Commentary on the Gospel of John 2.70–2.127

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 58 passages

Greek text: Preuschen, GCS 10 (Greek text: E. Preuschen, Origenes Werke 4 (GCS 10, 1903), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 9 (1896).

Chapter 2

2.70Preuschen 4:64

Χ. οὐδέποτε τὴν πρώτην χώραν ἔχει τὸ »διʼ οὑ«, δευτέραν δὲ ἀεί· οἷον ἐν τῇ πρὸς Ῥωμαίους· Παῦλος δοῦλος, φησί, Χριστοῦ Ἰησοῦ, »κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὅ προεπηγγεί- »λατο διὰ τῶν προφητῶν αὐτοῦ έν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ »αὑτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέν- »τος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως »νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, διʼ οὗ ἐλάβομεν χάριν καὶ »ἀποστολὴν εἰς ὑπακοὴν πίστεως έν πᾶσι τοῖς ἔθνεσιν ὑπὲρ τοῦ »ὀνόματος αὐτοῦ.«

Ch. oudepote tēn prōtēn chōran echei to »diʼ hou«, deuteran de aei; hoion en tę̄ pros Rhōmaious; Paulos doulos, phēsi, Christou Iēsou, »klētos apostolos, aphōrismenos eis euangelion theou, ho proepēngei- »lato dia tōn prophētōn autou en graphais hagiais peri tou huiou »hautou, tou genomenou ek spermatos Dabid kata sarka, tou horisthen- »tos huiou theou en dynamei kata pneuma hagiōsynēs ex anastaseōs »nekrōn, Iēsou Christou tou kyriou hēmōn, diʼ hou elabomen charin kai »apostolēn eis hypakoēn pisteōs en pasi tois ethnesin hyper tou »onomatos autou.«

“Through whom” never has the first place, but always the second; as in the letter to the Romans: “Paul,” he says, “a servant of Christ Jesus, called an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who came from the seed of David according to the flesh, who was designated Son of God in power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship for the obedience of faith among all the nations for his name's sake.”

Rom 1:1–5 (quotation, high confidence)

Notes and citation

Summary: “Through whom” always denotes a secondary agent, as Romans 1:1–5 shows.

The quotation is Rom 1:1–5. The digital text begins with the chapter number X, not translated.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.70 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-70).

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Translation: Translated by Claude from the Greek text of Preuschen, GCS 10 (1903); made independently of existing English translations. ANF 9 covers Books 1, 2, 4, 5, 6 and 10 and was compared afterwards; the other books were reviewed against the Greek only.

2.71Preuschen 4:64

ὁ γὰρ θεὸς τὸ εὐαγγέλιον ἑαυτοῦ προεπηγγείλατο διὰ τῶν προφητῶν, ὑπηρετούντων τῶν προφητῶν καὶ ἐχόντων τὸν λόγον τοῦ »διʼ οὗ«, καὶ πάλιν ὁ θεὸς ἔδωκε »χάριν καὶ ἀποστολὴν »εἰς ὑπακοὴν πίστεως έν πᾶσι τοῖς ἔθνεσι« Παύλῳ καὶ τοῖς λοιποῖς, καὶ ἔδωκε διὰ Χριστοῦ Ἰησοῦ τοῦ σωτῆρος, ἔχοντος τὸ »διʼ οὑ«.

ho gar theos to euangelion heautou proepēngeilato dia tōn prophētōn, hypēretountōn tōn prophētōn kai echontōn ton logon tou »diʼ hou«, kai palin ho theos edōke »charin kai apostolēn »eis hypakoēn pisteōs en pasi tois ethnesi« Paulǭ kai tois loipois, kai edōke dia Christou Iēsou tou sōtēros, echontos to »diʼ hou«.

For God promised his gospel beforehand through the prophets, the prophets serving and having the role of “through whom”; and again God gave “grace and apostleship for the obedience of faith among all the nations” to Paul and the others, and gave it through Christ Jesus the Savior, who has the role of “through whom.”

Rom 1:2 (allusion, high confidence) · Rom 1:5 (quotation, high confidence)

Notes and citation

Summary: God is the source, while the prophets and Christ are those “through whom” he acts.

The allusions and quotations are Rom 1:2 and 1:5.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.71 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-71).

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2.72Preuschen 4:64

καὶ ἐν τῇ πρὸς Ἑβραίους ὁ αὐτὸς Παῦλός φησιν· »Ὲπʼ ἐσχάτου τῶν »ἡμερῶν ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκε κληρονόμον πάντων, δι »οὗ καὶ ἐποίησε τοὺς αἰῶνας«, διδάσκων ἡμᾶς, ὅτι ὁ θεὸς τοὺς αἰῶνας πεποίηκε διὰ τοῦ υἱοῦ, ἐν τῷ τοὺς αἰῶνας γίνεσθαι τοῦ μονογενοῦς ἔχοντος τὸ »διʼ οὕτω τοίνυν τοίνυν καὶ ἐνθάδε εἰ πάντα διὰ τοῦ λόγου ἐγένετο, οὐχ ὑπὸ τοῦ λόγου ἐγένετο, ἀλλʼ ὑπὸ κρείττονος καὶ μείζονος παρὰ τὸν λόγον. τίς δʼ ἂν ἄλλος οὗτος τυγχάνῃ ἢ ὁ πατήρ;

kai en tę̄ pros Hebraious ho autos Paulos phēsin; »Epʼ eschatou tōn »hēmerōn elalēsen hēmin en huiǭ, hon ethēke klēronomon pantōn, di »hou kai epoiēse tous aiōnas«, didaskōn hēmas, hoti ho theos tous aiōnas pepoiēke dia tou huiou, en tǭ tous aiōnas ginesthai tou monogenous echontos to »diʼ houtō toinyn toinyn kai enthade ei panta dia tou logou egeneto, ouch hypo tou logou egeneto, allʼ hypo kreittonos kai meizonos para ton logon. tis dʼ an allos houtos tynchanę̄ ē ho patēr?

And in the letter to the Hebrews the same Paul says: “In these last days he has spoken to us in a Son, whom he appointed heir of all things, through whom he also made the ages,” teaching us that God made the ages through the Son, the Only-begotten having the role of “through whom” in the making of the ages. So, then, here too, if all things came to be through the Word, they did not come to be by the Word, but by one better and greater than the Word. And who else could this be but the Father?

Heb 1:2 (quotation, high confidence) · John 1:3 (allusion, high confidence)

Notes and citation

Summary: If all things were made through the Word, they were made by one greater, the Father.

The quotation is Heb 1:2, which Origen attributes to Paul; the allusion is John 1:3. The digital text is garbled at “ἔχοντος τὸ »διʼ οὕτω τοίνυν τοίνυν” (probably “διʼ οὗ«. οὕτω τοίνυν”). Origen's subordination of the Son to the Father, expressed here, was later judged inadequate.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.72 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-72).

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2.73Preuschen 4:64–65

Ἐξεταστέον δέ, ἀληθοῦς ὄντος τοῦ »Πάντα διʼ αὐτοῦ ἐγένετο«, εἰ καὶ τὸ πνεῦμα τὸ ἅγιον διʼ αὐτοῦ ἐγένετο. οἶμαι γὰρ ὅτι τῷ μὲν φάσκοντι γενητὸν αὐτὸ εἶναι καὶ προσιεμένῳ τὸ »Πάντα διʼ αὐτοῦ »ἐγένετο«· ἀναγκαῖον παραδέξασθαι, ὅτι καὶ τὸ ἅγιον πνεῦμα διὰ τοῦ λόγου ἐγένετο, πρεσβυτέρου παρʼ αὐτὸ τοῦ λόγου τυγχάνοντος· τῷ δὲ μὴ βουλομένῳ τὸ ἅγιον πνεῦμα διὰ τοῦ χριστοῦ γεγονέναι ἕπεται τὸ ἀγέννητον‘ αὐτὸ λέγειν, ἀληθῆ τὰ ἐν τῷ εὐαγγελίῳ τούτῳ εἶναι κρίνοντι.

Exetasteon de, alēthous ontos tou »Panta diʼ autou egeneto«, ei kai to pneuma to hagion diʼ autou egeneto. oimai gar hoti tǭ men phaskonti genēton auto einai kai prosiemenǭ to »Panta diʼ autou »egeneto«; anankaion paradexasthai, hoti kai to hagion pneuma dia tou logou egeneto, presbyterou parʼ auto tou logou tynchanontos; tǭ de mē boulomenǭ to hagion pneuma dia tou christou gegonenai hepetai to agennēton‘ auto legein, alēthē ta en tǭ euangeliǭ toutǭ einai krinonti.

We must examine, since “All things came to be through him” is true, whether the Holy Spirit too came to be through him. For I think that one who says the Spirit has come to be and accepts “All things came to be through him” must necessarily accept that the Holy Spirit too came to be through the Word, the Word being older than it. But one who does not want the Holy Spirit to have come to be through Christ must, if he judges what is in this Gospel to be true, call it unbegotten.

John 1:3 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether the Holy Spirit came to be through the Word, since all things did.

The quotation is John 1:3. “Come to be” renders γενητός (“originated”), and “unbegotten” ἀγέννητος.

Notes on the original text

Digital text corrected (OCR: missing letter): καὶ προιεμένῳ → καὶ προσιεμένῳ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.73 (Preuschen 4:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-73).

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2.74Preuschen 4:65

ἔσται δέ τις καὶ τρίτος παρὰ τοὺς δύο, τόν τε διὰ τοῦ λόγου παραδεχόμενον τὸ πνεῦμα τὸ ἅγιον γεγονέναι καὶ τὸν ἀγέννητον αὐτὸ εἶναι ὑπολαμβάνοντα, δογματίζων μηδὲ οὐσίαν τινὰ ἰδίαν ὐφεστάναι τοῦ ἁγίου πνεύματος ἑτέραν παρὰ τὸν πατέρα καὶ τὸν υἱόν· ἀλλὰ πάχα προστιθέμενος μᾶλλον. ἐὰν ἕτερον νομίζῃ εἶναι τὸν υἱὸν παρὰ τὸν πατέρα, τῷ τὸ αὐτὸ αὐτὸ τυγχάνειν τῷ πάτρί, ὁμολογουμένως διαιρέσεως δηλουμένης τοῦ ἁγίου πνεύματος παρὰ τὸν υἱὸν ἐν τῷ »Ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, »ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ ἅγιον πνεῦμα, οὐχ

estai de tis kai tritos para tous dyo, ton te dia tou logou paradechomenon to pneuma to hagion gegonenai kai ton agennēton auto einai hypolambanonta, dogmatizōn mēde ousian tina idian yphestanai tou hagiou pneumatos heteran para ton patera kai ton huion; alla pacha prostithemenos mallon. ean heteron nomizę̄ einai ton huion para ton patera, tǭ to auto auto tynchanein tǭ patri, homologoumenōs diaireseōs dēloumenēs tou hagiou pneumatos para ton huion en tǭ »Hos ean eipę̄ logon kata tou huiou tou anthrōpou, »aphethēsetai autǭ; hos dʼ an blasphēmēsę̄ eis to hagion pneuma, ouch

There will be also a third besides these two, besides the one who accepts that the Holy Spirit came to be through the Word and the one who supposes it to be unbegotten: one who teaches that the Holy Spirit has no being of its own subsisting distinct from the Father and the Son. But perhaps he would rather agree, if he thinks the Son is distinct from the Father, that the Spirit is the same as the Father, since a distinction of the Holy Spirit from the Son is admittedly shown in “Whoever speaks a word against the Son of Man will be forgiven; but whoever blasphemes against the Holy Spirit will not

Matt 12:32 (quotation, high confidence)

Notes and citation

Summary: A third view denies that the Holy Spirit has its own being distinct from Father and Son.

The quotation, Matt 12:32, continues in 2.75. “Being” renders οὐσία. The digital text reads πάχα, αὐτὸ αὐτὸ, πάτρί.

Topics: Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 2.74 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-74).

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2.75Preuschen 4:65

»ἕξει ἄφεσιν οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι«. ἡμεῖς μέντοι γε τρεῖς ὑποστάσεις πειθόμενοι τυγχάνειν, τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα, καὶ ἀγέννητον μηδὲν ετερον τοῦ πατρὸς εἶναι πιστεύοντες, ὡς εὐσεβέστερον καὶ ἀληθὲς προσιέμεθα τὸ πάντων διὰ τοῦ λόγου γενομένων τὸ ἅγιον πνεῦμα πάντων εἶναι τιμιώτερον, καὶ τάξει πρῶτον πάντων τῶν ὑπὸ τοῦ πατρὸς Χριστοῦ γεγενημένων.

»hexei aphesin oute en toutǭ tǭ aiōni oute en tǭ mellonti«. hēmeis mentoi ge treis hypostaseis peithomenoi tynchanein, ton patera kai ton huion kai to hagion pneuma, kai agennēton mēden eteron tou patros einai pisteuontes, hōs eusebesteron kai alēthes prosiemetha to pantōn dia tou logou genomenōn to hagion pneuma pantōn einai timiōteron, kai taxei prōton pantōn tōn hypo tou patros Christou gegenēmenōn.

have forgiveness either in this age or in the one to come.” We, however, being persuaded that there are three subsistences, the Father and the Son and the Holy Spirit, and believing that nothing is unbegotten except the Father, accept as more reverent and true that, all things having come to be through the Word, the Holy Spirit is more honored than all, and first in order of all the things that have come to be from the Father through Christ.

Matt 12:32 (quotation, high confidence)

Notes and citation

Summary: Origen holds three subsistences, Father, Son, and Spirit, with the Spirit first of all that came through the Word.

The quotation completes Matt 12:32. “Subsistences” renders ὑποστάσεις. The digital text reads “ὑπὸ τοῦ πατρὸς Χριστοῦ” (probably “ὑπὸ τοῦ πατρὸς διὰ Χριστοῦ”). Origen's view that the Spirit came to be through the Word was rejected by later orthodoxy (Council of Constantinople, 381).

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.75 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-75).

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2.76Preuschen 4:65

καὶ τάχα αὕτη ἐστὶν ἡ αἰτία τοῦ μὴ καὶ αὐτὸ υἱὸν χρηματίζειν τοῦ θεοῦ, μόνου τοῦ μονογενοῦς φύσει υἱοῦ ἀρχῆθεν τυγχάνοντος, οὑ χρῄζειν ἔοικε τὸ ἅγιον πνεῦμα διακονοῦντος αὐτοῦ τῇ ὑποστάσει, οὐ μόνον εἰς τὸ εἶναι ἀλλὰ καὶ σοφὸν εἶναι καὶ λογι- κὸν καὶ δίκαιον καὶ πᾶν ὑτιποτοῦν χρὴ αὐτὸ νοεῖν τυγχάνειν κατὰ μετοχὴν τῶν προειρημένων ἡμῖν Χριστοῦ ἐπινοιῶν.

kai tacha hautē estin hē aitia tou mē kai auto huion chrēmatizein tou theou, monou tou monogenous physei huiou archēthen tynchanontos, hou chrę̄zein eoike to hagion pneuma diakonountos autou tę̄ hypostasei, ou monon eis to einai alla kai sophon einai kai logi- kon kai dikaion kai pan hytipotoun chrē auto noein tynchanein kata metochēn tōn proeirēmenōn hēmin Christou epinoiōn.

And perhaps this is the reason why the Spirit too is not called Son of God, since only the Only-begotten is by nature Son from the beginning. The Holy Spirit seems to need him, as he ministers to its subsistence, not only for its being but also for its being wise and rational and righteous and whatever else we must understand it to be by sharing in the aspects of Christ we mentioned before.

Notes and citation

Summary: The Spirit is not called Son, since only the Only-begotten is Son by nature; the Spirit receives its qualities through Christ.

“Aspects” renders ἐπίνοιαι.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.76 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-76).

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2.77Preuschen 4:65

οἶμαι δὲ τὸ ἅγιον πνεῦμα τήν, ἱν οὕτως εἴπω, ὕλην τῶν ἀπὸ θεοῦ χαρισμάτων παρέχειν τοῖς διʼ αὐτὸ καὶ τὴν μετοχὴν αὐτοῦ χρηματίζουσιν ἁγίοις, τῆς εἰρημένης ὕλης τῶν χαρισμάτων ἐνεργουμένης μὲν ἀπὸ τοῦ θεοῦ, διακονουμένης δὲ ὑπὸ τοῦ χριστοῦ, ὑφεστώσης δὲ κατὰ τὸ ἅγιον πνεῦμα.

oimai de to hagion pneuma tēn, hin houtōs eipō, hylēn tōn apo theou charismatōn parechein tois diʼ auto kai tēn metochēn autou chrēmatizousin hagiois, tēs eirēmenēs hylēs tōn charismatōn energoumenēs men apo tou theou, diakonoumenēs de hypo tou christou, hyphestōsēs de kata to hagion pneuma.

And I think the Holy Spirit provides, so to speak, the material of the gifts from God to those who are called saints through it and through sharing in it, the said material of the gifts being worked by God, ministered by Christ, and subsisting according to the Holy Spirit.

1 Cor 12:4–6 (allusion, medium confidence)

Notes and citation

Summary: The Spirit supplies the “material” of God's gifts, worked by the Father and ministered by Christ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.77 (Preuschen 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-77).

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2.78Preuschen 4:65–66

καὶ κινεῖ με εἰς τὸ ταῦθʼ οὕτως ἔχειν ὑπολαβεῖν Παῦλος περὶ χαρισμάτων οὕτω που γράφωψν· »Διαιρέσεις δὲ χαρισμάτων εἰσί, »τὸ δʼ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσί, καὶ ὁ αὐτὸς κύριος· »καὶ διαιρέσεις ἐνεργημάτων εἰσί, καὶ ὁ αὐτός ἐστι θεὸς ὁ ἐνεργῶν »τὰ πάντα ἐν πᾶσιν.«

kai kinei me eis to tauthʼ houtōs echein hypolabein Paulos peri charismatōn houtō pou graphōpsn; »Diaireseis de charismatōn eisi, »to dʼ auto pneuma; kai diaireseis diakoniōn eisi, kai ho autos kyrios; »kai diaireseis energēmatōn eisi, kai ho autos esti theos ho energōn »ta panta en pasin.«

And what moves me to suppose that this is so is Paul, writing somewhere about gifts thus: “There are distributions of gifts, but the same Spirit; and there are distributions of ministries, and the same Lord; and there are distributions of workings, and it is the same God who works all things in all.”

1 Cor 12:4–6 (quotation, high confidence)

Notes and citation

Summary: Paul's words on gifts, ministries, and workings support this view.

The quotation is 1 Cor 12:4–6.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.78 (Preuschen 4:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-78).

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2.79Preuschen 4:66

Ἔχει δὲ ἐπαπόρησιν διά τε τὸ »Πάντα διʼ αὐτοῦ ἐγένετο« καὶ τὸ ἀκολουθεῖν τὸ πνεῦμα γενητὸν ὂν διὰ τοῦ λόγου γεγονέναι, πῶς οἱονεὶ προτιμᾶται τοῦ χριστοῦ ἔν τισι γραφαῖς, έν μὲν τῷ Ἡσαΐᾳ ὀμολογοῦντος Χριστοῦ οὐχ ὑπὸ τοῦ πατρὸς ἀπεστάλθαι μόνου, ἀλλὰ καὶ ὑπὸ τοῦ ἁγίου πνεύματος φησὶ γάρ· »Καὶ νῦν κύριος ἀπέστειλέ »με κοὶ τὸ πνεῦμα αὐτοῦ«), ἐν δὲ τῷ εὐαγγελίῳ ἄφεσιν μὲν ἐπαγγελομένου ἐπὶ τῆς εἰς αὐτὸν ἁμαρτίας, ἀποφαινομένου δὲ περὶ τῆς εἰς τὸ ἅγιον πνεῦμα βλασφημίας, ὡς οὐ μόνον »ἐν τούτῳ τῷ αἰπωνι« μὴ ἐσομένης ἀφέσεως τῷ εἰς αὐτὸ δυσφημήσαντι, ἀλλʼ οὐδὲ »ἐν τῷ μέλλοντι«.

Echei de epaporēsin dia te to »Panta diʼ autou egeneto« kai to akolouthein to pneuma genēton on dia tou logou gegonenai, pōs hoionei protimatai tou christou en tisi graphais, en men tǭ Hēsaïą omologountos Christou ouch hypo tou patros apestalthai monou, alla kai hypo tou hagiou pneumatos phēsi gar; »Kai nyn kyrios apesteile »me koi to pneuma autou«), en de tǭ euangeliǭ aphesin men epangelomenou epi tēs eis auton hamartias, apophainomenou de peri tēs eis to hagion pneuma blasphēmias, hōs ou monon »en toutǭ tǭ aipōni« mē esomenēs apheseōs tǭ eis auto dysphēmēsanti, allʼ oude »en tǭ mellonti«.

But there is a difficulty, because of “All things came to be through him” and the consequence that the Spirit, being originated, came to be through the Word: how is it that in some Scriptures it is, as it were, preferred to Christ? In Isaiah Christ confesses that he was sent not by the Father only but also by the Holy Spirit, for he says, “And now the Lord has sent me, and his Spirit”; and in the Gospel he promises forgiveness for sin against himself, but declares of blasphemy against the Holy Spirit that there will be no forgiveness for the one who has slandered it, not only “in this age” but not even “in the one to come.”

John 1:3 (quotation, high confidence) · Isa 48:16 (quotation, high confidence) · Matt 12:32 (allusion, high confidence)

Notes and citation

Summary: Origen raises the difficulty that Scripture sometimes seems to rank the Spirit above Christ.

The quotations and allusions are John 1:3, Isa 48:16 LXX, and Matt 12:32.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.79 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-79).

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2.80Preuschen 4:66

καὶ μήποτε οὐ πάντως διὰ τὸ τιμιώτερον εἶναι τὸ πνεῦμα τὸ ἅγιον τοῦ χριστοῦ οὐ γίνεται ἄφεσις τῷ εἰς αὐτὸν ἡμαρτηκότι, ἀλλὰ διὰ τὸ Χριστοῦ μὲν πάντα μετέχειν τὰ λογικά, οἷς δίδοται συγγνώμη μεταβαλλομένοις ἀπὸ τῶν ἁμαρτημάτων, τοῦ δὲ ἁγίου πνεύματος τοὺς κατηξιωμένους μηδεμιᾶς εὔλογον εἶναι συγγνώμης τυχεῖν, μετὰ τηλικαύτης καὶ τοιαύτης συμπνοίας τῆς εἰς τὸ καλὸν ἔτι ἀποπίπτοντας καὶ ἐκτρεπομένους τὰς τοῦ ἐνυπάρχοντος πνεύματος συμβουλίας.

kai mēpote ou pantōs dia to timiōteron einai to pneuma to hagion tou christou ou ginetai aphesis tǭ eis auton hēmartēkoti, alla dia to Christou men panta metechein ta logika, hois didotai syngnōmē metaballomenois apo tōn hamartēmatōn, tou de hagiou pneumatos tous katēxiōmenous mēdemias eulogon einai syngnōmēs tychein, meta tēlikautēs kai toiautēs sympnoias tēs eis to kalon eti apopiptontas kai ektrepomenous tas tou enyparchontos pneumatos symboulias.

And perhaps it is not at all because the Holy Spirit is more honored than Christ that there is no forgiveness for the one who has sinned against it, but because all rational beings share in Christ, and pardon is given to them when they turn from their sins; whereas it is reasonable that those who have been counted worthy of the Holy Spirit should obtain no pardon, if, after so great and such an inspiration toward the good, they still fall away and turn aside from the counsels of the Spirit dwelling in them.

Matt 12:31–32 (allusion, high confidence)

Notes and citation

Summary: Sin against the Spirit is unforgivable not because the Spirit is greater than Christ, but because those who have received the Spirit have no excuse.

The allusion is Matt 12:31–32.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.80 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-80).

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2.81Preuschen 4:66

εἰ δὲ κατὰ τὸν Ἡσαΐαν φησὶν ὁ κύριος ἡμῶν ὑπὸ του πατρὸς ἀπεστάλθαι καὶ τοῦ πνεύματος αὐτοῦ, ἔστι καὶ ἐνταῦθα περὶ τοῦ ἀποστείλαντος τὸν χριστὸν πνεύματος ἀπολογήσασθαι, οὐχ ὡς φύσει διαφέροντος ἀλλὰ τὴν τὴν γενομένην οὐκονομίαν τῆς ἐνανθρωπήσεως τοῦ υἱοῦ τοῦ θεοῦ, ἐλαττωθέντος παρʼ αὐτὸ τοῦ σωτῆρος.

ei de kata ton Hēsaïan phēsin ho kyrios hēmōn hypo tou patros apestalthai kai tou pneumatos autou, esti kai entautha peri tou aposteilantos ton christon pneumatos apologēsasthai, ouch hōs physei diapherontos alla tēn tēn genomenēn oukonomian tēs enanthrōpēseōs tou huiou tou theou, elattōthentos parʼ auto tou sōtēros.

And if, according to Isaiah, our Lord says that he has been sent by the Father and his Spirit, here too we can give an account of the Spirit's sending Christ: not as though it differed in nature, but because of the dispensation that took place in the incarnation of the Son of God, the Savior having been made lower than it.

Isa 48:16 (allusion, high confidence)

Notes and citation

Summary: The Spirit's sending Christ reflects the lowliness of the incarnation, not a higher nature.

The allusion is Isa 48:16. “Dispensation” renders οἰκονομία. The digital text repeats τὴν and reads οὐκονομίαν.

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 2.81 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-81).

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2.82Preuschen 4:66

εἰ δὲ ἐν τουτῳ προσκόπτει τις τῷ λέγειν ἠλαττῶσθαι παρὰ τὸ ἅγιον πνεῦμα τὸν σωτῆρα ἐνανθρωπήσαντα, προσακτέον αὐτὸν ἀπὸ τῶν έν τῇ πρὸς Ἑβραίους λεγομένων ἐπιστολῇ, καὶ ἀγγέλων ἐλάττονα διὰ τὸ πάθημα τοῦ θανάτου ἀποφηναμένου τοῦ Παύλου γεγονέναι τὸν Ἰησοῦν· φησὶ γὰρ· »Τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον »βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφα- »νωμένον.«

ei de en toutǭ proskoptei tis tǭ legein ēlattōsthai para to hagion pneuma ton sōtēra enanthrōpēsanta, prosakteon auton apo tōn en tę̄ pros Hebraious legomenōn epistolę̄, kai angelōn elattona dia to pathēma tou thanatou apophēnamenou tou Paulou gegonenai ton Iēsoun; phēsi gar; »Ton de brachy ti parʼ angelous ēlattōmenon »blepomen Iēsoun dia to pathēma tou thanatou doxę̄ kai timę̄ estepha- »nōmenon.«

And if anyone takes offense at our saying that the Savior, having become man, was made lower than the Holy Spirit, we must bring him to what is said in the letter to the Hebrews, where Paul declares that Jesus became lower even than the angels because of the suffering of death. For he says: “But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death.”

Heb 2:9 (quotation, high confidence)

Notes and citation

Summary: Hebrews says the incarnate Jesus was made lower even than the angels.

The quotation is Heb 2:9, which Origen attributes to Paul.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.82 (Preuschen 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-82).

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2.83Preuschen 4:66–67

ἢ τάχα ἔστι καὶ τοῦτο εἰπεῖν, ὅτι ἐδεῖτο ἡ κτίσις ὑπὲρ τοῦ ἐλευθερωθῆναι ἀπὸ τῆς δουλείας τῆς φθορᾶς, ἀλλὰ καὶ τὸ τῶν ἀνθρώπων γένος μακαρίας καὶ θείας δυνάμεως ἐνανθρωπούσης, ἥτις διορθώσεται καὶ τὰ ἐπὶ τῆς γῆς, καὶ ὡσπερεὶ ἐπέβαλλέ πως τῷ ἁγίῳ πνεύματι ἡ πρᾶξις αὕτη, ἥντινα ὑπομένειν οὐ δυνάμενον προβάλλεται τὸν σωτῆρα, ὡς τὸ τηλικοῦτον ἀθλον μόνον ἐνεγκεῖν δυνάμενον, καὶ τοῦ πατρὸς ὡς ἡγουμένου ἀποστέλλοντος τὸν υἱὸν συναποστέλλει καὶ συμπροπέμπει τὸ ἅγιον πνεῦμα αὐτόν, έν καιρῷ ὑηπισχνούμενον καταβῆναι πρὸς τὸν υἱὸν τοῦ θεοῦ καὶ συνεργῆσαι τῇ τῶν ἀνθρώπων σωτηρίᾳ.

ē tacha esti kai touto eipein, hoti edeito hē ktisis hyper tou eleutherōthēnai apo tēs douleias tēs phthoras, alla kai to tōn anthrōpōn genos makarias kai theias dynameōs enanthrōpousēs, hētis diorthōsetai kai ta epi tēs gēs, kai hōsperei epeballe pōs tǭ hagiǭ pneumati hē praxis hautē, hēntina hypomenein ou dynamenon proballetai ton sōtēra, hōs to tēlikouton athlon monon enenkein dynamenon, kai tou patros hōs hēgoumenou apostellontos ton huion synapostellei kai sympropempei to hagion pneuma auton, en kairǭ hyēpischnoumenon katabēnai pros ton huion tou theou kai synergēsai tę̄ tōn anthrōpōn sōtērią.

Or perhaps this too can be said: creation needed, in order to be set free from the bondage of corruption, and the human race too needed, a blessed and divine power becoming human, which would set right also the things on earth; and this task fell, as it were, in some way to the Holy Spirit; and, being unable to bear it, the Spirit puts forward the Savior as the only one able to endure so great a contest; and when the Father, as the leader, sends the Son, the Holy Spirit sends him along with him and escorts him, promising to come down in due time upon the Son of God and to work with him for the salvation of human beings.

Rom 8:21 (allusion, high confidence)

Notes and citation

Summary: Origen suggests the Spirit, unable itself to undertake the incarnation, joined the Father in sending the Son and promised to descend on him.

The allusion is Rom 8:21. This is Origen's tentative speculation (“perhaps”).

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 2.83 (Preuschen 4:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-83).

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2.84Preuschen 4:67

τοῦτο δὲ πεποίηκεν, ὅτε τῷ σωματικῷ εἴδει ὡσεὶ περιστερὰ ἐφίπταται μετὰ τὸ λουτρὸν αὐτῷ καὶ ἐΠιστὰν οὐ παρέρχεται, τάχα ἐν ἀνθρώποις τοῦτο πεποιηκὸς τοῖς μὴ δυνηθεῖσιν ἀδιαλείπτως φέρειν αὐτοῦ τὴν δόξαν. διόπερ σημαίνει ὁ Ἰωάννης περὶ τοῦ γνῶναι, ὅστις ποτέ ἐστιν ὁ χριστός. οὐχὶ μόνην τὴν ἐπὶ τὸν Ἰησοῦν κατάβασιν τοῦ πνεύματος ἀλλὰ πρὸς τῇ καταβάσει τὴν ἐν αὐτῷ μονήν.

touto de pepoiēken, hote tǭ sōmatikǭ eidei hōsei peristera ephiptatai meta to loutron autǭ kai ePistan ou parerchetai, tacha en anthrōpois touto pepoiēkos tois mē dynētheisin adialeiptōs pherein autou tēn doxan. dioper sēmainei ho Iōannēs peri tou gnōnai, hostis pote estin ho christos. ouchi monēn tēn epi ton Iēsoun katabasin tou pneumatos alla pros tę̄ katabasei tēn en autǭ monēn.

And this it did when, in bodily form like a dove, it flew down upon him after the washing and, having rested on him, did not pass on; perhaps it had done this among men who were not able to bear its glory continually. That is why John, in indicating how to know who the Christ is, marks not only the descent of the Spirit upon Jesus, but besides the descent its remaining on him.

Luke 3:22 (allusion, high confidence) · John 1:32–33 (allusion, high confidence)

Notes and citation

Summary: At Jesus' baptism the Spirit descended like a dove and remained on him, as it had not remained on others.

The allusions are Luke 3:22 and John 1:32–33. “Perhaps it had done this” means: perhaps the Spirit had passed on from others. The digital text reads χρωτός for χριστός.

Notes on the original text

Digital text corrected (OCR: misread letter): ὁ χρωτός → ὁ χριστός.

Topics: Trinity, Baptism

Cite (SBL): Origen, Comm. Jo. 2.84 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-84).

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2.85Preuschen 4:67

γέγραπται γὰρ εἰρηκέναι τὸν Ἰωάννην ὅτι »Ὁ πέμψας με βαπτίζειν εἶπεν· >Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα »καὶ μένον ἐπʼ αὐτόν, οὑτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ »καὶ πυρί<«. οὐ γὰρ λέγεται· »ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον« μόνον, τάχα καὶ ἐπʼ ἄλλους καταβεβηκότος αὐτοῦ, ἀλλά »καταβαῖνον »καὶ μένον ἐπʼ αὐτόν«.

gegraptai gar eirēkenai ton Iōannēn hoti »Ho pempsas me baptizein eipen; >Ephʼ hon an idę̄s to pneuma »kai menon epʼ auton, houtos estin ho baptizōn en pneumati hagiǭ »kai pyri<«. ou gar legetai; »ephʼ hon an idę̄s to pneuma katabainon« monon, tacha kai epʼ allous katabebēkotos autou, alla »katabainon »kai menon epʼ auton«.

For it is written that John said: “He who sent me to baptize said, ‘He on whom you see the Spirit descending and remaining on him, this is the one who baptizes in the Holy Spirit and fire.’” For it is not said only “he on whom you see the Spirit descending,” since it had perhaps descended on others as well, but “descending and remaining on him.”

John 1:33 (quotation, high confidence) · Matt 3:11 (allusion, medium confidence)

Notes and citation

Summary: The sign given to John was the Spirit's remaining on Jesus, not only its descent.

The quotation is John 1:33 (with “and fire” from Matt 3:11); the word “descending” has dropped out of the first quotation in the digital text.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.85 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-85).

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2.86Preuschen 4:67

Ταῦτα δὲ ἐπὶ πολὺ ἐξήτασται σαφέστερον ἰδεῖν βουλομένοις, πῶς, εἰ πάντα διʼ αὐτοῦ ἐγένετο, καὶ τὸ πνεῦμα διὰ τοῦ λόγου ἐγένετο, ἓν τῶν πάντων τυγχάνον ὑποδεέστερον τοῦ διʼ οὑ ἐγένετο νοούμενον, εἰ καὶ λέξεις τινὲς περισπᾶν ἡμᾶς εἰς τὸ ἐναντίον δοκοῦσιν.

Tauta de epi poly exētastai saphesteron idein boulomenois, pōs, ei panta diʼ autou egeneto, kai to pneuma dia tou logou egeneto, hen tōn pantōn tynchanon hypodeesteron tou diʼ hou egeneto nooumenon, ei kai lexeis tines perispan hēmas eis to enantion dokousin.

These things have been examined at length for those who wish to see more clearly how, if all things came to be through him, the Spirit too came to be through the Word, being one of all things and understood as lower than him through whom it came to be, even if some expressions seem to draw us to the opposite.

John 1:3 (allusion, high confidence)

Notes and citation

Summary: Origen concludes that the Spirit came to be through the Word and is lower than him.

The allusion is John 1:3. This subordinationist view was later rejected by the church.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.86 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-86).

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2.87Preuschen 4:67

ΧΙΙ. Ἐὰν δὲ προσιῆταί τις τὸ καθʼ Ἑβραίους εὐαγγέλιον, ἔνθα αὐτὸς ὁ σωτήρ φησιν· »Ἄρτι ἔλαβέ με ἡ μήτηρ μου, τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μου καὶ ἀπήνεγκέ με εἰς τὸ ὄρος τὸ μέγα Θαβώρ«, ἐπαπορήσει, πῶς »μήτηρ« Χριστοῦ τὸ διὰ τοῦ λόγου γεγενημένον πνεῦμα ἅγιον« εἶναι δύναται.

ChII. Ean de prosiētai tis to kathʼ Hebraious euangelion, entha autos ho sōtēr phēsin; »Arti elabe me hē mētēr mou, to hagion pneuma, en mią tōn trichōn mou kai apēnenke me eis to oros to mega Thabōr«, epaporēsei, pōs »mētēr« Christou to dia tou logou gegenēmenon pneuma hagion« einai dynatai.

And if anyone accepts the Gospel according to the Hebrews, where the Savior himself says, “Just now my mother, the Holy Spirit, took me by one of my hairs and carried me off to the great mountain Tabor,” he will be puzzled how the Holy Spirit, which came to be through the Word, can be “mother” of Christ.

Notes and citation

Summary: The Gospel according to the Hebrews calls the Holy Spirit Christ's mother, which raises a question.

The quotation is from the Gospel according to the Hebrews (also quoted in Origen, Hom. Jer. 15.4). The digital text begins with the chapter number XII, not translated.

Extrabiblical texts: Gos. Heb. (Gospel of the Hebrews; quotation)

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.87 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-87).

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2.88Preuschen 4:67

ταῦτα δὲ καὶ τούτῳ οὐ χαλεπὸν ἑρμηνεῦσαι· εἰ γὰρ ο ποιῶν »τὸ θέλημα τοῦ πατρὸς τοῦ ἐν τοῖς »οὐρανοῖς ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστὶν‘ αὐτοῦ καὶ φθάνει τὸ »ἀδελφὸς Χριστοῦ« ὄνομα οὐ μόνον ἐπὶ τὸ τῶν ἀνθρώποιν γένος | ἀλλὰ καὶ ἐπὶ τὰ τούτου θειότερα, οὐδὲν ἄτοπον ἔσται μᾶλλον πάσης χρηματιζούσης »μητρὸς Χριστοῦ« διὰ τὸ ποιεῖν τὸ θέλημα τοῦ ἐν τοῖς οὐρανοῖς πατρὸς τὸ πνεῦμα τὸ ἅγιον εἶναι »μητέρα«.

tauta de kai toutǭ ou chalepon hermēneusai; ei gar o poiōn »to thelēma tou patros tou en tois »ouranois adelphos kai adelphē kai mētēr estin‘ autou kai phthanei to »adelphos Christou« onoma ou monon epi to tōn anthrōpoin genos | alla kai epi ta toutou theiotera, ouden atopon estai mallon pasēs chrēmatizousēs »mētros Christou« dia to poiein to thelēma tou en tois ouranois patros to pneuma to hagion einai »mētera«.

But these words too are not hard to interpret. For if the one who does “the will of the Father who is in heaven” is his “brother and sister and mother,” and the name “brother of Christ” extends not only to the human race but also to beings more divine than it, there will be nothing absurd in the Holy Spirit's being “mother,” more than anyone who is called “mother of Christ” because of doing the will of the Father in heaven.

Matt 12:50 (quotation, high confidence)

Notes and citation

Summary: Whoever does the Father's will is Christ's mother, so the Spirit may be called his mother above all.

The quotation is Matt 12:50. A stray mark “|” in the digital text is not translated.

Extrabiblical texts: Gos. Heb. (Gospel of the Hebrews; allusion)

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.88 (Preuschen 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-88).

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2.89Preuschen 4:67–68

ἔτι εἰς τὸ »Πάντα διʼ αὐτοῦ ἐγένετο« καὶ ταῦτα ζητητέον· τῇ ἐπινοίᾳ ὁ λόγος ἕτερός ἐστι παρὰ τὴν ζωήν, καὶ ο γέγονεν έν τῷ λόγῳ »ζωὴ »ἠν, καὶ ἡ ζωὴ ἠν τὸ φῶς τῶν ἀνθρώπων‘. ἆρʼ οὖν. ὡς πάντα διʼ αὐτοῦ ἐγένετο, καὶ ἡ ζωὴ διʼ αὐτοῦ ἐγένετο, ἥτις ἐστὶν »τὸ φῶς »τῶν ἀνθρώπων«, καὶ αἱ ἄλλαι τοῦ σωτῆρος ἐπίνοιαι, ἢ καθʼ ὑπεξαίρεσιν τῶν ἐν αὐτῷ νοητέον τὸ »Πάντα διʼ αὐτοῦ ἐγένετο«; ὅπερ δοκεῖ μοι εἶναι κρεῖττον.

eti eis to »Panta diʼ autou egeneto« kai tauta zētēteon; tę̄ epinoią ho logos heteros esti para tēn zōēn, kai o gegonen en tǭ logǭ »zōē »ēn, kai hē zōē ēn to phōs tōn anthrōpōn‘. arʼ oun. hōs panta diʼ autou egeneto, kai hē zōē diʼ autou egeneto, hētis estin »to phōs »tōn anthrōpōn«, kai hai allai tou sōtēros epinoiai, ē kathʼ hypexairesin tōn en autǭ noēteon to »Panta diʼ autou egeneto«? hoper dokei moi einai kreitton.

Further, on “All things came to be through him,” these things too must be inquired into. In aspect the Word is different from the life, and what came to be in the Word “was life, and the life was the light of men.” Did, then, as all things came to be through him, the life too come to be through him, which is “the light of men,” and the other aspects of the Savior? Or must “All things came to be through him” be understood with the exception of the things in him? This seems to me better.

John 1:3–4 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether Christ's own aspects, such as life, are among the “all things” made through him, and thinks not.

The quotations are John 1:3–4. “Aspect” renders ἐπίνοια.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.89 (Preuschen 4:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-89).

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2.90Preuschen 4:68

ἵνα γὰρ συγχωρηθῇ διὰ τὸ γεγονέναι τὴν ζωὴν τὸ φῶς τῶν ἀνθρώπων, τί λεκτέον περὶ τῆς προεπινοουμένης τοῦ λόγου σοφίας; οὐ γὰρ δήπου διὰ τοῦ λόγου τὸ παρὰ τὸν λόγον γεγένηται. ὥστε χωρὶς τῶν ἐπινοουμένων τῷ χριστῷ πάντα διὰ τοῦ λόγου γεγένηται τοῦ θεοῦ, ποιήσαντος ἐν σοφίᾳ αὐτὰ τοῦ πατρός· Πάντα, γάρ φησιν, ἐν σοφίᾳ ἐποίησας‘, οὐ »διὰ τῆς σοφίας ἐποίησας«.

hina gar synchōrēthę̄ dia to gegonenai tēn zōēn to phōs tōn anthrōpōn, ti lekteon peri tēs proepinooumenēs tou logou sophias? ou gar dēpou dia tou logou to para ton logon gegenētai. hōste chōris tōn epinooumenōn tǭ christǭ panta dia tou logou gegenētai tou theou, poiēsantos en sophią auta tou patros; Panta, gar phēsin, en sophią epoiēsas‘, ou »dia tēs sophias epoiēsas«.

For even if it be granted, because the life became the light of men, what must be said about the wisdom that is conceived before the Word? For surely what is prior to the Word did not come to be through the Word. So, apart from the aspects of Christ, all things came to be through the Word of God, the Father having made them in wisdom. For, it says, “You made all things in wisdom,” not “You made them through wisdom.”

Ps 104:24 (103:24 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ's own aspects, like wisdom, were not made through the Word; all else was made through him, in wisdom.

The quotation is Ps 104:24 (103:24 LXX). The first clause is compressed in the digital text.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.90 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-90).

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2.91Preuschen 4:68

Ἴδωμεν δέ, διὰ τί πρόσκειται τὸ Καὶ χωρὶς αὐτοῦ »ἐγένετο οὐδὲ ἕν«. τισὶ κἂν δόξαι περιττὸν τυγχάνειν τὸ »Χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν» ἐπιφερόμενον τῷ »Πάντα διʼ αὐτοῦ ἐγένετο«. εἰ γὰρ πᾶν ὁτιποτοῦν »διὰ τοῦ λόγου« γεγένηται, οὐδὲν »χωρὶς τοῦ »λόγου« γεγένηται. οὐκέτι μέντοι γε ἀκολουθεῖ τῷ χωρὶς τοῦ λόγου μὴ γεγνῆσθαί τι τὸ πάντα διὰ τοῦ λόγου γεγενῆσθαι· ἔξεστι γὰρ οὐδενὸς χωρὶς τοῦ λόγου γεγενημένου, μὴ μόνον διὰ τοῦ λόγου γεγονέναι πάντα ἀλλὰ καὶ ὑπὸ τοῦ λόγου τινά.

Idōmen de, dia ti proskeitai to Kai chōris autou »egeneto oude hen«. tisi kan doxai peritton tynchanein to »Chōris autou egeneto oude hen» epipheromenon tǭ »Panta diʼ autou egeneto«. ei gar pan hotipotoun »dia tou logou« gegenētai, ouden »chōris tou »logou« gegenētai. ouketi mentoi ge akolouthei tǭ chōris tou logou mē gegnēsthai ti to panta dia tou logou gegenēsthai; exesti gar oudenos chōris tou logou gegenēmenou, mē monon dia tou logou gegonenai panta alla kai hypo tou logou tina.

Let us see why “And without him nothing came to be” is added. To some, “Without him nothing came to be,” following “All things came to be through him,” might seem superfluous. For if everything whatever has come to be “through the Word,” nothing has come to be “without the Word.” But it does not follow, from nothing having come to be without the Word, that all things came to be through the Word; for it is possible, while nothing has come to be without the Word, that not all things came to be only through the Word, but some also by the Word.

John 1:3 (quotation, high confidence)

Notes and citation

Summary: Origen explains why John adds “without him nothing came to be.”

The quotation is John 1:3.

Notes on the original text

Digital text corrected (OCR: misread letter): Ἴσωμεν δέ → Ἴδωμεν δέ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.91 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-91).

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2.92Preuschen 4:68

χρὴ τοίνυν εἰδέναι, πῶς δεῖ ἀκούειν τοῦ »Πάντα« καὶ πῶς τοῦ »Οὐδέν«. δυνατὸν γὰρ ἐκ τοῦ μὴ τετρανωκέναι ἀμφοτέρας τὰς λέξεις ἐκδέξασθαι ὅτι, εἰ πάντα διὰ τοῦ λόγου ἐγένετο, τῶν δὲ πάντων ἐστὶ καὶ ἡ κακία καὶ πᾶσα ἡ χύσις τῆς ἁμαρτίας καὶ τὰ πονηρά, ὅτι καὶ ταῦτα διὰ τοῦ λόγου ἐγένετο. τοῦτο δὲ ψεῦδος· κτίσματα μὲν γὰρ πάντα διὰ τοῦ λόγου γεγονέναι οὐκ ἄτοπον ἀλλὰ καὶ διὰ τοῦ λόγου τὰ ἀνδραγαθήματα καὶ πάντα τὰ κατορθώματα κατωρθῶσθαι τοῖς μακαρίοις νοεῖν ἀναγκαῖον), οὐκέτι δὲ καὶ τὰ ἁμαρτήματα καὶ τὰ ἀποπτώματα.

chrē toinyn eidenai, pōs dei akouein tou »Panta« kai pōs tou »Ouden«. dynaton gar ek tou mē tetranōkenai amphoteras tas lexeis ekdexasthai hoti, ei panta dia tou logou egeneto, tōn de pantōn esti kai hē kakia kai pasa hē chysis tēs hamartias kai ta ponēra, hoti kai tauta dia tou logou egeneto. touto de pseudos; ktismata men gar panta dia tou logou gegonenai ouk atopon alla kai dia tou logou ta andragathēmata kai panta ta katorthōmata katōrthōsthai tois makariois noein anankaion), ouketi de kai ta hamartēmata kai ta apoptōmata.

We must know, then, how “all” is to be heard and how “nothing.” For from not having made both expressions clear it is possible to take it that, if all things came to be through the Word, and vice and the whole flood of sin and evil things are among all things, these too came to be through the Word. But this is false. For it is not absurd that all creatures came to be through the Word (and it is necessary to understand that the noble deeds and all right actions of the blessed have also been accomplished through the Word), but not so the sins and failures.

John 1:3 (allusion, high confidence)

Notes and citation

Summary: “All things” cannot include vice and sin, which did not come to be through the Word.

The allusion is John 1:3.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.92 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-92).

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2.93Preuschen 4:68

ἐξειλήφασιν οὖν τινες τῷ ἀνυπόστατον εἶναι τὴν κακίαν οὔτε γὰρ ἦν ἀπʼ ἀρχῆς οὔτε εἰς τὸν αἰῶνα ἔσται) ταῦτʼ εἶναι τὰ Μηδέν‘· καὶ ὥσπερ Ἑλλήνων τινές φασιν, εἶναι τῶν »Οὔ τινων« τὰ γένη καὶ τὰ εἴδη, οἷον τὸ ζῷον καὶ τὸν ἄνθρωπον, οὕτως ὐπέλαβον »Οὑδὲν« τυγχάνειν Πᾶν τὸ οὐχ ὑπὸ θεοῦ οὐδὲ διὰ τοῦ λόγου τὴν δοκοῦσαν σύστασιν εἰληφός.

exeilēphasin oun tines tǭ anypostaton einai tēn kakian oute gar ēn apʼ archēs oute eis ton aiōna estai) tautʼ einai ta Mēden‘; kai hōsper Hellēnōn tines phasin, einai tōn »Ou tinōn« ta genē kai ta eidē, hoion to zǭon kai ton anthrōpon, houtōs ypelabon »Houden« tynchanein Pan to ouch hypo theou oude dia tou logou tēn dokousan systasin eilēphos.

Some, then, have taken it, because vice has no real existence (for it neither was from the beginning nor will be for ever), that these are the “nothing.” And just as some of the Greeks say that genera and species, such as “animal” and “man,” belong to the “not-somethings,” so they supposed that everything which has not received its apparent existence from God or through the Word is “nothing.”

John 1:3 (allusion, medium confidence)

Notes and citation

Summary: Some interpret “nothing” as evil, which has no real existence.

The Greeks in question are the Stoics, who classed universals as “not-somethings” (οὔτινα).

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.93 (Preuschen 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-93).

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2.94Preuschen 4:68–69

καὶ ἐφιστῶμεν, εἰ δυνατὸν ἀπὸ τῶν γραφῶν πληκτικώτατα ταῦτα π. αραστῆσαι. ὅσον τοίνυν ἐπὶ τοῖς σημαινομένοις τοῦ »Οὐδὲν« καὶ τοῦ »Οὐκ ὄν«, δόξει εἶναι συνωνυμία, τοῦ »Οὐκ ὄντος« »Οὐδενὸς« ἂν λεγομένου, καὶ τοῦ »Οὐδενὸς« »Οὐκ ὄντος( φαίνεται δὴ ὁ ἀπόστολος τὰ »Οὐκ ὄντα« οὐχὶ ἐπὶ τῶν μηδαμῆ μηδαμῶς ὄντων ὀνομάζων ἀλλʼ ἐπὶ τῶν μοχθηρῶν. <Μὴ ὄντα« νομίζων τὰ πονηρά· »Τὰ μὴ ὄντα, γάρ φησιν, ὁ θεὸς ὡς ὄντα ἐκάλεσεν.«

kai ephistōmen, ei dynaton apo tōn graphōn plēktikōtata tauta p. arastēsai. hoson toinyn epi tois sēmainomenois tou »Ouden« kai tou »Ouk on«, doxei einai synōnymia, tou »Ouk ontos« »Oudenos« an legomenou, kai tou »Oudenos« »Ouk ontos( phainetai dē ho apostolos ta »Ouk onta« ouchi epi tōn mēdamē mēdamōs ontōn onomazōn allʼ epi tōn mochthērōn. <Mē onta« nomizōn ta ponēra; »Ta mē onta, gar phēsin, ho theos hōs onta ekalesen.«

And let us consider whether it is possible to establish this most forcibly from the Scriptures. As far, then, as the meanings of “nothing” and “what is not” are concerned, they will seem to be synonyms, what is not being called “nothing” and nothing being “what is not.” And the apostle plainly names as “things that are not” not what in no way at all exists, but what is wicked, considering evil things “things that are not.” For “God,” he says, “called the things that are not as though they were.”

Rom 4:17 (quotation, high confidence)

Notes and citation

Summary: “Nothing” and “what is not” are synonyms, and Paul calls evil things “things that are not.”

The quotation is Rom 4:17.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.94 (Preuschen 4:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-94).

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2.95Preuschen 4:69

ἀλλὰ καὶ ὁ Μαρδοχαῖος ἐν τῇ κατὰ τοὺς Ἑβδομήκοντα Ἐσθὴρ μὴ ὄντας τοὺς ἐχθροὺς τοῦ Ἰσραὴλ καλεῖ, λέγων· »Μὴ παραδῷς τὸ σκῆπτρόν σου, κύριε, τοῖς μὴ οὖσιν.« καὶ ἔστι προσαγαγεῖν πῶς διὰ τὴν κακίαν »Μὴ ὄντες‘ οἱ πονηροὶ προσαγορεύονται ἐκ τοῦ ἐν τῇ Ἐξόδῳ ὀνόματος ἀναγραφομένου τοῦ θεοῦ· »Εἶπε γὰρ κύριος πρὸς Μωϋσῆν·

alla kai ho Mardochaios en tę̄ kata tous Hebdomēkonta Esthēr mē ontas tous echthrous tou Israēl kalei, legōn; »Mē paradǭs to skēptron sou, kyrie, tois mē ousin.« kai esti prosagagein pōs dia tēn kakian »Mē ontes‘ hoi ponēroi prosagoreuontai ek tou en tę̄ Exodǭ onomatos anagraphomenou tou theou; »Eipe gar kyrios pros Mōÿsēn;

But also Mordecai, in Esther according to the Seventy, calls the enemies of Israel “those who are not,” saying, “Do not give up your scepter, Lord, to those who are not.” And it is possible to show how the wicked, because of their wickedness, are called “those who are not,” from the name of God recorded in Exodus: “For the Lord said to Moses,

Exod 3:14 (allusion, high confidence)

Notes and citation

Summary: Greek Esther calls Israel's enemies “those who are not,” and Exodus shows why.

The quotation is Greek Esther, Addition C 23 (14:11 in the Vulgate numbering), a prayer ascribed there to Esther, though Origen names Mordecai. The Exodus quotation continues in 2.96.

Extrabiblical texts: Add Esth C.23 (Additions to Esther [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 2.95 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-95).

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2.96Preuschen 4:69

Ὁ ὢν τοῦτό μοί ἐστιν τὸ ὄνομα.‘ καθʼ ἡμᾶς δὲ τοὺς εὐχομένους εἶναι ἀπὸ τῆς τῆς ἐκκλησίας ὁ ἀγαθὸς θεὸς ταῦτά φησιν, ὃν δοξάζων ὁ σωτὴρ λέγει· »Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός, ὁ πατήρ( οὐκοῦν »ὁ ἀγαθὸς« τῷ »ὄντι« ὁ αὐτός ἐστιν. ἐναντίον δὲ τῷ ἀγαθῷ τὸ κακὸν ἢ τὸ πονηρόν, καὶ ἐναντίον τῷ »Ὄντι« τὸ »Οὐκ ὄν»· οἱς ἀκολουθεῖ ὅτι τὸ πονηρὸν καὶ τὸ κακὸν Οὐκ ὄν.

Ho ōn touto moi estin to onoma.‘ kathʼ hēmas de tous euchomenous einai apo tēs tēs ekklēsias ho agathos theos tauta phēsin, hon doxazōn ho sōtēr legei; »Oudeis agathos ei mē heis ho theos, ho patēr( oukoun »ho agathos« tǭ »onti« ho autos estin. enantion de tǭ agathǭ to kakon ē to ponēron, kai enantion tǭ »Onti« to »Ouk on»; hois akolouthei hoti to ponēron kai to kakon Ouk on.

‘He who is: this is my name.’” And according to us who pray to be of the church, it is the good God who says these things, whom the Savior glorifies when he says, “No one is good but one, God the Father.” So “the good” is the same as “he who is.” And the opposite of the good is evil or wickedness, and the opposite of “what is” is “what is not”; from which it follows that wickedness and evil are “what is not.”

Exod 3:14 (quotation, high confidence) · Mark 10:18 (quotation, high confidence)

Notes and citation

Summary: God, who is, is the good; so evil, the opposite of good, is what is not.

The quotations are Exod 3:14–15 LXX and Mark 10:18. “According to us who pray to be of the church” sets Origen's view against those (Marcionites) who distinguished a good God from the God of the Old Testament.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.96 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-96).

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2.97Preuschen 4:69

καὶ τοῦτο τοῦτο ἔσηνε τοὺς εἰπόντας τὸν διάβολον μὴ εἶναι θεοῦ δημιούρημα· καθʼ ὃ γὰρ διάβολός ἐστιν οὐκ ἔστι θεοῦ δημιούργημα, ᾧ δὲ συμβέβηκε διαβόλῳ εἶναι, γενητὸς ὤν, οὐδενὸς κτιστοῦ ὄντος παρὲξ τοῦ θεοῦ ἡμῶν. θεοῦ ἐστι κτίσμα· ὡς εἰ ἐφάσκομεν κοὶ τὸν φονέα μὴ εἶναι θεοῦ σημιούργημα, οὐκ ἀναιροῦντες τὸ ᾗ ἄνθρωπός ἐστι πεποιῆσθαι αὐτὸν ὑπὸ θεοῦ.

kai touto touto esēne tous eipontas ton diabolon mē einai theou dēmiourēma; kathʼ ho gar diabolos estin ouk esti theou dēmiourgēma, hǭ de symbebēke diabolǭ einai, genētos ōn, oudenos ktistou ontos parex tou theou hēmōn. theou esti ktisma; hōs ei ephaskomen koi ton phonea mē einai theou sēmiourgēma, ouk anairountes to hę̄ anthrōpos esti pepoiēsthai auton hypo theou.

And this is what moved those who said that the devil is not a creation of God. For insofar as he is devil he is not God's creation; but the one to whom it has happened to be devil, being originated, since there is nothing created except by our God, is God's creature; as if we were to say that the murderer too is not God's creation, without denying that, as a human being, he was made by God.

Notes and citation

Summary: The devil as devil is not God's creation, though the being who became the devil was created by God.

The digital text reads ἔσηνε (probably ἔσεισε or ἐκίνησε, “moved”), δημιούρημα, κοὶ, σημιούργημα.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.97 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-97).

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2.98Preuschen 4:69

τιθέντες γὰρ τὸ ᾑ ἄνθρωπος τυγχάνει ἀπὸ θεοῦ αὐτὸν τὸ εἶναι εἰληφέναι καὶ ἡμεῖς οὐ τίθεμεν τὸ ᾑ φονεύς ἐστιν ἀπὸ θεοῦ τοῦτʼ αὐτὸν εἰληφέναι. πάντες μὲν οὖν οἱ μετέχοντες τοῦ »Ὄντος« — μετέχουσι δὲ οἱ ἅγιοι —, εὐλόγως ἂν »Ὄντες« χρηματίζοιεν· οἱ δὲ ἀποστραφέντες τὴν τοῦ »Ὄντος« μετοχήν, τῷ ἐστερῆσθαι τοῦ »Ὄντος« γεγόνασιν »Οὐκ ὄντες«.

tithentes gar to hę̄ anthrōpos tynchanei apo theou auton to einai eilēphenai kai hēmeis ou tithemen to hę̄ phoneus estin apo theou toutʼ auton eilēphenai. pantes men oun hoi metechontes tou »Ontos« — metechousi de hoi hagioi —, eulogōs an »Ontes« chrēmatizoien; hoi de apostraphentes tēn tou »Ontos« metochēn, tǭ esterēsthai tou »Ontos« gegonasin »Ouk ontes«.

For, holding that insofar as he is a human being he has received his being from God, we do not hold that insofar as he is a murderer he has received this from God. All, then, who share in “Him who is” (and the saints share) would reasonably be called “beings”; but those who have turned away from sharing in “Him who is” have, by being deprived of “Him who is,” become “non-beings.”

Exod 3:14 (allusion, high confidence)

Notes and citation

Summary: Saints share in God who is, and so truly are; the wicked, turning from him, become “non-beings.”

The allusion is Exod 3:14.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.98 (Preuschen 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-98).

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2.99Preuschen 4:69–70

προείπομεν δὲ ὅτι συνωνυμία ἐστὶ τοῦ »Οὐκ ὄντος« καὶ τοῦ »Οὐδενός«, καὶ διὰ τοῦτο οἱ »Οὐκ ὄντες‘ »Οὐδέν« εἰσι, καὶ πᾶσα ἡ κακία »Οὐδέν« ἐστιν, ἐΠεὶ καὶ »Οὐκ ὂν» τυγχάνει, καὶ »Οὐδὲν« καλουμένη χωρὶς γεγένηται τοῦ λόγου, τοῖς »πᾶσιν« οὐ συγκαταριθμουμένη. ἡμεῖς μὲν οὖν κατὰ τὸ δυνατὸν παρεστήσαμεν τίνα τὰ διὰ τοῦ λόγου γεγενημένα πάντα καὶ τί τὸ χωρὶς αὐτοῦ γενόμενον μέν, ὄν Τε οὐδέποτε καὶ διὰ τοῦτο »Οὐδὲν« καλούμενον.

proeipomen de hoti synōnymia esti tou »Ouk ontos« kai tou »Oudenos«, kai dia touto hoi »Ouk ontes‘ »Ouden« eisi, kai pasa hē kakia »Ouden« estin, ePei kai »Ouk on» tynchanei, kai »Ouden« kaloumenē chōris gegenētai tou logou, tois »pasin« ou synkatarithmoumenē. hēmeis men oun kata to dynaton parestēsamen tina ta dia tou logou gegenēmena panta kai ti to chōris autou genomenon men, on Te oudepote kai dia touto »Ouden« kaloumenon.

We said before that “what is not” and “nothing” are synonyms, and for this reason “those who are not” are “nothing,” and all vice is “nothing,” since it is also “what is not”; and being called “nothing” it came to be without the Word, not being counted among “all things.” We, then, have shown as far as possible what the “all things” are that came to be through the Word, and what it is that came to be without him, yet never is, and for this reason is called “nothing.”

John 1:3 (allusion, high confidence)

Notes and citation

Summary: Vice is the “nothing” that came to be without the Word.

The allusion is John 1:3.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.99 (Preuschen 4:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-99).

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2.100Preuschen 4:70

Βιαίως δὲ οἶμαι καὶ χωρὶς μαρτυρίου τὸν Ούαλεντίνου λεγόμενον εἶναι γνώριμον Ἡρακλέωνα διηγούμενον τὸ »πάντα διʼ αὐτοῦ ἐγένετο« ἐξειληφέναι »πάντα« τὸν κόσμον καὶ τὰ ἐν αὐτῶ, ἐκκλείοντα τῶν πάντων, τὸ ὅσον ἐπὶ τῇ ὑποθέσει αὐτοῦ, τὰ τοῦ κόσμου καὶ τῶν ἐν αὐτῷ διαφέροντα. φησὶ γάρ· Οὐ τὸν αἰῶνα ἢ τὰ ἐν τῷ αἰῶνι γεγονέναι διὰ τοῦ λόγου, ἅτινα οἴεται πρὸ τοῦ λόγου γεγονέναι. ἀναιδέστερον δὲ ἱστάμενος πρὸς τὸ »Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«, μὴ εὐλαβούμενος τὸ Μὴ προσθῇς τοῖς λόγοις αὐτοῦ, ἵνα μὴ ἐλέγξῃ σε καὶ ψευδὴς »γένῃ«, προστίησι τῷ »Οὐδὲ ἕν« Τῶν ἐν τῷ κόσμῳ καὶ τῇ

Biaiōs de oimai kai chōris martyriou ton Oualentinou legomenon einai gnōrimon Hērakleōna diēgoumenon to »panta diʼ autou egeneto« exeilēphenai »panta« ton kosmon kai ta en autō, ekkleionta tōn pantōn, to hoson epi tę̄ hypothesei autou, ta tou kosmou kai tōn en autǭ diapheronta. phēsi gar; Ou ton aiōna ē ta en tǭ aiōni gegonenai dia tou logou, hatina oietai pro tou logou gegonenai. anaidesteron de histamenos pros to »Kai chōris autou egeneto oude hen«, mē eulaboumenos to Mē prosthę̄s tois logois autou, hina mē elenxę̄ se kai pseudēs »genę̄«, prostiēsi tǭ »Oude hen« Tōn en tǭ kosmǭ kai tę̄

But I think that Heracleon, who is said to be an acquaintance of Valentinus, in explaining “All things came to be through him,” violently and without evidence took “all things” to be the world and the things in it, excluding from “all things,” as far as his hypothesis is concerned, what is superior to the world and the things in it. For he says: not the Aeon, or the things in the Aeon, came to be through the Word; these he thinks came to be before the Word. And standing up more shamelessly to “And without him nothing came to be,” not heeding “Do not add to his words, lest he rebuke you and you be found a liar,” he adds to “nothing”: “of the things in the world and in the

John 1:3 (quotation, high confidence) · Prov 30:6 (quotation, high confidence)

Notes and citation

Summary: Heracleon, a Valentinian, limited “all things” to the visible world and added words to the text.

The quotations are John 1:3 and Prov 30:6. Heracleon (2nd century) wrote the earliest known commentary on John, quoted by Origen throughout; his words are reported here (“he says”). The Aeon (αἰών) is the Valentinian divine realm; the Word, in his system, was one of its emanations. The sentence continues in 2.101.

Extrabiblical texts: Heracleon, fr. 1 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.100 (Preuschen 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-100).

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2.101Preuschen 4:70

κτίσει. καὶ ἐπεὶ προφανῆ ἐστι τὰ ὑπʼ αὐτοῦ λεγόμενα σφόδρα βεβιασμένα καὶ παρὰ τὴν ἐνάργειαν ἀπαγγελλόμενα, εἰ τὰ νομιζόμενα αὐτῷ θεῖα ἐκκλείεται τῶν Πάντων, τὰ δέ, ὡς ἐκεῖνος οἴεται, παντελῶς φθειρόμενα κυρίως »Πάντα« καλεῖται, οὐκ ἐπιδιατριπτέον τῇ ἀνατροπῇ τῶν αὐτόθεν τὴν ἀτοπίαν ἐμφαινόντων· οἷον δὴ καὶ τὸ τῆς γραφῆς λεγούσης· »Χωρὶς αὐτοῦ »ἐγένετο οὐδὲ ἕν«· προστιθέντα αὐτὸν ἄνευ παραμυθίας τῆς ἀπὸ τῆς γραφῆς τὸ Τῶν ἐν τῷ κόσμῳ καὶ τῇ κτίσει· μηδὲ μετὰ πιθανότητος ἀποφαίνεσθαι, πιστεύεσθαι ἀξιοῦντα ὁμοίως Προφήταις ἢ ἀποστόλοις τοῖς μετʼ ἐΞουσίας καὶ ἀνυπευθύνως καταλείπουσι τοῖς καθʼ αὑτοὺς καὶ μεθʼ αὑτοὺς σωτήρια γράμματα.

ktisei. kai epei prophanē esti ta hypʼ autou legomena sphodra bebiasmena kai para tēn enargeian apangellomena, ei ta nomizomena autǭ theia ekkleietai tōn Pantōn, ta de, hōs ekeinos oietai, pantelōs phtheiromena kyriōs »Panta« kaleitai, ouk epidiatripteon tę̄ anatropę̄ tōn autothen tēn atopian emphainontōn; hoion dē kai to tēs graphēs legousēs; »Chōris autou »egeneto oude hen«; prostithenta auton aneu paramythias tēs apo tēs graphēs to Tōn en tǭ kosmǭ kai tę̄ ktisei; mēde meta pithanotētos apophainesthai, pisteuesthai axiounta homoiōs Prophētais ē apostolois tois metʼ eXousias kai anypeuthynōs kataleipousi tois kathʼ hautous kai methʼ hautous sōtēria grammata.

creation.” And since what he says is obviously very forced and set out against the evidence, if the things he thinks divine are excluded from “all things,” while the things that, as he thinks, perish entirely are properly called “all things,” we need not linger over refuting what shows its absurdity at once. So it is, for instance, when Scripture says, “Without him nothing came to be,” that he adds, without any support from Scripture, “of the things in the world and in the creation”; nor does he declare it with any persuasiveness, expecting to be believed like the prophets or apostles, who with authority and without being called to account left saving writings to those of their own time and after them.

John 1:3 (quotation, high confidence)

Notes and citation

Summary: Heracleon's reading is forced, and he adds to Scripture without support, as if he had apostolic authority.

The quotation is John 1:3; Heracleon's gloss is quoted.

Notes on the original text

Digital text corrected (OCR: misread letter): κτίοει. → κτίσει..

Extrabiblical texts: Heracleon, fr. 1 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.101 (Preuschen 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-101).

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2.102Preuschen 4:70

ἔτι δὲ ἰδίως καὶ τοῦ Πάντα διʼ αὐτοῦ »ἐγένετο« ἐξήκουσε φάσκων· Τὸν τὴν αἰτίαν παρασχόντα τῆς γενέσεως τοῦ κόσμου τῷ δημιουργῷ, τὸν λόγον ὄντα, εἶναι οὐ τὸν ἀφʼ οὗ, ἢ ὑφʼ οὗ, ἀλλὰ τὸν διʼ οὑ, παρὰ τὴν ἐν τῇ συνηθείᾳ φράσιν ἐκδεκόμενος τὸ γεγραμμένον. εἰ γὰρ ὡς νοεῖ ἡ ἀλήθεια τῶν πραγμάτων ἦν, ἔδει διὰ τοῦ δημιουργοῦ γεγράφθαι πάντα γεγονέναι ὑπὸ τοῦ λόγου, οὐχὶ ἀνάπαλιν διὰ τοῦ λόγου ὑπὸ τοῦ δημιουργοῦ.

eti de idiōs kai tou Panta diʼ autou »egeneto« exēkouse phaskōn; Ton tēn aitian paraschonta tēs geneseōs tou kosmou tǭ dēmiourgǭ, ton logon onta, einai ou ton aphʼ hou, ē hyphʼ hou, alla ton diʼ hou, para tēn en tę̄ synētheią phrasin ekdekomenos to gegrammenon. ei gar hōs noei hē alētheia tōn pragmatōn ēn, edei dia tou dēmiourgou gegraphthai panta gegonenai hypo tou logou, ouchi anapalin dia tou logou hypo tou dēmiourgou.

Further, he understood “All things came to be through him” in a peculiar way, saying: “The one who provided the cause of the world's coming into being to the Demiurge, being the Word, is not the one ‘from whom’ or ‘by whom,’ but the one ‘through whom’”; taking what is written contrary to ordinary usage. For if the truth of things were as he thinks, it should have been written that all things came to be through the Demiurge by the Word, not the reverse, through the Word by the Demiurge.

John 1:3 (allusion, high confidence)

Notes and citation

Summary: Heracleon made the Demiurge the maker and the Word only the cause, reversing the natural sense of “through him.”

The allusion is John 1:3. Heracleon's words are quoted (fr. 1). In the Valentinian system the Demiurge (Creator) is a lower being who made the visible world.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: repeated word): διὰ τοῦ σημιουργοῦ → διὰ τοῦ δημιουργοῦ; οὐχὶ οὐχὶ ἀνάπαλιν → οὐχὶ ἀνάπαλιν.

Extrabiblical texts: Heracleon, fr. 1 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.102 (Preuschen 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-102).

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2.103Preuschen 4:70–71

καὶ ἡμεῖς μὲν τῷ »διʼ οὑ« χρησάμενοι ἀκολούθως τῇ συνηθείᾳ, οὐκ ἀμάρτυρον τὴν ἐκδοχὴν ἀφήκαμεν· ἐκεῖνος δὲ πρὸς τῷ μὴ παραμεμυθῆσθαι ἀπὸ τῶν θείων γραμμάτων τὸν καθʼ ἑαυτὸν νοῦν, φαίνεται καὶ ὑποπτεύσας τὸ ἀληθὲς καὶ ἀναιδῶς αὐτῷ ἀντιβλέψας· φησὶ γάρ· Ὅτι οὐχ ὡς ὑπʼ ἄλλου ἐνεργοῦντος αὐτὸς ἐποίει ὁ λόγος, ἴν οὕτω νοηθῇ τὸ διʼ αὐτοῦ, ἀλλʼ αὐτοῦ ἐνεργοῦντος ἕτερος ἐποίει.

kai hēmeis men tǭ »diʼ hou« chrēsamenoi akolouthōs tę̄ synētheią, ouk amartyron tēn ekdochēn aphēkamen; ekeinos de pros tǭ mē paramemythēsthai apo tōn theiōn grammatōn ton kathʼ heauton noun, phainetai kai hypopteusas to alēthes kai anaidōs autǭ antiblepsas; phēsi gar; Hoti ouch hōs hypʼ allou energountos autos epoiei ho logos, in houtō noēthę̄ to diʼ autou, allʼ autou energountos heteros epoiei.

And we, using “through whom” in keeping with ordinary usage, did not leave our interpretation without evidence; but he, besides not supporting his own sense from the divine writings, seems also to have suspected the truth and shamelessly set his face against it. For he says: “Not as though another were at work and the Word himself made, so that ‘through him’ should be understood thus; but while he was at work, another made.”

John 1:3 (allusion, medium confidence)

Notes and citation

Summary: Heracleon seems to have seen the natural meaning and deliberately contradicted it.

Heracleon's words are quoted (fr. 1).

Extrabiblical texts: Heracleon, fr. 1 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.103 (Preuschen 4:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-103).

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2.104Preuschen 4:71

οὐ τοῦ παρόντος δὲ καιροῦ ἐλέγξαι τὸ μὴ τὸν δημιουργὸν ὑπηρέτην τοῦ λόγου γεγενημένον τὸν κόσμον πεποιηκέναι καὶ ἀποδεικνύναι ὅτι ὑπηρέτης τοῦ δημιουργοῦ γενόμενος ὁ λόγος τὸν κόσμον κατεσκεύασε. κατὰ γὰρ τὸν προφήτην Δαβὶδ »Ὁ θεὸς εἶπε καὶ ἐγενήθησαν ἐνετείλατο καὶ ἐκτίσθησαν‘. »ἐνετείλατο« γὰρ ὁ ἀγένητος θεὸς τῷ πρωτοτόκῳ πάσης κτίσεως »καὶ ἐκτίσθη- »σαν«, οὐ μόνον ὁ κόσμος καὶ τὰ ἐν αὐτῷ, ἀλλὰ καὶ τὰ λοιπὰ πάντα, »εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· πάντα γὰρ διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, καὶ αὐτός ἐστι πρὸ πάντων.«

ou tou parontos de kairou elenxai to mē ton dēmiourgon hypēretēn tou logou gegenēmenon ton kosmon pepoiēkenai kai apodeiknynai hoti hypēretēs tou dēmiourgou genomenos ho logos ton kosmon kateskeuase. kata gar ton prophētēn Dabid »Ho theos eipe kai egenēthēsan eneteilato kai ektisthēsan‘. »eneteilato« gar ho agenētos theos tǭ prōtotokǭ pasēs ktiseōs »kai ektisthē- »san«, ou monon ho kosmos kai ta en autǭ, alla kai ta loipa panta, »eite thronoi eite kyriotētes eite archai eite exousiai; panta gar diʼ autou kai eis auton ektistai, kai autos esti pro pantōn.«

It is not the right time now to refute the view that the Demiurge, having become the servant of the Word, made the world, and to show that the Word, having become the servant of the Demiurge, fashioned the world. For according to the prophet David, “God spoke and they came to be; he commanded and they were created.” For the unbegotten God “commanded” the firstborn of all creation, “and they were created”: not only the world and the things in it, but also all the rest, “whether thrones or dominions or principalities or authorities; for all things were created through him and for him, and he is before all things.”

Ps 148:5 (quotation, high confidence) · Ps 33:9 (32:9 LXX) (allusion, medium confidence) · Col 1:15–17 (quotation, high confidence)

Notes and citation

Summary: The Word was the Creator's servant in making all things, visible and invisible, as the Psalms and Colossians show.

The quotations are Ps 148:5 (with Ps 33:9 [32:9 LXX]) and Col 1:15–17. “Demiurge” here means the Creator, the one true God, against Heracleon's use of the term.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 2.104 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-104).

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2.105Preuschen 4:71

Ἔτι εἰς τὸ »Χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν‘ οὐκ ἀγύμναστον ἐατέον καὶ τὸν περὶ τῆς κακίας λόγον· κἂν γὰρ σφόδρα ἀπεμφαίνειν δοκῇ, οὐ πάνυ τι δοκεῖ μοι εὐκαταφρόνητον εἶναι. ζητητέον γάρ, εἰ καὶ ἡ κακία διὰ τοῦ λόγου γεγένηται, νῦν λόγου προσεχῶς λαμβανομένου τοῦ ἐν ἑκάστῳ, ὡς καὶ αὐτὸς ἀπὸ τοῦ ἐν »ἀρχῇ« λόγου ἑκάστῳ ἐγγεγένηται.

Eti eis to »Chōris autou egeneto oude hen‘ ouk agymnaston eateon kai ton peri tēs kakias logon; kan gar sphodra apemphainein dokę̄, ou pany ti dokei moi eukataphronēton einai. zētēteon gar, ei kai hē kakia dia tou logou gegenētai, nyn logou prosechōs lambanomenou tou en hekastǭ, hōs kai autos apo tou en »archę̄« logou hekastǭ engegenētai.

Further, on “Without him nothing came to be,” we must not leave the account of vice unexercised; for even if it seems very incongruous, it does not seem to me altogether contemptible. For we must inquire whether vice too has come to be through the word, now taking “word” in the immediate sense of the reason in each person, as this too has come to be in each from the Word who is “in the beginning.”

John 1:3 (quotation, high confidence) · John 1:1 (allusion, medium confidence)

Notes and citation

Summary: Origen asks whether vice comes about through the reason in each person.

The quotations are John 1:3 and 1:1. Origen plays on λόγος as “Word” and “reason”.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.105 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-105).

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2.106Preuschen 4:71

φησὶ τοίνυν ὁ ἀπόστολος· »Χωρὶς νόμου ἁμαρτία νεκρά«, καὶ ἐπιφέρει· »Ἐλθούσης δὲ τῆς ἐντολῆς ἡ μὲν ἁμαρτία ἀνέζησε« καθολικὸν διδάσκων περὶ τῆς ἁμαρτίας ὡς μηδεμίαν ἐνέργειαν αὐτῆς εχούσης πρὶν νόμου καὶ ἐντολῆς· πῶς δὲ † ἔχων ὁ λόγος νόμος εἶναι καὶ ἐντολή, καὶ οὐκ ἂν εἴη ἁμαρτία μὴ ὄντος νόμου, »ἁμαρτία γὰρ οὐκ ἐλλογεῖται μὴ ὄντος νόμου«), καὶ πάλιν οὐκ ἂν εἴη ἁμαρτία μὴ ὄντος λόγου »Εἰ γὰρ μὴ ἦλθον, φησί, καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν«).

phēsi toinyn ho apostolos; »Chōris nomou hamartia nekra«, kai epipherei; »Elthousēs de tēs entolēs hē men hamartia anezēse« katholikon didaskōn peri tēs hamartias hōs mēdemian energeian autēs echousēs prin nomou kai entolēs; pōs de † echōn ho logos nomos einai kai entolē, kai ouk an eiē hamartia mē ontos nomou, »hamartia gar ouk ellogeitai mē ontos nomou«), kai palin ouk an eiē hamartia mē ontos logou »Ei gar mē ēlthon, phēsi, kai elalēsa autois, hamartian ouk eichosan«).

The apostle, then, says, “Apart from the law sin is dead,” and adds, “But when the commandment came, sin revived,” teaching generally about sin that it has no activity before law and commandment. And how … the word being law and commandment; and there would be no sin if there were no law (“for sin is not reckoned where there is no law”), and again there would be no sin if there were no word (“For if I had not come,” he says, “and spoken to them, they would not have sin”).

Textual problem in this passage: see the notes.

Rom 7:8–9 (quotation, high confidence) · Rom 5:13 (quotation, high confidence) · John 15:22 (quotation, high confidence)

Notes and citation

Summary: Sin requires law and reason; without them there would be no sin.

The quotations are Rom 7:8–9, Rom 5:13, and John 15:22. The editor marks the text as corrupt (†) at “ἔχων”; the sense seems to be “how the word is law and commandment.”

Notes on the original text

Digital text corrected (OCR: repeated word fragment): μηδεμίαν μίαν ένέργειαν → μηδεμίαν ἐνέργειαν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.106 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-106).

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2.107Preuschen 4:71

πᾶσα γὰρ πρόφασις ἀφαιρεῖται τοῦ βουλομένου ἐπὶ τῇ ἁμαρτίᾳ ἀπολογήσασθαι, ἐπὰν ἐνυπάρχοντος λόγου καὶ παραδεικνύοντος, ὃ πρακτέον, μὴ πείθηταί τις αὐτῷ. τάχα οὐν πάντα μέχρι καὶ τῶν χειρόνων διὰ τοῦ λόγου γεγένηται καὶ »χωρὶς αὐτοῦ«, ἁπλούστερον ἡμῶν ἐκλαμβανόντων τὸ »Οὐδέν«, »ἐγένετο οὐδέν«.

pasa gar prophasis aphaireitai tou boulomenou epi tę̄ hamartią apologēsasthai, epan enyparchontos logou kai paradeiknyontos, ho prakteon, mē peithētai tis autǭ. tacha oun panta mechri kai tōn cheironōn dia tou logou gegenētai kai »chōris autou«, haplousteron hēmōn eklambanontōn to »Ouden«, »egeneto ouden«.

For every excuse is taken away from the one who wishes to defend himself for sin, when, though reason is present within and points out what must be done, one does not obey it. Perhaps, then, all things, even the worse, have come to be through the word, and “without him,” if we take “nothing” more simply, “nothing came to be.”

John 1:3 (quotation, high confidence)

Notes and citation

Summary: Since reason within shows what to do, sin too comes about through reason, which removes every excuse.

The quotation is John 1:3.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.107 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-107).

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2.108Preuschen 4:71

καὶ οὐ πάντως τῷ λόγῶ ἐγκλητέον, εἰ πάντα διʼ αὐτοῦ ἐγένετο« καὶ »χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν‘, ὡς οὐδὲ ἐγκλητέον τῷ διδασκάλῳ παραδείξαντι τὰ δέοντα τῷ μανθάνοντι, ἐπὰν διὰ τὰ τούτου μαθήματα μηκέτι τόπος καταλείπηται τῷ ἁμαρτάνοντι ἀπολογίας ὡς περὶ ἀγνοίας, καὶ μάλιστα ἐὰν νοήσωμεν διδάσκαλον τοῦ μανθάνοντος ἀχώριστον.

kai ou pantōs tǭ logō enklēteon, ei panta diʼ autou egeneto« kai »chōris autou egeneto oude hen‘, hōs oude enklēteon tǭ didaskalǭ paradeixanti ta deonta tǭ manthanonti, epan dia ta toutou mathēmata mēketi topos kataleipētai tǭ hamartanonti apologias hōs peri agnoias, kai malista ean noēsōmen didaskalon tou manthanontos achōriston.

And the Word is not at all to be blamed if “all things came to be through him” and “without him nothing came to be,” just as the teacher who has shown the student what he ought to do is not to be blamed when, because of his lessons, no place is left for the one who sins to plead ignorance; especially if we think of a teacher inseparable from the student.

John 1:3 (quotation, high confidence)

Notes and citation

Summary: The Word is not to blame for sin, as a teacher is not to blame when his lessons leave a wrongdoer no excuse.

The quotation is John 1:3.

Notes on the original text

Digital text corrected (OCR: misread letter): »γωρὶς αὐτοῦ → »χωρὶς αὐτοῦ.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.108 (Preuschen 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-108).

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2.109Preuschen 4:71–72

οἱονεὶ γὰρ διδάσκαλος τοῦ μανθάνοντος ἀχώριστός ἐστιν ὁ ἐνυπάρχων τῇ φύσει τῶν λογικῶν λόγος, ἀεὶ ὑποβάλλων τὰ πρακτέα, κἂν παρακούωμεν αὐτοῦ τῶν ἐντολῶν, ἐπιδιδόντες αὑτοὺς ταῖς ἡδοναῖς καὶ παραπεμπόμενοι τὰς ἀρίστας αὐτοῦ συμβουλάς. ὡσπερ δὲ ὑπηρέτῃ τῷ ὀφθαλμῷ ἐπὶ τοῖς κρείττοσιν ἡμῖν γεγενημένῳ, καὶ ἐφʼ ὧν οὐ καλῶς ὁρῶμεν χρώμεθα, ὁμοίως καὶ τῇ ἀκοῇ ὅταν παρέχωμεν ἑαυτοὺς ἀκροάσει ἀχρήστων ᾀσμάτων καὶ τῶν ἀπηγορευμένων ἀκουσμάτων, οὕτως ἐνυβρίζοντες τὸν ἐν ἡμῖν λόγον καὶ οὐκ εἰς δέον αὐτῷ χρώμενοι, διʼ αὐτοῦ παρανομοῦμεν εἰς κρίμα τοῖς ἁμαρτάνουσιν ἐνυπάρχοντος καὶ διὰ τοῦτο κρίνοντος τὸν μὴ πάντων αὐτὸν προτιμήσαντα.

hoionei gar didaskalos tou manthanontos achōristos estin ho enyparchōn tę̄ physei tōn logikōn logos, aei hypoballōn ta praktea, kan parakouōmen autou tōn entolōn, epididontes hautous tais hēdonais kai parapempomenoi tas aristas autou symboulas. hōsper de hypēretę̄ tǭ ophthalmǭ epi tois kreittosin hēmin gegenēmenǭ, kai ephʼ hōn ou kalōs horōmen chrōmetha, homoiōs kai tę̄ akoę̄ hotan parechōmen heautous akroasei achrēstōn ąsmatōn kai tōn apēgoreumenōn akousmatōn, houtōs enybrizontes ton en hēmin logon kai ouk eis deon autǭ chrōmenoi, diʼ autou paranomoumen eis krima tois hamartanousin enyparchontos kai dia touto krinontos ton mē pantōn auton protimēsanta.

For the reason present in the nature of rational beings is like a teacher inseparable from the student, always suggesting what must be done, even if we disregard its commands, giving ourselves up to pleasures and dismissing its best counsels. And just as we use the eye, given us as a servant for better things, also for things we do not see rightly, and likewise the hearing when we give ourselves to listening to useless songs and forbidden things, so, abusing the reason within us and not using it as we ought, we transgress through it, since it is present for judgment in those who sin, and for this reason judges the one who has not preferred it to all things.

Notes and citation

Summary: Reason in us is an inseparable teacher; when we misuse it, it judges us.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.109 (Preuschen 4:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-109).

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2.110Preuschen 4:72

ὅθεν καί φησιν· »Ὁ λόγος ὃν ἐλάλησα αὐτὸς κρινεῖ ὑμᾶς«, ἴσον διδάσκων τῷ Ἐγὼ ὁ λόγος, ὁ ἐν ὑμῖν ἀεὶ ἐνηχῶν, αὐτὸς ὑμᾶς καταδικάσω τόπον ἀπολογίας καταλειπόμενον ἔχοντας οὐδαμῶς. δόξει μέντοι γε βιαιοτέρα εἶναι αὕτη ἡ ἐκδοχή, ἄλλον μὲν λόγον τὸν »ἐν ἀρχῇ« ἡμῶν ἐξειληφότων τὸν πρὸς τὸν θεόν«, τὸν θεὸν λόγον, ἄλλως δὲ αὐτὸν νοούντων, ὅτε οὐ μόνον ἐπὶ τῶν προηγουμένων δημιουργημάτων τὸ »Πάντα διʼ αὐτοῦ ἐγένετο« λέγεσθαι ἐφάσκομεν, ἀλλὰ καὶ ἐπὶ πάντων τῶν ὑπὸ τῶν λογικῶν πραττομένων, οὑ λόγου χωρὶς οὐδὲν ἁμαρτάνομεν.

hothen kai phēsin; »Ho logos hon elalēsa autos krinei hymas«, ison didaskōn tǭ Egō ho logos, ho en hymin aei enēchōn, autos hymas katadikasō topon apologias kataleipomenon echontas oudamōs. doxei mentoi ge biaiotera einai hautē hē ekdochē, allon men logon ton »en archę̄« hēmōn exeilēphotōn ton pros ton theon«, ton theon logon, allōs de auton noountōn, hote ou monon epi tōn proēgoumenōn dēmiourgēmatōn to »Panta diʼ autou egeneto« legesthai ephaskomen, alla kai epi pantōn tōn hypo tōn logikōn prattomenōn, hou logou chōris ouden hamartanomen.

Hence he also says, “The word that I have spoken will itself judge you,” teaching the equivalent of: I, the Word, always sounding within you, will myself condemn you, who have no place of defense left. This interpretation will seem rather forced, however, since we have taken the Word “in the beginning,” “with God,” God the Word, in one way, and now understand him in another, when we said that “All things came to be through him” is said not only of the principal creations but also of all that is done by rational beings, without which reason we commit no sin.

John 12:48 (quotation, high confidence) · John 1:1–3 (allusion, high confidence)

Notes and citation

Summary: The Word within will judge us, though this reading stretches the meaning of “Word” in John's prologue.

The quotation is John 12:48; the allusions are John 1:1–3.

Topics: Ethics, Eschatology

Cite (SBL): Origen, Comm. Jo. 2.110 (Preuschen 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-110).

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2.111Preuschen 4:72

καὶ ζητητέον, εἰ καὶ τὸν ἐν ἡμῖν λόγον τὸν αὐτὸν λεκτέον τῷ έν ἀρχῇ καὶ τώ πρὸς τὸν θεὸν καὶ τῷ θεῷ λόγῳ, μάλιστα ἐπεὶ οὐχ ὡς ἑτέρου τούτου τυγχάνοντος παρὰ τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν λόγον ἔοικεν ὁ ἀπόστολος διδάσκειν τὸ »Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτʼ ἔστι Χρι- »στὸν καταγαγεῖν· ἢ Τίς κ·αταβήσεται εἰς τὴν ἄβυσσον; τοῦτʼ ἔστι »Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν· ἀλλὰ τί λέγει ἡ γραφή; Ἐγγύς σου »τὸ ῥῆμά ἐστιν σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου.‘ 1, 4. Ὁ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ Ἡ ζωὴ ἦν τὸ τῶν ἀνθρώπων.

kai zētēteon, ei kai ton en hēmin logon ton auton lekteon tǭ en archę̄ kai tō pros ton theon kai tǭ theǭ logǭ, malista epei ouch hōs heterou toutou tynchanontos para ton en archę̄ pros ton theon logon eoiken ho apostolos didaskein to »Mē eipę̄s en tę̄ kardią sou Tis anabēsetai eis ton ouranon? toutʼ esti Chri- »ston katagagein; ē Tis k;atabēsetai eis tēn abysson? toutʼ esti »Christon ek nekrōn anagagein; alla ti legei hē graphē? Engys sou »to rhēma estin sphodra en tǭ stomati sou kai en tę̄ kardią sou.‘ 1, 4. Ho gegonen en autǭ zōē ēn, kai Hē zōē ēn to tōn anthrōpōn.

And we must inquire whether the word in us too must be called the same as the Word who is in the beginning, with God, and God, especially since the apostle seems to teach, not as though it were different from the Word in the beginning with God: “Do not say in your heart, ‘Who will ascend into heaven?’, that is, to bring Christ down; or ‘Who will descend into the abyss?’, that is, to bring Christ up from the dead. But what does the Scripture say? ‘The word is very near you, in your mouth and in your heart.’” John 1:3–4: “What came to be in him was life, and the life was the light of men.”

Rom 10:6–8 (quotation, high confidence) · John 1:3–4 (quotation, high confidence)

Notes and citation

Summary: Paul seems to identify the word in our hearts with Christ; the next lemma is John 1:3–4.

The quotations are Rom 10:6–8 and John 1:3–4 (the next lemma; the digital text lacks “light”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.111 (Preuschen 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-111).

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2.112Preuschen 4:72–73

Ἔστι τινὰ δόγματα παρʼ Ἕλλησι καλούμενα παράδοξα, τῷ κατʼ αὐτοὺς πλεῖστα πλεῖστα ὅσα προσάπτοντα μετα τινος αποδείξεως ἢ φαινομένης ἀποδείξεως, καθʼ ἅ φασι μόνον καὶ πάντα τὸν σοφὸν εἶναι ἱερέα, τῷ μόνον καὶ πάντα τὸν σοφὸν ἐπιστήμην ἔχειν τῆς τοῦ θεοῦ θεραπείας, καὶ μόνον καὶ πάντα τὸν σοφὸν εἶναι ἐλεύ- θερον, ἐξουσίαν αὐτοπραγίας ἀπὸ τοῦ θείου νόμου εἰληφότα· καὶ τὴν ἐξουσίαν δὲ ὁρίζονται νόμιμον ἐπιτροπήν.

Esti tina dogmata parʼ Hellēsi kaloumena paradoxa, tǭ katʼ autous pleista pleista hosa prosaptonta meta tinos apodeixeōs ē phainomenēs apodeixeōs, kathʼ ha phasi monon kai panta ton sophon einai hierea, tǭ monon kai panta ton sophon epistēmēn echein tēs tou theou therapeias, kai monon kai panta ton sophon einai eleu- theron, exousian autopragias apo tou theiou nomou eilēphota; kai tēn exousian de horizontai nomimon epitropēn.

There are certain doctrines among the Greeks called paradoxes, which, according to them, attach a great many things with some demonstration or apparent demonstration; according to which they say that the wise man alone, and every wise man, is a priest, because the wise man alone, and every wise man, has knowledge of the service of God; and that the wise man alone, and every wise man, is free, having received from the divine law the authority to act on his own; and they define authority as lawful permission.

Notes and citation

Summary: The Stoics taught “paradoxes,” such as that only the wise man is priest and free.

The paradoxes are Stoic (compare Diogenes Laertius 7.119–121; Cicero, Paradoxa Stoicorum). The digital text repeats πλεῖστα.

Extrabiblical texts: Cicero, Parad. (Cicero; echo)

Cite (SBL): Origen, Comm. Jo. 2.112 (Preuschen 4:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-112).

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2.113Preuschen 4:73

καὶ τί δεῖ νῦν ἡμᾶς λέγειν περὶ τῶν καλουμένων παραδόξων, πολλῆς οὔσης τῆς εἰς αὐτὰ πραγματείας καὶ δεομένων συγκρίασεως τῆς πρὸς τὸ βούλημα τῆς γραφῆς τῶν ὑπʼ αὐτῶν κατὰ τὰ παράδοξα ἀπαγγελλομένων, ἴνα ἐπὶ τίνων ὁ τῆς θεοσεβείας λόγος συμφῇ καὶ ἐπὶ τίνων τὸ ἐναντίον τοῖς ὑπʼ ἐκείνων λεγομένοις βούλεται παραστῆσαι δυνηθῶμεν;

kai ti dei nyn hēmas legein peri tōn kaloumenōn paradoxōn, pollēs ousēs tēs eis auta pragmateias kai deomenōn synkriaseōs tēs pros to boulēma tēs graphēs tōn hypʼ autōn kata ta paradoxa apangellomenōn, ina epi tinōn ho tēs theosebeias logos symphę̄ kai epi tinōn to enantion tois hypʼ ekeinōn legomenois bouletai parastēsai dynēthōmen?

And what need is there for us now to speak of the so-called paradoxes, since there is much treatment of them, and what they declare in the paradoxes needs comparison with the intention of Scripture, so that we may be able to show in which matters the teaching of godliness agrees and in which it means the opposite of what they say?

Notes and citation

Summary: Origen declines to discuss the Stoic paradoxes in detail here.

Cite (SBL): Origen, Comm. Jo. 2.113 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-113).

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2.114Preuschen 4:73

τούτων δὲ ἡμῖν μνήμη γεγένηται ζητοῦσι τὸ »Ὃ γέγονεν ἐν αὐτῷ αὐτῷ »ἠν« διὰ τὸ οἱονεὶ τῷ χαρακτῆρι τῶν παραδόξων καί, εἰ δεῖ εἰπεῖν, παραδοξότερον παρὰ τά ὑπʼ ἐκείνων λεγόμενα, δύνασθαι ἄν τινα ἑπόμενον τῇ γραφῇ δεῖξαι τοιαῦτα πλείονα. ἐὰν γὰρ νοήσωμεν τὸν ἐν ἀρχῇ λόγον, τὸν πρὸς τὸν θεόν, τὸν θεὸν λόγον, τάχα δυνησόμεθα μόνον τὸν τούτου, καθʼ ἃ τοιοῦτος, μετέχοντα »λογικὸν« εἰπεῖν· ὥστε καὶ ἀποφήνασθαι ἄν, ὅτι μόνος ὁ ἅγιος λογικός.

toutōn de hēmin mnēmē gegenētai zētousi to »Ho gegonen en autǭ autǭ »ēn« dia to hoionei tǭ charaktēri tōn paradoxōn kai, ei dei eipein, paradoxoteron para ta hypʼ ekeinōn legomena, dynasthai an tina hepomenon tę̄ graphę̄ deixai toiauta pleiona. ean gar noēsōmen ton en archę̄ logon, ton pros ton theon, ton theon logon, tacha dynēsometha monon ton toutou, kathʼ ha toioutos, metechonta »logikon« eipein; hōste kai apophēnasthai an, hoti monos ho hagios logikos.

We have mentioned these because, as we inquire into “What came to be in him was life,” one following Scripture could, as it were in the manner of the paradoxes and, if one must say it, more paradoxically than what they say, show many such things. For if we understand the Word in the beginning, with God, God the Word, perhaps we shall be able to say that only the one who shares in him, as such, is “rational,” so that one might also declare that only the saint is rational.

John 1:4 (quotation, high confidence) · John 1:1 (allusion, high confidence)

Notes and citation

Summary: Scripture yields Christian “paradoxes,” such as that only the saint is truly rational.

The quotations are John 1:4 and John 1:1. The digital text repeats αὐτῷ.

Cite (SBL): Origen, Comm. Jo. 2.114 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-114).

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2.115Preuschen 4:73

πάλιν ἐὰν συνῶμεν τὴν γενομένην ἐν τῷ λόγῳ ζωήν, τὸν εἰπόντα »Ἐγώ εἰμι ἡ ζωή«. ἐροῦμεν μηδένα τῶν ἔξω τῆς πίστεως Χριστοῦ ζῆν, πάντας δὲ εἶναι νεκροὺς τοὺς μὴ ζῶντας θεῷ, τό τε ζῆν αὐτῶν ζῆν εἶναι τῆς ἁμαρτίας καὶ διὰ τοῦτο ἵνʼ ἕνʼ οὕτως εἴπω, ζῆν θανάτου τυγχάνειμ.

palin ean synōmen tēn genomenēn en tǭ logǭ zōēn, ton eiponta »Egō eimi hē zōē«. eroumen mēdena tōn exō tēs pisteōs Christou zēn, pantas de einai nekrous tous mē zōntas theǭ, to te zēn autōn zēn einai tēs hamartias kai dia touto hinʼ henʼ houtōs eipō, zēn thanatou tynchaneim.

Again, if we understand the life that came to be in the Word, who said, “I am the life,” we shall say that none of those outside faith in Christ lives, but that all who do not live to God are dead, and that their living is a living of sin, and for this reason, if I may put it so, a living of death.

John 14:6 (quotation, high confidence) · Rom 6:11 (allusion, medium confidence)

Notes and citation

Summary: Only those who believe in Christ truly live; others live a life of death.

The quotation is John 14:6 (compare 11:25); the allusion is Rom 6:10–11.

Cite (SBL): Origen, Comm. Jo. 2.115 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-115).

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2.116Preuschen 4:73

ἐπίστησον δὲ εἰ μὴ τοῦτο πολλαχοῦ παριστᾶσιν αἱ θεῖαι γραφαί, τὸ] ὅπου μὲν τοῦ σωτῆρος φάσκοντος· »Ἢ οὐκ ἀνέγνωτε τὸ ῥηθὲν ἐπὶ τῆς βάτου Ἐγὼ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; οὐκ »ἔστι θεὸς νεκρῶν ἀλλὰ ζώντων‘ καὶ »Οὐ δικαιωθήσεται κατενώ- πιόν σου πᾶς ζῶν«. τί δὲ περὶ αὐτοῦ λέγγειν δεῖ τοῦ θεοῦ ἢ τοῦ σωτῆρος; ἀμφιβάλλεται γὰρ ὁποτέρου εἶναι ἡ λέγουσα ἐν τοῖς προφήταις φωνή· »Ζῶ ἐγώ, λέγει κύριος.«

epistēson de ei mē touto pollachou paristasin hai theiai graphai, to] hopou men tou sōtēros phaskontos; »Ē ouk anegnōte to rhēthen epi tēs batou Egō theos Abraam kai theos Isaak kai theos Iakōb? ouk »esti theos nekrōn alla zōntōn‘ kai »Ou dikaiōthēsetai katenō- pion sou pas zōn«. ti de peri autou lengein dei tou theou ē tou sōtēros? amphiballetai gar hopoterou einai hē legousa en tois prophētais phōnē; »Zō egō, legei kyrios.«

And consider whether the divine Scriptures do not show this in many places: in one place, the Savior says, “Or have you not read what was said at the bush, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? He is not the God of the dead but of the living”; and, “No living being will be justified before you.” And what need is there to speak of God himself or of the Savior? For it is disputed which of the two the voice belongs to that says in the prophets, “I live, says the Lord.”

Mark 12:26–27 (quotation, high confidence) · Ps 143:2 (142:2 LXX) (quotation, high confidence) · Isa 49:18 (quotation, medium confidence)

Notes and citation

Summary: Scripture often speaks of true life, as in Jesus' words about the God of the living.

The quotations are Mark 12:26–27 (with Matt 22:32), Ps 143:2 (142:2 LXX), and the frequent prophetic oath “I live, says the Lord” (e.g. Isa 49:18).

Cite (SBL): Origen, Comm. Jo. 2.116 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-116).

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2.117Preuschen 4:73

Καὶ πρῶτόν γε ἴδωμεν τὸ »Οὐκ ἔστι θεὸς νεκρῶν »ἀλλὰ ζώντων‘ ἴσον δυνάμενον τῷ >οὐκ ἔστιν ἁμαρτωλῶν ἁγίων. μεγάλη γὰρ δωρεὰ τοῖς πατριάρχαις τὸ τὸν θεὸν ἀντὶ ὀνόματος προσάψαι τὴν ἐκείνων ὀνομασίαν τῇ >θεὸς< ἰδίᾳ προσηγορίᾳ, καθʼ ἃ καὶ ὁ Παῦλός φησι·

Kai prōton ge idōmen to »Ouk esti theos nekrōn »alla zōntōn‘ ison dynamenon tǭ >ouk estin hamartōlōn hagiōn. megalē gar dōrea tois patriarchais to ton theon anti onomatos prosapsai tēn ekeinōn onomasian tę̄ >theos< idią prosēgorią, kathʼ ha kai ho Paulos phēsi;

And first let us see that “He is not the God of the dead but of the living” is equivalent to “He is not the God of sinners but of saints.” For it is a great gift to the patriarchs that God, instead of a name, attached their name to his own title “God,” as Paul too says:

Matt 22:32 (quotation, high confidence)

Notes and citation

Summary: “God of the living” means God of the saints, who have received the honor of his name.

The quotation is Matt 22:32; the quotation of Heb 11:16 follows in 2.118.

Cite (SBL): Origen, Comm. Jo. 2.117 (Preuschen 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-117).

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2.118Preuschen 4:73–74

Διὸ οὐκ ἐπαισχύνεται ὁ θεὸς θεὸς καλεῖσθαι αὐτῶν«· οὐκοῦν θεός ἐστιν τῶν πατέρων καὶ πάντων τῶν ἁγίων· καὶ οὐκ ἄν που ἀναγεγραμμένον εὑρίσκοιτο τὸ θεὸν εἶναι τὸν θεόν τινος τῶν ἀσεβῶν. εἰ τοίνυν ὁ θεὸς ἀγίων ἐστὶν καὶ θεὸς ζώντων εἶναι λέγεται, οἱ ἅγιοι ζῶντές εἰσι καὶ οἱ ζῶντες ἅγιοι, οὔτε ἁγίου ὄντος ἔξω τῶν ζώντων οὔτε ζῶντος χρηματίζοντος μόνον καὶ οὐχὶ μετὰ τοῦ ζῆν ἔχοντος καὶ τὸ ἅγιον αὐτὸν τυγχάνειν.

Dio ouk epaischynetai ho theos theos kaleisthai autōn«; oukoun theos estin tōn paterōn kai pantōn tōn hagiōn; kai ouk an pou anagegrammenon heuriskoito to theon einai ton theon tinos tōn asebōn. ei toinyn ho theos agiōn estin kai theos zōntōn einai legetai, hoi hagioi zōntes eisi kai hoi zōntes hagioi, oute hagiou ontos exō tōn zōntōn oute zōntos chrēmatizontos monon kai ouchi meta tou zēn echontos kai to hagion auton tynchanein.

“Therefore God is not ashamed to be called their God.” So he is the God of the fathers and of all the saints; and it would not be found written anywhere that God is the God of any of the ungodly. If, then, God is the God of saints and is said to be God of the living, the saints are living and the living are saints: there is no saint outside the living, nor is anyone called living only who does not, besides living, also have holiness.

Heb 11:16 (quotation, high confidence)

Notes and citation

Summary: God is God of the saints and of the living, so the saints are the living and the living are saints.

The quotation is Heb 11:16, which Origen attributes to Paul.

Cite (SBL): Origen, Comm. Jo. 2.118 (Preuschen 4:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-118).

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2.119Preuschen 4:74

τὸ παραπλήσιον δὲ ἔστι καὶ ἐπὶ τοῦ »Εὐαρεστήσω τῷ κυρίῳ ἐν χώρᾳ »ζώντων« ἰδεῖν, ὡς εἰ ἔλεγεν >ἐν τάξει ἁγίων< ἢ >ἐν τῷ τόπῳ τῶν ἁγίων<, τῆς κυρίως εὐαρεστήσεως ἤτοι ἐν τῇ τάζει τῶν ἁγίων ἢ ἐν τῷ τόπῳ τῶν ἁγίων τυγχανούσης, οὐδέπω ἄκρως εὐαρεστοῦντος τοῦ μὴ εἰς τὴν τάξιν τῶν ἁγίων κεχωρηκότος ἢ τοῦ μὴ εἰς τὸν τόπον τῶν ἁγίων γεγενημένου· εἰς ὃν χωρῆσαι δεήσει πάντα τὸν οἱονεὶ σκιὰν καὶ εἰκόνα τῆς εὐαρεστήσεως τῆς ἀληθινῆς ἐν τῷ βίω̣ τούτῳ προανειληφότα.

to paraplēsion de esti kai epi tou »Euarestēsō tǭ kyriǭ en chōrą »zōntōn« idein, hōs ei elegen >en taxei hagiōn< ē >en tǭ topǭ tōn hagiōn<, tēs kyriōs euarestēseōs ētoi en tę̄ tazei tōn hagiōn ē en tǭ topǭ tōn hagiōn tynchanousēs, oudepō akrōs euarestountos tou mē eis tēn taxin tōn hagiōn kechōrēkotos ē tou mē eis ton topon tōn hagiōn gegenēmenou; eis hon chōrēsai deēsei panta ton hoionei skian kai eikona tēs euarestēseōs tēs alēthinēs en tǭ biō toutǭ proaneilēphota.

Something similar can also be seen in “I will be well pleasing to the Lord in the land of the living,” as if he said “in the rank of the saints” or “in the place of the saints,” since being well pleasing in the proper sense occurs either in the rank of the saints or in the place of the saints, and one who has not entered the rank of the saints or come into the place of the saints is not yet supremely well pleasing; into which everyone must enter who has already received in this life, as it were, the shadow and image of true well-pleasing.

Ps 116:9 (114:9 LXX) (quotation, high confidence)

Notes and citation

Summary: “The land of the living” means the rank or place of the saints, where true well-pleasing belongs.

The quotation is Ps 116:9 (114:9 LXX).

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 2.119 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-119).

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2.120Preuschen 4:74

καὶ τὸ »οὐ δικαιωθήσεσθαι δὲ κατʼ ἐνώπιον »τοῦ θεοῦ πάντα ζῶντας« δηλοῖ, ὅτι ὡς πρὸς θεὸν καὶ τὴν ἐν αὐτῷ δικαισύνην οὐδεὶς δικαιωθήσεται τῶν πάνυ μακαρίων, ὡς εἰ καὶ ἐλέγομεν ἐπὶ ἑτέρου παραδείγματος τοιοῦτον· οὐ φωτιεῖ πᾶς λύχνος ἐνώπιον ἡλίου· φωτιεῖ μὲν γὰρ πᾶς λύχνος, ἀλλ ὅταν μὴ καταυγάζηται ὑπὸ ἡλίου· δικαιωθήσεται δὲ καὶ πᾶς ζῶν, ἀλλʼ οὐκ ἐνώπιον τοῦ θεοῦ, ὅτε δὲ τοῖς κάτω συγκρίνεται καὶ ὑπὸ τοῦ σκότους κεκρατημένοις παρʼ οἷς λάμψει αὐτῶν τὸ φῶς.

kai to »ou dikaiōthēsesthai de katʼ enōpion »tou theou panta zōntas« dēloi, hoti hōs pros theon kai tēn en autǭ dikaisynēn oudeis dikaiōthēsetai tōn pany makariōn, hōs ei kai elegomen epi heterou paradeigmatos toiouton; ou phōtiei pas lychnos enōpion hēliou; phōtiei men gar pas lychnos, all hotan mē kataugazētai hypo hēliou; dikaiōthēsetai de kai pas zōn, allʼ ouk enōpion tou theou, hote de tois katō synkrinetai kai hypo tou skotous kekratēmenois parʼ hois lampsei autōn to phōs.

And “No living being will be justified before God” shows that, in comparison with God and the righteousness in him, none even of the most blessed will be justified; as if we were to say something similar with another example: no lamp will give light before the sun. For every lamp will give light, but when it is not outshone by the sun; and every living being will be justified, but not before God, rather when it is compared with those below and held by darkness, among whom their light will shine.

Ps 143:2 (142:2 LXX) (allusion, high confidence)

Notes and citation

Summary: No one is justified before God, as no lamp shines before the sun, though each shines in the dark.

The allusion is Ps 143:2 (142:2 LXX), paraphrased.

Cite (SBL): Origen, Comm. Jo. 2.120 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-120).

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2.121Preuschen 4:74

καὶ ὅρα εἰ κατὰ τοῦτο καὶ τὸ ἐν τῷ εὐαγγελίῳ νοητέον· »Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων«. οὐ γάρ 〈φησιν〉 >λαμφάτω τὸ φῶς ὑμῶν ἔμπροοθεν τοῦ θεοῦ>· τοῦτο γὰρ εἰ ἐνετέλλετο, ἀδύνοτον ἂν ἐδίδου ἐντολήν, ὡς εἰ καὶ τοῖς λύχνοις ἐμψύχοις οὖσιν ἐντολὴν ἐδίδου τοῦ λάμψαι τὸ φῶς αὐτῶν ἔμπροσθεν τοῦ ἡλίου.

kai hora ei kata touto kai to en tǭ euangeliǭ noēteon; »Lampsatō to phōs hymōn emprosthen tōn anthrōpōn«. ou gar 〈phēsin〉 >lamphatō to phōs hymōn emproothen tou theou>; touto gar ei enetelleto, adynoton an edidou entolēn, hōs ei kai tois lychnois empsychois ousin entolēn edidou tou lampsai to phōs autōn emprosthen tou hēliou.

And see whether the saying in the Gospel must be understood in this way: “Let your light shine before men.” For it does not say “Let your light shine before God”; for if he commanded this, he would be giving an impossible command, as if he gave living lamps the command to make their light shine before the sun.

Matt 5:16 (quotation, high confidence)

Notes and citation

Summary: Jesus says to let our light shine before men, not before God, which would be impossible.

The quotation is Matt 5:16.

Cite (SBL): Origen, Comm. Jo. 2.121 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-121).

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2.122Preuschen 4:74

οὐχ οἱ τυχόντες οὖν μόνοι τῶν ζώντων οὐ δικαιωθήσονται κατενώπιον τοῦ θεοῦ, ἀλλὰ καὶ οἱ ὡς ἐν ζῶσι τῶν ἐλαττόνων διαφέροντες· ἤ, ὅπερ μᾶλλον, ἅμα ἡ πάντων τῶν ζώντων δικαιοσύνη οὐ δικαιωθήσεται ὡς πρὸς τὴν τοῦ θεοῦ δικαιοσύνην· ὡς εἰ καὶ ἅμα πάντα τὰ ἐπὶ γῆς νυκτερινὰ συναγαγὼν φῶτα ἔφασκον μὴ δύνασθαι ταῦτα φωτίζειν ὡς πρὸς τὰς τούτου τοῦ ἡλίου αὐγάς.

ouch hoi tychontes oun monoi tōn zōntōn ou dikaiōthēsontai katenōpion tou theou, alla kai hoi hōs en zōsi tōn elattonōn diapherontes; ē, hoper mallon, hama hē pantōn tōn zōntōn dikaiosynē ou dikaiōthēsetai hōs pros tēn tou theou dikaiosynēn; hōs ei kai hama panta ta epi gēs nykterina synagagōn phōta ephaskon mē dynasthai tauta phōtizein hōs pros tas toutou tou hēliou augas.

Not only ordinary living beings, then, will not be justified before God, but also those who excel among the living over the lesser; or, what is more likely, the righteousness of all the living together will not be justified in comparison with the righteousness of God; as if, gathering all the night lights on earth together, I said they cannot give light in comparison with the rays of this sun.

Notes and citation

Summary: Even all creatures' righteousness together cannot compare with God's.

Cite (SBL): Origen, Comm. Jo. 2.122 (Preuschen 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-122).

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2.123Preuschen 4:74–75

κατʼ ἐπανάβασιν δὲ ἐκ τῶν εἰρημένων νοητέον καὶ τὸ »Ζῶ ἐγώ, λέγει κύριος«, τάχα τοῦ κυρίως ζῆν μάλιστα ἐκ τῶν εἰρημένων περὶ τοῦ ζῆν παρὰ μόνῳ τυγχάνοντος τῷ θεῷ. καὶ ὅρα εἰ διὰ τοῦτο δύναται ὁ ἀπόστολος τὴν εἰς ὑπερβολὴν ὑπεροχὴν νοήσας τῆς ζωῆς τοῦ θεοῦ καὶ ἀξίως θεοῦ συνιεὶς τὸ »Ζῶ ἐγὼ, λέγει »κύριος« εἰρηκέναι περὶ θεοῦ· »Ὁ μόνος ἔχων ἀθανασίαν«, οὐδενὸς τῶν παρὰ τὸν θεὸν ζώντων ἔχοντος τὴν ἄ τρεπτον πάντη καὶ ἀναλλοίωτον ζωήν. καὶ τί διστάζομεν περὶ τῶν λοιπῶν, ὅτε οὐδὲ ὁ χριστὸς ἔσχε τὴν τοῦ πατρὸς ἀθανασίαν; ἐγεύσατο γὰρ ὑπὲρ παντὸς θανάτου.

katʼ epanabasin de ek tōn eirēmenōn noēteon kai to »Zō egō, legei kyrios«, tacha tou kyriōs zēn malista ek tōn eirēmenōn peri tou zēn para monǭ tynchanontos tǭ theǭ. kai hora ei dia touto dynatai ho apostolos tēn eis hyperbolēn hyperochēn noēsas tēs zōēs tou theou kai axiōs theou synieis to »Zō egō, legei »kyrios« eirēkenai peri theou; »Ho monos echōn athanasian«, oudenos tōn para ton theon zōntōn echontos tēn a trepton pantē kai analloiōton zōēn. kai ti distazomen peri tōn loipōn, hote oude ho christos esche tēn tou patros athanasian? egeusato gar hyper pantos thanatou.

And, ascending from what has been said, we must understand “I live, says the Lord”: perhaps, from what has been said about living, living in the proper sense belongs above all to God alone. And see whether for this reason the apostle, having understood the surpassing excellence of the life of God and grasping “I live, says the Lord” in a manner worthy of God, could say of God, “who alone has immortality,” since none of those who live besides God has a life wholly unchangeable and unalterable. And why do we hesitate about the others, when not even Christ had the immortality of the Father? For he tasted death for everyone.

Isa 49:18 (quotation, medium confidence) · 1 Tim 6:16 (quotation, high confidence) · Heb 2:9 (allusion, high confidence)

Notes and citation

Summary: God alone truly lives and alone has immortality; even Christ tasted death.

The quotations and allusions are Isa 49:18 (and similar prophetic oaths), 1 Tim 6:16, and Heb 2:9.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.123 (Preuschen 4:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-123).

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2.124Preuschen 4:75

Ἅμα δὲ ἐξετάζοντες τὰ περὶ τοῦ ζῶντος θεοῦ καὶ ζωῆς, ἥτις ἐστὶν ὁ χριστός, καὶ ζώντων ἐν χώρᾳ ἰδίᾳ τυγχανόντων καὶ ζώντων οὐ δικαιουμένων ἐνώπιον τοῦ θεοῦ, ἀκολούθως τούτοις παρατιθέμενοι τὸ »Ὁ μόνος ἔχων ἀθανασίαν« τὰ ὑπονοούμενα συμπαραληψόμεθα περὶ τοῦ πᾶν ὁτιποτοῦν λογικὸν μὴ οὐσιωδῶς ἔχειν ὡς ἀχώριστον συμβεβηκὸς τὴν μακαριότητα.

Hama de exetazontes ta peri tou zōntos theou kai zōēs, hētis estin ho christos, kai zōntōn en chōrą idią tynchanontōn kai zōntōn ou dikaioumenōn enōpion tou theou, akolouthōs toutois paratithemenoi to »Ho monos echōn athanasian« ta hyponooumena symparalēpsometha peri tou pan hotipotoun logikon mē ousiōdōs echein hōs achōriston symbebēkos tēn makariotēta.

And at the same time, examining what concerns the living God and the life which is Christ, and the living who are in their own land and the living who are not justified before God, and setting beside these “who alone has immortality,” we shall take in what is implied: that no rational being whatever has blessedness essentially, as an inseparable attribute.

1 Tim 6:16 (quotation, high confidence)

Notes and citation

Summary: No rational creature has blessedness by its very nature.

The quotation is 1 Tim 6:16.

Cite (SBL): Origen, Comm. Jo. 2.124 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-124).

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2.125Preuschen 4:75

ἐὰν γὰρ ἀχώριστον ἔχῃ τὴν μακαριότητα καὶ τὴν προηγουμένην ζωήν, πῶς ἔτι ἔσται ἀληθὲς τὸ περὶ τοῦ θεοῦ λεγόμενον· »Ό μόνος ἒχων ἀθανασίαν«; χρὴ μέντοι γε εἰδέναι ὅτι τινὰ ὁ σωτὴρ οὐχ αὑτῷ ἐστιν ἀλλʼ ἑτέροις, τινὰ δὲ αὑτῷ καὶ ἑτίροις· ζητητέον δὲ εἴ τινα ἑαυτῷ καὶ οὑδενί. σαφῶς μὲν γὰρ ἑτέροις ἐστὶν »ποιμήν«, οὐχ ὡς οἱ παρὰ ἀνθρώποις ποιμένες ὄνησιν ἐκ τοῦ ποιμαίνειν εἰς ἑαυτὸν λαμβάνων, εἰ μὴ ἄρα τὴν τῶν ποιμαινομένων ὠφέλειαν διὰ φιλανθρωπίαν ἰδίαν εἶναι λογίσαιτο.

ean gar achōriston echę̄ tēn makariotēta kai tēn proēgoumenēn zōēn, pōs eti estai alēthes to peri tou theou legomenon; »O monos echōn athanasian«? chrē mentoi ge eidenai hoti tina ho sōtēr ouch hautǭ estin allʼ heterois, tina de hautǭ kai hetirois; zētēteon de ei tina heautǭ kai houdeni. saphōs men gar heterois estin »poimēn«, ouch hōs hoi para anthrōpois poimenes onēsin ek tou poimainein eis heauton lambanōn, ei mē ara tēn tōn poimainomenōn ōpheleian dia philanthrōpian idian einai logisaito.

For if it had blessedness and the principal life inseparably, how would what is said of God still be true, “who alone has immortality”? We must know, however, that the Savior is some things not for himself but for others, and some things both for himself and for others; and we must inquire whether he is some things for himself and for no one else. For clearly he is a “shepherd” for others, not like human shepherds taking profit for himself from shepherding, unless perhaps, out of love for humankind, he should count the benefit of those he shepherds as his own.

1 Tim 6:16 (quotation, high confidence) · John 10:11 (allusion, high confidence)

Notes and citation

Summary: Some of Christ's titles belong to him for others, like “shepherd,” and some for himself as well.

The quotation is 1 Tim 6:16; the allusion is John 10:11.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.125 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-125).

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2.126Preuschen 4:75

ἀλλὰ καὶ »ὁδός« ἑτέροις ἑτέροις ὁμοίως καὶ »θύρα«, ὁμολογουμένως δὲ καὶ »ῥάβδος«· ἑαυτῷ δὲ καὶ ἐτέροις »σοφία«, τάχα δὲ καὶ »λόγος«. ζητητέον δὲ εἰ συστήματος θεωρημάτων ὄντος ἐν αὐτῷ, καθʼ ὅ »σοφία« ἐστίν, ἐστί τινα θεωρήματα ἀχώρητα τῇ λοιπῇ παρʼ αὐτὸν γεννητῇ φύσει, ἅτινα οἶδεν ἑαυτῷ.

alla kai »hodos« heterois heterois homoiōs kai »thyra«, homologoumenōs de kai »rhabdos«; heautǭ de kai eterois »sophia«, tacha de kai »logos«. zētēteon de ei systēmatos theōrēmatōn ontos en autǭ, kathʼ ho »sophia« estin, esti tina theōrēmata achōrēta tę̄ loipę̄ parʼ auton gennētę̄ physei, hatina oiden heautǭ.

But he is also “way” for others, and likewise “door,” and admittedly “rod”; but for himself and for others he is “wisdom,” and perhaps also “Word.” And we must inquire whether, since there is a system of contemplations in him inasmuch as he is “wisdom,” there are some contemplations that cannot be received by the rest of begotten nature besides him, which he knows for himself.

John 14:6 (allusion, high confidence) · John 10:7 (allusion, high confidence) · 1 Cor 1:24 (allusion, medium confidence)

Notes and citation

Summary: Christ is way and door for others, but wisdom for himself too; perhaps some of his wisdom is known to him alone.

The allusions are John 14:6, John 10:7, Isa 11:1, and 1 Cor 1:24. The digital text repeats ἑτέροις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.126 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-126).

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2.127Preuschen 4:75

καὶ οὐκ ἀνεξέταστον τὸν λόγον ἐατέον διὰ τὴν περὶ ἁγίου πνεύματος εὐλάβειαν. ὅτι μὲν γὰρ καὶ αὐτὸ αὐτῶ̣ μαθητεύεται, σαφὲς ἐκ τοῦ λεγομένου περὶ παρακλήτου καὶ ἁγίου πνεύματος· »Ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν«. εἰ δὲ μαθητευόμενον πάντα χωρεῖ, ἅ ἔνατενίζων τῷ πατρὶ ἀρχόμενος ὁ υἱὸς γινώσκει, ἐπιμελέστερον ζητητέον.

kai ouk anexetaston ton logon eateon dia tēn peri hagiou pneumatos eulabeian. hoti men gar kai auto autō mathēteuetai, saphes ek tou legomenou peri paraklētou kai hagiou pneumatos; »Hoti ek tou emou lēpsetai, kai anangelei hymin«. ei de mathēteuomenon panta chōrei, ha enatenizōn tǭ patri archomenos ho huios ginōskei, epimelesteron zētēteon.

And we must not leave the question unexamined out of reverence for the Holy Spirit. That it too is taught by him is clear from what is said about the Advocate and Holy Spirit: “For he will take from what is mine and declare it to you.” But whether, being taught, it receives everything that the Son knows as he gazes on the Father from the beginning, must be inquired into more carefully.

John 16:14 (quotation, high confidence)

Notes and citation

Summary: The Spirit is taught by the Son, but whether it receives all the Son knows needs inquiry.

The quotation is John 16:14.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.127 (Preuschen 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-70/#p-2-127).

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