Commentary on John, Book 20
Prologue to Ambrose: praying the twentieth tome from the Son’s fullness§1
1As we dictate the twentieth tome on the Gospel according to John, most God-loving and most studious Ambrose in the Lord, we pray to receive full thoughts from the fullness of the Son of God, in whom it pleased all the fullness to dwell.
May God therefore send us the Word himself, making himself manifest, so that we may become beholders of his depth, the Father granting it.
Greek · §1
Εἰκοστὸν ὑπαγορεύοντες εἰς τὸ κατὰ Ἰωάννην εὐαγγέλιον τόμον, φιλοθεώτατε καὶ φιλομαθέστατε ἐν κυρίῳ Ἀμβρόσιε, εὐχόμεθα ἐκ τοῦ πληρώματος τοῦ υἱοῦ τοῦ θεοῦ, εἰς ὃν εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι, λαβεῖν νοήματα πλήρη.
Θεὸς οὖν ἡμῖν πέμψαι αὐτὸν τὸν λόγον, ἑαυτὸν ἐμφανίζοντα, ἵνα τοῦ βάθους αὐτοῦ, δωρουμένου τοῦ πατρός, θεαταὶ γενώμεθα.
“I know you are Abraham’s seed” vs “If you were Abraham’s children”§2
2“I know that you are Abraham’s seed; but you seek to kill me, because my word finds no place in you.”
To those who do not distinguish the senses of “seed” and “child,” “I know you are Abraham’s seed” will seem to clash with “If you are Abraham’s children, do the works of Abraham.”
Greek · §2
Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.
Δόξει μάχην περιέχειν τοῖς μὴ κατανοοῦσιν τὰ σημαινόμενα ἀπὸ τῆς σπέρμα φωνῆς καὶ τῆς τέκνον τὸ Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε πρὸς τὸ Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε.
Bodily difference of seed and child§3
3So that this may be seen, let us first look bodily at the difference of seed and child. Clearly a seed holds the reasons of the sower still quiet and stored within it.
But a child comes to be when the seed has changed and worked the matter around it, having been formed and made ready for birth.
Greek · §3
Ἵν᾽ οὖν ταῦτα θεωρηθῇ, ἴδωμεν πρῶτον σωματικῶς σπέρματος καὶ τέκνου διαφοράν. καὶ σαφές γε ὅτι τὸ μὲν σπέρμα τινὸς ἔχει τοὺς λόγους τοῦ σπείραντος ἐν ἑαυτῷ ἔτι ἡσυχάζοντας καὶ ἀποκειμένους.
τὸ δὲ τέκνον, μεταβαλόντος τοῦ σπέρματος καὶ ἐργασαμένου τὴν περικειμένην αὐτῷ ὕλην, μορφωθὲν καὶ εἰς γένεσιν εὐτρεπισθὲν ὑφίσταται.
Raising seed and child from bodies to souls§4
4Let us hear all this by referring what is said not to bodies and bodily humans, but to souls and the dispositions in them.
For there is in a soul both Abraham’s seed and Abraham’s child; and not everyone who has the seed has already become a child.
Greek · §4
Ὅλων δὲ τούτων ἀκούωμεν ἀναφέροντες τὰ λεγόμενα οὐκ ἐπὶ σώματα καὶ ἀνθρώπους σωματικούς, ἀλλ᾽ ἐπὶ ψυχὰς καὶ τὰς ἐν αὐταῖς διαθέσεις.
ἔστιν γὰρ καὶ ἐν ψυχῇ σπέρμα Ἀβραὰμ καὶ τέκνον Ἀβραάμ· καὶ οὐ πᾶς ὁ ἔχων τὸ σπέρμα ἤδη τέκνον γέγονεν.
My word finds no place in you§5
5“But you seek to kill me, because my word finds no place in you.”
For the word to “find place” in someone is for him to receive it into the ruling faculty and become capacious of the thoughts of truth.
Greek · §5
Ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.
Χωρεῖν τὸν λόγον ἐν τινί ἐστιν τὸ δέχεσθαι αὐτὸν εἰς τὸ ἡγεμονικὸν καὶ χωρητικὸν γίνεσθαι τῶν τῆς ἀληθείας νοημάτων.
Those who cannot contain the word§6
6Those addressed seem not to contain the word, which cannot enter them because of vice.
As narrow vessels do not contain much wine, so a soul filled with desires does not contain the word.
Greek · §6
Ἔοικεν δὲ οὗτοι, πρὸς οὓς ὁ λόγος, μὴ χωρεῖν τὸν λόγον, οὐ δυνάμενον εἰς αὐτοὺς εἰσελθεῖν διὰ τὴν κακίαν.
ὥσπερ γὰρ ἀγγεῖα στενόχωρα οὐ χωρεῖ πολὺν οἶνον, οὕτως ψυχὴ πεπληρωμένη ἐπιθυμιῶν οὐ χωρεῖ τὸν λόγον.
What I have seen with the Father I speak§7
7“What I have seen with the Father I speak; and you, then, do what you have heard from the Father.”
Ask in what way the Son has seen with the Father, and how those addressed hear from the Father.
Greek · §7
Ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε.
Ζητητέον τίνα τρόπον ὁ υἱὸς ἑώρακε παρὰ τῷ πατρί, καὶ πῶς οἱ πρὸς οὓς ὁ λόγος ἀκούουσι παρὰ τοῦ πατρός.
Against those who introduce natures§8
8We would ask those who introduce natures how those who are children of the devil by nature are blamed as able to live otherwise.
If they are such by nature, they are rebuked in vain; if they are rebuked, they are such not by nature but by choice.
Greek · §8
Πυνθανόμεθα δ᾽ ἂν τῶν τὰς φύσεις εἰσαγόντων, πῶς οἱ ἐκ φύσεως τέκνα τοῦ διαβόλου ὄντες αἰτιῶνται ὡς δυνάμενοι ἄλλως βιοῦν.
εἰ γὰρ φύσει τοιοῦτοί εἰσιν, μάτην ἐπιτιμῶνται· εἰ δὲ ἐπιτιμῶνται, οὐ φύσει ἀλλὰ προαιρέσει τοιοῦτοί εἰσιν.
If you are Abraham’s children, do Abraham’s works§9
9They answered, “Our father is Abraham.” Jesus said to them, “If you are Abraham’s children, do the works of Abraham.”
Saying “Our father is Abraham” does not make children; doing Abraham’s works does.
Greek · §9
Ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ Ἰησοῦς· Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε.
Οὐ τὸ λέγειν Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν ποιεῖ τέκνα, ἀλλὰ τὸ ποιεῖν τὰ ἔργα τοῦ Ἀβραάμ.
Abraham’s works: he believed God§10
10Those who pick out one of Abraham’s works — “Abraham believed God, and it was counted to him as righteousness” — choose well.
Yet one must also seek the rest: departure from his land, offering of the son, hospitality, so that we may become Abraham’s children.
Greek · §10
Οἱ ἕν τι ἐπιλεξάμενοι τῶν τοῦ Ἀβραὰμ ἔργων, τὸ Ἐπίστευσεν Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καλῶς μὲν ἐπιλέγονται.
δεῖ δὲ καὶ τὰ λοιπὰ ἔργα ζητεῖν, τὴν ἐκ χώρας ἔξοδον, τὴν τοῦ υἱοῦ προσφοράν, τὴν φιλοξενίαν, ἵνα τέκνα Ἀβραὰμ γενώμεθα.
This Abraham did not do§11
11“But now you seek to kill me, a man who has told you the truth that I heard from God; this Abraham did not do.”
It is a great thing not to do what Abraham did not do, and to do what he did. Those who seek to kill the one who speaks the truth are not Abraham’s children.
Greek · §11
Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.
Μέγα ἐστὶν τὸ μὴ ποιεῖν ἃ Ἀβραὰμ οὐκ ἐποίησεν, καὶ τὸ ποιεῖν ἃ ἐποίησεν· οἱ δὲ ζητοῦντες ἀποκτεῖναι τὸν τὴν ἀλήθειαν λαλοῦντα οὐκ εἰσὶ τέκνα Ἀβραάμ.
You do the works of your father§12
12You say, “We were not born of fornication; we have one Father, God.” Jesus said, “If God were your Father, you would love me.”
“You do the works of your father” shows another father, whose works they seek to imitate.
Greek · §12
Εἴπατε ὑμεῖς· Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν. εἶπεν αὐτοῖς ὁ Ἰησοῦς· Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμέ.
Τὸ δὲ ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν δηλοῖ πατέρα ἄλλον, οὗ τὰ ἔργα ζητοῦσιν μιμεῖσθαι.
I came from God and I am here§13
13“For I came from God and I am here; for I have not come of myself, but he sent me.”
“Coming from God” is to be taken in a God-befitting way: not a change of place, but the Word’s generation from the Father.
Greek · §13
Ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾽ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν.
Τὸ ἐξελθεῖν ἐκ τοῦ θεοῦ θεοπρεπῶς νοητέον, οὐ τοπικὴν μετάβασιν σημαῖνον ἀλλὰ τὴν ἐκ τοῦ πατρὸς γένεσιν τοῦ λόγου.
Why do you not understand my speech?§14
14“Why do you not understand my speech? Because you cannot hear my word.”
Speech and word differ: speech is ready to hand, the word deeper. Those who cannot contain the word do not even understand the speech.
Greek · §14
Διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.
Διαφέρει λαλιὰ καὶ λόγος· ἡ μὲν λαλιὰ πρόχειρός ἐστιν, ὁ δὲ λόγος βαθύτερος· οἱ μὴ χωροῦντες τὸν λόγον οὐδὲ τὴν λαλιὰν νοοῦσιν.
You are of your father the devil§15
15“You are of your father the devil, and you want to do your father’s desires. He was a murderer from the beginning.”
Some become children of the devil not by nature but by imitation and choice, doing his desires.
Greek · §15
Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς.
Οὐ φύσει ἀλλὰ μιμήσει καὶ προαιρέσει γίνονταί τινες τέκνα τοῦ διαβόλου, τὰς ἐπιθυμίας αὐτοῦ ποιοῦντες.
He does not stand in the truth§16
16“And he does not stand in the truth, because there is no truth in him. When he speaks the lie, he speaks from his own, for he is a liar and the father of it.”
The lie is the devil’s own. Christ is the truth, and whoever is of the truth hears his voice.
Greek · §16
Καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.
Ἴδιον τοῦ διαβόλου τὸ ψεῦδος· ὁ δὲ Χριστὸς ἡ ἀλήθειά ἐστιν, καὶ ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει αὐτοῦ τῆς φωνῆς.
Because I speak the truth, you do not believe me§17
17“But because I speak the truth, you do not believe me. Which of you convicts me concerning sin?”
It is paradoxical that speaking the truth is the cause of unbelief; yet to lovers of lies the truth is distasteful.
Greek · §17
Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;
Παράδοξον μὲν τὸ ὅτι τὴν ἀλήθειαν λέγω αἴτιον τοῦ μὴ πιστεύεσθαι· τοῖς δὲ φιλευδέσιν ἡ ἀλήθεια ἀηδής ἐστιν.
The one of God hears God’s words§18
18“The one who is of God hears the words of God; for this reason you do not hear, because you are not of God.”
The criterion of being of God is hearing God’s words; those who do not hear convict themselves.
Greek · §18
Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.
Κριτήριον τοῦ ἐκ θεοῦ εἶναι τὸ ἀκούειν τὰ ῥήματα τοῦ θεοῦ· οἱ μὴ ἀκούοντες ἑαυτοὺς ἐξελέγχουσιν.
You have a demon; I do not have a demon§19
19The Jews answered, “Are we not right in saying that you are a Samaritan and have a demon?” Jesus answered, “I do not have a demon, but I honor my Father.”
Those who blaspheme the Word call him Samaritan and demon-possessed; but the one who honors the Father does not have a demon.
Greek · §19
Ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις; ἀπεκρίθη Ἰησοῦς· Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου.
Οἱ βλασφημοῦντες τὸν λόγον Σαμαρίτην καὶ δαιμονῶντα καλοῦσιν· ὁ δὲ τιμῶν τὸν πατέρα δαιμόνιον οὐκ ἔχει.
If anyone keeps my word, he will not see death forever§20
20“Truly, truly, I say to you, if anyone keeps my word, he will never see death.”
The cause of their not knowing his meaning is not keeping the word; the one who keeps it does not see eternal death.
Greek · §20
Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.
Αἴτιον, φησίν, ἐστὶ τοῦ ὑμῖν μὴ γινώσκεσθαι τὴν ἐμὴν διάνοιαν τὸ μὴ τηρεῖν τὸν λόγον· ὁ τηρῶν οὐ θεωρεῖ τὸν θάνατον τὸν αἰώνιον.
Ambiguous phrasing: of your father the devil§21
21“You are of your father the devil, and you want to do your father’s desires.”
The wording is ambiguous: either it means the devil has a father from whom these are, or — better — that you are of this father, of whom “devil” is predicated.
Greek · §21
Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν.
Ἀμφίβολος ἡ λέξις· ἢ γὰρ δηλοῖ ὡς ὁ διάβολος πατέρα ἔχει, ἐξ οὗ οὗτοι εἶσιν, ἢ — ὅπερ βέλτιον — ὅτι ἐκ τοῦδε τοῦ πατρός ἐστε, καθ᾽ οὗ κατηγορεῖται τὸ διάβολος.
Not a father of the devil beside the liar§22
22One who argues for a father of the devil will use
But that is not sound. Better to fit “the lie” to the opposite of “I am the truth” — the antichrist — whose father is the devil.
Greek · §22
Ὁ συναγορεύων τῷ εἶναί τινα τοῦ διαβόλου πατέρα χρήσεται τῷ· Ὅταν λαλῇ τὸ ψεῦδος… ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.
Ἀλλ᾽ οὐχ ὑγιῶς· μᾶλλον τὸ ψεῦδος ἐφαρμόσει τῷ ἐναντίῳ τοῦ Ἐγώ εἰμι ἡ ἀλήθεια, τῷ ἀντιχρίστῳ, οὗ πατήρ ἐστιν ὁ διάβολος.
Every son wants to do his father’s desires§23
23Every son wants to do his own father’s desires and does his father’s works.
So also the Savior wants the Father’s desires; and the man of sin, the son of destruction, wants those of the father of destruction.
Greek · §23
Πᾶς υἱός τινος τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς αὐτοῦ.
Οὕτω καὶ ὁ σωτὴρ τὰς τοῦ πατρὸς ἐπιθυμίας θέλει· καὶ ὁ ἄνθρωπος τῆς ἁμαρτίας τὰς τοῦ πατρὸς τῆς ἀπωλείας.
Our works are either God’s or the devil’s§24
24For us too, works are either God’s or the devil’s, and what we want to do is either desire of the good Father or of the enemy.
If we do God’s works, we are sons of God; if the devil’s, we are of the father the devil.
Greek · §24
Καὶ ἐφ᾽ ἡμῶν τὰ ἔργα ἤτοι θεοῦ ἐστιν ἢ διαβόλου, καὶ ἃ θέλομεν ποιεῖν ἤτοι ἐπιθυμία τοῦ ἀγαθοῦ πατρὸς ἢ τοῦ ἐχθροῦ.
Εἰ μὲν ποιοῦμεν τὰ ἔργα τοῦ θεοῦ, υἱοί ἐσμεν τοῦ θεοῦ· εἰ δὲ τὰ τοῦ διαβόλου, ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐσμέν.
Desire can be praiseworthy or base§25
25Not every desire is blameworthy: the Lord’s judgments are more to be desired than gold, and the Savior said, “I have earnestly desired to eat this Passover with you.”
Base is looking at a woman to desire her. So attend not only to what we do but to what we want.
Greek · §25
Οὐ πᾶσα ἐπιθυμία ψεκτή· ἐπιθυμητὰ ὑπὲρ χρυσίον τὰ κρίματα κυρίου, καὶ ὁ σωτήρ· Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ᾽ ὑμῶν.
Φαύλη δὲ ἡ πρὸς τὸ ἐπιθυμῆσαι γυναῖκα ἐμβλέψασα· δεῖ οὖν ἐπιστῆσαι μὴ μόνον οἷς ποιοῦμεν ἀλλὰ καὶ οἷς θέλομεν.
He was a murderer from the beginning§26
26“He was a murderer from the beginning, and he does not stand in the truth.”
“From the beginning” of murdering the human — not from the beginning of creation was he such, but when he stood away from the truth.
Greek · §26
Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν.
Ἀπ᾽ ἀρχῆς τοῦ φονεύειν τὸν ἄνθρωπον· οὐ γὰρ ἀπ᾽ ἀρχῆς τῆς δημιουργίας ἦν τοιοῦτος, ἀλλ᾽ ὅτε ἀπέστη τῆς ἀληθείας.
Because I speak the truth you do not believe§27
27“But because I speak the truth, you do not believe me.”
Truth-lovers believe the truth; for lie-lovers, speaking the true itself becomes the cause of unbelief.
Greek · §27
Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.
Τοῖς φιλαλήθεσιν ἡ ἀλήθεια πιστεύεται· τοῖς δὲ φιλευδέσιν αὐτὸ τὸ ἀληθὲς λέγειν αἴτιον γίνεται τοῦ μὴ πιστεύεσθαι.
Which of you convicts me of sin?§28
28“Which of you convicts me concerning sin? If I tell the truth, why do you not believe me?”
No one convicted him: he committed no sin, nor was deceit found in his mouth.
Greek · §28
Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;
Οὐδεὶς ἤλεγξεν αὐτόν· ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.
Whoever is of God hears the words of God§29
29“Whoever is of God hears the words of God; for this reason you do not hear, because you are not of God.”
“My sheep hear my voice.” Those who are of God are known by hearing.
Greek · §29
Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.
Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει· οἱ ἐκ τοῦ θεοῦ ὄντες γνωρίζονται τῷ ἀκούειν.
The Jews’ retort and Jesus’ honor of the Father§30
30The Jews answered, “Are we not right that you are a Samaritan and have a demon?” He answered, “I do not have a demon, but I honor my Father, and you dishonor me.”
The one who honors the Father does not have a demon; those who dishonor the Son do not honor the Father.
Greek · §30
Ἀπεκρίθησαν οἱ Ἰουδαῖοι· Οὐ καλῶς λέγομεν ὅτι Σαμαρίτης εἶ καὶ δαιμόνιον ἔχεις; ἀπεκρίθη· Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με.
Ὁ τιμῶν τὸν πατέρα δαιμόνιον οὐκ ἔχει· οἱ δὲ ἀτιμάζοντες τὸν υἱὸν οὐ τιμῶσι τὸν πατέρα.
To believers who still do not believe the truth§31
31If we remember to whom the discourse is addressed — the Jews who had believed him — we will ask how he can say to such, “But because I speak the truth, you do not believe me.”
Someone can believe under one aspect and not under another: for example, believing in the one crucified under Pontius Pilate, yet not believing in the one born of the virgin Mary.
Greek · §31
Εἰ μεμνήμεθα πρὸς τίνας ἐστὶν ὁ λόγος, ὅτι πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους, ἐπαπορήσομεν πῶς τοῖς τοιούτοις φησίν· Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.
Δύναταί τις κατὰ μέν τινα ἐπίνοιαν πιστεύειν, κατὰ δὲ ἑτέραν μὴ πιστεύειν· οἷον εἰς τὸν σταυρωθέντα πιστεύοντες, εἰς δὲ τὸν ἐκ τῆς παρθένου γεννηθέντα μὴ πιστεύοντες.
Who among you convicts me of sin?§32
32When the word sets out its intent clearly, it shames those who will not assent: if you do not convict the sayings as sinful, you are reasonably required to assent.
Only our Lord, who did no sin and was tempted in every respect as we are, yet without sin, can say “Which of you convicts me concerning sin?”
Greek · §32
Ὁ λόγος, ἐπὰν τρανῶς αὐτοῦ παριστάνῃ τὸ βούλημα, δυσωπεῖ τοὺς μὴ συγκατατιθεμένους· εἰ μὴ ἐλέγχετε τὰ λεγόμενα ἡμαρτημένα, ἀπαιτεῖσθε τὴν συγκατάθεσιν.
Μόνου τοῦ κυρίου ἡμῶν, ὃς ἁμαρτίαν οὐκ ἐποίησεν, πεπειρασμένος κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας, τὸ Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;
Why we do not believe: unclean eyes of the soul§33
33Someone might say: we do not believe because we do not yet see how what he says is truth; and we do not see because the soul’s truth-seeing eyes are not yet cleansed.
If we are not yet of God, the eyes of truth are covered over by vice.
Greek · §33
Εἴποι ἄν τις· διὰ τοῦτο οὐ πιστεύομεν, ἐπεὶ οὐ θεωροῦμεν τίνα τρόπον ὃ λέγει ἐστὶν ἀλήθεια· οὐ θεωροῦμεν δὲ τῷ μηδέπω κεκαθάρθαι ἡμῶν τὰς διορατικὰς τῆς ἀληθείας ὄψεις.
Εἰ οὐδέπω ἐσμὲν ἐκ τοῦ θεοῦ, αἱ τῆς ἀληθείας ὄψεις ἐπικεκάλυπται ὑπὸ τῆς κακίας.
Against natures that alone can receive God’s words§34
34Those who introduce different natures think to prove from this that only sons of God by nature can receive God’s words.
But as many as received the true light did not receive it by already being of God: he gave them authority to become children of God.
Greek · §34
Δοκοῦσιν οἱ τὰς διαφόρους φύσεις εἰσάγοντες ἐντεῦθεν ἀποδεικνύναι ὅτι φύσει υἱοὶ θεοῦ μόνοι δεκτικοὶ τῶν τοῦ θεοῦ ῥημάτων.
Ἀλλ᾽ ὅσοι ἔλαβον τὸ φῶς τὸ ἀληθινόν, οὐ τῷ εἶναι ἐκ τοῦ θεοῦ εἰλήφασιν αὐτό· ἔδωκεν γὰρ αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι.
One can become more a son of God than another§35
35Paradoxically from the opposite side: one can be more a son of God than another — even twofold more.
According to progress and imitation of the one who loves enemies and blesses those who curse.
Greek · §35
Παράδοξον δὲ καὶ ἐκ τῶν ἐναντίων· ἔστιν τινα ἑτέρου μᾶλλον υἱὸν θεοῦ εἶναι, καὶ διπλασιόνως ἕτερον ἑτέρου.
Κατὰ τὴν προκοπὴν καὶ τὴν μίμησιν τοῦ ἀγαπῶντος τοὺς ἐχθροὺς καὶ εὐλογοῦντος τοὺς καταρωμένους.
Samaritan charge: dogmatic insult, not shared doctrine§36
36It is likely that in unspoken talk they called him a Samaritan as one counterfeiting Jewish things like the Samaritans.
Ask how, when Samaritans deny the coming age, they dared call Samaritan the one who taught resurrection and judgment — perhaps as insult, not as shared dogma.
Greek · §36
Εἰκὸς ὅτι κατὰ τὸ σιωπώμενον Σαμαρείτην αὐτὸν ὠνόμαζον ὡς παραχαράσσοντα τὰ Ἰουδαϊκά παραπλησίως τοῖς Σαμαρείταις.
Ζητητέον πῶς Σαμαρειτῶν τὸν μέλλοντα αἰῶνα ἀρνουμένων ἐτόλμησαν Σαμαρείτην εἰπεῖν τὸν περὶ ἀναστάσεως καὶ κρίσεως διδάξαντα· μήποτε ὡς λοιδοροῦντες, οὐχ ὡς τὰ αὐτὰ δογματίζοντα.
I honor my Father; every word of Jesus is a leaf that does not fall§37
37Clearly the Savior’s voice is “I honor the Father” — which we should strive to say with conscience bearing witness.
Being himself the tree of life as Wisdom, none of his words is to be taken casually; no leaf of his falls away.
Greek · §37
Δῆλον πῶς τοῦ σωτῆρός ἐστιν φωνὴ τὸ Τιμῶ τὸν πατέρα, ἥντινα φιλοτιμητέον συμμαρτυρούσης τῆς συνειδήσεως εἰπεῖν.
Αὐτὸς ὢν τὸ ξύλον τῆς ζωῆς κατὰ τὸ εἶναι σοφία, οὐδένα λόγον αὐτοῦ ὡς ἔτυχεν ἐκδεκτέον· πᾶν φύλλον αὐτοῦ οὐκ ἀπορρεῖ.
I do not seek my glory; there is one who seeks and judges§38
38Next see “I do not seek my glory; there is one who seeks and judges.”
God seeks in each who has received the Son the glory of Christ; not finding it, he judges those in whom he does not find it.
Greek · §38
Μετὰ ταῦτα ἴδωμεν τί ἐστιν τὸ Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.
Ζητεῖ ὁ θεὸς ἐν ἑκάστῳ τῶν εἰληφότων τὸν υἱὸν τὴν δόξαν τοῦ Χριστοῦ· μὴ εὑρίσκων κρινεῖ ἐκείνους ἐν οἷς οὐχ εὑρίσκει.
If anyone keeps my word he will not see death forever§39
39As there is an indifferent life and another that is a good — “I am the life” — so there is an indifferent death and a death hostile to the one who said “I am the life.”
“If anyone keeps my word, he will never see death.” He means the evil death.
Greek · §39
Ὥσπερ ἐστίν τις ζωὴ ἀδιάφορος καὶ ἑτέρα διάφορος ἀγαθόν — Ἐγώ εἰμι ἡ ζωή — οὕτως καὶ θάνατος ἀδιάφορος καὶ ἐχθρὸς τῷ εἰπόντι Ἐγώ εἰμι ἡ ζωή.
Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα· τὸν πονηρὸν θάνατον λέγει.
Sin and demons behind evil speech§40
40Many think every kind of sin arises only from base judgments; but those who trust the holy Scriptures hold that deeds against right reason are not without demons.
Even sin in speech is not without the wicked agents at work.
Greek · §40
Οἱ μὲν πολλοὶ πᾶν γένος ἁμαρτήματος οὐκ ἄλλοθεν ἢ ἀπὸ κριμάτων μοχθηρῶν οἴονται γίνεσθαι· οἱ δὲ ταῖς ἁγίαις γραφαῖς πεπιστευκότες διαλαμβάνουσιν ὡς οὐ χωρὶς δαιμονίων τὰ παρὰ τὸν ὀρθὸν λόγον πραττόμενα.
Καὶ τὸ ἐν λόγῳ ἁμάρτημα οὐκ ἄνευ τῶν ἐνεργούντων πονηρῶν.
Abraham died — and the prophets§41
41The Jews’ reply about Abraham and the prophets as having died seems, on the simpler reading, clear.
Did they think the Savior spoke without reason when he said “If anyone keeps my word, he will never see death,” or did they grasp he was not speaking of the more common death?
Greek · §41
Δοκεῖ σαφὲς τὸ τῆς ὑπολήψεως τῶν Ἰουδαίων ἀποκριναμένων περὶ τοῦ Ἀβραὰμ καὶ τῶν προφητῶν ὡς ἀποτεθνηκότων.
Ἆρα ᾤοντο σὺν οὐδενὶ λόγῳ τὸν σωτῆρα εἰρηκέναι τὸ Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ, ἢ ἐνόησαν οὐ περὶ τοῦ κοινοτέρου θανάτου;
Death passed to all because all sinned§42
42Likely they said “Abraham died, and the prophets,” having learned how through one man sin entered the world, and death through sin.
But they did not know that the gift is not like the trespass.
Greek · §42
Εἰκὸς ὅτι ἔλεγον Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, μεμαθηκότες πῶς δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος.
Οὐχ ᾔδεισαν δὲ ὅτι οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα.
See death versus taste death§43
43Though the Savior said “he will not see death,” the Jews report what was not said: “he will not taste death.”
There is a difference between not seeing death and not tasting death.
Greek · §43
Τοῦ σωτῆρος εἰρηκότος Θάνατον οὐ μὴ θεωρήσῃ, οἱ Ἰουδαῖοι οὐ τοῦτο ἀλλὰ τὸ μὴ εἰρημένον φασίν· Οὐ μὴ γεύσηται θανάτου.
Ἔστι διαφορὰ τοῦ μὴ θεωρεῖν θάνατον καὶ τοῦ μὴ γεύεσθαι θανάτου.
Other senses of death; close of Book 20§44
44If then there is a difference between tasting death and seeing death, the Jews as unintelligent hearers confused the Lord’s word.
You will also ask whether by the other senses one can hear or smell or touch death — the hands of false apostles handling the word of death. So much for the twentieth tome.
Greek · §44
Εἴπερ οὖν διαφορά τίς ἐστιν τοῦ γεύσασθαι θανάτου καὶ τοῦ θεωρεῖν τὸν θάνατον, ὡς οὐ συνετοὶ ἀκροαταὶ οἱ Ἰουδαῖοι συνέχεον τὸν τοῦ κυρίου λόγον.
Ζητήσεις εἰ καὶ κατὰ τὰ λοιπὰ αἰσθητήρια ἔστιν ἀκούειν ἢ ὀσφραίνεσθαι ἢ ἅπτεσθαι θανάτου· ταῦτα μὲν εἰς τὸν εἰκοστὸν τόμον.