Son of Man lifted up; only-begotten; baptisms (John 3:13–23)
he calls himself. After the hypostatic union he makes common the things of flesh and of Godhead according to activities, not by change of the things from which Christ is. Descent and ascent are also activities.
The Lord’s body is not heavenly; for it is subject to passions. And as being one, even with flesh, he is called Son of Man.
Just as the bronze serpent was not the venomous beast but a likeness, so also the Lord’s flesh. It was flesh in truth, yet not flesh of sin, but likeness of flesh of sin.
Being lifted up declares Christ becoming manifest and notable.
Here again he makes the whole common, knowing no separation after the union; for when the flesh was sacrificed for the world’s life and given to death, the Son is said to have been given to death though remaining impassible as God, only his own flesh suffering what is proper when he permitted and willed.
The Arians say the Son is called only-begotten because he alone came to be from God. To them one must say that some also call the sun only-begotten inasmuch as it alone is sun, yet it is no longer also a son.
If Christ had come to judge the world, he would have condemned all. But first he came to save the world. He judges incidentally those who rebelled—not as Moses’ law came to condemn the world, but to save.
Note that universally everyone not believing in Christ is condemned, to be handed over to punishment. Therefore these are not even led to judgment as already condemned. So also of the devil: “the ruler of this world has been judged” (John 16:11)—not only because he did not believe, but also because he tempted the Lord and “entered into Judas” (Luke 22:3) to hand him over to death.
He himself did not baptize, but his disciples, since he baptized in Spirit and it was not yet time for the Spirit’s gift before the passion. He was already handing over the evangelical baptism, which differed much from John’s; for Christ baptized through the apostles’ hand, as he clearly says in what follows.
Neither John’s baptism nor the disciples’ supplied the Holy Spirit, but so that they might not go around person by person proclaiming Christ, they established baptism to lead the crowds running to them toward Christ.
The “water of sprinkling” that has “the ash of the heifer” (Numbers 19:9) made cleansing of involuntary sins and cleansed those from contact with the dead
Greek
ὅλον ἑαυτὸν καλεῖ. 81 {3Jο 3, 13}3Μετὰ τὴν καθ' ὑπόστασιν ἕνωσιν κοινοποιεῖ τὰ τῆς σαρκὸς καὶ τῆς θεό τητος κατὰ τὰς ἐνεργείας, οὐ κατὰ μεταβολὴν τῶν ἐξ ὧν ὁ Χριστός. ἐνεργείας δὲ καὶ ἡ κατάβασις καὶ ἡ ἀνάβασις. 82 {3Jο 3, 13}3Οὐκ ἔστιν οὐράνιον τὸ τοῦ κυρίου σῶμα· πάθεσι γὰρ ὑπόκειται. ὡς δὲ εἷς ὢν καὶ μετὰ σαρκὸς λέγεται υἱὸς ἀνθρώπου. 83 {3Jο 3, 14}3Ὥσπερ ὁ χαλκοῦς ὄφις οὐκ ἦν τὸ ἰοβόλον θηρίον, ἀλλ' ὁμοίωμα, οὕτω καὶ ἡ σὰρξ τοῦ κυρίου. σὰρξ μὲν ἦν κατὰ ἀλήθειαν, οὐ μὴν σὰρξ ἁμαρτίας, ἀλλ' ὁμοίωμα σαρκὸς ἁμαρτίας. 84 {3Jο 3, 14}3Τὸ ὑψωθῆναι δηλοῖ τὸ ἐμφανῆ καὶ ἐπίσημον γενέσθαι τὸν Χριστόν. 85 {3Jο 3, 16}3Ὧδε πάλιν κοινοποιεῖ τὸ πᾶν οὐκ εἰδὸς χωρισμὸν μετὰ τὴν ἕνωσιν· τῆς γὰρ σαρκὸς τυθείσης ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ δοθείσης εἰς θάνατον ὁ υἱὸς λέγεται δεδόσθαι εἰς θάνατον καίπερ ἀπαθὴς μείνας ὡς θεὸς τῆς αὐτοῦ μόνης πασχούσης τὰ ἴδια σαρκός, ὅτε συνεχώρει καὶ ἤθελεν. 86 {3Jο 3, 16}3Οἱ Ἀρειανοὶ λέγουσιν, ὅτι διὰ τοῦτο καλεῖται ὁ υἱὸς μονογενής, ὅτι μόνος ἐκ θεοῦ γέγονεν. πρὸς οὓς λεκτέον, ὅτι καὶ τὸν ἥλιόν τινες λέγουσι μονογενῆ καθ' ὃ ἥλιος μόνος ἐστίν, ἀλλ' οὐκέτι καὶ υἱός ἐστιν. 87 {3Jο 3, 17}3Εἰ ἐπὶ τὸ κρῖναι τὸν κόσμον ἐληλύθει ὁ Χριστός, πάντας κατέκρινεν. ἀλλὰ προηγουμένως ἦλθεν ἐπὶ τὸ σῶσαι τὸν κόσμον. κρίνει δὲ κατὰ τὸ συμβεβηκὸς τοὺς ἀποστατήσαντας οὐχ ὡς ὁ Μωυσέως νόμος ἦλθε κατακρῖναι τὸν κόσμον, ἀλλὰ σῶσαι. 89 {3Jο 3, 18}3Σημειωτέον ὅτι καθολικῶς πᾶς ὁ μὴ πιστεύων εἰς τὸν Χριστὸν κατά κριτός ἐστι τῇ κολάσει ἀποδοθησόμενος. οὐκοῦν οὐδὲ ἄγονται οὗτοι εἰς κρίσιν ὡς ἤδη κατακριθέντες. οὕτω καὶ ἐπὶ τοῦ διαβόλου νοητέον, «ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται» οὐ μόνον, ὅτι αὐτὸς οὐκ ἐπίστευσεν, ἀλλὰ καὶ ἐπείρασε τὸν κύριον καὶ «εἰς τὸν Ἰούδαν εἰσῆλθεν» ἵνα παραδῷ αὐτὸν εἰς θάνατον. 91 {3Jο 3, 22}3Οὐκ αὐτὸς ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ, ἐπείπερ αὐτὸς ἐν πνεύματι ἐβάπτιζε καὶ οὔπω ἦν καιρὸς τῆς τοῦ πνεύματος δόσεως πρὸ τοῦ πάθους.τὸ εὐαγγελικὸν λοιπὸν παρεδίδου βάπτισμα, ὅπερ πολλὴν εἶχεν διαφορὰν πρὸς τὸ Ἰωάννου· ὁ γὰρ Χριστὸς διὰ τῆς τῶν ἀποστόλων χειρὸς ἐβάπτιζεν ὡς σαφῶς ἐν τοῖς ἑξῆς λέγει. 92 {3Jο 3, 23}3Οὔτε τὸ Ἰωάννου βάπτισμα οὔτε τὸ τῶν μαθητῶν παρεῖχε τὸ πνεῦμα ἅγιον, ἀλλ' ἵνα μὴ τὸν καθ' ἕκαστον περιϊόντες κηρύττωσι τὸν Χριστόν, συνέ στησαν τὸ βάπτισμα, ἵνα τοὺς προστρέχοντας ὄχλους ἀγάγωσι πρὸς τὸν Χριστόν. 93 {3Jο 3, 23}3Τὸ «ὕδωρ τοῦ ῥαντισμοῦ» τὸ ἔχον «τὴν σποδὸν τῆς δαμάλεως» καθα ρισμὸν ἐποίει ἀκουσίων ἁμαρτημάτων καὶ τοὺς ἀπὸ ἁφῆς νεκρῶν
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.