Abraham's day; blind man; sheepfold door (John 8:51–10:4)
given to all, where indeed what is made alive, even if it dies, does not die to God.
That is: those who heard God's word died, and those who hear your word will not die?
For only the Son knows the Father naturally and knowingly—or rather the Trinity knows itself. To say "I know him" is not boast; to say one does not know is a lie; for you, saying you know him, lie.
He shows them alien to Abraham even in this, since in what that one rejoiced these grieve.
He seems to mean the day of the cross, which was prefigured in the ram's slaughter and Isaac's offering. Therefore he did not come unwilling to the passion, if indeed he praises the one who rejoiced at the cross's passion.
The Jews' saying is senseless; for he was speaking to them about his own eternity, while they talked as to one just beginning to be; and the Lord said Abraham saw my day, but they took the opposite, that he himself saw Abraham.
He was before all, but he mentioned only Abraham because the talk was about him.
Of Abraham he set "came to be," because what has come to be also perishes; of himself "I am," as eternal and better than corruption.
This question is mistaken; neither does anyone sin before being born who does not exist at all, nor is another punished for another.
He called himself light of the world as enlightening the faithful's souls and because he was about to open the eyes of the one "blind from birth" (John 9:1).
He spat on the ground and made clay from the spittle and anointed the clay on the blind man's eyes, wanting to show through the clay that he himself is the one who also fashioned Adam from clay; for to say "I am the one who did this" seemed offensive to the hearers. But being shown through the work, this no longer stood in the way. Therefore not simply, but in that manner, he crafted the eyes; and he not only formed and opened but also granted seeing, which is proof that he also ensouled Adam with the soul; for if that is not active, an eye, even if finished, would never see.
This looks toward an image of those from the nations once blind, now enlightened and teaching Israel Christ's power.
From extreme impiety they preferred the Sabbath to his divine power and blaspheming said that this man is not from God. For Christ, having anointed the clay with one finger on the Sabbath, is charged, while they with a whole hand loosing animals and leading them to drink and pulling up sheep fallen into a pit are not accused.
Not as a respecter of persons—God forbid—but as just and lover of the just, God works wonders through the saints, not through those who sin.
Foolish are the Jews who bid God be glorified because of the wonder, yet condemn the one who did God's work.
He asks not as ignorant; for he knew that he believed, since he had contended against Jews, but showing that he greatly delights in his believing, he teaches that the one who believes in Jesus does not believe as in one human among us, but as in God become man; for thus the mystery concerning Christ is full.
That is: unto greater punishment; for those who condemned him as a sinner are themselves condemned as sinners.
A thief is the one who by force snatches honor not given him, which he cannot receive unless one who believes in Christ—or a thief is the one who does not use the teaching authorized from the Scriptures but comes through another unauthorized way. Therefore he also said "from elsewhere," that he might signify the scribes who teach "human commandments" (Mark 7:7) and transgress the law.
When the faithful hear from right teachers the divine teachings of the Scriptures, they receive them as some food; but as many as call Christ a deceiver have been cast out of the order of the sheep.
Though shepherds customarily walk behind the sheep, this one walks in front of the sheep, showing that he
Greek
δωρη θεῖσαν πᾶσιν, ὅπου γε τὸ ζωοποιούμενον κἂν ἀποθάνῃ οὐκ ἀποθνῄσκει τῷ θεῷ. 307 {3Jο 8, 52}3Τοῦτ' ἔστιν οἱ τὸν λόγον ἀκούσαντες τοῦ θεοῦ ἀπέθανον καὶ οἱ τὸν σὸν λόγον ἀκούσαντες οὐκ ἀποθανοῦνται; 309 {3Jο 8, 55}3Μόνος γὰρ ὁ υἱὸς οἶδε φυσικῶς καὶ γνωστῶς τὸν πατέρα, μᾶλλον δὲ ἡ τριὰς ἑαυτήν. τὸ εἰπεῖν οἶδα αὐτὸν οὐκ ἔστι κόμπος, ἀλλὰ τὸ εἰπεῖν μὴ εἰδέναι ψεῦδος· ὑμεῖς γὰρ λέγοντες αὐτὸν εἰδέναι ψεύδεσθε. 310 {3Jο 8, 56}3∆είκνυσιν αὐτοὺς κἂν τούτῳ τοῦ Ἀβραὰμ ἀλλοτρίους, ἐπείπερ ἐν οἷς ἐκεῖνος ἔχαιρεν, οὗτοι ἀλγοῦσιν. 311 {3Jο 8, 56}3Τὴν ἡμέραν δοκεῖ λέγειν τὴν τοῦ σταυροῦ, ἥτις προδιετυπώθη ἐν τῇ τοῦ κριοῦ σφαγῇ καὶ τῇ τοῦ Ἰσαὰκ προσφορᾷ. οὐκοῦν οὐκ ἄκων ἦλθεν ἐπὶ τὸ πάθος, εἴ γε ἐπαινεῖ τὸν ® χαρέντα ἐπὶ τῷ πάθει τοῦ σταυροῦ. 312 {3Jο 8, 56 57}3Ἀνόητος ὁ τῶν Ἰουδαίων λόγος· ὁ μὲν γὰρ περὶ τῆς ἰδίας αὐτοῖς ἀϊδιότητος ἐλάλει, οἱ δὲ ὡς ἄρτι ἀρξαμένῳ εἶναι διελάλουν καὶ ὁ μὲν κύριος εἶπεν, ὅτι Ἀβραὰμ εἶδεν τὴν ἡμέραν τὴν ἐμήν, οἱ δὲ τὸ ἐναντίον ἐνόησαν, ὅτι αὐτὸς εἶδε τὸν Ἀβραάμ. 313 {3Jο 8, 58}3Πάντων μὲν προῆν, ἀλλὰ μόνου τοῦ Ἀβραὰμ ἐμνήσθη; ὅτι περὶ αὐτοῦ διελέγετο. 314 {3Jο 8, 58}3Ἐπὶ μὲν τοῦ Ἀβραὰμ ἔθηκε τὸ γενέσθαι, ὅτι γεγονὼς καὶ φθείρεται, ἐπὶ δὲ ἑαυτοῦ τὸ εἰμὶ ὡς ἀΐδιος καὶ κρείττων φθορᾶς. 315 {3Jο 9, 2}3Ἐσφαλμένη ἐστὶν ἡ ἐρώτησις αὕτη· οὔτε ἁμαρτάνει τις πρὸ τοῦ γεννη θῆναι ὁ μηδ' ὅλως ὢν οὔτε ἄλλος ὑπὲρ ἄλλου τιμωρεῖται. 316 {3jο 9, 5}3Φῶς ἑαυτὸν τοῦ κόσμου εἶπεν ὡς φωτίζοντα τῶν πιστῶν τὰς ψυχὰς καὶ ὅτι ἤμελλεν ἀνοῖξαι τοὺς ὀφθαλμοὺς τοῦ «ἐκ γενετῆς» τυφλοῦ. 317 {3Jο 9, 6}3Ἔπτυσε δὲ χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ δεῖξαι βουλόμενος διὰ τοῦ πηλοῦ, ὅτι αὐτός ἐστιν ὁ καὶ τὸν Ἀδὰμ ἀπὸ πηλοῦ πλάσας· τὸ μὲν γὰρ εἰπεῖν, ὅτι ἐγώ εἰμι ὁ τοῦτο ποιήσας, πρόσαντες ἐδόκει εἶναι τοῖς ἀκούουσιν. διὰ δὲ τοῦ ἔργου δεικνύμενος τοῦτο οὐκ ἔτι λοιπὸν προσίστατο. διὰ τοῦτο οὐχ ἁπλῶς, ἀλλ' ἐκείνῳ τῷ τρόπῳ τὰ ὄμματα ἐδημιούργησεν, οὐκ ἔπλασε δὲ μόνον οὐδὲ ἀνέῳξεν, ἀλλὰ καὶ τὸ ὁρᾶν ἐχαρίσατο, ὅπερ τεκμήριόν ἐστι τοῦ καὶ τὴν ψυχὴν αὐτὸν ἐμψυχῶσαι τῷ Ἀδάμ· ἐκείνης μὲν γὰρ μὴ ἐνεργούσης ὀφθαλμός, κἂν ἀπηρτισμένος ᾖ, οὐκ ἂν ἴδοι ποτέ. 318 {3Jο 9, 11}3Τοῦτο εἰς εἰκόνα ὁρᾷ τῶν ἐξ ἐθνῶν τῶν ποτε τυφλῶν, νῦν δὲ φωτισθέντων καὶ διδασκόντων τὸν Ἰσραὴλ τὴν τοῦ Χριστοῦ δύναμιν. 319 {3ςο 9, 16}3Ἐξ ἄκρας ἀσεβείας τὸ σάββατον προετίμων τῆς θείας αὐτοῦ δυνάμεως καὶ βλασφημοῦντες ἔλεγον, ὅτι οὐκ ἔστιν οὗτος παρὰ θεοῦ. 3 {3Jο 9, 16}3Ὁ μὲν γὰρ Χριστὸς ἐν σαββάτῳ ἑνὶ δακτύλῳ χρίσας τὸν πηλὸν ἐγκαλεῖται, αὐτοὶ δὲ ὅλῃ χειρὶ λύοντες τὰ ζῷα καὶ ἀπάγοντες πρὸς ποτισμὸν καὶ τὰ εἰς βόθρον ἐμπεσόντα πρόβατα ἀνασπῶντες οὐ διαβάλλονται. 321 {3Jο 9, 33}3Οὐχ ὡς προσωπολήπτης ὁ θεός, μὴ γένοιτο, ἀλλ' ὡς δίκαιος καὶ δικαίων ἐραστὴς διὰ τῶν ἁγίων ἐνεργεῖ τὰ παράδοξα, οὐ μὴν διὰ τῶν ἁμαρτανόντων. 322 {3Jο 9, 34}3Ἄφρονες οἱ Ἰουδαῖοι τὸν μὲν θεὸν δοξάζεσθαι παρακελευόμενοι διὰ τὸ θαῦμα, τὸν δὲ τὸ τοῦ θεοῦ ἔργον ποιήσαντα κατακρίναντες. 323 {3Jο 9, 35}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ· ᾔδει γὰρ ὅτι ἐπίστευεν, ὅτι ἦν ἀγωνισάμενος κατὰ Ἰουδαίων, ἀλλὰ δεικνύς, ὅτι πάνυ ἥδεται τῷ πιστεῦσαι αὐτόν, διδάσκει, ὅτι ὁ πιστεύων εἰς αὐτὸν τὸν Ἰησοῦν οὐχ ὡς εἰς ἄνθρωπον ἕνα τῶν καθ' ἡμᾶς πιστεύει, ἀλλ' ὡς εἰς θεὸν ἐνανθρωπήσαντα· πλῆρες γὰρ οὕτω τὸ ἐπὶ Χριστῷ μυστήριον. 324 {3Jο 9, 39}3Ἀντὶ τοῦ εἰς μείζονα κόλασιν· οἱ γὰρ καταδικάσαντες αὐτὸν ὡς ἁμαρτωλὸν αὐτοί εἰσιν ὡς ἁμαρτωλοὶ κατακριθέντες. 325 {3Jο 10, 1}3Κλέπτης ἐστὶν ὁ ἐκ βίας τὴν μὴ δοθεῖσαν αὐτῷ τιμὴν ὑφαρπάζων, ἣν οὐ δύναται λαβεῖν, εἰ μὴ ὁ εἰς Χριστὸν πιστεύων ἤτοι κλέπτης ἐστὶν ὁ μὴ τῇ νενομισμένῃ ἀπὸ τῶν γραφῶν χρώμενος διδασκαλίᾳ, ἀλλὰ δι' ἑτέρας μὴ νενομισμένης ἐρχόμενος. διὸ καὶ εἶπε τὸ ἀλλαχόθεν, ἵνα καὶ τοὺς γραμματεῖς σημαίνῃ τοὺς διδάσκοντας «τὰ ἐντάλματα τῶν ἀνθρώπων» καὶ παραβαίνοντας τὸν νόμον. 326 {3Jο 10, 1}3Ὅταν ἀκούσωσιν οἱ πιστοὶ παρὰ τῶν ὀρθῶν διδασκάλων τὰ θεῖα διδάγ ματα τῶν γραφῶν, ὥσπερ τινὰ τροφὴν δέχονται, ὅσοι δὲ πλάνον καλοῦσι τὸνΧριστόν, τῆς τῶν προβάτων ἐκβέβληνται τάξεως. 327 {3Jο 10, 4}3Ἔθος ἐχόντων τῶν ποιμένων ὀπίσω τῶν προβάτων περιπατεῖν, ἔμπρο σθεν τῶν προβάτων οὗτος περιπατεῖ δεικνύς, ὅτι αὐτὸς
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.