One will; John's lamp; toward the mountain (John 5:30–6:6)
since in the Trinity there is not another will and another, but one; the Word puts on weakness. Yet it is not so in truth, since he is equal to the Father, even if as man "under the law" (Galatians 4:4) he speaks.
"I do not seek my own will" (John 5:30), as you Jews, teaching and doing everything lawlessly by your own will.
Having said that another is the one who bears witness about me, and I know that his witness is true, to show that he means John he added: "You have sent to John, and he has borne witness to the truth" (John 5:32–33). Then, silencing them from the surplus and still speaking to their suspicion—they were about to say, If you do not receive witness from a human, why bring John's witness forward?—he showed that John's witness was not a human's witness but God's; for learning from him he said what he said. Therefore he added: "I do not receive the witness from a human" (John 5:34).
John's witness is above suspicion; for he did not run to the witness self-called. He bore witness to the truth—that is, to me the Christ, who is truth.
John is a lamp beside Christ's way of life, who is a sun: John shines, yet is covered by the excess of the solar light's glory; so also sun and moon in the regeneration shine, yet are so mastered by the glory of the saints' light as to seem not to shine at all. He called John a lamp as not having light from himself but from the Spirit's grace, and because when the sun has risen the lamp's need is superfluous.
By "gift" he means the Father's good pleasure and understanding, or he says this because of the form of humanity.
You believed neither the prophets nor the voice brought from above nor the wonder-working of the deeds; for it belongs to simpler knowledge to say that some have seen God. These are those who have neither seen the Father's form nor heard his voice—those who did not believe in Christ, who is the Father's Word and his true form.
Even if Christ wants the Jews persuaded by his teaching, he does not force free will.
As one who needs nothing, I have from myself the fullest glory and do not want human glory, but I have known you, that you do not have the love of God in yourselves (John 5:41–42). He said "I have known you…" showing that they did not persecute him from love of God, even if they pretended so.
Even though he knows they are not persuaded and do not receive him, as God he does his own part, convicting and admonishing them. The antichrist promises the glory of this life, and for that reason you believe him.
A written accusation against you lies in the Mosaic books; Moses, disbelieved by you, will accuse you.
He means across the lake; for Scripture's custom is to call "seas" the gatherings of waters.
And because he wanted to hand something mystical to the disciples he went up onto the mountain.
God also tests, calling the hearer out toward faith, that he may give
Greek
ἐπειδὴ οὐκ ἔστιν ἐν τῇ τριάδι ἄλλο καὶ ἄλλο θέλημα, ἀλλ' ἕν, ἀσθένειαν ὁ λόγος σχηματίζεται. ἔχει δὲ οὐχ οὕτω κατ' ἀλή θειαν, ἐπείπερ ἴσος ἐστὶ τῷ πατρί, εἰ καὶ ὡς ἄνθρωπος «ὑπὸ νόμον» γεγονὼς λαλεῖ. 172 {3Jο 5, 30}3Οὐ ζητῶ τὸ θέλημα τὸ ἐμόν, ὡς ὑμεῖς οἱ Ἰουδαῖοι διὰ τὸ οἰκεῖον θέλημα πάντα παρανόμως διδάσκοντες καὶ ® ποιοῦντες. 173 {3Jο 5, 32 34}3Εἰπὼν ὅτι ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀλη θής ἐστιν ἡ μαρτυρία αὐτοῦ, ἵνα δείξῃ, ὅτι περὶ Ἰωάννου τοῦτό φησιν ἐπήγαγεν· ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ. εἶτα ἐκ τοῦ περιόντος αὐτοὺς ἐπιστομίζων ἔτι πρὸς τὴν ὑπόνοιαν αὐτῶν διαλεγόμενος μελλόντων λέγειν· εἰ παρὰ ἀνθρώπου μαρτυρίαν οὐ λαμβάνεις, τί τὴν Ἰωάννου μαρτυρίαν εἰς μέσον ἄγεις, ἔδειξεν, ὅτι οὐδὲ ἡ Ἰωάννου μαρτυρία ἀνθρώπου μαρτυρία ἦν, ἀλλὰ τοῦ θεοῦ. παρὰ γὰρ ἐκείνου μαθὼν ἔλεγεν ἅπερ ἔλεγεν. διὸ ἐπήγαγεν· ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω. 174 {3Jο 5, 33}3Ἀνύποπτός ἐστιν ἡ μαρτυρία Ἰωάννου· οὐ γὰρ αὐτόκλητος προσέδραμεν τῇ μαρτυρίᾳ. μεμαρτύρηκεν τῇ ἀληθείᾳ, τοῦτ' ἔστιν ἐμοὶ τῷ Χριστῷ, ὅς ἐστιν ἀλήθεια. 175 {3Jο 5, 35}3Λύχνος ἐστὶν ὁ Ἰωάννης πρὸς τὴν τοῦ Χριστοῦ πολιτείαν, ὅς ἐστιν ἥλιος φαίνει μὲν ὁ Ἰωάννης, καλύπτεται δὲ τῇ ὑπερβολῇ τῆς δόξης τοῦ φωτὸς τοῦ ἡλιακοῦ· οὕτω γὰρ καὶ ὁ ἥλιος καὶ ἡ σελήνη ἐν τῇ παλιγγενεσίᾳ φαίνουσι μέν, ὑπὸ δὲ τῆς δόξης τοῦ φωτὸς τῶν ἁγίων τοσοῦτον κατακρατούμενοι ὡς δοκεῖν μηδὲ ὅλως λάμπειν. λύχνον δὲ εἶπεν τὸν Ἰωάννην ὡς οὐκ οἴκοθεν ἔχοντα τὸ φῶς, ἀλλ' ἀπὸ τῆς τοῦ πνεύματος χάριτος καὶ ὅτι ἡλίου ἀνατείλαντος περιττὴ ἡ τοῦ λύχνου χρεία. 176 {3Jο 5, 36}3Τὴν τοῦ πατρὸς εὐδοκίαν καὶ σύνεσιν δόσιν λέγει ἢ τοῦτό φησι διὰ τὸ τῆς ® ἀνθρωπότητος σχῆμα. 177 {3Jο 5, 37 38}3Οὔτε τοῖς προφήταις οὔτε τῇ ἄνωθεν ἐνεχθείσῃ φωνῇ οὔτε τῇ τῶν πραγμά των θαυματουργίᾳ ἐπιστεύσατε· ἁπλουστέρας γάρ ἐστι γνώσεως τὸ λέγειν, ὅτι τινὲς ἑωράκασιν θεόν. οὗτοί εἰσιν οἱ μήτε εἶδος τοῦ πατρὸς ἑωρακότες μήτε φωνὴν αὐτοῦ ἀκηκοότες οἱ μὴ πιστεύσαντες τῷ Χριστῷ, ὅς ἐστι λόγος τοῦ πατρὸς καὶ τὸ ἀληθὲς αὐτοῦ εἶδος. 178 {3Jο 5, 40}3Εἰ καὶ θέλει ὁ Χριστὸς πεισθῆναι τῇ αὐτοῦ διδασκαλίᾳ τοὺς Ἰουδαίους, ἀλλ' οὐ βιάζεται τὸ ® αὐτεξούσιον. 179 {3Jο 5, 41 42}3Ὡς ἀπροσδεὴς ἐξ ἐμαυτοῦ ἔχω πληρεστάτην τὴν δόξαν καὶ τὴν τῶν ἀνθρώπων οὐ θέλω, ἀλλ' ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. 180 {3Jο 5, 42}3Τὸ δὲ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε εἶπεν δεικνὺς ὅτι οὐ δι' ἀγάπην τοῦ θεοῦ αὐτὸν ἐδίωκον, κἂν οὕτως ἐκεῖνοι προ εφασίζοντο. 181 {3Jο 5, 43}3Εἰ καὶ οἶδεν, ὅτι οὐ πείθονται καὶ δέχονται αὐτόν, ἀλλ' ὡς θεὸς τὸ ἑαυτοῦ ποιεῖ ἐλέγχων καὶ νουθετῶν αὐτούς. 182 {3Jο 5, 43}3Ὁ ἀντίχριστος τὴν τοῦ βίου δόξαν ἐπαγγέλλεται καὶ διὰ τοῦτο ἐκείνῳ πιστεύετε. 183 {3Jο 5, 45}3Ἔγγραφος κεῖται καθ' ὑμῶν κατηγορία τὰ Μωυσαϊκά, ὃς ἀπιστούμενος ἐξ ὑμῶν κατηγορήσει ὑμῶν. 184 {3Jο 6, 1}3Τῆς λίμνης φησὶ πέραν· ἔθος γὰρ τῇ γραφῇ «τὰ τῶν ὑδάτων συστήματα» «θαλάσσας» καλεῖν. 185 {3Jο 6, 3}3Καὶ γὰρ ὅτι ἐβούλετο μυστικόν τι τοῖς μαθηταῖς παραδοῦναι εἰς τὸ ὄρος ἀνῄει. 186 {3Jο 6, 6}3Πειράζει καὶ ὁ θεὸς πρὸς πίστιν τὸν ἀκροατὴν ἐκκαλούμενον, ἵνα δῷ ®
About this text
Ammonius of Alexandria, Fragmenta in Joannem (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 85 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.