One hand; sanctified Son; Lazarus illness (John 10:27–11:4)
turning willingly.
Proof of the Lord's sheep is readiness to hear; of strangers, disobedience. For hearing here means obeying what is said, and following means imitation through deeds. He says he gives life, which he also calls eternal: living in cheer and unbroken blessedness. And to perish into the age means to be subject to unceasing torments. By his hand he means the power and authority from which no one can snatch those who follow him. And even if as God by nature he himself gives from himself, yet as man he is also said to receive. He says this not as if through the Father's power alone no one snatches them because he himself is insufficient to keep them, but so they may not call him opposed to God; for he said beforehand that no one snatches them from my hand, and showing that this hand is one, he says it is sometimes his and sometimes the Father's; for he himself is the Father's right hand. Then lest through these words someone think the Son less than the Father, he added next: "I and the Father are one" (John 10:30)—clearly according to the power which he also calls hand.
Signifying that Father and Son are not one according to hypostasis, he said "I and the Father"; for they are one in essence, in the power which he also calls hand, sometimes his and sometimes the Father's.
The works are not mine alone but of the whole Godhead; for the Father does all things through the Son in the Holy Spirit, and he teaches us to be moderate and not boast if we receive something from God.
Not knowing that the Son was not going to sojourn with bare Godhead but incarnate "from David's seed" (Romans 1:3), they called the right confession blasphemy.
If Israelites, filthy humans who received this by grace, are not charged, how is the one who has this by nature rebuked?
The Son is said to be sanctified because he was sent to be slaughtered for the world's salvation; for holy are the things set apart to God for sacrifice.
Since seeing the essence is impossible, from equality of works he presents the indistinguishability of power, through which he says the Father is known from himself and he himself from the Father.
"I am in the Father and the Father is seen in me" according to identity of nature and essence; for one is the definition of nature, even if we conceive the holy Trinity in distinct existences; for the Father is not Son or Spirit nor the reverse, even if they are not in separation because of their mutual communion and equality; for even among us the begetter's essence is known and in the begotten the father according to the account of essence, yet because we are separated by bodies, we the many are no longer "one."
From how easily he escapes them even against their will, it is shown that he would not have been caught unless willing.
He came there to remind the crowds of what John said about him. Those who cross the mystical Jordan are carried toward God, just as Christ, having crossed the Jordan, came into the church of the nations and remained there.
This is not the woman Matthew and Luke mention; for those were prostitutes, whom Christ endured through goodness.
She did this to wipe a blessing from the holy flesh.
It is not toward lasting death, but for only four days. Since he rose not long after, looking to the end of the affair we say
Greek
ἑκουσίως τρεπόμενοι. 357 {3Jο 10, 27 30}3Ἀπόδειξις τῶν τοῦ κυρίου προβάτων τὸ εὐήκοον, τῶν δὲ ἀλλοτρίων τὸ ἀπειθές· τὸ γὰρ ἀκούειν ὧδε τὸ πείθεσθαι τοῖς λεγομένοις δηλοῖ, τὴν δὲ ἀκολούθησίν φησι τὴν διὰ τῶν πράξεων μίμησιν. ζωὴν δὲ λέγει διδόναι, ἣν καὶ αἰώνιόν φησιν, τὸ ἐν εὐθυμίᾳ διάγειν καὶ μακαριότητι διηνεκεῖ. τὸ δὲ ἀπο λέσθαι εἰς τὸν αἰῶνα τοῦτό ἐστι δηλοῦν τὸ ὑποκείσεσθαι βασάνοις ἀπαύστοις. χεῖρα δὲ αὐτοῦ τὴν δύναμιν καὶ τὴν ἐξουσίαν φησίν, ἧς οὐδεὶς δύναται τοὺς ἑπομένους αὐτῷ ὑφαρπάσαι. εἰ δὲ καὶ ὡς φύσει θεὸς δίδωσιν αὐτὸς ἀφ' ἑαυτοῦ, πλὴν καὶ ὡς ἄνθρωπος λέγεται λαμβάνειν. τοῦτο δέ φησιν, ὅτι διὰ τὴν δύναμιν τοῦ πατρὸς οὐδεὶς ἁρπάζει αὐτὰ ὡς αὐτοῦ μὴ ἱκανοῦ ὄντος πρὸς φυλακήν, ἀλλὰ τοῦτό φησιν, ἵνα μὴ ἀντίθεον αὐτὸν εἴπωσιν· προεῖπε γάρ, ὅτι οὐδεὶς ἁρπάζει αὐτὰ ἐκ τῆς χειρός μου καὶ δεικνὺς μίαν οὖσαν ταύτην τὴν χεῖρα, ποτὲ μὲν αὐτοῦ, ποτὲ δὲ τοῦ πατρὸς αὐτὴν εἶναί φησιν· αὐτὸς γάρ ἐστιν τοῦ πατρὸς δεξιά. εἶτα ἵνα μὴ διὰ τούτων τῶν ῥημάτων ἐλάττονα εἶναι νομίσῃ τις τοῦ πατρὸς τὸν υἱόν, ἐπήγαγεν ἑξῆς· ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν, κατὰ τὴν δύναμιν δηλονότι, ἣν καὶ χεῖρα καλεῖ. 358 {3Jο 10, 30}3Σημαίνων, ὅτι οὐκ ἔστι καθ' ὑπόστασιν ἓν ὁ πατὴρ καὶ ὁ υἱός, εἶπεν τὸ ἐγὼ καὶ ὁ πατήρ· ἓν γάρ εἰσι τῇ οὐσίᾳ, τῇ δυνάμει, ἣν καὶ χεῖρα καλεῖ, ποτὲ μὲν ἑαυτοῦ, ποτὲ δὲ τοῦ πατρός. 359 {3Jο 10, 32}3Οὐκ ἐμοῦ μόνον εἰσὶ τὰ ἔργα, ἀλλὰ τῆς πάσης θεότητος· ὁ γὰρ πατὴρ δι' υἱοῦ ἐν πνεύματι ἁγίῳ πάντα ποιεῖ, διδάσκει δὲ ἡμᾶς μετριοφρονεῖν καὶ μὴ ἀλαζονεύεσθαι, ἐὰν λάβωμέν τι παρὰ θεοῦ. 360 {3Jο 10, 33}3Ἀγνοοῦντες, ὅτι οὐ γυμνῇ τῇ θεότητι ἔμελλεν ὁ υἱὸς ἐπιδημεῖν, ἀλλὰ σαρκούμενος «ἐκ σπέρματος ∆αβίδ», βλασφημίαν ἔλεγον τὴν ὀρθὴν ὁμολογίαν. 361 {3Jο 10, 34}3Εἰ οἱ Ἰσραηλῖται ἄνθρωποι ῥυπαροὶ χάριτι τοῦτο λαβόντες οὐκ ἐγκαλοῦνται, πῶς ὁ φύσει τοῦτο ἔχων ἐπιτιμᾶται; 362 {3Jο 10, 36}3Ἁγιασθεὶς λέγεται ὁ υἱός, ἐπειδὴ ἐπέμφθη σφαγῆναι ὑπὲρ τῆς τοῦ κόσμου σωτηρίας· ἅγια γάρ ἐστι τὰ ® ἀφοριζόμενα τῷ θεῷ εἰς θυσίαν. 363 {3Jο 10, 37 38}3 363Ἐπειδὴ τὴν οὐσίαν ἰδεῖν ἀμήχανον, ἀπὸ τῆς τῶν ἔργων ἰσότητος τὸ ἀπαρ άλλακτον τῆς δυνάμεως παρίστησι, δι' ὧν λέγει ἐξ ἑαυτοῦ γινώσκεσθαι τὸν πατέρα καὶ ἐκ τοῦ πατρὸς ἑαυτόν. 364 {3Jο 10, 38}3Ἐγὼ ἐν τῷ πατρί εἰμι καὶ ὁ πατὴρ ἐν ἐμοὶ θεωρεῖται κατὰ ταὐτὸν τῆς φύσεως καὶ τῆς οὐσίας· εἷς γὰρ ὁ τῆς φύσεως ὅρος, κἂν ἐν ἰδιαζούσαις ὑπάρξεσι νοοῦμεν τὴν ἁγίαν τριάδα· ὁ γὰρ πατὴρ οὐκ ἔστιν υἱὸς ἢ πνεῦμα οὐδὲ μὴν τὸ ἀνάπαλιν, εἰ καὶ οὐκ εἰσὶν ἐν διαστάσει διὰ τὴν πρὸς ἀλλήλους κοινωνίαν τε καὶ ἰσότητα· εἰ γὰρ καὶ ἐφ' ἡμῶν ἡ τοῦ τεκόντος οὐσία γιγνώσκεται καὶ ἐν τῷ τεχθέντι ὁ πατὴρ κατὰ τὸν τῆς οὐσίας λόγον, ἀλλὰ τῷ κεχωρίσθαι ἡμᾶς τοῖς σώμασιν, οὐκέτι «ἕν ἐσμεν» οἱ πολλοί. 365 {3Jο 10, 39}3Ἐξ ὧν εὐκόλως αὐτοὺς διαφεύγει καὶ ἀκόντων αὐτῶν, δείκνυται, ὅτι οὐκ ἂν ἑάλω εἰ μὴ ἑκών. 366 {3Jο 10, 40}3Ἵνα ἀναμνήσῃ τοὺς ὄχλους, ὧν εἶπεν περὶ αὐτοῦ ὁ Ἰωάννης, ἦλθεν ἐκεῖ. οἱ περάσαντες τὸν μυστικὸν Ἰορδάνην ἀποκομίζονται πρὸς θεὸν ὡς καὶ ὁ Χριστὸς πέρασας τὸν Ἰορδάνην ἦλθεν εἰς τὴν τῶν ἐθνῶν ἐκκλησίαν καὶ ἔμεινεν ἐκεῖ. 367 {3Jο 11, 2}3Οὐκ ἔστιν αὕτη ἧς ὁ Ματθαῖος μέμνηται καὶ ὁ Λουκᾶς· ἐκεῖναι γὰρ πόρναι ἦσαν, ὧν ἠνέσχετο ὁ Χριστὸς δι' ἀγαθότητα. 368 {3Jο 11, 2}3Ἵνα εὐλογίαν ἐκ τῆς ἁγίας σαρκὸς ἀναμάξηται, ἐποίησεν τοῦτο. 369 {3Jο 11, 4}3Οὐκ ἔστι πρὸς διηνεκῆ θάνατον, ἀλλ' εἰς μόνας τέσσαρας ἡμέρας. ἐπειδὴ ἀνέστη μετ' οὐ πολύ, πρὸς τὸ πέρας ὁρῶντες τοῦ πράγματος λέγομεν
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.