Bethesda type; equal Son; judgment and works (John 5:4–30)
on Pentecost. This was a type of the legal worship given through angels to one nation only and at one time only—at the feast's end—that is, healing advancing at the last times and not continuing into what follows.
He asks not as one ignorant, but rousing him to desire to be healed.
"My Father," he says, "is mine alone and no one else's"; so by what with which he holds creation together—the sun and heavens, and causes bodies to growdies to growdies to grow, he works.
The one equal to the Father is especially called Son as consubstantial. Therefore the lawless Arians are laughable who deny that the Son is equal to the Father.
The dead are those once unbelieving and through faith in Christ called into life. Even if other rational animals received life, they cannot also give life.
Those who do not come into judgment are either sent into Gehenna's fire as godless and impious, or into enjoyment of unspeakable goods—that is, true life; for this is to pass from death to life, freed from Gehenna and counted worthy of divine honors. Those who lived in the middle stand "on the right" and "on the left" (Matthew 25:33).
Before the passion and resurrection, and apart from being baptized, those who received Christ's word and believed that he was the Father's Son were saved.
Punctuate it thus, and not as some think who, after adding "and he gave him authority to execute judgment," then add "because he is Son of Man" (John 5:27). That is not right; for he is not judge because he is Son of Man, but because he is Son of God—and for that reason he is also judge. He says "Do not marvel" (John 5:28) because to those who saw him he seemed a mere man, yet what was said was greater than a man and for God alone to do. He did not say that he is Son of God, but that he is Son of Man—this he had said above—so that they might understand him as both man and God. What he means is this: not only as God does he judge, but also as one who became man and was tried in all our diseases apart from sin, and as one who sympathizes with our weaknesses and forgives the rest. Or he says this: if I raise Lazarus, do not marvel at my power from that; for I am going to raise all the dead; "all who are in the tombs" (John 5:28) means all who have died. Since bodies consumed by beasts or fire or otherwise are not laid in tombs, yet they rise; for there will be a resurrection of all humans, and these too will be numbered among those in the memorials; for those who do good and evil are not the bodies in the tombs. So nothing prevents receiving also bodies consumed by fire or otherwise.
As you Jews, teaching and doing everything lawlessly by your own will—
Through both fear and honor, then, he urges the human being toward salvation. So faith alone is not enough to save unless one also has good works.
Again he uses condescension because of the unbelieving. That is: nothing happens from me that the Father does not will,
Greek
ἐν τῇ πεντηκοστῇ. τύπος δ' ἦν τοῦτο τῆς νομικῆς λατρείας τῆς δι' ἀγγέλων ἑνὶ ἔθνει μόνῳ δοθείσης καὶ ἐν ἑνὶ μόνῳ καιρῷ, ἐν τῷ τέλει τῆς ἑορτῆς, ὅ ἐστιν ἐπ' ἐσχάτου καιρῶν προβαινούσης τῆς ἰάσεως καὶ οὐ χωρούσης εἰς τὸ ἑξῆς. 157 {3Jο 5, 6}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ, ἀλλὰ διανιστῶν αὐτὸν εἰς ἐπιθυμίαν τοῦ θερα πευθῆναι. 160 {3Jο 5, 17}3Ἐμοῦ μόνου, φησίν, πατήρ ἐστι καὶ οὐκ ἄλλου· δι' ὧν οὖν συγκρατεῖ τὴν κτίσιν, ἥλιον, οὐρανοὺς καὶ αὔξειν ποιεῖ τὰ σώματα, ἐργάζεται. 161 {3Jο 5, 18}3Ὁ ἴσος τῷ πατρὶ διὰ τοῦτο μάλιστα λέγεται υἱὸς ὡς ὁμοούσιος. διὸ καταγέλαστοι οἱ ἄνομοι Ἀρειανοὶ οἱ μὴ λέγοντες ἴσον τὸν υἱὸν τῷ πατρί. 163 {3Jο 5, 21}3Νεκροὶ οἵ ποτε ἄπιστοι καὶ διὰ τῆς εἰς Χριστὸν πίστεως καλούμενοι εἰς ζωήν. 164 {3Jο 5, 21}3Εἰ καὶ τὰ ἄλλα ζῷα τὰ λογικὰ ἔλαβον ζωήν, ἀλλ' οὐ δύνανται καὶ ζωοποιεῖν. 165 {3Jο 5, 24}3Οἱ οὖν εἰς κρίσιν μὴ ἐρχόμενοι ἢ εἰς τὸ πῦρ τῆς γεέννης πέμπονται ὡς ἄθεοι καὶ ἀσεβεῖς ἢ εἰς τὴν ἀπόλαυσιν τῶν ἀνεκφράστων ἀγαθῶν, ὅ ἐστιν ἡ ὄντως ζωή· τοῦτο γάρ ἐστι τὸ μεταβῆναι ἐκ τοῦ θανάτου πρὸς τὴν ζωὴν ἐλευθερωθέντες τῆς γεέννης καὶ τῆς ἀπολαύσεως τῶν θείων θείων ἀξιωθέντες τιμῶν· οἱ γὰρ μέσως ζήσαντες ἵστανται «ἐκ δεξιῶν» καὶ «ἐξ εὐωνύμων». 166 {3Jο 5, 24}3Πρὸ τοῦ πάθους καὶ τῆς ἀναστάσεως καὶ δίχα τοῦ βαπτισθῆναι ἐσώζοντο οἱ τοῦ Χριστοῦ τὸν λόγον δεχόμενοι καὶ πιστεύοντες, ὅτι υἱὸς ἦν τοῦ πατρός. 167 {3Jο 5, 27–28}3Οὕτως αὐτὸ στικτέον καὶ οὐχ ὥς τισι δοκεῖ, οἳ μετὰ τὸ ἐπαγαγεῖν τὸ καὶ ἐξουσίαν ἔδωκε καὶ κρίσιν ποιεῖν ἐπάγουσι τὸ ὅτι υἱὸς ἀνθρώπου ἐστίν. οὐ καλῶς· οὐ γὰρ διὰ τοῦτο κριτής ἐστιν, ὅτι υἱὸς ἀνθρώπου ἐστίν, ἀλλ' ὅτι υἱὸς θεοῦ ἐστιν. διὰ τοῦτό ἐστι καὶ κριτής. τὸ δὲ μὴ θαυμάζετέ φησιν, ἐπειδὴ ἐδόκει τοῖς ὁρῶσιν ψιλὸν ἄνθρωπον αὐτὸν εἶναι, τὰ δὲ λεγόμενα μείζονα ἢ κατὰ ἄνθρωπον ἦν καὶ θεοῦ μόνου ταῦτα ποιεῖν. οὐκ εἶπεν δέ, ὅτι υἱὸς θεοῦ ἐστιν, ἀλλ' ὅτι υἱὸς ἀνθρώπου ἐστίν· τοῦτο γὰρ ἀνωτέρω εἴρηκεν, ἵνα καὶ ἄνθρωπον αὐτὸν νοήσωσι καὶ θεόν. ὃ οὖν λέγει, τοιοῦτόν ἐστιν.οὐ γὰρ μόνον, ὅτι θεός ἐστιν, κρίνει, ἀλλὰ καὶ ὡς ἄνθρωπος γεγονὼς καὶ πειρασθεὶς πασῶν τῶν ἡμετέρων <νόσων>, χωρὶς ἁμαρτίας καὶ ὡς συμπαθὼν «ταῖς» ἡμετέραις «ἀσθενείαις» καὶ τὰ λοιπὰ συγγινώσκων. ἤτοι τοῦτό φησιν· ἐὰν ἀναστήσω τὸν Λάζαρον, μὴ ἀπὸ τούτου θαυμάσητέ μου τὴν δύναμιν· μέλλω γὰρ ἀνιστᾶν πάντας τοὺς νεκρούς· τὸ γὰρ πάντες οἱ ἐν τοῖς μνημείοις ἴσον σημαίνει τῷ πάντες οἱ τεθνηκότες. ἐπεὶ οὖν τὰ σώματα ὑπὸ θηρίων ἢ πυρὸς ἢ ἄλλως πως δεδαπάνηνται, οὐ τίθενται ἐν μνημείοις, ἀλλ' ἀνίστανται· ἐπειδὴ γὰρ πάντων ἀνθρώπων ἀνάστασις ἔσται, ἀριθμηθή σονται καὶ οὗτοι εἰς τοὺς ἐν τοῖς μνήμασιν· οἱ γὰρ πράττοντες τὰ ἀγαθὰ καὶ φαῦλα, οὐ τὰ σώματα τὰ ἐν τοῖς μνημείοις ἐστίν. ὥστε οὐδὲν κωλύει παρα δέξασθαι καὶ τὰ σώματα πυρὶ ἢ ἄλλως ἀναλωθέντα, οὕτω παραδέξασθαι. 168 {3Jο 5, 28}3Ὡς ὑμεῖς οἱ Ἰουδαῖοι διὰ τὸ οἰκεῖον θέλημα πάντα παρανόμως διδάσκοντες καὶ ® ποιοῦντες. 169 {3Jο 5, 28 29}3∆ι' ἀμφοτέρων οὖν τοῦ τε φόβου καὶ τῆς τιμῆς ® προτρέπεται εἰς σωτηρίαν τὸν ἄνθρωπον. 170 {3Jο 5, 28 29}3Ὥστε οὐκ ἀρκεῖ ἡ πίστις μόνη σῶσαι, εἰ μὴ καὶ ἔργα τις ἔχει ἀγαθά. 171 {3Jο 5, 30}3Συγκαταβάσει πάλιν κέχρηται διὰ τοὺς ἀπίστους. ἀντὶ τοῦ οὐδὲν γίνεται παρ' ἐμοῦ ὧν οὐ θέλει ὁ πατήρ,
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.