεὶς γινώσκει πόθεν ἐστίν»· τὸ δὲ ὅτι «Οὔτε ἐμὲ οἴδατε» καὶ τὸ ἑξῆς, πρὸς τοὺς εἰπόντας αὐτῷ Φαρισαίους· «Σὺ μαρτυρεῖς περὶ 19.1.2 «σεαυτοῦ ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής». πλὴν καὶ τοῖς Ἱεροσολυμίταις διὰ τῶν προτέρων, καὶ τοῖς Φαρισαίοις διὰ τῶν νῦν ἐξεταζο μένων φησὶν ὅτι τὸν πατέρα οὐκ οἴδατε· τοῖς μὲν Ἱεροσολυμίταις διὰ τούτων «Ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας «με, ὃν ὑμεῖς οὐκ οἴδατε· ἐγὼ οἶδα αὐτόν, ὅτι παρ' αὐτοῦ εἰμὶ κἀ «κεῖνός με ἀπέστειλεν»· τοῖς δὲ Φαρισαίοις διὰ τοῦ «Οὔτε ἐμὲ οἴδατε «οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε». 19.1.3 καὶ ζητήσαι ἄν τις εὐλόγως ὅπως, εἴπερ ἀληθὲς τὸ «Εἰ ἐμὲ ᾔδειτε «καὶ τὸν πατέρα μου ἂν ᾔδειτε», οἱ Ἱεροσολυμῖται, πρὸς οὕς φησι· «Κἀμὲ οἴδατε» οὐκ οἴδασι τὸν πατέρα. προσεπιτείνει δὲ τὴν εἰς τὸν τόπον ἀπορίαν καὶ ὁ Ἰωάννης ἐν τῇ καθολικῇ ἐπιστολῇ ταῦτα λέγων· «Ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν· πᾶς ὁ ἀρνούμενος τὸν 19.1.4 «υἱόν, οὐδὲ τὸν πατέρα ἔχει». εἰ γὰρ «Ὁ ἀρνούμενος τὸν πατέρα «καὶ τὸν υἱόν», καὶ «Ὁ ὁμολογῶν τὸν υἱόν καὶ τὸν πατέρα ἔχει», δῆλον ὅτι οἱ Ἱεροσολυμῖται, ὅσον ἐπὶ τῇ λέξει, τῷ μὴ γινώσκειν τὸν 19.1.5 πατέρα ἀρνούμενοι τὸν πατέρα ἀρνοῦνται καὶ τὸν υἱόν. εἰ δὲ ἀρ νοῦνται τὸν υἱόν, πῶς τὸ «Κἀμὲ οἴδατε» ἀληθές; πάλιν οἱ αὐτοὶ εἰ οἴδασιν τὸν υἱὸν διὰ τὸ «Καὶ ἐμὲ οἴδατε», (ἐπεὶ «Ὁ ὁμολογῶν τὸν «υἱὸν καὶ τὸν πατέρα ἔχει») ὁμολογοῦσιν τὸν πατέρα. εἰ δὲ ὁμολο γοῦσιν τὸν πατέρα, πῶς ἀληθὲς τὸ «Ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας «με, ὃν ὑμεῖς οὐκ οἴδατε»; 19.2.6 Λεκτέον δὲ πρὸς ταῦτα ὅτι ὁ σωτὴρ ὁτὲ μὲν περὶ ἑαυτοῦ ὡς περὶ ἀνθρώπου διαλέγεται, ὁτὲ δὲ ὡς περὶ θειοτέρας φύσεως καὶ ἡνωμένης τῇ ἀγενήτῳ τοῦ πατρὸς φύσει. ἐπὰν μὲν γὰρ λέγῃ· «Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν «λελάληκα», τοῦτό φησιν εἰδὼς τὸ ζητούμενον ἀναιρεθῆναι εἶναι οὐ θεὸν ἀλλὰ ἄνθρωπον· ἐὰν δὲ «Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» καὶ «Ἐγώ εἰμι ἡ ἀλήθεια καὶ ἡ ζωή» καὶ «Ἐγώ εἰμι ἡ ἀνάστασις» καὶ τὰ τούτοις ὅμοια, οὐ περὶ τοῦ ζητουμένου ἀναιρεθῆναι ἀνθρώπου διδάσκει. 19.2.7 οὕτως οὖν καὶ ἐπὶ τῶν κατὰ τὸ παρὸν ἡμῖν ζητουμένων ἐκ τῆς συμφράσεως κατανοητέον· τὸ μὲν «Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί» περὶ τοῦ ἀνθρώπου ἑαυτοῦ διαλέγεται, τὸ δὲ «Οὔτε ἐμὲ οἴδατε οὔτε «τὸν πατέρα μου» περὶ τῆς θεότητος· τοῦ μὲν γὰρ «Κἀμὲ οἴδατε καὶ «οἴδατε πόθεν εἰμί» ταῦτα προτέτακται· «Ἔλεγον οὖν τινες ἐκ τῶν «Ἱεροσολυμιτῶν· Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; καὶ ἴδε «παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν «οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός; ἀλλὰ τοῦτον οἴδαμεν πόθεν «ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστίν»· 19.2.8 τοῦ δὲ «Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου» ταῦτα «Εἶπαν οὖν «αὐτῷ οἱ Φαρισαῖοι· Σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ «ἔστιν ἀληθής. ἀπεκρίθη † ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς· Κἂν ἐγὼ «μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα 19.2.9