Spirit and flesh; Judas; Tabernacles counsel (John 6:62–7:27)
and was seen in flesh and that his flesh is life-giving.
That is: they are spiritual. They have no natural sequence, but are outside such necessity. Here he calls spirit the flesh filled with the Spirit's life-giving energy; for the flesh remains flesh.
Even if as God he knew they were going to disbelieve, still he speaks what benefits the common good.
"Many of his disciples" (John 6:66) does not mean the Twelve.
Knowing what would be, Jesus as God does the good and grants things worthy of wonder, yet he does not overturn our free will; for he does his own part, and it is in us to keep it. Hence one must not blame God for the benefits he gives, but those who willingly lost the gifts, as Adam, Eve, Judas, and all such. Even if I chose you, virtue and vice in humans are free. He calls devil the one clinging to the devil, made like him, and doing what pleases him.
As amazed the evangelist said "one of the Twelve" (John 6:71), that the devil wars so far as to be able to snatch one of the Twelve who raised dead and drove out demons and enjoyed the Lord's life-giving and spiritual teaching.
He shows the things of humanity by fleeing the Jews and convicting Marcion and Paul who said that God's Son did not truly become man.
His brothers seemed to blame him as cowardly and as doing signs in secret, wanting him as glory-loving to be in the open.
Here "world" means humans who mind the things of the world.
You do what you want without looking around; I do not, because I arrange each thing toward what is useful. I wait for the passion, that rising I may make my power plain to all.
It was not the same to stay at the feast's start while the Jews boiled with anger; so later, when the feast was about to end, he goes up, having done nothing contrary to what he said; for he did not go up to keep festival, but to counsel. Therefore he also went up secretly, not with the cheer festival-goers use. And in the old covenant, having said to Moses "I will not go up with you," later when Moses pleaded he promised to go with them.
From the difficulty they ought to have known that he is God.
Because of extreme likeness he calls his teaching the Father's, or because he himself is the Father's "wisdom" through which the Father speaks all things, or also as man by economy he assigns the teaching to the Father because of the Jews' unbelief. He says he was sent because of the flesh, or as Word from mind—that is, from the Father—or as "radiance" from the sun (Hebrews 1:3).
That is: privately and separately; for I would not speak otherwise than according to the Father's will.
What concerns himself he is silent about by economy because of the Jews' readiness to take offense and for blamelessness, and he proclaims the Father's glory. He weaves this argument so they may know he does not seek glory.
Being Lord of Moses and of the law, because of the Jews' weakness he somehow alienates himself from the law by calling it Moses'; for they could not hear that he was God by nature, nor the deep mystery of the economy.
Why are you troubled? For healing the paralytic did not loose the Sabbath; not healing did. When, he says, a person receives a sign that causes pain, no one is angry that the law is loosed; yet here, when a whole person has been healed, you are vexed as if lawlessness occurred.
If you do not blame those who circumcise or sacrifice or fight on the Sabbath, do not blame me either; for this is nothing other than respect of persons.
The crowd convicts the Jews who want to kill him and deny it—lying—while Christ speaks truth about himself.
You say well that when the Christ comes no one knows where he is from; for the true God from whom I am
Greek
καὶ ἐν σαρκὶ ὡρᾶτο καὶ ὅτι ἡ σὰρξ αὐτοῦ ζωοποιός ἐστιν. 233 {3Jο 6, 63}3Ἀντὶ τοῦ πνευματικά ἐστιν. οὐκ ἔχουσιν ἀκολουθίαν φυσικήν, ἀλλ' ἔξω ἐστὶ τῆς τοιαύτης ἀνάγκης. πνεῦμα ὧδε καλεῖ τὴν σάρκα πεπληρωμένην τῆς ζωοποιοῦ τοῦ πνεύματος ἐνεργείας· μένει γὰρ ἡ σὰρξ σάρξ. 234 {3Jο 6, 64}3Εἰ καὶ ὡς θεὸς ᾔδει, ὅτι ἔμελλον ἀπιστεῖν, ἀλλ' ὅμως λέγει τὰ κοινωφελῆ. 235 {3Jο 6, 66}3Πολλοὶ τῶν μαθητῶν αὐτοῦ, οὐ τοὺς δώδεκα λέγει. 236 {3Jο 6, 70–71}3Εἰδὼς τὸ ἐσόμενον ὁ Ἰησοῦς ὡς θεὸς ποιεῖ τὸ ἀγαθὸν καὶ δωρεῖται τὰ ἀξιάγαστα, πλὴν οὐκ ἀνατρέπει ἡμῶν τὸ αὐτεξούσιον· αὐτὸς γὰρ τὸ ἑαυτοῦ ποιεῖ, ἐν ἡμῖν δέ ἐστιν τὸ φυλάξαι. ὅθεν οὐ τὸν θεὸν δεῖ αἰτιᾶσθαι ἐφ' οἷς εὐεργετεῖ, ἀλλὰ τοὺς ἑκοντὶ ἀπολέσαντας τὰ χαρίσματα, οἷος ἦν ὁ Ἀδάμ, ἡΕὔα, ὁ Ἰούδας καὶ ὅσοι τοιούτῳ τρόπῳ. εἰ καὶ ἐγὼ ὑμᾶς ἐξελεξάμην, ἀλλ' αὐθαίρετον ἐν ἀνθρώποις τὰ τῆς ἀρετῆς καὶ κακίας. διάβολον καλεῖ τὸν κολ λώμενον τῷ διαβόλῳ καὶ ἐξομοιούμενον αὐτῷ καὶ τὰ ἀρεστὰ αὐτῷ ποιοῦντα. 237 {3Jο 6, 71}3Ὡς ἀποθαυμάζων εἶπεν ὁ εὐαγγελιστὴς εἷς ἐκ τῶν δώδεκα, ὅτι το σοῦτον ὁ διάβολος πολεμεῖ ὡς δυνηθῆναι ἕνα τῶν δώδεκα ἀφαρπάσαι τῶν ἐγειράντων νεκροὺς καὶ δαίμονας διωξάντων καὶ τῆς ζωοποιοῦ καὶ πνευματικῆς τοῦ κυρίου διδασκαλίας ἀπολαυσάντων. 238 {3Jο 7, 1}3∆είκνυσι τὰ τῆς ἀνθρωπότητος φεύγων τοὺς Ἰουδαίους καὶ ἐλέγχωνΜαρκίωνα καὶ Παῦλον τοὺς εἰρηκότας, ὅτι οὐ ® γέγονε τοῦ θεοῦ ὁ υἱὸς ἄνθρωπος κατὰ ἀλήθειαν. 239 {3Jο 7, 3 4}3Οἱ ἀδελφοὶ αὐτοῦ ἐδόκουν ψέγειν αὐτὸν ὡς δειλὸν καὶ ὡς κρυφῇ ποι οῦντα τὰ σημεῖα, θέλοντα δὲ ὡς φιλόδοξον ἐν παρρησίᾳ εἶναι. 240 col 1 {3Jο 7, 7}3Ἐνταῦθα κόσμον λέγει τοὺς φρονοῦντας ἀνθρώπους τὰ τοῦ κόσμου.Κόσμον λέγει τοὺς φρο νοῦντας τὰ ἐν κόσμῳ. 241 {3Jο 7, 8}3Ὑμεῖς ἀπερισκέπτως ποιεῖτε, ὃ βούλεσθε, ἐγὼ δὲ οὐ διὰ τὸ οἰκονομεῖν ἕκαστα πρὸς τὸ συμφέρον. μένω τὸ πάθος, ἵνα ἀναστὰς πᾶσι κατάδηλον ® ποιήσω τὴν ἐμαυτοῦ δύναμιν. 242 {3Jο 7, 8 10}3Οὐκ ἦν ἴσον ἐν ἀρχῇ τῆς ἑορτῆς ἀναμεῖναι ζεόντων τῷ θυμῷ τῶν Ἰου δαίων· μετὰ ταῦτα οὖν μελλούσης τῆς ἑορτῆς λύεσθαι ἀναβαίνει οὐκ ἐναντία πεποιηκὼς ὧν εἶπεν· οὐ γὰρ ἀνέβη ἑορτάσων, ἀλλὰ συμβουλεύσων. διὸ καὶ λάθρᾳ ἀνέβη, οὐ μετὰ ἱλαρότητος ᾗ κέχρηνται οἱ πανηγυρίζοντες. καὶ ἐν τῇ παλαιᾷ δὲ εἰπὼν τῷ Μωυσῇ οὐ συναναβήσομαι ὑμῖν ὕστερον παρακαλοῦντιΜωυσῇ ὑπέσχετο συμπορεύεσθαι αὐτοῖς. 244 {3Jο 7, 15}3Ἐκ τῆς ἀπορίας ἔδει αὐτοὺς γνῶναι, ὅτι θεός ἐστιν. 245 {3Jο 7, 16}3∆ιὰ τὴν ἄκραν ἐξομοίωσιν τὴν ἑαυτοῦ διδαχὴν τοῦ πατρὸς λέγει ἢ ὅτι αὐτός ἐστιν ἡ τοῦ πατρὸς «σοφία», δι' ἧς πάντα λαλεῖ ὁ πατὴρ ἢ καὶ ὡς ἄν θρωπος οἰκονομικῶς ἀνατίθησι τῷ πατρὶ τὴν διδασκαλίαν διὰ τὸ ἄπιστον τῶν Ἰουδαίων. ἀπεστάλθαι δὲ αὐτὸν λέγει διὰ τὴν σάρκα ἢ ὡς λόγον ἐκ τοῦ νοῦ ἤγουν ἐκ τοῦ πατρὸς ἢ ὡς ἐξ ἡλίου «ἀπαύγασμα». 246 {3Jο 7, 18}3Ἀντὶ τοῦ ἰδιαζόντως καὶ ἀποκεκομμένως· οὐ γὰρ ἂν ἄλλως λαλῶ εἰ μὴ κατὰ θέλησιν τοῦ πατρός. 247 {3Jο 7, 18}3Τὸ καθ' ἑαυτὸν δι' οἰκονομίαν σιωπῶν διὰ τὸ εὐσκανδάλιστον τῶν Ἰου δαίων καὶ διὰ τὸ ἀνεπίληπτον τὴν τοῦ πατρὸς διαγγέλλει δόξαν. τοῦτον τὸν συλλογισμὸν πλέκει, ἵνα γνῶσιν, ὅτι οὐ δόξης ἐφίεται. 248 {3Jο 7, 19}3Κύριος ὢν Μωυσέως καὶ τοῦ νόμου διὰ τὸ ἀσθενὲς τῶν Ἰουδαίων οἱονεὶ ἀπαλλοτριοῖ ἑαυτὸν τοῦ νόμου Μωυσέως αὐτὸν καλῶν· οὐ γὰρ ἠδύναντο ἀκοῦσαι, ὅτι φύσει θεὸς ἦν οὔτε τὸ βαθὺ τῆς οἰκονομίας μυστήριον. 249 {3Jο 7, 23}3Τί ταράττεσθε; οὐ γὰρ τὸ ὑγιάσαι τὸν παράλυτον ἐποίει λύσιν τοῦ σαββά του, ἀλλὰ τὸ μὴ θεραπεῦσαι. ὅτε, φησίν, σημεῖον λαμβάνει ἄνθρωπος ὀδύνην ἐμποιοῦν οὐδεὶς ἀγανακτεῖ λυομένου τοῦ νόμου, ὧδε δὲ ὅλου ἀνθρώπου ὑγιασθέντος δυσχεραίνετε ὡς παρανομίας γενομένης. 252 {3Jο 7, 24}3Εἰ τοῖς ἐν σαββάτῳ περιτέμνουσιν ἢ θυσιάζουσιν ἢ πολεμοῦσιν οὐ μέμ φεσθε, μηδὲ ἐμοί· τοῦτο γὰρ οὐδὲν ἕτερόν ἐστιν ἢ προσωπολημψία. 253 {3Jο 7, 25}3Ἐλέγχει ὁ ὄχλος τοὺς Ἰουδαίους θέλοντας αὐτὸν ἀποκτεῖναι καὶ ἀρνου μένους μέν, ψευδομένους δέ, τὸν δὲ Χριστὸν ἀληθεύοντα περὶ αὐτοῦ. 254 {3Jο 7, 26–27}3Καλῶς λέγετε, ὅτι ὅταν ἔλθῃ ὁ Χριστός, αὐτὸν οὐδεὶς γινώσκει πόθεν ἐστίν· ὁ γὰρ ἀληθινὸς θεός, ἐξ οὗ εἰμι,
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.