Commentary on the Gospel of John 20.216–20.293

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 78 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 20

20.216Preuschen 4:359

οὐ γὰρ γεννᾷ, φησί, ταῦτά τινα τῇ ἑαυτῶν φύσει· φθοροποιὰ γὰρ καὶ ἀναλίσκοντα τοὺς ἐμβληθέντας εἰς αὐτά· ἀλλʼ ἐπεὶ ἔπραξαν τὰ ἐκείνων ἔργα, τέκνα αὐτῶν εἴρηται. τοιαύτην δὲ διαστολὴν δεδωκὼς οὐδὲ κἂν ἐπὶ ποσὸν ἀπὸ γραφῶν παρεμυθήσατο τὴν ἰδίαν διήγησιν.

ou gar genną, phēsi, tauta tina tę̄ heautōn physei; phthoropoia gar kai analiskonta tous emblēthentas eis auta; allʼ epei epraxan ta ekeinōn erga, tekna autōn eirētai. toiautēn de diastolēn dedōkōs oude kan epi poson apo graphōn paremythēsato tēn idian diēgēsin.

For these do not beget anyone by their own nature, he says; for they are destructive and consume those thrown into them; but since they did their works, they are called their children. Yet having given such a distinction, he did not support his own explanation from the Scriptures even to a small extent.

Notes and citation

Summary: Heracleon offers no Scriptural support for his distinction.

Heracleon, followed by Origen's comment.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.216 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-216).

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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.

20.217Preuschen 4:359–360

εἴποιμεν δʼ ἂν πρὸς αὐτὸν ὅτι εἰ μὴ φύσει, ἀλλὰ ἀξίᾳ γεέννης τέκνα ὀνομάζεται καὶ σκότους καὶ ἀνομίας (φθοροποιὰ γὰρ ταῦτα καὶ μᾶλλον ἤπερ συνιστάντα), πῶς ὁ Παῦλός φησί που τὸ »Ἤμεθα † φύσει τέκνα ὀργῆς ὡς καὶ οἱ λοιποί«; ἢ λεγέτωσαν ἡμῖν ὡς οὐκ ἔστιν ἀναλωτικὸν καὶ μάλιστα κατʼ αὐτὸν φθοροποιὸν ἡ ὀργή, ἧς τέκνα ἤμεθα.

eipoimen dʼ an pros auton hoti ei mē physei, alla axią geennēs tekna onomazetai kai skotous kai anomias (phthoropoia gar tauta kai mallon ēper synistanta), pōs ho Paulos phēsi pou to »Ēmetha † physei tekna orgēs hōs kai hoi loipoi«? ē legetōsan hēmin hōs ouk estin analōtikon kai malista katʼ auton phthoropoion hē orgē, hēs tekna ēmetha.

We would say to him that if one is called a child of Gehenna and of darkness and lawlessness not by nature but by desert (for these are destructive rather than sustaining), how does Paul say somewhere, “We were by nature children of wrath, like the rest”? Or let them tell us that wrath, whose children we were, is not consuming and, on his view especially, destructive.

Textual problem in this passage: see the notes.

Eph 2:3 (quotation, high confidence)

Notes and citation

Summary: Paul's “by nature children of wrath” refutes Heracleon's distinction.

The quotation is Eph 2:3; a dagger marks a doubtful reading.

Extrabiblical texts: Heracleon (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.217 (Preuschen 4:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-217).

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20.218Preuschen 4:360

πάλιν φησὶν ὅτι τέκνα τοῦ διαβόλου νῦν λέγει τούτους, οὐχ ὅτι γεννᾷ τινας ὁ διάβολος, ἀλλʼ ὅτι τὰ ἔργα τοῦ διαβόλου ποιοῦντες ὡμοιώθησαν αὐτῷ.

palin phēsin hoti tekna tou diabolou nyn legei toutous, ouch hoti genną tinas ho diabolos, allʼ hoti ta erga tou diabolou poiountes hōmoiōthēsan autǭ.

Again he says that he now calls these children of the devil, not because the devil begets anyone, but because, doing the works of the devil, they became like him.

Notes and citation

Summary: Heracleon: they are called the devil's children because they became like him by their works.

Heracleon on John 8:44.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.218 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-218).

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20.219Preuschen 4:360

πόσῳ δὲ βέλτιον περὶ πάντων τῶν τοῦ διαβόλου τέκνων τοῦτο ἀποφαίνεσθαι, ὡς ὁμοιουμένων αὐτῷ τῷ ποιεῖν τὰ ἔργα αὐτοῦ καὶ οὐ διὰ τὴν οὐσίαν καὶ τὴν κατασκευὴν τὴν χωρὶς ἔργων τέκνων διαβόλου χρηματιζόντων; Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀΠʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ.

posǭ de beltion peri pantōn tōn tou diabolou teknōn touto apophainesthai, hōs homoioumenōn autǭ tǭ poiein ta erga autou kai ou dia tēn ousian kai tēn kataskeuēn tēn chōris ergōn teknōn diabolou chrēmatizontōn? Ekeinos anthrōpoktonos ēn aPʼ archēs, kai en tę̄ alētheią ouch hestēken, hoti ouk estin alētheia en autǭ.

How much better to declare this about all the children of the devil, as being made like him by doing his works, and not called children of the devil because of substance and constitution apart from works? “He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him.”

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Better to say that all the devil's children become so by their works, not by nature.

The closing quotation is John 8:44, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 44. → .

Extrabiblical texts: Heracleon (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.219 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-219).

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20.220Preuschen 4:360

Ἐπεί ἐστίν τις κοινότερον ἀνθρωποκτόνος ὁ ὁπωσποτὲ ἀπεκτονὼς ἄνθρωπον, ὅστις ἐστὶν καὶ μέσος, καθʼ ὃ καὶ ζήλῳ θεοῦ πεποίηκεν ὁ Φινεὲς ἀποκτείνας τὸν Ἰσραηλίτην πορνεύοντα καὶ τὴν Μαδιανίτιν καὶ ἀνθρωποκτόνος οὐ καὶ ὁ Δαβὶδ «ἐν ὀνόματι κυρίου τῶν δυνάμεων, θεοῦ παρατάξεως »Ἰσραήλ« πατάξας τὸν Γολιάθ, ζητητέον τὴν ζωὴν καὶ τὸν ἐναντίον ταύτῃ θάνατον αὐτοῦ, ἕνα νοηθῇ ὁ ψεκτῶς ἀνθρωποκτόνος.

Epei estin tis koinoteron anthrōpoktonos ho hopōspote apektonōs anthrōpon, hostis estin kai mesos, kathʼ ho kai zēlǭ theou pepoiēken ho Phinees apokteinas ton Israēlitēn porneuonta kai tēn Madianitin kai anthrōpoktonos ou kai ho Dabid «en onomati kyriou tōn dynameōn, theou parataxeōs »Israēl« pataxas ton Goliath, zētēteon tēn zōēn kai ton enantion tautę̄ thanaton autou, hena noēthę̄ ho psektōs anthrōpoktonos.

Since in a more common sense a murderer is anyone who has killed a human being in any way whatever, which is a matter indifferent, in the sense in which Phinehas acted in zeal for God when he killed the Israelite committing sexual immorality and the Midianite woman, and David was not a murderer when he struck down Goliath “in the name of the Lord of hosts, the God of the armies of Israel,” we must seek the life of man and the death opposed to it, so that the blameworthy murderer may be understood.

Num 25:7–8 (allusion, high confidence) · 1 Sam 17:45 (quotation, high confidence)

Notes and citation

Summary: Killing is not always blameworthy (Phinehas, David); we must find which “life” the devil destroys.

The allusion is Num 25:7–8; the quotation is 1 Sam 17:45. Origen calls such killing “indifferent” (μέσος) in the Stoic sense.

Cite (SBL): Origen, Comm. Jo. 20.220 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-220).

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20.221Preuschen 4:360

καὶ ὅσον μὲν ἐπὶ τῇ ἱστορίᾳ φήσεις τὸν Ἀδὰμ καὶ τὴν Εὔαν, ὅσον οὐχ ἡμαρτήκεισαν, μὴ ἀνῃρῆσθαι· ᾗ δὲ ἡμέρᾳ ἔφαγον ἀπὸ τοῦ ἀπηγορευμένου ξύλου εὐθέως καὶ τεθνηκέναι, οὐκ ἄλλου τινὸς ἀποκτείναντος αὐτοὺς ἢ τοῦ ἀνθρωποκτόνου διαβόλου, ὅτε τὴν Εὔαν διὰ τοῦ ὄφεως ἠπάτησεν καὶ ἡ Εὔα δέδωκεν τῷ ἀνδρὶ ἀπὸ τοῦ ξύλου, καὶ ἔφαγεν ὁ ἀνήρ.

kai hoson men epi tę̄ historią phēseis ton Adam kai tēn Euan, hoson ouch hēmartēkeisan, mē anę̄rēsthai; hę̄ de hēmerą ephagon apo tou apēgoreumenou xylou eutheōs kai tethnēkenai, ouk allou tinos apokteinantos autous ē tou anthrōpoktonou diabolou, hote tēn Euan dia tou opheōs ēpatēsen kai hē Eua dedōken tǭ andri apo tou xylou, kai ephagen ho anēr.

As far as the history goes, you will say that Adam and Eve, as long as they had not sinned, were not done away with; but on the day they ate from the forbidden tree they immediately also died, no one else having killed them but the murderer, the devil, when he deceived Eve through the serpent, and Eve gave the man some of the tree, and the man ate.

Gen 2:17 (allusion, high confidence) · Gen 3:1–6 (allusion, high confidence)

Notes and citation

Summary: The devil murdered Adam and Eve by leading them to sin.

The allusions are Gen 2:17 and 3:1–6.

Cite (SBL): Origen, Comm. Jo. 20.221 (Preuschen 4:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-221).

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20.222Preuschen 4:360–361

κατὰ μέντοι γε τὰ βαθύτερα τῶν δογμάτων νοήσας τὸ »Οὐκ ἀποθανοῦμαι ἀλλὰ ζήσομαι, »καὶ διηγήσομαι τὰ ἔργα κυρίου«, καὶ τὸ ὑπὸ τοῦ σωτῆρος πρὸς τοὺς Σαδδουκαίους ἀπορρητότατα τοῖς συνιέναι τοῦ λεγομένου δυναμένοις εἰρημένον ἐν τῷ κατὰ Ματθαῖον· »Περὶ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος· »Ἐγώ εἰμι θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; οὐκ ἔστιν »ὁ θεὸς θεὸς νεκρῶν, ἀλλὰ ζώντων«, καὶ ἐν τῷ κατὰ Λουκᾶν· »Ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωσῆς ἐμήνυσεν, ὡς λέγει ἐπὶ τῆς βάτου κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· »οὐκ ἔστιν ὁ θεὸς νεκρῶν, ἀλλὰ ζώντων· πάντες γὰρ ἔτι δὲ καὶ ἐν τῷ κατὰ Μάρκον·

kata mentoi ge ta bathytera tōn dogmatōn noēsas to »Ouk apothanoumai alla zēsomai, »kai diēgēsomai ta erga kyriou«, kai to hypo tou sōtēros pros tous Saddoukaious aporrētotata tois synienai tou legomenou dynamenois eirēmenon en tǭ kata Matthaion; »Peri tēs anastaseōs tōn nekrōn ouk anegnōte to rhēthen hymin hypo tou theou legontos; »Egō eimi theos Abraam kai theos Isaak kai theos Iakōb? ouk estin »ho theos theos nekrōn, alla zōntōn«, kai en tǭ kata Loukan; »Hoti de egeirontai hoi nekroi kai Mōsēs emēnysen, hōs legei epi tēs batou kyrion ton theon Abraam kai theon Isaak kai theon Iakōb; »ouk estin ho theos nekrōn, alla zōntōn; pantes gar eti de kai en tǭ kata Markon;

But according to the deeper doctrines, having understood “I shall not die but live, and recount the works of the Lord,” and what the Savior said to the Sadducees, most secretly for those able to understand it, in the Gospel according to Matthew: “Concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? God is not the God of the dead but of the living”; and in the Gospel according to Luke: “But that the dead are raised, Moses too showed, at the bush, when he calls the Lord 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, for all …”; and further in the Gospel according to Mark:

Ps 118:17 (117:17 LXX) (quotation, high confidence) · Matt 22:31–32 (quotation, high confidence) · Luke 20:37–38 (quotation, high confidence)

Notes and citation

Summary: At a deeper level, Origen gathers the Gospel sayings that God is the God of the living.

The quotations are Ps 118:17 (117:17 LXX), Matt 22:31–32, and Luke 20:37–38 (breaking off); the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip): Δάτου → βάτου.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.222 (Preuschen 4:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-222).

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20.223Preuschen 4:361

»Περὶ τῶν νεκρῶν, † οὐκ ἀνέγνωτε »ὅτι ἐγείρονται ἐν τῇ βίβλῳ Μωσέως ἐπὶ τῆς βάτου ὡς εἶπεν αὐτῷ »ὁ θεὸς λέγων· Ἐγώ εἰμι θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς »Ἰακώβ; οὐκ ἔστιν ὁ θεὸς νεκρῶν, ἀλλὰ ζώντων«, ὄψει ὅτι εἰ νῦν ζῇ ἐκ νεκρῶν ἀναστάς, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ νεκροὶ ἦσαν, πρὶν ζήσωσιν· νεκρὸς δὲ κυρίως οὐδεὶς λέγεται μὴ πρότερον ζήσας.

»Peri tōn nekrōn, † ouk anegnōte »hoti egeirontai en tę̄ biblǭ Mōseōs epi tēs batou hōs eipen autǭ »ho theos legōn; Egō eimi theos Abraam kai theos Isaak kai theos »Iakōb? ouk estin ho theos nekrōn, alla zōntōn«, opsei hoti ei nyn zę̄ ek nekrōn anastas, Abraam kai Isaak kai Iakōb nekroi ēsan, prin zēsōsin; nekros de kyriōs oudeis legetai mē proteron zēsas.

“Concerning the dead, that they are raised, have you not read in the book of Moses, at the bush, how God spoke to him, saying, ‘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”; you will see that if Abraham, Isaac, and Jacob now live, having risen from the dead, they were dead before they lived; and no one is properly called dead who has not lived before.

Textual problem in this passage: see the notes.

Mark 12:26–27 (quotation, high confidence)

Notes and citation

Summary: The patriarchs now live, having risen from spiritual death; one can only be dead who once lived.

The quotation is Mark 12:26–27; a dagger marks a doubtful reading.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.223 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-223).

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20.224Preuschen 4:361

ἐπίστησον δὲ καὶ τῷ »Ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, καὶ ἐν »τῷ χριστῷ πάντες ζωοποιηθήσονται«, ἐν οἷς οὔτε ὁ μέσος θάνατος σημαίνεται κατὰ τὸ »Ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν«, οὔτε ἡ ἀδιάφορος ζωὴ καὶ μήτε ἀγαθὸν οὖσα καθʼ αὑτὴν μήτε κακὸν κατὰ τὸ »Ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται«, καὶ ὄψει τὴν ζωὴν τοῦ κατʼ εἰκόνα ἀνθρώπου. νοήσας δὲ αὐτοῦ τὴν ζωὴν συνήσεις τίνα τρόπον ὁ ἀνθρωποκτόνος ἀπέκτεινε τὸν ζῶντα ἄνθρωπον, οὐ διά τινα ἕνα ἰδίως ποιόν, ἀλλὰ διʼ ὅλον τὸ γένος, ὅ ἀπέκτεινεν, καθʼ ὃ »ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν«, λεχθησόμενος ἀνθρωποκτόνος.

epistēson de kai tǭ »En tǭ Adam pantes apothnēskousin, kai en »tǭ christǭ pantes zōopoiēthēsontai«, en hois oute ho mesos thanatos sēmainetai kata to »En tǭ Adam pantes apothnēskousin«, oute hē adiaphoros zōē kai mēte agathon ousa kathʼ hautēn mēte kakon kata to »En tǭ christǭ pantes zōopoiēthēsontai«, kai opsei tēn zōēn tou katʼ eikona anthrōpou. noēsas de autou tēn zōēn synēseis tina tropon ho anthrōpoktonos apekteine ton zōnta anthrōpon, ou dia tina hena idiōs poion, alla diʼ holon to genos, ho apekteinen, kathʼ ho »en tǭ Adam pantes apothnēskousin«, lechthēsomenos anthrōpoktonos.

Consider also “In Adam all die, and in Christ all will be made alive,” in which neither the indifferent death is meant by “In Adam all die,” nor the indifferent life, which is neither good nor bad in itself, by “In Christ all will be made alive”; and you will see the life of the man made according to the image. Having understood his life, you will understand how the murderer killed the living man, not because of some one individual, but because of the whole race, which he killed, in the sense that “in Adam all die,” and so is called a murderer.

1 Cor 15:22 (quotation, high confidence) · Gen 1:26–27 (allusion, high confidence)

Notes and citation

Summary: The devil killed the life of man made in God's image; he murdered the whole race in Adam.

The quotation is 1 Cor 15:22; the allusion is Gen 1:26–27.

Notes on the original text

Digital text corrected (OCR slip): ὄφει → ὄψει.

Cite (SBL): Origen, Comm. Jo. 20.224 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-224).

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20.225Preuschen 4:361

ταύτην δὲ τὴν ἀνθρωποκτονίαν εἰργάσατο ἀρξάμενος ἀπʼ ἀρχῆς, διʼ ἣν ἀνθρωποκτονίαν αὐτοῦ ἕκαστος τῶν νοούντων αὐτὸ καὶ τὸ ἑαυτοῦ σῶμα, καὶ τίνι οἰκεῖόν ἐστιν, τοῦτο ἐρεῖ, ταλανίζων ἑαυτὸν ἐπὶ τῷ ἐν τῷ Ἀδὰμ ἀποτεθνηκέναι, τὸ »Ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ »θανάτου τούτου«; βλέπων καὶ τίνα τρόπον εἴρηται τὸ »Εἰς χοῦν θανάτου κατήγαγές με«· καὶ τὸ »Ἐταπείνωσας ἡμᾶς ἐν τόπῳ κα- »κώσεως«· καὶ τὸ »Σῶμα τῆς ταπεινώσεως ἡμῶν«.

tautēn de tēn anthrōpoktonian eirgasato arxamenos apʼ archēs, diʼ hēn anthrōpoktonian autou hekastos tōn noountōn auto kai to heautou sōma, kai tini oikeion estin, touto erei, talanizōn heauton epi tǭ en tǭ Adam apotethnēkenai, to »Talaipōros egō anthrōpos; tis me rhysetai ek tou sōmatos tou »thanatou toutou«? blepōn kai tina tropon eirētai to »Eis choun thanatou katēgages me«; kai to »Etapeinōsas hēmas en topǭ ka- »kōseōs«; kai to »Sōma tēs tapeinōseōs hēmōn«.

This murder he committed, beginning from the beginning; because of which murder of his, each of those who understand it and their own body, and to what it properly belongs, will say, lamenting that he has died in Adam, “Wretched man that I am! Who will deliver me from the body of this death?”, seeing also how it is said, “You have brought me down into the dust of death,” and “You have humbled us in a place of affliction,” and “the body of our humiliation.”

Rom 7:24 (quotation, high confidence) · Ps 22:15 (21:16 LXX) (quotation, high confidence) · Ps 44:19 (43:20 LXX) (quotation, high confidence) · Phil 3:21 (quotation, high confidence)

Notes and citation

Summary: Aware of this death, each of us laments with Paul, “Who will deliver me from this body of death?”

The quotations are Rom 7:24, Ps 22:15 (21:16 LXX), Ps 44:19 (43:20 LXX), and Phil 3:21.

Cite (SBL): Origen, Comm. Jo. 20.225 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-225).

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20.226Preuschen 4:361

ἔστιν δὲ καὶ ἀπορρητότερόν τι διʼ ὅ ὁ ἀπʼ ἀρχῆς ἀνθρωποκτόνος ἄρχων ἐστὶν τοῦ κόσμου τούτου, λέγω δὲ τοῦ περιγείου τόπου, ὅπου εἰσὶν οὓς ἀπέκτεινεν ἄνθρωποι. ὁ μὲν οὖν ἀνθρωποκτόνος ἀπέκτεινεν ἡμᾶς· ἡμεῖς δὲ χάριτι θεοῦ συνετάφημεν Χριστῷ καὶ συνανέστημεν αὐτῷ, εἴγε σύμμορφοι γεγόναμεν τῇ ἀναστάσει αὐτοῦ καὶ ἐν καινότητι ζωῆς περιπατοῦμεν.

estin de kai aporrētoteron ti diʼ ho ho apʼ archēs anthrōpoktonos archōn estin tou kosmou toutou, legō de tou perigeiou topou, hopou eisin hous apekteinen anthrōpoi. ho men oun anthrōpoktonos apekteinen hēmas; hēmeis de chariti theou synetaphēmen Christǭ kai synanestēmen autǭ, eige symmorphoi gegonamen tę̄ anastasei autou kai en kainotēti zōēs peripatoumen.

There is also something more secret, because of which the murderer from the beginning is the ruler of this world, I mean of the region around the earth, where the human beings he killed are. The murderer, then, killed us; but we by God's grace were buried with Christ and rose with him, if indeed we have been conformed to his resurrection and walk in newness of life.

John 12:31 (allusion, high confidence) · Rom 6:4–5 (allusion, high confidence)

Notes and citation

Summary: The murderer rules this earthly world of the dead; but by grace we were buried and raised with Christ.

The allusions are John 12:31 and Rom 6:4–5.

Notes on the original text

Digital text corrected (stray period): αὐτῷ. εἴγε → αὐτῷ, εἴγε.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 20.226 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-226).

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20.227Preuschen 4:361

ὁ δὲ ἀνθρωποκτόνος ἄρχει τῶν ἀνῃρημένων καὶ ἄρχει τῶν νεκρῶν, ζῶντος δὲ οὐδενὸς ἡγεισθαι δύναται.

ho de anthrōpoktonos archei tōn anę̄rēmenōn kai archei tōn nekrōn, zōntos de oudenos hēgeisthai dynatai.

The murderer rules those who have been done away with and rules the dead, but can lead none who lives.

Notes and citation

Summary: The devil rules only the dead, not the living.

Cite (SBL): Origen, Comm. Jo. 20.227 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-227).

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20.228Preuschen 4:361

ἐὰν δὲ ἐπιπλεῖον ἐπιστήσῃς καὶ τοῖς περὶ τῶν νεκρῶν γεγραμμένοις, οἷον τούτῳ »Εἰς τοῦτο Χριστὸς ἀπέθανεν καὶ ἀνέστη, ἵνα καὶ νεκρῶν »καὶ ζώντων κυριεύσῃ«, ὄψει τίνα τρόπον διὰ τὸν θάνατον τοῦ Ἰησοῦ οὐδὲ τῶν νεκρῶν κυριεύει ἔτι· ἀπέθανεν γὰρ Ἰησοῦς ἵνα καὶ νεκρῶν κυριεύσῃ.

ean de epipleion epistēsę̄s kai tois peri tōn nekrōn gegrammenois, hoion toutǭ »Eis touto Christos apethanen kai anestē, hina kai nekrōn »kai zōntōn kyrieusę̄«, opsei tina tropon dia ton thanaton tou Iēsou oude tōn nekrōn kyrieuei eti; apethanen gar Iēsous hina kai nekrōn kyrieusę̄.

And if you attend further also to what is written about the dead, for example, “For this Christ died and rose, that he might be Lord of both the dead and the living,” you will see how, through the death of Jesus, he no longer rules even the dead; for Jesus died that he might be Lord of the dead too.

Rom 14:9 (quotation, high confidence)

Notes and citation

Summary: Through Christ's death, the devil no longer rules even the dead.

The quotation is Rom 14:9.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.228 (Preuschen 4:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-228).

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20.229Preuschen 4:361–362

ὅσον μὲν οὖν ζῇ ὁ ἄνθρωπος, οὐ φορεῖ τὴν τοῦ χοϊκοῦ εἰκόνα· ἀποθνήσκων δὲ καὶ ἀναιρούμενος ὑπὸ τοῦ ἀνθρωποκτόνου, ἅμα τε οὐ συνέχει τὴν τοῦ θεοῦ τὴν τοῦ χοϊκοῦ καὶ νεκροῦ· νεκρὸς γὰρ ὁ χοϊκός, ὥσπερ ζῶν ὁ ἐπουράνιος· καὶ ὁ θεὸς οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων θεός.

hoson men oun zę̄ ho anthrōpos, ou phorei tēn tou choïkou eikona; apothnēskōn de kai anairoumenos hypo tou anthrōpoktonou, hama te ou synechei tēn tou theou tēn tou choïkou kai nekrou; nekros gar ho choïkos, hōsper zōn ho epouranios; kai ho theos ouk estin nekrōn alla zōntōn theos.

As long as a man lives, then, he does not bear the image of the earthy; but when he dies and is done away with by the murderer, he no longer holds fast the image of God, but that of the earthy and dead; for the earthy one is dead, just as the heavenly one is living; and God is not the God of the dead but of the living.

1 Cor 15:49 (allusion, high confidence) · Matt 22:32 (allusion, high confidence)

Notes and citation

Summary: The living bear God's image; those slain by the devil bear the image of the earthy and dead.

The allusions are 1 Cor 15:49 and Matt 22:32. The middle clause is damaged in the digital text.

Notes on the original text

Digital text corrected (OCR slip): ἀνθρξωποκτόνου → ἀνθρωποκτόνου.

Cite (SBL): Origen, Comm. Jo. 20.229 (Preuschen 4:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-229).

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20.230Preuschen 4:362

διόπερ εἰ μὲν συνανέστημεν ἐν καινότητι ζωῆς περιπατοῦντες, ὁ θεός ἐστιν ἡμῶν· εἰ δὲ ἔτι ἐσμὲν ἐν νεκροῖς, ὁ θεὸς οὐ νεκρῶν καὶ ἡμῶν οὐκ ἔσται θεός.

dioper ei men synanestēmen en kainotēti zōēs peripatountes, ho theos estin hēmōn; ei de eti esmen en nekrois, ho theos ou nekrōn kai hēmōn ouk estai theos.

Therefore, if we have risen with him, walking in newness of life, God is ours; but if we are still among the dead, God is not of the dead, and he will not be our God.

Rom 6:4 (allusion, high confidence)

Notes and citation

Summary: God is our God only if we have risen to new life.

The allusion is Rom 6:4.

Cite (SBL): Origen, Comm. Jo. 20.230 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-230).

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20.231Preuschen 4:362

Παράκειται δὲ τῷ ἐξετάζειν τὰ περὶ τοῦ ἀπʼ ἀρχῆς ἀνθρωποκτόνου καὶ τὸ ἰδεῖν τινὰς νεκροὺς μέν, οὐκ ἐν ἄλλῳ δὲ ἢ ἐν Χριστῷ νεκρούς, οἳ καὶ πρῶτον ἀναστήσονται· περὶ ὧν έν μὲν τῇ Πρὸς Κορινθίους οὕτω λέγεται· »Σαλπίσει γάρ, καὶ οἱ νεκροὶ ἀνα- »στήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα«· έν δὲ τῇ πρὸς Θεσσαλονικεῖς· »Τοῦτο γὰρ ὑμῖν λέγομεν λόγῳ κυρίου, ὅτι ἡμεῖς οἰ »ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου, οὐ μὴ »φθάσωμεν τοὺς κοιμηθέντας· ὅτι αὐτὸς ὁ κύριος έν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σἀλπιγγι θεοῦ καταβήσεται ἀπʼ οὐρανοῦ, »καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον· ἔπειτα ἡμεῖς οἱ »ζῶντες, οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέ- »λαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν »κυρίῳ ἐσόμεθα«.

Parakeitai de tǭ exetazein ta peri tou apʼ archēs anthrōpoktonou kai to idein tinas nekrous men, ouk en allǭ de ē en Christǭ nekrous, hoi kai prōton anastēsontai; peri hōn en men tę̄ Pros Korinthious houtō legetai; »Salpisei gar, kai hoi nekroi ana- »stēsontai aphthartoi, kai hēmeis allagēsometha«; en de tę̄ pros Thessalonikeis; »Touto gar hymin legomen logǭ kyriou, hoti hēmeis oi »zōntes, hoi perileipomenoi eis tēn parousian tou kyriou, ou mē »phthasōmen tous koimēthentas; hoti autos ho kyrios en keleusmati, en phōnę̄ archangelou kai en salpingi theou katabēsetai apʼ ouranou, »kai hoi nekroi en Christǭ anastēsontai prōton; epeita hēmeis hoi »zōntes, hoi perileipomenoi, hama syn autois harpagēsometha en nephe- »lais eis apantēsin tou kyriou eis aera, kai houtō pantote syn »kyriǭ esometha«.

Next to examining the things about the murderer from the beginning lies seeing that some are dead, but dead in none other than Christ, who will also rise first; concerning whom it is said in the letter to the Corinthians: “For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed”; and in the letter to the Thessalonians: “For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep; for the Lord himself will descend from heaven with a cry of command, with the voice of an archangel and with the trumpet of God, and the dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.”

1 Cor 15:52 (quotation, high confidence) · 1 Thess 4:15–17 (quotation, high confidence)

Notes and citation

Summary: Some are “dead in Christ” and will rise first, as Paul says.

The quotations are 1 Cor 15:52 and 1 Thess 4:15–17.

Notes on the original text

Digital text corrected (OCR slip): φυάσωμεν → φθάσωμεν; ὅμα σὺν → ἅμα σὺν; κυρίκῳ → κυρίῳ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.231 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-231).

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20.232Preuschen 4:362

καὶ ἡγοῦμαι ζῶντας μὲν εἶναι ἐν Χριστῷ τοὺς τετελειωμένους καὶ μηδαμῶς ἔτι ἁμαρτίαν ἐργαζομένους, νεκροὺς δὲ ἐν Χριστῷ τοὺς διακειμένους μὲν κατὰ τὴν ἐν Χριστῷ πίστιν καὶ προαιρουμένους βιοῦν καλῶς, οὐ μὴν ἤδη κατωρθωκότας ἀλλʼ ἔτι ἁμαρτάνοντας, ἤτοι κατʼ ἄγνοιαν τοῦ ἀκριβοῦς περὶ δικαιοσύνης ἀληθοῦς λόγου, ἢ κατὰ ἀσθένειαν νικωμένων τῶν κριμάτων ἀπὸ τῆς ἐπιθυμούσης κατὰ τοῦ πνεύματος σαρκός.

kai hēgoumai zōntas men einai en Christǭ tous teteleiōmenous kai mēdamōs eti hamartian ergazomenous, nekrous de en Christǭ tous diakeimenous men kata tēn en Christǭ pistin kai proairoumenous bioun kalōs, ou mēn ēdē katōrthōkotas allʼ eti hamartanontas, ētoi katʼ agnoian tou akribous peri dikaiosynēs alēthous logou, ē kata astheneian nikōmenōn tōn krimatōn apo tēs epithymousēs kata tou pneumatos sarkos.

And I think that those living in Christ are the ones made perfect who no longer commit sin at all, while the dead in Christ are those disposed according to faith in Christ and choosing to live well, yet not already having succeeded but still sinning, either through ignorance of the exact account of true righteousness, or through weakness, their judgments being overcome by the flesh that desires against the Spirit.

Gal 5:17 (allusion, high confidence)

Notes and citation

Summary: The “living” in Christ are the perfect; the “dead in Christ” are believers who still sin from ignorance or weakness.

The allusion is Gal 5:17.

Topics: Ethics, Eschatology

Cite (SBL): Origen, Comm. Jo. 20.232 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-232).

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20.233Preuschen 4:362

καὶ τούτοις γε ἀκόλουθόν έστιν τὸν Παῦλον αἰσθανόμενον ἑαυτοῦ λέγειν διὰ τὸ ἤδη κατωρθωκέναι τὸ »Ἡμεῖς οἱ ζῶντες«. οὓς δὲ εἰρήκαμεν νεκρούς, οὑτοι μάλιστα δέονται τῆς ἀναστάσεως, οὐδὲ τῶν ζώντων δυναμένων ἁρπαγῆναι ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα, πρὶν πρῶτον τοὺς ἐν Χριστῷ νεκροὺς ἀναστῆναι· διὸ γέγραπται· »Οἱ νεκροὶ έν Χριστῷ ἀναστήσονται πρῶτον, ἔπειτα ἡμεῖς οἱ ζῶντες« καὶ τὰ ἑξῆς.

kai toutois ge akolouthon estin ton Paulon aisthanomenon heautou legein dia to ēdē katōrthōkenai to »Hēmeis hoi zōntes«. hous de eirēkamen nekrous, houtoi malista deontai tēs anastaseōs, oude tōn zōntōn dynamenōn harpagēnai en nephelais eis apantēsin tou kyriou eis aera, prin prōton tous en Christǭ nekrous anastēnai; dio gegraptai; »Hoi nekroi en Christǭ anastēsontai prōton, epeita hēmeis hoi zōntes« kai ta hexēs.

And consistent with this is that Paul, conscious of himself, says “we who are alive,” because he had already succeeded. And those we have called dead most need the resurrection, since not even the living can be caught up in the clouds to meet the Lord in the air before the dead in Christ first rise; therefore it is written, “The dead in Christ will rise first; then we who are alive,” and what follows.

1 Thess 4:16–17 (quotation, high confidence)

Notes and citation

Summary: Paul counted himself among the “living”; the “dead in Christ” must rise first.

The quotations are 1 Thess 4:16–17.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.233 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-233).

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20.234Preuschen 4:362

ἐπιστήσεις δὲ εἰ καὶ διὰ τὴν ἀνθρωποκτονίαν αὐτοῦ οὐκ ἂν συστάντα τὰ ἐπὶ τῆς ἐπικαταράτου γῆς ἐν τοῖς ἔργοις τοῦ ἐκβληθέντος ἀπὸ »τοῦ παραδείσου τῆς τρυφῆς« Ἀδὰμ συνέστη.

epistēseis de ei kai dia tēn anthrōpoktonian autou ouk an systanta ta epi tēs epikataratou gēs en tois ergois tou ekblēthentos apo »tou paradeisou tēs tryphēs« Adam synestē.

You will consider whether also because of his murder the things on the accursed earth, which would not otherwise have come into being, came into being in the works of Adam, who was cast out of “the paradise of delight.”

Gen 3:17 (allusion, high confidence) · Gen 3:23 (quotation, high confidence)

Notes and citation

Summary: Perhaps the cursed earth's labors arose from the devil's murder.

The allusions are Gen 3:17 and 3:23 (LXX “paradise of delight”).

Notes on the original text

Digital text corrected (repeated word): Ἀδὰρμ Ἀδὰμ → Ἀδὰμ.

Cite (SBL): Origen, Comm. Jo. 20.234 (Preuschen 4:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-234).

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20.235Preuschen 4:362–363

πλὴν ἀνθρωποκτόνος οὗτος ἀπὸ τῆς τῶν ἐνεστηκότων γέγονεν ἀρχῆς, ὅστις, οἶμαι, γενόμενος »ἀρχὴ πλάσματος κυρίου« ἐφθόνησεν τοῖς κτισθεῖσιν »εἰς τὸ εἶναι«.

plēn anthrōpoktonos houtos apo tēs tōn enestēkotōn gegonen archēs, hostis, oimai, genomenos »archē plasmatos kyriou« ephthonēsen tois ktistheisin »eis to einai«.

Yet this one became a murderer from the beginning of the present things, who, I think, having become “the beginning of the Lord's formation,” envied those created “so that they might exist.”

Job 40:19 (40:14 LXX) (quotation, high confidence)

Notes and citation

Summary: The devil, “the beginning of the Lord's formation,” envied creatures made to exist.

The quotations are Job 40:19 (40:14 LXX) and Wis 1:14.

Extrabiblical texts: Wis 1:14 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 20.235 (Preuschen 4:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-235).

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20.236Preuschen 4:363

οὕτω »φθόνῳ θάνατος εἰσῆλθεν εἰς τὸν »κόσμον«, ἀεὶ ἐν οἷς ἂν εὕρῃ ζῶσιν ἀνθρωποκτονοῦντος ἕως ἂν πάντων τῶν ἐχθρῶν ὑποτεθέντων τοῖς ποσὶν τοῦ υἱοῦ τοῦ θεοῦ ἔσχατος ἐχθρὸς αὐτοῦ θάνατος καταργηθῇ.

houtō »phthonǭ thanatos eisēlthen eis ton »kosmon«, aei en hois an heurę̄ zōsin anthrōpoktonountos heōs an pantōn tōn echthrōn hypotethentōn tois posin tou huiou tou theou eschatos echthros autou thanatos katargēthę̄.

Thus “through envy death entered into the world,” as he always murders among those he finds living, until, when all enemies have been put under the feet of the Son of God, his last enemy, death, is destroyed.

1 Cor 15:25–26 (allusion, high confidence)

Notes and citation

Summary: Through envy death entered, until death, the last enemy, is destroyed.

The quotation is Wis 2:24; the allusions are 1 Cor 15:25–26.

Extrabiblical texts: Wis 2:24 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.236 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-236).

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20.237Preuschen 4:363

Ἴδωμεν δὲ καὶ περὶ τοῦ »Καὶ ἐν τῇ ἀληθείᾳ οὐχ »ἕστηκεν«. πᾶς μὲν καὶ μόνος ὁ ὑγιῆ βεβαίως ἔχων δόγματα καὶ διὰ τὴν βεβαιότητα τῶν δογμάτων ἄσειστος τοῖς κρίμασιν τυγχάνων ἐν παντὶ καιρῷ, καὶ ὑπὸ μηδεμιᾶς περιστάσεως ἤ τινος σωματικῆς προφάσεως, οἷον δυσυπομενήτων πόνων ἢ σφοδροτέρας ὀρέξεως ἀφροδισίων ἢ ὁποιασδήποτε αἰτίας σαλευόμενος, ὥστʼ ἂν καὶ ἐπὶ Ποσὸν μετακινηθῆναι ἀπὸ τοῦ καλοῦ, εὐλόγως ἂν ἑστηκέναι ἐν τῇ ἀληθείᾳ νομίζοιτο·

Idōmen de kai peri tou »Kai en tę̄ alētheią ouch »hestēken«. pas men kai monos ho hygiē bebaiōs echōn dogmata kai dia tēn bebaiotēta tōn dogmatōn aseistos tois krimasin tynchanōn en panti kairǭ, kai hypo mēdemias peristaseōs ē tinos sōmatikēs prophaseōs, hoion dysypomenētōn ponōn ē sphodroteras orexeōs aphrodisiōn ē hopoiasdēpote aitias saleuomenos, hōstʼ an kai epi Poson metakinēthēnai apo tou kalou, eulogōs an hestēkenai en tę̄ alētheią nomizoito;

Let us see also about “And he has not stood in the truth.” Everyone, and only the one, who firmly holds sound doctrines and, because of the firmness of the doctrines, is unshaken in his judgments at every time, and is not shaken by any circumstance or bodily pretext, such as hard-to-bear pains or a more vehement appetite for sexual pleasures, or any cause whatever, so as to be moved even a little from the good, might reasonably be thought to have stood in the truth.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: One “stands in the truth” who holds sound doctrine firmly and is unmoved from the good by any pressure.

The quotation is John 8:44.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.237 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-237).

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20.238Preuschen 4:363

οὗτος δὲ ὁ λόγος φθανέτω καὶ ἐπὶ τὰς ἔξω σαρκὸς καὶ αἵματος φύσεις· ἔστιν γὰρ καὶ ἐν τῇ ἐκείνων ζωῇ τὰ κατορθοῦντα ἑστηκέναι ἐν τῇ ἀληθείᾳ δεόντως λέγειν· εἰ δέ τις μὴ οὕτως »οὐχ ἕστηκεν ἐν τῇ ἀληθείᾳ«.

houtos de ho logos phthanetō kai epi tas exō sarkos kai haimatos physeis; estin gar kai en tę̄ ekeinōn zōę̄ ta katorthounta hestēkenai en tę̄ alētheią deontōs legein; ei de tis mē houtōs »ouch hestēken en tę̄ alētheią«.

And let this account reach also to natures outside flesh and blood; for in their life too it is fitting to say that those who do right have stood in the truth; but if anyone is not so, “he has not stood in the truth.”

John 8:44 (quotation, high confidence)

Notes and citation

Summary: The same applies to beings without flesh and blood.

The quotation is John 8:44.

Cite (SBL): Origen, Comm. Jo. 20.238 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-238).

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20.239Preuschen 4:363

ἀλλʼ ἐφίστημι μήποτε ἓν μέν τι καὶ μονοειδές ἐστιν τὸ ἑστηκέναι ἐν τῇ ἀληθεία, ποικίλον δέ τι καὶ πολύτροπον τὸ μὴ ἑστηκέναι έν αὐτῇ· τινῶν μὲν τρεμούσαις, ἵνʼ οὕτως ὀνομάσω, ταῖς βάσεσιν καὶ σειομέναις βιαζομένων ἑστάναι ἐν αὐτῇ καὶ μηδέπω τοῦτο ἐχόντων· ἑτέρων δὲ τοῦτο μὲν οὐ πεπονθότων, ἐν κινδύνῳ δὲ τοῦ ἐν τούτω γενέσθαι καθεστηκότων, ὁποῖός ἐστιν ὁ λέγων· »Ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες«, καὶ ἄλλων καὶ πεπτωκότων ἐν αὐτῇ, περὶ ὡν οἶμαι λέγεσθαι τὸ »Πᾶς ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται«.

allʼ ephistēmi mēpote hen men ti kai monoeides estin to hestēkenai en tę̄ alētheia, poikilon de ti kai polytropon to mē hestēkenai en autę̄; tinōn men tremousais, hinʼ houtōs onomasō, tais basesin kai seiomenais biazomenōn hestanai en autę̄ kai mēdepō touto echontōn; heterōn de touto men ou peponthotōn, en kindynǭ de tou en toutō genesthai kathestēkotōn, hopoios estin ho legōn; »Emou de para mikron esaleuthēsan hoi podes«, kai allōn kai peptōkotōn en autę̄, peri hōn oimai legesthai to »Pas ho pesōn epi ton lithon touton synthlasthēsetai«.

But I consider whether standing in the truth is one single thing, while not standing in it is varied and manifold: some, with trembling feet, so to speak, and shaken, are forcing themselves to stand in it and do not yet have this; others have not experienced this, but are in danger of coming into it, such as the one who says, “But as for me, my feet were almost shaken”; and others have actually fallen in it, of whom I think it is said, “Everyone who falls on this stone will be broken.”

Ps 73:2 (72:2 LXX) (quotation, high confidence) · Luke 20:18 (quotation, high confidence)

Notes and citation

Summary: Standing in the truth is one; failing to stand takes many forms, from trembling to falling.

The quotations are Ps 73:2 (72:2 LXX) and Luke 20:18.

Cite (SBL): Origen, Comm. Jo. 20.239 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-239).

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20.240Preuschen 4:363

ἐπὶ τοῦτο τὸ ἑστάναι ἐν τῇ ἀληθείᾳ προτρέπων ὁ κύριος Μωσέα εἶπεν πρὸς αὐτόν· »Ἰδοὺ τόπος παρʼ ἐμοί, καὶ στήσῃ ἐπὶ τῆς πέτρας«· εἰ γὰρ ἡ πέτρα Χριστὸς ἦν, Χριστὸς δέ φησιν· »Ἐγώ εἰμι ἡ ἀλήθεια«, μήποτε τὸ »Στήσῃ ἐπὶ τῆς πέτρας« ἴσον δύναται τῷ »στήσῃ ἐπὶ τῆς ἀληθείας«.

epi touto to hestanai en tę̄ alētheią protrepōn ho kyrios Mōsea eipen pros auton; »Idou topos parʼ emoi, kai stēsę̄ epi tēs petras«; ei gar hē petra Christos ēn, Christos de phēsin; »Egō eimi hē alētheia«, mēpote to »Stēsę̄ epi tēs petras« ison dynatai tǭ »stēsę̄ epi tēs alētheias«.

Urging to this standing in the truth, the Lord said to Moses, “Behold, there is a place beside me, and you will stand on the rock”; for if the rock was Christ, and Christ says, “I am the truth,” perhaps “You will stand on the rock” is equivalent to “You will stand on the truth.”

Exod 33:21 (quotation, high confidence) · 1 Cor 10:4 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Moses standing on the rock means standing on Christ, the truth.

The quotations are Exod 33:21, 1 Cor 10:4, and John 14:6.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.240 (Preuschen 4:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-240).

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20.241Preuschen 4:363–364

μόγις δέ ποτε τοῦτο καὶ μετὰ πολλὰ ἐγγίγνεταί τινι. μέχρι γοῦν τοῦ »Ἰδού, τόπος παρʼ ἐμοί, καὶ στήσῃ ἐπὶ τῆς πέτρας« Μωσῆς οὐδέπω εἱστήκει ἐπὶ τῆς πέτρας. καὶ εἴ τίς γε ἐπιμελέστερον τῇ ἀνθρωπίνῃ φύσει, οὐκ εὐχερῶς δυναμένῃ καθαρεύειν ἀπὸ ψευδῶν δογμάτων, ὄψεται ὅτι ὥσπερ »πᾶς ἄνθρωπος ψεύστης«, οὕτως πᾶς ἄνθρωπος οὐχ ἕστηκεν ἐν τῇ ἀληθείᾳ.

mogis de pote touto kai meta polla engignetai tini. mechri goun tou »Idou, topos parʼ emoi, kai stēsę̄ epi tēs petras« Mōsēs oudepō heistēkei epi tēs petras. kai ei tis ge epimelesteron tę̄ anthrōpinę̄ physei, ouk eucherōs dynamenę̄ kathareuein apo pseudōn dogmatōn, opsetai hoti hōsper »pas anthrōpos pseustēs«, houtōs pas anthrōpos ouch hestēken en tę̄ alētheią.

This comes to someone only with difficulty and after much. At any rate, until “Behold, there is a place beside me, and you will stand on the rock,” Moses had not yet stood on the rock. And if anyone looks more carefully at human nature, which cannot easily be pure of false doctrines, he will see that, just as “every man is a liar,” so no man has stood in the truth.

Exod 33:21 (quotation, high confidence) · Ps 116:11 (115:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Standing in the truth is rare and hard; as every man is a liar, no man as such stands in the truth.

The quotations are Exod 33:21 and Ps 116:11 (115:2 LXX).

Cite (SBL): Origen, Comm. Jo. 20.241 (Preuschen 4:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-241).

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20.242Preuschen 4:364

εἰ γάρ τίς ἐστιν οὐ ψεύστης ἔτι ἢ ἕστηκεν ἐν τῇ ἀληθείᾳ, ὁ τοιοῦτος οὐκ ἔστιν ἄνθρωπος, ὥστ ἂν εἰπεῖν αὐτῷ καὶ τοῖς ὁμοίοις αὐτῷ τὸν θεόν· »Ἐγὼ εἶπα, θεοί »ἐστε καὶ υἱοὶ ὑψίστου πάντες«, οὐκ ἐπενεχθησομένου αὐτῷ τοῦ »Ὑμεῖς δὴ ὡς ἄνθρωποι ἀποθνήσκετε«.

ei gar tis estin ou pseustēs eti ē hestēken en tę̄ alētheią, ho toioutos ouk estin anthrōpos, hōst an eipein autǭ kai tois homoiois autǭ ton theon; »Egō eipa, theoi »este kai huioi hypsistou pantes«, ouk epenechthēsomenou autǭ tou »Hymeis dē hōs anthrōpoi apothnēskete«.

For if anyone is no longer a liar, or has stood in the truth, such a one is not a man, so that God may say to him and those like him, “I said, you are gods, and all of you sons of the Most High,” without the addition, “But you will die like men.”

Ps 82:6–7 (81:6-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: One who stands in the truth is more than man, one of those God calls “gods.”

The quotations are Ps 82:6–7 (81:6–7 LXX).

Cite (SBL): Origen, Comm. Jo. 20.242 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-242).

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20.243Preuschen 4:364

εἴ τις οὖν καὶ ἄλλος οὐχ ἕστηκεν ἐν τῇ ἀληθείᾳ, δῆλον ὅτι καὶ ὁ διάβολος ὁ ἀπʼ ἀρχῆς ἀνθρωποκτόνος, καὶ ἡ αἰτία γε τοῦ μὴ ἑστηκέναι αὐτὸν ἐν ἀληθείᾳ τοῦτον εἴρηται τὸν τρόπον· »Ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ‘.

ei tis oun kai allos ouch hestēken en tę̄ alētheią, dēlon hoti kai ho diabolos ho apʼ archēs anthrōpoktonos, kai hē aitia ge tou mē hestēkenai auton en alētheią touton eirētai ton tropon; »Hoti ouk estin alētheia en autǭ‘.

If, then, anyone else has not stood in the truth, clearly the devil, the murderer from the beginning, has not; and the cause of his not having stood in the truth is stated in this way: “because there is no truth in him.”

John 8:44 (quotation, high confidence)

Notes and citation

Summary: The devil has not stood in the truth because there is no truth in him.

The quotation is John 8:44.

Cite (SBL): Origen, Comm. Jo. 20.243 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-243).

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20.244Preuschen 4:364

διὰ τοῦτο δʼ οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ, ἐπείπερ ἠπάτηται καὶ ψευδῆ ὑπολαμβάνει καὶ ἠπάτηται αὐτὸς ὑφʼ ἑαυτοῦ, τούτων χείρων εἶναι λογισθεὶς τῶν λοιπῶν ἀπατωμένων, ὅτι ἐκεῖνοι μὲν ὑπὸ τούτου ἀπατῶνται, αὐτὸς ἑαυτῷ δημιουργός ἐστιν τῆς ἀπάτης.

dia touto dʼ ouk estin alētheia en autǭ, epeiper ēpatētai kai pseudē hypolambanei kai ēpatētai autos hyphʼ heautou, toutōn cheirōn einai logistheis tōn loipōn apatōmenōn, hoti ekeinoi men hypo toutou apatōntai, autos heautǭ dēmiourgos estin tēs apatēs.

And there is no truth in him for this reason, that he has been deceived and supposes falsehoods, and has been deceived by himself, being reckoned worse than the rest of the deceived, because they are deceived by him, while he himself is the author of his own deception.

Notes and citation

Summary: The devil is self-deceived, the author of his own deception.

Notes on the original text

Digital text corrected (repeated word): αὐτὸς αὐτὸς ἑαυτῷ → αὐτὸς ἑαυτῷ.

Cite (SBL): Origen, Comm. Jo. 20.244 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-244).

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20.245Preuschen 4:364

Ἄξιον δὲ ζητῆσαι πῶς λέγεται τὸ »Ἀλήθεια οὐκ ἔστιν ἐν »αὐτῷ«, οἷον πότερόν ποτε οὐδὲν ἀληθὲς ἔχει δόγμα, ἀλλὰ πάντα ὅσα ποτὲ δοξάζει ψευδῆ ἐστιν· ἢ ὅτι οὐ μετέχει Χριστοῦ, ὡς οἱ Χριστοῦ μέτοχοι μετέχουσιν τοῦ εἰπόντος· »Ἐγώ εἰμι ἡ ἀλήθεια«.

Axion de zētēsai pōs legetai to »Alētheia ouk estin en »autǭ«, hoion poteron pote ouden alēthes echei dogma, alla panta hosa pote doxazei pseudē estin; ē hoti ou metechei Christou, hōs hoi Christou metochoi metechousin tou eipontos; »Egō eimi hē alētheia«.

It is worth asking in what sense “There is no truth in him” is said: whether he holds no true doctrine at all, but everything he ever thinks is false; or that he does not share in Christ, as those who share in Christ share in him who said, “I am the truth.”

John 8:44 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Does “no truth in him” mean all his beliefs are false, or that he has no share in Christ the Truth?

The quotations are John 8:44 and 14:6.

Cite (SBL): Origen, Comm. Jo. 20.245 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-245).

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20.246Preuschen 4:364

οἱ γὰρ μετέχοντες αὐτοῦ μετέχουσιν αὐτοῦ καὶ καθʼ ὅ ἐστιν ἀλήθεια. καὶ διὰ τοῦτο ἀλήθειά ἐστιν έν αὐτοῖς. καὶ τρίτον δʼ ἂν ἐν τώ τόπῳ τοιοῦτον προσαπορηθείη, ἐπιστησόντων τινῶν εἰ χρὴ λέγειν μὴ εἶναι ἀλήθειαν ἐν τώ ὁτιποτοῦν ψεῦδος ὑπολαμβάνοντι, κἂν μετὰ πολλῶν ἀληθῶν τοῦτο νομίζῃ.

hoi gar metechontes autou metechousin autou kai kathʼ ho estin alētheia. kai dia touto alētheia estin en autois. kai triton dʼ an en tō topǭ toiouton prosaporētheiē, epistēsontōn tinōn ei chrē legein mē einai alētheian en tō hotipotoun pseudos hypolambanonti, kan meta pollōn alēthōn touto nomizę̄.

For those who share in him share in him also insofar as he is truth, and for this reason truth is in them. And a third difficulty of this kind might be raised in the passage, some considering whether one should say that there is no truth in one who supposes any falsehood whatever, even if he holds it together with many truths.

Notes and citation

Summary: A third option: one who holds even one falsehood has no truth in him.

Cite (SBL): Origen, Comm. Jo. 20.246 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-246).

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20.247Preuschen 4:364

ὡς γὰρ ψεῦδος τὸ ἐκ μυρίων ὅσων ἀληθῶν καὶ ἑνὸς ψεύδους συμπεπλεγμένου, οὕτως ἐν τῷ δοξάζοντι μετὰ πολλῶν ἀληθῶν ἓν ψεῦδος οἱονεὶ τὸ τοιοῦτόν ἐστιν συμπεπλεγμένον, ὥστʼ ἂν εἰπεῖν ὅτι έν τῷδε οὐκ ἔστιν ἀλήθεια. δείκνυμι δὲ τὸν μετὰ πολλῶν ἀληθῶν ὲν ψεῦδος ὑπολαμβάνοντα.

hōs gar pseudos to ek myriōn hosōn alēthōn kai henos pseudous sympeplegmenou, houtōs en tǭ doxazonti meta pollōn alēthōn hen pseudos hoionei to toiouton estin sympeplegmenon, hōstʼ an eipein hoti en tǭde ouk estin alētheia. deiknymi de ton meta pollōn alēthōn en pseudos hypolambanonta.

For just as a proposition made of countless truths with one falsehood woven in is false, so in one who holds one falsehood along with many truths, such a thing is, as it were, woven in, so that one might say that in this person there is no truth. And I point to the one who supposes one falsehood along with many truths.

Notes and citation

Summary: As one false clause makes a compound statement false, one false belief may leave “no truth” in a person.

The argument uses Stoic logic of compound propositions.

Cite (SBL): Origen, Comm. Jo. 20.247 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-247).

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20.248Preuschen 4:364

καὶ τὰ τρία γε δόξει ἔχειν λόγον. τινὸς μὲν φήσοντος κατὰ τοῦτο εἰρῆσθαι τὸ »Οὐκ ἔστιν ἀλήθεια έν αὐτῷ«, ἐπεὶ οὐ μετέχει Χριστοῦ, ᾡ γε καὶ προσπολεμεῖ· ἑτέρου δέ, ἐπείπερ οὐδὲν ἀληθὲς φρονεῖ ἀλλʼ διέψευσται, καὶ διὰ τοῦτό ἐστιν διάβολος καὶ πονηρὸς καὶ χείρων παντὸς οὑτινοσοῦν πταίοντος, ὅτι τάχα ἐν μὲν τοῖς πολλοῖς ἐστίν τι καὶ ἀληθὲς μετὰ πολλῶν ὧν σφάλλονται, ἐν δὲ τούτω οὐδὲν ἀληθές.

kai ta tria ge doxei echein logon. tinos men phēsontos kata touto eirēsthai to »Ouk estin alētheia en autǭ«, epei ou metechei Christou, hǭ ge kai prospolemei; heterou de, epeiper ouden alēthes phronei allʼ diepseustai, kai dia touto estin diabolos kai ponēros kai cheirōn pantos houtinosoun ptaiontos, hoti tacha en men tois pollois estin ti kai alēthes meta pollōn hōn sphallontai, en de toutō ouden alēthes.

And all three will seem reasonable. One will say that “There is no truth in him” is said in this sense, since he does not share in Christ, against whom he even wages war; another, since he thinks nothing true but is utterly deceived, and for this reason is the devil and wicked and worse than anyone who stumbles, because perhaps in the many there is something true along with many things in which they err, but in him nothing true.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Some say he lacks Christ; others that he believes nothing true at all.

The quotation is John 8:44.

Notes on the original text

Digital text corrected (repeated word): ἀληθὲς ἀληθὲς → ἀληθὲς.

Cite (SBL): Origen, Comm. Jo. 20.248 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-248).

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20.249Preuschen 4:364

καὶ τρίτος δέ τις συναγορεύσει τώ λοιπῷ λέγων ἀμήχανον εἶναι λογικόν τι τυγχάνον ζῷον περὶ πάντων ψευδοδοξεῖν καὶ περὶ μηδενὸς κἂν ἀσθενῶς τὸ ἀληθὲς ὑπολαμβάνειν.

kai tritos de tis synagoreusei tō loipǭ legōn amēchanon einai logikon ti tynchanon zǭon peri pantōn pseudodoxein kai peri mēdenos kan asthenōs to alēthes hypolambanein.

And a third will argue for the remaining view, saying that it is impossible for a being that is rational to hold false opinions about everything and to suppose the truth, even weakly, about nothing.

Notes and citation

Summary: A third objects that no rational being can be wrong about everything.

Cite (SBL): Origen, Comm. Jo. 20.249 (Preuschen 4:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-249).

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20.250Preuschen 4:364–365

πάντως γοῦν κἂν τοῦτο ἔχῃ ὁ διάβολος δόγμα ἀληθὲς περὶ αὑτοῦ ἐννοῶν ὅτι λογικός ἐστιν, καὶ ὅτι τὸ τοιόνδε μὲν ἄνθρωπός έστιν, τὸ τοιόνδε δὲ ἄγγελος, καὶ τὸ τοιὸν μὲν σῶμα, καὶ ποιὸν σῶμα, ἄλλο δέ τι ἕτερον σώματος.

pantōs goun kan touto echę̄ ho diabolos dogma alēthes peri hautou ennoōn hoti logikos estin, kai hoti to toionde men anthrōpos estin, to toionde de angelos, kai to toion men sōma, kai poion sōma, allo de ti heteron sōmatos.

At any rate, the devil certainly holds this true doctrine, understanding about himself that he is rational, and that such a thing is a man and such a thing an angel, and such a thing a body, and what sort of body, and something else other than body.

Notes and citation

Summary: The devil must know some truths, such as that he is rational.

Cite (SBL): Origen, Comm. Jo. 20.250 (Preuschen 4:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-250).

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20.251Preuschen 4:365

ἀλλʼ ἵνα καὶ τὸ τελευταῖον μὴ λέγῃ καὶ μὴ ἐννοῇ, ἀλλά γε αὐτάρκη τὰ πρῶτα πρὸς τὸ μὴ ἂν δύνασθαι εἶναι ἀληθὲς περὶ αὐτοῦ τὸ ὅτι οὐδὲν ἀληθὲς φρονεῖ.

allʼ hina kai to teleutaion mē legę̄ kai mē ennoę̄, alla ge autarkē ta prōta pros to mē an dynasthai einai alēthes peri autou to hoti ouden alēthes phronei.

But even if he does not say or think the last of these, the first are enough to make it impossible for it to be true of him that he thinks nothing true.

Notes and citation

Summary: So he cannot be entirely without true beliefs.

Cite (SBL): Origen, Comm. Jo. 20.251 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-251).

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20.252Preuschen 4:365

Ἡμεῖς μὲν οὖν τοῦ »Ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν« ἀκούομεν οὐχ ὡς φύσιν τοιαύτην ἐμφαίνοντος, οὐδὲ τὸ ἀδύνατον περὶ τοῦ ἑστηκέναι αὐτὸν ἐν ἀληθείᾳ παριστάντος· ὁ δὲ Ἡρακλέων εἰς ταῦτά φησι τὸ Οὐ γὰρ ἐκ τῆς ἀληθείας ἡ φύσις ἐστὶν αὐτοῦ, ἀλλʼ ἐκ τοῦ ἐναντίου τῇ ἀληθείᾳ, ἐκ πλάνης καὶ ἀγνοίας.

Hēmeis men oun tou »En tę̄ alētheią ouch hestēken« akouomen ouch hōs physin toiautēn emphainontos, oude to adynaton peri tou hestēkenai auton en alētheią paristantos; ho de Hērakleōn eis tauta phēsi to Ou gar ek tēs alētheias hē physis estin autou, allʼ ek tou enantiou tę̄ alētheią, ek planēs kai agnoias.

We, then, hear “He has not stood in the truth” not as indicating such a nature, nor as presenting the impossibility of his standing in the truth. But Heracleon says on this: For his nature is not from the truth, but from the opposite of the truth, from error and ignorance.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Origen does not read this as describing the devil's nature; Heracleon does, saying his nature is from error and ignorance.

Heracleon on John 8:44.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.252 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-252).

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20.253Preuschen 4:365

διό, φησίν, οὔτε στῆναι ἐν ἀληθείᾳ οὔτε σχεῖν ἐν αὑτῷ ἀλήθειαν δύναται, ἐκ τῆς αὑτοῦ φύσεως ἴδιον ἔχων τὸ ψεῦδος, φυσικῶς μὴ δυνάμενός ποτε ἀλήθειαν εἰπεῖν· λέγει δʼ ὅτι οὐ μόνος αὐτὸς ψεύστης ἐστίν, ἀλλὰ καὶ ὁ πατὴρ αὐτοῦ, ἰδίως πατὴρ αὐτοῦ< ἐκλαμβάνων φύσιν αὐτοῦ, ἐπείπερ ἐκ πλάνης καὶ ψεύσματος συνέστη.

dio, phēsin, oute stēnai en alētheią oute schein en hautǭ alētheian dynatai, ek tēs hautou physeōs idion echōn to pseudos, physikōs mē dynamenos pote alētheian eipein; legei dʼ hoti ou monos autos pseustēs estin, alla kai ho patēr autou, idiōs patēr autou< eklambanōn physin autou, epeiper ek planēs kai pseusmatos synestē.

Therefore, he says, he can neither stand in the truth nor have truth in himself, having falsehood as his own from his own nature, being by nature never able to speak truth. And he says that not only is he himself a liar, but also his father, taking “his father” in a special sense as his nature, since he was constituted from error and falsehood.

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Heracleon says the devil can never speak truth by nature, and takes “his father” to mean his nature, made of error.

Heracleon on John 8:44.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.253 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-253).

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20.254Preuschen 4:365

ταῦτα δὲ ὅλα ῥύεται τὸν διάβολον παντὸς ψόγου καὶ ἐγκλήματος καὶ μέμψεως· οὐδεὶς γὰρ εὐλόγως ἂν ψέξαι ἢ ἐγκαλέσαι ἢ μέμψαιτο τῷ μὴ πεφυκότι πρὸς τὰ κρείττονα. ἀτυχὴς οὐν μᾶλλον ἢ ψεκτὸς ὁ διάβολος κατὰ τὸν Ἡρακλέωνά έστιν. ἰστέον μέντοι γε ὅτι ὥσπερ ὁ διάβολος έν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ, οὕτως καὶ οἱ ἐκ πατρὸς τοῦ διαβόλου ὄντες ἐν τῇ ἀληθείᾳ οὐχ ἑστήκασιν, ὅτι ἀλήθεια οὐκ ἔστιν ἐν αὐτοῖς. πάντες δὲ τοιοῦτοι οἱ ἔτι ποιοῦντες ἁμαρτίας.

tauta de hola rhyetai ton diabolon pantos psogou kai enklēmatos kai mempseōs; oudeis gar eulogōs an psexai ē enkalesai ē mempsaito tǭ mē pephykoti pros ta kreittona. atychēs oun mallon ē psektos ho diabolos kata ton Hērakleōna estin. isteon mentoi ge hoti hōsper ho diabolos en tę̄ alētheią ouch hestēken, hoti ouk estin alētheia en autǭ, houtōs kai hoi ek patros tou diabolou ontes en tę̄ alētheią ouch hestēkasin, hoti alētheia ouk estin en autois. pantes de toioutoi hoi eti poiountes hamartias.

But all this frees the devil from all blame, accusation, and reproach; for no one could reasonably blame, accuse, or reproach one not made by nature for better things. According to Heracleon, then, the devil is unfortunate rather than blameworthy. It must be known, however, that just as the devil has not stood in the truth, because there is no truth in him, so those who are of their father the devil have not stood in the truth, because there is no truth in them. And all who still commit sins are such,

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Heracleon's view would excuse the devil; in fact all who still sin, like the devil, have not stood in the truth.

The allusion is John 8:44; the sentence continues in the next section.

Extrabiblical texts: Heracleon (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy, Ethics

Cite (SBL): Origen, Comm. Jo. 20.254 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-254).

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20.255Preuschen 4:365

κἄν λέγωσιν εἶναι Χριστοῦ· »Πᾶς γὰρ ὁ ποιῶν τὴν ἁμαρτίαν »ἐκ τοῦ διαβόλου γεγέννηται«. Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.

kan legōsin einai Christou; »Pas gar ho poiōn tēn hamartian »ek tou diabolou gegennētai«. Hotan lalę̄ to pseudos, ek tōn idiōn lalei, hoti pseustēs estin kai ho patēr autou.

even if they say they are Christ's; “for everyone who commits sin is born of the devil.” “When he speaks the lie, he speaks from his own, for he is a liar and so is his father.”

1 John 3:8 (quotation, high confidence) · John 8:44 (quotation, high confidence)

Notes and citation

Summary: Even professed Christians who sin are born of the devil.

The quotation is a free form of 1 John 3:8; the closing quotation is John 8:44, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 44. → .

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.255 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-255).

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20.256Preuschen 4:365

Προλαβόντες μὲν εἰς τὸ »Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ‘ ἐμνημονεύσαμεν τοῦ ῥητοῦ καὶ τὰ ὑποπεσόντα ἡμῖν εἰς αὐτὸ εἰρήκαμεν, ζητοῦντες τί τὸ ψεῦδος καὶ τὸν πατέρα αὐτοῦ·

Prolabontes men eis to »Hymeis ek tou patros tou diabolou este‘ emnēmoneusamen tou rhētou kai ta hypopesonta hēmin eis auto eirēkamen, zētountes ti to pseudos kai ton patera autou;

In treating “You are of your father the devil” in advance, we mentioned this text and said what occurred to us about it, asking what the lie is and what its father is.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Origen has already discussed this text in part.

The quotation is John 8:44.

Cite (SBL): Origen, Comm. Jo. 20.256 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-256).

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20.257Preuschen 4:365

συνεξεταζέσθω δὲ καὶ τὰ λεχθησόμενα νῦν ἐκείνοις. πᾶν πνεῦμα πονηρὸν καὶ ἀπατηλὸν νομίζω εἶναι ψεῦδος, καὶ ἕκαστον τούτων ὅταν λαλῇ, ἐκ τῶν ἰδίων καὶ μηδαμῶς ἐκ τῶν τοῦ θεοῦ λαλεῖν·

synexetazesthō de kai ta lechthēsomena nyn ekeinois. pan pneuma ponēron kai apatēlon nomizō einai pseudos, kai hekaston toutōn hotan lalę̄, ek tōn idiōn kai mēdamōs ek tōn tou theou lalein;

But let what will be said now be examined together with that. I think every wicked and deceiving spirit is a lie, and that each of these, when it speaks, speaks from its own and in no way from what is God's;

Notes and citation

Summary: Every deceiving spirit is a lie and speaks from its own.

Cite (SBL): Origen, Comm. Jo. 20.257 (Preuschen 4:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-257).

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20.258Preuschen 4:365–366

τούτων δὲ ὁ ψεύστης πατήρ, ὁ διάβολος, ἐστίν· πόθεν δὲ ἐκινήθημεν εἰς τὸ πᾶν χεῖρον πνεῦμα ψευδὲς εἰπεῖν νῦν παραθησόμεθα· γέγραπται ἐν τῇ τρίτῃ τῶν Βασιλειῶν ὡς ἄρα εἶπεν Μιχαίας κληθεὶς ὑπὸ τοῦ Ἀχαὰβ εἰς τὸ προφητεῦσαι περὶ τοῦ πότερον αὐτῷ καθήκει πορευθῆναι εἰς Ῥαμμὼθ Γαλαὰδ εἰς πόλεμον ἢ ἐπισχεῖν, τὸ »Εἶδον »θεὸν Ἰσραὴλ καθήμενον ἐπὶ θρόνου αὐτοῦ, καὶ πᾶσα ἡ στρατεία τοῦ »οὐρανοῦ ἱστήκει περὶ αὐτὸν ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων αὐτοῦ.

toutōn de ho pseustēs patēr, ho diabolos, estin; pothen de ekinēthēmen eis to pan cheiron pneuma pseudes eipein nyn parathēsometha; gegraptai en tę̄ tritę̄ tōn Basileiōn hōs ara eipen Michaias klētheis hypo tou Achaab eis to prophēteusai peri tou poteron autǭ kathēkei poreuthēnai eis Rhammōth Galaad eis polemon ē epischein, to »Eidon »theon Israēl kathēmenon epi thronou autou, kai pasa hē strateia tou »ouranou histēkei peri auton ek dexiōn autou kai ex euōnymōn autou.

and their father, the liar, is the devil. From where we were moved to call every worse spirit a lie we shall now set out. It is written in the third book of Kingdoms that Micaiah, when summoned by Ahab to prophesy whether he should go to war at Ramoth-gilead or hold back, said: “I saw the God of Israel sitting on his throne, and all the host of heaven stood around him on his right and on his left.

1 Kgs 22:19 (quotation, high confidence)

Notes and citation

Summary: The story of Micaiah and the lying spirit supports this.

The quotation is 1 Kgs 22:19 (3 Kingdoms 22:19 LXX), continued in the next section.

Cite (SBL): Origen, Comm. Jo. 20.258 (Preuschen 4:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-258).

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20.259Preuschen 4:366

»καὶ εἶπεν· Τίς ἀπατήσει τὸν Ἀχαὰβ βασιλέα Ἰσραήλ, καὶ ἀναβήσεται καὶ πεσεῖται ἐν Ῥαμμὼθ Γαλαάδ; καὶ εἶπεν οὑτος οὔτως ἐν σοί.] καὶ ἐξῆλθεν πνεῦμα καὶ ἔστη ἐνώπιον κυρίου καὶ εἶπεν· Ἐγὼ ἀπα- »τήσω αὐτόν. καὶ εἶπεν πρὸς αὐτὸν κύριος· Ἐν τίνι;

»kai eipen; Tis apatēsei ton Achaab basilea Israēl, kai anabēsetai kai peseitai en Rhammōth Galaad? kai eipen houtos outōs en soi.] kai exēlthen pneuma kai estē enōpion kyriou kai eipen; Egō apa- »tēsō auton. kai eipen pros auton kyrios; En tini?

And he said, ‘Who will deceive Ahab king of Israel, so that he will go up and fall at Ramoth-gilead?’ And this one said thus, and that one said thus. And a spirit came forth and stood before the Lord and said, ‘I will deceive him.’ And the Lord said to him, ‘By what means?’

1 Kgs 22:20–22 (quotation, high confidence)

Notes and citation

Summary: Continuation of the vision.

The quotation is 1 Kgs 22:20–22 (3 Kingdoms LXX); the digital text is slightly damaged.

Cite (SBL): Origen, Comm. Jo. 20.259 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-259).

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20.260Preuschen 4:366

καὶ εἶπεν· »Ἐξελεύσομαι καὶ ἔσομαι πνεῦμα ψευδὲς εἰς τὸ στόμα πάντων τῶν »προφητῶν σου τούτων.«

kai eipen; »Exeleusomai kai esomai pneuma pseudes eis to stoma pantōn tōn »prophētōn sou toutōn.«

And he said, ‘I will go out and be a lying spirit in the mouth of all these prophets of yours.’”

1 Kgs 22:22 (quotation, high confidence)

Notes and citation

Summary: The spirit becomes a lying spirit in the prophets.

The quotation is 1 Kgs 22:22.

Cite (SBL): Origen, Comm. Jo. 20.260 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-260).

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20.261Preuschen 4:366

καὶ έν τῇ δευτέρᾳ τῶν Παραλειπομένων ὁ αὐτὸς Μιχαίας πρὸς τὸν Ἀχαάβ φησι καὶ τὸν Ἰωσαφάτ· »Ἀκούσατε λόγον κυρίου. εἶδον τὸν κύριον καθήμενον ἐπὶ θρόνου αὐτοῦ, καὶ πᾶσα δύναμις τοῦ οὐρανοῦ ἱστήκει ἐκ δεξιῶν αὐτοῦ καὶ ἐξ ἀριστε- »ρῶν αὐτοῦ. καὶ εἶπεν κύριος· Τίς ἀπατήσει τὸν Ἀχαὰβ βασιλέα » Ἰσραήλ, καὶ ἀναβήσεται καὶ πεσεῖται ἐν Ῥαμμὼθ Γαλαάδ; καὶ εἶπεν » οὑτος οὕτως. καὶ ἐξῆλθεν πνεῦμα καὶ ἔστη ἐνώπιον κυρίου καὶ εἶπεν· Ἐγὼ ἀπατήσω αὐτόν. καὶ εἶπεν κύριος· Ἐν τίνι; καὶ εἶπεν· »Ἐξελεύσομαι καὶ ἔσομαι πνεῦμα ψευδὲς ἐν στόματι πάντων τῶν προφητῶν αὐτοῦ«.

kai en tę̄ deuterą tōn Paraleipomenōn ho autos Michaias pros ton Achaab phēsi kai ton Iōsaphat; »Akousate logon kyriou. eidon ton kyrion kathēmenon epi thronou autou, kai pasa dynamis tou ouranou histēkei ek dexiōn autou kai ex ariste- »rōn autou. kai eipen kyrios; Tis apatēsei ton Achaab basilea » Israēl, kai anabēsetai kai peseitai en Rhammōth Galaad? kai eipen » houtos houtōs. kai exēlthen pneuma kai estē enōpion kyriou kai eipen; Egō apatēsō auton. kai eipen kyrios; En tini? kai eipen; »Exeleusomai kai esomai pneuma pseudes en stomati pantōn tōn prophētōn autou«.

And in the second book of Chronicles the same Micaiah says to Ahab and Jehoshaphat: “Hear the word of the Lord. I saw the Lord sitting on his throne, and all the power of heaven stood on his right and on his left. And the Lord said, ‘Who will deceive Ahab king of Israel, so that he will go up and fall at Ramoth-gilead?’ And this one said thus. And a spirit came forth and stood before the Lord and said, ‘I will deceive him.’ And the Lord said, ‘By what means?’ And he said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’”

2 Chr 18:18–21 (quotation, high confidence)

Notes and citation

Summary: The same vision in 2 Chronicles.

The quotation is 2 Chr 18:18–21.

Notes on the original text

Digital text corrected (OCR slip): Μι χρὸς → Μιχαίας.

Cite (SBL): Origen, Comm. Jo. 20.261 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-261).

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20.262Preuschen 4:366

σαφῶς οὖν διὰ τούτων δηλοῦται ὅτι εἰ τί έστιν τὸ ψευδὲς πνεῦμα, πάντα ὅμοια εἴη ἂν ψευδῆ πνεύματα > ἀπὸ τοῦ ψεύστου πατρὸς εἰληφότα τὸ εἶναι ψευδῆ πνεύματα, κατὰ τὸ ψεῦδος καὶ τὴν κακίαν, καὶ οὐχ ὅτι τὸ κατʼ οὐσίαν.

saphōs oun dia toutōn dēloutai hoti ei ti estin to pseudes pneuma, panta homoia eiē an pseudē pneumata > apo tou pseustou patros eilēphota to einai pseudē pneumata, kata to pseudos kai tēn kakian, kai ouch hoti to katʼ ousian.

It is clearly shown by these that, if there is a lying spirit, all similar ones would be lying spirits, having received their being lying spirits from the lying father, in respect of falsehood and wickedness, and not in respect of substance.

Notes and citation

Summary: Lying spirits are liars from the devil by wickedness, not by substance.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.262 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-262).

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20.263Preuschen 4:366

τὸ μὲν οὐν ἅγιον πνεῦμα ἢ ἀγγελικὸν πνεῦμα, ὅταν λαλῇ, οὐκ ἐκ τῶν ἰδίων λαλεῖ, ἀλλὰ ἀπὸ τοῦ λόγου τῆς ἀληθείας καὶ τῆς σοφίας· ὅπερ δηλοῦται καὶ ἐν τῷ κατὰ Ἰωάννην, ἔνθα περὶ τοῦ παρακλήτου διδάσκει καὶ φησιν· »Ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«.

to men oun hagion pneuma ē angelikon pneuma, hotan lalę̄, ouk ek tōn idiōn lalei, alla apo tou logou tēs alētheias kai tēs sophias; hoper dēloutai kai en tǭ kata Iōannēn, entha peri tou paraklētou didaskei kai phēsin; »Ek tou emou lēpsetai kai anangelei hymin«.

The Holy Spirit, then, or an angelic spirit, when it speaks, does not speak from its own, but from the Word of truth and wisdom; which is shown also in the Gospel according to John, where he teaches about the Paraclete and says, “He will take from what is mine and declare it to you.”

John 16:14 (quotation, high confidence)

Notes and citation

Summary: The Holy Spirit does not speak from its own but from Christ.

The quotation is John 16:14.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.263 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-263).

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20.264Preuschen 4:366

τὸ μέντοι ψεῦδος ὅταν λαλῇ, ἐκ τῶν ἰδίων λαλεῖ· ἐκ τῶν ἰδίων ἐλάλησεν καὶ τὸ έν τῇ τρίτῃ τῶν Βασιλειῶν ψευδὲς πνεῦμα ἀπατῶν τὸν Ἀχαάβ.

to mentoi pseudos hotan lalę̄, ek tōn idiōn lalei; ek tōn idiōn elalēsen kai to en tę̄ tritę̄ tōn Basileiōn pseudes pneuma apatōn ton Achaab.

But the lie, when it speaks, speaks from its own; from its own spoke also the lying spirit in the third book of Kingdoms that deceived Ahab.

1 Kgs 22:22 (allusion, high confidence)

Notes and citation

Summary: The lying spirit that deceived Ahab spoke from its own.

The allusion is 1 Kgs 22:22.

Cite (SBL): Origen, Comm. Jo. 20.264 (Preuschen 4:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-264).

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20.265Preuschen 4:366–367

πλὴν παρατήρει ὅτι τὸ >ψεύστης< ὄνομα ὁμοίως τέτακται ἐπί τε τοῦ ψεῦδος διαβόλου καὶ ἐπὶ τοῦ ἀνθρώπου· ἐνθάδε μὲν γὰρ οὐ περὶ ἀνθρώπου λέγεται τὸ »Ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ‘, ἐν δὲ Ψαλμοῖς τὸ »Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου· Πᾶς ἄνθρωπος »ψεύστης«.

plēn paratērei hoti to >pseustēs< onoma homoiōs tetaktai epi te tou pseudos diabolou kai epi tou anthrōpou; enthade men gar ou peri anthrōpou legetai to »Hoti pseustēs estin kai ho patēr autou‘, en de Psalmois to »Egō de eipon en tę̄ ekstasei mou; Pas anthrōpos »pseustēs«.

But observe that the name “liar” is applied alike to the devil and to man: here “because he is a liar and so is his father” is not said of a man, but in the Psalms, “But I said in my ecstasy, every man is a liar.”

John 8:44 (quotation, high confidence) · Ps 116:11 (115:2 LXX) (quotation, high confidence)

Notes and citation

Summary: “Liar” is used both of the devil and of man.

The quotations are John 8:44 and Ps 116:11 (115:2 LXX).

Cite (SBL): Origen, Comm. Jo. 20.265 (Preuschen 4:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-265).

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20.266Preuschen 4:367

ταῦτα δὲ παρεθέμεθα ἴνα πάσῃ δυνάμει φεύγωμεν τὸ εἶναι ἄνθρωποι καὶ σπεύδωμεν γενέσθαι θεοί, ἐπείπερ ὅσον ἐσμὲν ἄνθρωποι, ψεῦσται ἐσμέν, ὡς καὶ ὁ πατὴρ τοῦ ψεύδους ψεύστης ἐστίν.

tauta de parethemetha ina pasę̄ dynamei pheugōmen to einai anthrōpoi kai speudōmen genesthai theoi, epeiper hoson esmen anthrōpoi, pseustai esmen, hōs kai ho patēr tou pseudous pseustēs estin.

We have set these out so that we may flee with all our power from being men and hasten to become gods, since insofar as we are men we are liars, as the father of the lie is also a liar.

Ps 82:6 (81:6 LXX) (allusion, medium confidence)

Notes and citation

Summary: We must strive to rise above being mere “men,” who are liars, and become “gods.”

The word “gods” is lost in the digital text and supplied from 20.242 (Ps 82:6).

Notes on the original text

Digital text corrected (word lost in the digital text): σπεύδωμεν γενέσθαι, ἐπείπερ → σπεύδωμεν γενέσθαι θεοί, ἐπείπερ.

Cite (SBL): Origen, Comm. Jo. 20.266 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-266).

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20.267Preuschen 4:367

ὅμοιον δέ ἐστιν τὸ μετέχειν ἡμᾶς ἑνὸς καὶ τοῦ αὐτοῦ ὀνό- ματος καὶ τοῦ σημαινομένου ὑπὸ τοῦ ὀνόματος πράγματος· ἡμᾶς λέγω, ἐὰν ἔτι μένωμεν ἄνθρωποι, καὶ τὸν διάβολον, ὃς ψεύστης εἴρηται. Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.

homoion de estin to metechein hēmas henos kai tou autou ono- matos kai tou sēmainomenou hypo tou onomatos pragmatos; hēmas legō, ean eti menōmen anthrōpoi, kai ton diabolon, hos pseustēs eirētai. Egō de hoti tēn alētheian legō, ou pisteuete moi.

And it is similar for us to share in one and the same name and in the thing signified by the name: us, I mean, if we still remain men, and the devil, who has been called a liar. “But because I speak the truth, you do not believe me.”

John 8:45 (quotation, high confidence)

Notes and citation

Summary: While we remain mere men we share the name “liar” with the devil.

The closing quotation is John 8:45, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 45. → .

Cite (SBL): Origen, Comm. Jo. 20.267 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-267).

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20.268Preuschen 4:367

Εἰ μεμνήμεθα πρὸς τίνας ἐστὶν ὁ λόγος, οτι πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους, ἐπαγγελίαν λαμβάνοντας ὅτι ἐὰν μένωσιν ἐν τῷ λόγῳ τοῦ Ἰησοῦ τότε ἀληθῶς αὐτοῦ εἰσι μαθηταὶ καὶ γνώσονται τὴν ἀλήθειαν ἐλευθεροῦσαν αὐτούς, ἐπαπορήσομεν πῶς τοῖς τοιούτοις φησίν· »Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι«.

Ei memnēmetha pros tinas estin ho logos, oti pros tous pepisteukotas autǭ Ioudaious, epangelian lambanontas hoti ean menōsin en tǭ logǭ tou Iēsou tote alēthōs autou eisi mathētai kai gnōsontai tēn alētheian eleutherousan autous, epaporēsomen pōs tois toioutois phēsin; »Egō de hoti tēn alētheian legō, ou pisteuete moi«.

If we remember to whom the word is addressed, that it is to the Jews who had believed him, receiving the promise that if they remain in the word of Jesus, then they are truly his disciples and will know the truth that sets them free, we shall raise the difficulty how he says to such people, “But because I speak the truth, you do not believe me.”

John 8:31–32 (allusion, high confidence) · John 8:45 (quotation, high confidence)

Notes and citation

Summary: How can he tell believers, “you do not believe me”?

The allusion is John 8:31–32; the quotation is John 8:45.

Cite (SBL): Origen, Comm. Jo. 20.268 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-268).

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20.269Preuschen 4:367

καὶ ἐπίστησον εἰ δύναταί τις τῷ αὐτῷ κατά τινα μὲν ἐπίνοιαν πιστεύειν, κατὰ δὲ ἑτέραν μὴ πιστεύειν· οἶον παραδείγματος ἕνεκεν, οἱ πιστεύοντες μὲν εἰς τὸν ἐπὶ Ποντίου Πιλάτου Ἰησοῦν ἐσταυρωμένον ἐν τῇ Ἰουδαίᾳ, μὴ πιστεύοντες δὲ εἰς τὸν γεγεννημένον ἐκ Μαρίας τῆς παρθένου, οὑτοι εἰς τὸν αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσι.

kai epistēson ei dynatai tis tǭ autǭ kata tina men epinoian pisteuein, kata de heteran mē pisteuein; oion paradeigmatos heneken, hoi pisteuontes men eis ton epi Pontiou Pilatou Iēsoun estaurōmenon en tę̄ Ioudaią, mē pisteuontes de eis ton gegennēmenon ek Marias tēs parthenou, houtoi eis ton auton pisteuousi kai ou pisteuousi.

And consider whether one can believe the same person in one aspect and not believe in another; for example, those who believe in Jesus crucified in Judea under Pontius Pilate, but do not believe in the one born of the virgin Mary, these believe and do not believe in the same person.

Notes and citation

Summary: One can believe in Christ in one aspect but not another, such as accepting his crucifixion but not his virgin birth.

ἐπίνοια is rendered “aspect.” The phrasing echoes the creed-like rule of faith.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.269 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-269).

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20.270Preuschen 4:367

καὶ πάλιν οἱ πιστεύοντες μὲν εἰς τὸν ποιήσαντα ἐν τῇ Ἰουδαίᾳ τὰ ἀναγεγραμμένα τέρατα καὶ σημεῖα Ἰησοῦν, μὴ πιστεύοντες δὲ εἰς τὸν υἱὸν τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν, εἰς τὸν <αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσι.

kai palin hoi pisteuontes men eis ton poiēsanta en tę̄ Ioudaią ta anagegrammena terata kai sēmeia Iēsoun, mē pisteuontes de eis ton huion tou poiēsantos ton ouranon kai tēn gēn, eis ton <auton pisteuousi kai ou pisteuousi.

And again, those who believe in Jesus who did the recorded wonders and signs in Judea, but do not believe in the Son of the maker of heaven and earth, believe and do not believe in the same person.

Notes and citation

Summary: Or believing in his miracles but not that he is the Son of the Creator.

This describes those (such as Marcionites) who separated Christ from the Creator.

Notes on the original text

Digital text corrected (stray period): γῆν. εἰς τὸν <αὐτὸν → γῆν, εἰς τὸν <αὐτὸν.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 20.270 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-270).

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20.271Preuschen 4:367

πάλιν τε αὖ οἱ πιστεύοντες μὲν εἰς τὸν πατέρα Ἰησοῦ Χριστοῦ, μὴ πιστεύοντες δὲ εἰς τὸν δημιουργὸν καὶ ποιητὴν τοῦδε τοῦ παντός. οὑτοι εἰς τὸν αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσιν.

palin te au hoi pisteuontes men eis ton patera Iēsou Christou, mē pisteuontes de eis ton dēmiourgon kai poiētēn toude tou pantos. houtoi eis ton auton pisteuousi kai ou pisteuousin.

And again, those who believe in the Father of Jesus Christ, but do not believe in the fashioner and maker of this universe, these believe and do not believe in the same one.

Notes and citation

Summary: Or believing in Christ's Father but not in the Creator.

A verb is lost in the digital text (“in the same one … and do not believe”); “believe” is supplied, as the sense requires.

Notes on the original text

Digital text corrected (word lost in the digital text): εἰς τὸν αὐτὸν καὶ οὐ πιστεύουσιν. → εἰς τὸν αὐτὸν πιστεύουσι καὶ οὐ πιστεύουσιν..

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.271 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-271).

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20.272Preuschen 4:367

ἀλλὰ καὶ οἱ πιστεύοντες μὲν εἰς τὸν ποιητὴν οὐρανοῦ καὶ γῆς, μὴ πιστεύοντες δὲ εἰς τὸν πατέρα Ἰησοῦ τοῦ ἐσταυρωμένου ἐπὶ Ποντίου πιλάτου, εἰς τὸν θεὸν πιστεύουσιν καὶ οὐ πιστεύουσιν.

alla kai hoi pisteuontes men eis ton poiētēn ouranou kai gēs, mē pisteuontes de eis ton patera Iēsou tou estaurōmenou epi Pontiou pilatou, eis ton theon pisteuousin kai ou pisteuousin.

But also those who believe in the maker of heaven and earth, but do not believe in the Father of Jesus who was crucified under Pontius Pilate, believe and do not believe in God.

Notes and citation

Summary: Or believing in the Creator but not as the Father of Jesus.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.272 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-272).

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20.273Preuschen 4:367

ἵνʼ οὐν μὴ παρὰ πόδας ἐναντίωμα ᾖ ὡς μὴ συνεωρακότος τοῦ γράφοντος τὸ εὐαγγέλιον τὸ τοιοῦτον, φήσεις ὅτι ὁ λέγων πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους τὸ »Ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι«, πιστεύουσιν κατά τινα ἐπίνοιαν καὶ καθʼ ἑτέραν μὴ πιστεύουσιν ταῦτα ἔφασκεν.

hinʼ oun mē para podas enantiōma ę̄ hōs mē syneōrakotos tou graphontos to euangelion to toiouton, phēseis hoti ho legōn pros tous pepisteukotas autǭ Ioudaious to »Egō de hoti tēn alētheian legō, ou pisteuete moi«, pisteuousin kata tina epinoian kai kathʼ heteran mē pisteuousin tauta ephasken.

So that there may not be an immediate contradiction, as though the writer of the Gospel had not seen such a thing, you will say that the one who says to the Jews who had believed him, “But because I speak the truth, you do not believe me,” said this to those who believe in one aspect and do not believe in another.

John 8:45 (quotation, high confidence)

Notes and citation

Summary: So Jesus addressed believers who believed him in one respect but not another.

The quotation is John 8:45.

Cite (SBL): Origen, Comm. Jo. 20.273 (Preuschen 4:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-273).

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20.274Preuschen 4:367–368

καὶ εἰκὸς ὅτι ἐπίστευον μὲν αὐτῷ κατὰ τὸ ὁρατὸν διὰ τὰ τεράστια, οὐκ ἐπίστευον δὲ τοῖς βαθύτερον ὑπʼ αὐτοῦ λεγομένοις· καὶ ἁρμόζει γε τῷ Γνώσεσθε τὴν ἀλήθειαν« λεγομένῳ μὴ ἐγνωκόσι τὴν ἀλήθειαν τὸ »Ὅτι τὴν ἀλήθειαν λέγω, οὐ »πιστεύετέ μοι«, ὡς εἰ ἔλεγεν· καθʼ ὃ μὲν τεράστια ποιῶ πιστεύετέ μοι, καθʼ ὅ δὲ τὴν ἀλήθειαν λέγω οὐ πιστεύετέ μοι.

kai eikos hoti episteuon men autǭ kata to horaton dia ta terastia, ouk episteuon de tois bathyteron hypʼ autou legomenois; kai harmozei ge tǭ Gnōsesthe tēn alētheian« legomenǭ mē egnōkosi tēn alētheian to »Hoti tēn alētheian legō, ou »pisteuete moi«, hōs ei elegen; kathʼ ho men terastia poiō pisteuete moi, kathʼ ho de tēn alētheian legō ou pisteuete moi.

And it is likely that they believed him in what was visible because of the wonders, but did not believe what was said by him more deeply; and “because I speak the truth, you do not believe me” fits those who had been told “You will know the truth” but had not known the truth, as if he said: insofar as I do wonders you believe me, but insofar as I speak the truth you do not believe me.

John 8:32 (quotation, high confidence) · John 8:45 (quotation, high confidence)

Notes and citation

Summary: They believed his miracles but not his deeper teaching.

The quotations are John 8:32 and 8:45.

Cite (SBL): Origen, Comm. Jo. 20.274 (Preuschen 4:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-274).

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20.275Preuschen 4:368

τοῦτο δʼ ἂν καὶ νῦν ἐπὶ πολλῶν ἵδοις, θαυμαζόντων μὲν τὸν Ἰησοῦν ἐπὰν ἐνορῶσιν τῇ περὶ αὐτοῦ ἱστορίᾳ, μηκέτι δὲ πιστευόντων ἐπὰν βαθύτερος καὶ μείζων τῆς ἕξεως αὐτῶν αὐτοῖς ἀναπτύσσηται λόγος, ἀλλʼ ὑποπτευόντων αὐτὸν εἶναι ψευδῆ. διόπερ προσέχωμεν μήποτε καὶ ἡμῖν εἴπῃ ὁ λόγος· »Ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι«. Τίς ἐξ ὑμῶν ἐλέγχει με Περὶ ἁμαρτίας;

touto dʼ an kai nyn epi pollōn hidois, thaumazontōn men ton Iēsoun epan enorōsin tę̄ peri autou historią, mēketi de pisteuontōn epan bathyteros kai meizōn tēs hexeōs autōn autois anaptyssētai logos, allʼ hypopteuontōn auton einai pseudē. dioper prosechōmen mēpote kai hēmin eipę̄ ho logos; »Hoti tēn alētheian legō, ou pisteuete moi«. Tis ex hymōn elenchei me Peri hamartias?

You might see this now too in many people, who admire Jesus when they look at the history about him, but no longer believe when a deeper account, greater than their capacity, is unfolded to them, but suspect it to be false. Therefore let us take care lest the Word say to us too, “Because I speak the truth, you do not believe me.” “Which of you convicts me of sin?”

John 8:45 (quotation, high confidence) · John 8:46 (quotation, high confidence)

Notes and citation

Summary: Many today admire Jesus' story but reject its deeper meaning; we must beware of this.

The quotation is John 8:45; the closing quotation is John 8:46, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 46. → .

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.275 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-275).

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20.276Preuschen 4:368

Ὁ λόγος, ἐπὰν τρανῶς αὑτοῦ παριστάνῃ τὸ βούλημα ὡς μηδαμῶς ἀντιλέγειν δύνασθαί τινα τῶν ἀκουόντων, καὶ ταῦτα ἂν λέγοι δυσωπῶν τοὺς μὴ συγκατατιθεμένους· ὅτι εἰ μὴ ἐλέγχετε τὰ λεγόμενα ἡμαρτημένα, ἀπαιτοῖσθε ἂν εὐλόγως ἤδη τὴν συγκατάθεσιν.

Ho logos, epan tranōs hautou paristanę̄ to boulēma hōs mēdamōs antilegein dynasthai tina tōn akouontōn, kai tauta an legoi dysōpōn tous mē synkatatithemenous; hoti ei mē elenchete ta legomena hēmartēmena, apaitoisthe an eulogōs ēdē tēn synkatathesin.

The Word, when he sets out his intention so plainly that none of the hearers can contradict it, might say this too, putting to shame those who do not assent: if you do not convict what is said of error, you would reasonably now be required to assent.

John 8:46 (allusion, high confidence)

Notes and citation

Summary: If no one can refute the Word, they should assent to him.

The allusion is John 8:46.

Cite (SBL): Origen, Comm. Jo. 20.276 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-276).

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20.277Preuschen 4:368

ἔχει δὲ καὶ κατὰ τὸ ῥητὸν παρρησίαν τοῦ σωτῆρος ἡ λέξις, μηδενὸς μὲν ἀνθρώπου δυνηθέντος εἰπεῖν μετὰ πεποιθήσεως τῆς ἐπὶ τῷ μὴ ἡμαρτηκέναι τὸ » Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;« μόνου δὲ τοῦ κυρίου ἡμῶν, ὃς ἁμαρτίαν οὐκ ἐποίησεν, πεπειρασμένος »κατὰ πάντα » καθʼ ὁμοιότητα χωρὶς ἁμαρτίας«, ταῦτα πρὸς πάντας τοὺς πώποτε ἐγνωκότας αὐτὸν εἰπεῖν δυναμένου.

echei de kai kata to rhēton parrēsian tou sōtēros hē lexis, mēdenos men anthrōpou dynēthentos eipein meta pepoithēseōs tēs epi tǭ mē hēmartēkenai to » Tis ex hymōn elenchei me peri hamartias?« monou de tou kyriou hēmōn, hos hamartian ouk epoiēsen, pepeirasmenos »kata panta » kathʼ homoiotēta chōris hamartias«, tauta pros pantas tous pōpote egnōkotas auton eipein dynamenou.

In its plain sense too the saying has the Savior's boldness, since no human being could say with confidence of not having sinned, “Which of you convicts me of sin?”, but only our Lord, who committed no sin, having been “tempted in all things in like manner, without sin,” could say this to all who had ever known him.

John 8:46 (quotation, high confidence) · 1 Pet 2:22 (allusion, high confidence) · Heb 4:15 (quotation, high confidence)

Notes and citation

Summary: Only Christ, who was sinless, could say “Which of you convicts me of sin?”

The quotation is John 8:46; the allusions are 1 Pet 2:22 and Heb 4:15.

Notes on the original text

Digital text corrected (OCR slip): ἠ λέξις → ἡ λέξις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.277 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-277).

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20.278Preuschen 4:368

ἀκούω δὲ τοῦ Τίς ἐξ ὑμῶν‘ λεγομένου οὐ πρὸς τοὺς παρόντας μόνον ἀλλὰ καὶ πρὸς ὅλον τὸ τῶν ἀνθρώπων γένος, ὡς εἰ οὕτως ἐσαφηνίζετο· τίς ἐκ τοῦ γένους ὑμῶν; ἤ τίς ὁποιοσδήποτε ἄνθρωπος ἐλέγξαι μὲ δυνήσεται περὶ ἁμαρτίας;

akouō de tou Tis ex hymōn‘ legomenou ou pros tous parontas monon alla kai pros holon to tōn anthrōpōn genos, hōs ei houtōs esaphēnizeto; tis ek tou genous hymōn? ē tis hopoiosdēpote anthrōpos elenxai me dynēsetai peri hamartias?

And I hear “which of you” as said not only to those present but also to the whole human race, as if it were made clear thus: who of your race? Or what man whatever will be able to convict me of sin?

John 8:46 (quotation, high confidence)

Notes and citation

Summary: The challenge is addressed to the whole human race.

The quotation is John 8:46.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.278 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-278).

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20.279Preuschen 4:368

ἀλλʼ εὐ οἶδʼ ὅτι οὐδείς. κατὰ τὸ δυνατὸν δὲ ἀνθρωπίνῃ φύσει διὰ τὸ Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ‘ παντὶ τρόπῳ φιλοτιμητέον τοιαύτην ἀναλαβεῖν καθαροῦ συνειδότος παρρησίαν πρὸς πάντας ἀνθρώπους, ἕστʼ ἄν εἰπεῖν ἡμᾶς περὶ τῶν ἑξῆς καὶ μετὰ τὴν ἀρχὴν τῆς πίστεως χρόνων πρὸς ἕκαστον τῶν ἡμᾶς γινωσκόντων τὸ Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; « καὶ μὴ δυνατὸν τοῦτο ἐξ οὑ τὸν λόγον συμπεπληρώκαμεν εἰπεῖν.

allʼ eu oidʼ hoti oudeis. kata to dynaton de anthrōpinę̄ physei dia to Mimētai mou ginesthe, kathōs kagō Christou‘ panti tropǭ philotimēteon toiautēn analabein katharou syneidotos parrēsian pros pantas anthrōpous, hestʼ an eipein hēmas peri tōn hexēs kai meta tēn archēn tēs pisteōs chronōn pros hekaston tōn hēmas ginōskontōn to Tis ex hymōn elenchei me peri hamartias? « kai mē dynaton touto ex hou ton logon sympeplērōkamen eipein.

But I know well that no one can. Yet, as far as is possible for human nature, because of “Be imitators of me, as I am of Christ,” we must strive in every way to take up such boldness of a clean conscience toward all people, so that we may say, concerning the times following, even after the beginning of our faith, to each of those who know us, “Which of you convicts me of sin?”, though it is not possible to say this from the time we reached the age of reason.

1 Cor 11:1 (quotation, high confidence) · John 8:46 (quotation, high confidence)

Notes and citation

Summary: Imitating Christ, we should aim to have a clean conscience since our conversion, even if not since childhood.

The quotations are 1 Cor 11:1 and John 8:46.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.279 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-279).

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20.280Preuschen 4:368

Τοῦτο δὲ οὐ πρὸς ἀνθρώπους μόνον ὄν εἶπεν ὁ σωτὴρ ἀλλὰ καὶ πρὸς τὸν διάβολον καὶ τὰς ὑπʼ αὐτὸν δυνάμεις, μηδὲν ἐχούσας εἰπεῖν εἰς ἔλεγχον τὸν περὶ ἁμαρτίας αὐτοῦ.

Touto de ou pros anthrōpous monon on eipen ho sōtēr alla kai pros ton diabolon kai tas hypʼ auton dynameis, mēden echousas eipein eis elenchon ton peri hamartias autou.

And the Savior said this not only to human beings but also to the devil and the powers under him, which have nothing to say to convict him of sin.

John 14:30 (allusion, medium confidence)

Notes and citation

Summary: Not even the devil could convict Christ of sin.

The allusion is John 14:30.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.280 (Preuschen 4:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-280).

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20.281Preuschen 4:368–369

καὶ τοῦτό γε ἀκόλουθόν ἐστιν τῷ »Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ έν ἐμοὶ εὑρίσκει οὐδέν«.

kai touto ge akolouthon estin tǭ »Erchetai ho archōn tou kosmou toutou, kai en emoi heuriskei ouden«.

And this indeed is consistent with “The ruler of this world is coming, and he finds nothing in me.”

John 14:30 (quotation, high confidence)

Notes and citation

Summary: The devil found nothing in Christ.

The quotation is John 14:30.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.281 (Preuschen 4:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-281).

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20.282Preuschen 4:369

δυνατὸν δὲ καὶ ἡμῖν ἐκ πολλῆς ἐπιμελείας τὴν ἀπό τινος ἀναλαβεῖν χρόνου παρρησίαν πρὸς τὸ εἰπεῖν ἡμᾶς τῷ ζητοῦντι καθʼ ἡμῶν ἀφορμὴν διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ παρὰ τὸν τῆς ἐξόδου καιρόν· Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;‘ Εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;

dynaton de kai hēmin ek pollēs epimeleias tēn apo tinos analabein chronou parrēsian pros to eipein hēmas tǭ zētounti kathʼ hēmōn aphormēn diabolǭ kai tois angelois autou para ton tēs exodou kairon; Tis ex hymōn elenchei me peri hamartias?‘ Ei alētheian legō, dia ti hymeis ou pisteuete moi?

But it is possible for us too, by much diligence, to take up from some time such boldness as to say, at the time of our departure, to the devil and his angels who seek an occasion against us, “Which of you convicts me of sin?” “If I speak the truth, why do you not believe me?”

John 8:46 (quotation, high confidence)

Notes and citation

Summary: By diligence we too may face the devil at death with a clean conscience.

The quotations are John 8:46; the second is the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): ἀφορμκὴν → ἀφορμὴν; VIII, 46. → .

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.282 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-282).

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20.283Preuschen 4:369

Ἄξιον ἰδεῖν τί ὑποφαίνεται ἐκ τοῦ πύσματος. τοῦτο δὲ ὀψόμεθα εἰ καὶ ἐκεῖνοι πρὸς οὕς ὁ λόγος οὐκ ἀπεκρίναντο τὴν δέουσαν ἀπόκρισιν ἐξενεγκόντες.

Axion idein ti hypophainetai ek tou pysmatos. touto de opsometha ei kai ekeinoi pros hous ho logos ouk apekrinanto tēn deousan apokrisin exenenkontes.

It is worth seeing what is hinted at by the question. We shall see this even if those addressed did not give the fitting answer.

John 8:46 (allusion, high confidence)

Notes and citation

Summary: Origen considers what a fitting answer to Jesus' question would be.

Cite (SBL): Origen, Comm. Jo. 20.283 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-283).

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20.284Preuschen 4:369

εἴποι γὰρ ἄν τις· διὰ τοῦτο οὐ πιστεύομεν, ἐπεὶ οὐ θεωροῦμεν τίνα τρόπον ὅ λέγει ἐστὶν ἀλήθεια· οὐ θεωροῦμεν δὲ τῷ μηδέπω κεκαθάρθαι ἡμῶν τὰς τῇ φύσει διορατικὰς τῆς ἀληθείας ὄψεις· καὶ ἐπεὶ τοιοῦτοί ἐσμεν, οὔκ ἐσμεν ἐκ τοῦ θεοῦ· εἰ οὐδέπω ἐσμὲν ἐκ τοῦ θεοῦ. ἀλλὰ καὶ αἱ τῆς ἀληθείας ὄψεις θεωρητικαὶ οὐκ εἰσὶν κεκαθαρμέναι, τῷ ἐπικεκαλύφθαι ἤ πεπαχύνθαι ἢ τεθολῶσθαι αὐτὰς ὑπὸ τῆς κακίας.

eipoi gar an tis; dia touto ou pisteuomen, epei ou theōroumen tina tropon ho legei estin alētheia; ou theōroumen de tǭ mēdepō kekatharthai hēmōn tas tę̄ physei dioratikas tēs alētheias opseis; kai epei toioutoi esmen, ouk esmen ek tou theou; ei oudepō esmen ek tou theou. alla kai hai tēs alētheias opseis theōrētikai ouk eisin kekatharmenai, tǭ epikekalyphthai ē pepachynthai ē tetholōsthai autas hypo tēs kakias.

For one might say: we do not believe for this reason, that we do not see in what way what he says is truth; and we do not see because the eyes that are by nature able to discern the truth have not yet been cleansed in us; and since we are such, we are not of God, if we are not yet of God. But the eyes that contemplate the truth are not cleansed, because they are veiled or thickened or muddied by wickedness.

Notes and citation

Summary: An honest answer: we do not believe because our soul's eyes, clouded by wickedness, are not yet cleansed.

Notes on the original text

Digital text corrected (OCR slip): διορατικὰς τῆς ἀληθείας ὄφεις → διορατικὰς τῆς ἀληθείας ὄψεις; τῆς ἀληθείας ὄφεις θεωρητικαὶ → τῆς ἀληθείας ὄψεις θεωρητικαὶ.

Cite (SBL): Origen, Comm. Jo. 20.284 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-284).

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20.285Preuschen 4:369

κατανοοῦντες δὲ τί τὸ κυρίως πιστεύειν καθʼ ὅ »Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν, ἐκ τοῦ θεοῦ γεγέννηται«, καὶ αἰσθανόμενοι ὅσῳ τοῦ οὕτως πιστεύειν ἀπολειπόμεθα, ταῦτα ἀποκρινώμεθα, παρακαλοῦντες τὸν τῶν τῆς ψυχῆς ὄψεων ἰατρὸν τῇ ἑαυτοῦ σοφίᾳ καὶ φιλανθρωπίᾳ πάντα ποιῆσαι τὰ ὑπὲρ τοῦ ἀποκαλυφθῆναι τοὺς ὀφθαλμοὺς ἡμῶν, ἔτι κεκαλυμμένους ὑπὸ τῆς διὰ τὴν κακίαν ἀτιμίας ἡμῶν, κατὰ τὸ εἰρημένον που· »Ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν‘· ἐπακούσεται γὰρ ἡμῶν ὁμολογούντων τὰ αἴτια τοῦ μηδέπω ἡμᾶς πιστεύειν, καὶ ὡς κακῶς ἔχουσιν καὶ χρῄζουσιν ἰατροῦ βοηθῶν συνεργήσει πρὸς τὸ χωρῆσαι ἡμᾶς τὸ εἰς τὸ πιστεύειν χάρισμα, τρίτον παρὰ τῷ Παύλῳ ἐν τῷ καταλόγῳ τῶν χαρισμάτων τεταγμένον μετὰ τὸν τῆς σοφίας λόγον καὶ τὸν τῆς συνέσεως λόγον, οἷς ἐπιφέρει· »Ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι«· περὶ οὗ χαρίσματος καὶ ἐν ἄλλοις φησίν· »Ὅτι »ἀπὸ θεοῦ ὑμῖν ἐχαρίσθη οὐ μόνον τὸ εἰς Χριστὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν«.

katanoountes de ti to kyriōs pisteuein kathʼ ho »Pas ho pisteuōn hoti Iēsous ho christos estin, ek tou theou gegennētai«, kai aisthanomenoi hosǭ tou houtōs pisteuein apoleipometha, tauta apokrinōmetha, parakalountes ton tōn tēs psychēs opseōn iatron tę̄ heautou sophią kai philanthrōpią panta poiēsai ta hyper tou apokalyphthēnai tous ophthalmous hēmōn, eti kekalymmenous hypo tēs dia tēn kakian atimias hēmōn, kata to eirēmenon pou; »Epekalypsen hēmas hē atimia hēmōn‘; epakousetai gar hēmōn homologountōn ta aitia tou mēdepō hēmas pisteuein, kai hōs kakōs echousin kai chrę̄zousin iatrou boēthōn synergēsei pros to chōrēsai hēmas to eis to pisteuein charisma, triton para tǭ Paulǭ en tǭ katalogǭ tōn charismatōn tetagmenon meta ton tēs sophias logon kai ton tēs syneseōs logon, hois epipherei; »Heterǭ pistis en tǭ autǭ pneumati«; peri hou charismatos kai en allois phēsin; »Hoti »apo theou hymin echaristhē ou monon to eis Christon pisteuein alla kai to hyper autou paschein«.

Considering what it is to believe in the proper sense, according to “Everyone who believes that Jesus is the Christ is born of God,” and perceiving how far we fall short of believing thus, let us answer this, beseeching the physician of the soul's eyes, in his wisdom and love for humankind, to do everything so that our eyes may be unveiled, still veiled by the dishonor due to our wickedness, according to what is said somewhere, “Our dishonor has covered us”; for he will hear us as we confess the causes of our not yet believing, and, as for those who are ill and need a physician, he will help and work with us so that we may receive the gift of believing, placed third by Paul in the list of gifts after the word of wisdom and the word of understanding, to which he adds, “to another faith by the same Spirit”; of which gift he also says elsewhere, “For it has been granted to you by God not only to believe in Christ but also to suffer for him.”

1 John 5:1 (quotation, high confidence) · Jer 3:25 (quotation, high confidence) · 1 Cor 12:8–9 (quotation, high confidence) · Phil 1:29 (quotation, high confidence)

Notes and citation

Summary: Knowing how weak our faith is, we should ask Christ the physician to unveil our eyes and grant the gift of faith.

The quotations are 1 John 5:1, Jer 3:25 (LXX), 1 Cor 12:9, and Phil 1:29.

Notes on the original text

Digital text corrected (OCR slip; stray punctuation): ἐατροῦ → ἰατροῦ; ἀπὰ θεοῦ ὐμῖν → ἀπὸ θεοῦ ὑμῖν; ἀλλὰ·καὶ → ἀλλὰ καὶ.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 20.285 (Preuschen 4:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-285).

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20.286Preuschen 4:369–370

καὶ ἀπὸ τῆς ἐνεργείας δὲ ἐπιστήσαντι σαφὲς ἔσται ὅτι οὐχ ἡ τυχοῦσα δωρεά ἐστιν τοῦ θεοῦ, πλειόνων δογμάτων διαφόρων ὑπὸ πολλῶν κηρυσσομένων τῶν διδάσκειν τὰ ἀληθῆ ἐπαγγελλομένων, τὸ μηδενὶ ἢ μόνῳ τῷ ἀληθεῖ πιστεῦσαι· τοῦτο γὰρ ἤδη καὶ τραπεζίτου ἔργον τυγχάνει, ὃν τέλειον ὀνομάζων οὐκ ἂν ἁμάρτοις, ἅτε καὶ ἐν τῇ πρὸς Ἑβραίους γεγραμμένου τοῦ » Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ σἰσθη- »τήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλόν τε καὶ κακοῦ‘. Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.

kai apo tēs energeias de epistēsanti saphes estai hoti ouch hē tychousa dōrea estin tou theou, pleionōn dogmatōn diaphorōn hypo pollōn kēryssomenōn tōn didaskein ta alēthē epangellomenōn, to mēdeni ē monǭ tǭ alēthei pisteusai; touto gar ēdē kai trapezitou ergon tynchanei, hon teleion onomazōn ouk an hamartois, hate kai en tę̄ pros Hebraious gegrammenou tou » Teleiōn de estin hē sterea trophē, tōn dia tēn hexin ta sisthē- »tēria gegymnasmena echontōn pros diakrisin kalon te kai kakou‘. Ho ōn ek tou theou ta rhēmata tou theou akouei; dia touto hymeis ouk akouete, hoti ek tou theou ouk este.

And to one who attends to experience it will be clear that it is no ordinary gift of God, when many different doctrines are proclaimed by many who profess to teach the truth, to believe none of them, or only the true one; for this is now the work of a money changer, whom you would not be wrong to call perfect, since it is written also in the letter to the Hebrews, “But solid food is for the perfect, who by practice have their faculties trained to discern good and evil.” “He who is of God hears the words of God; for this reason you do not hear, because you are not of God.”

Heb 5:14 (quotation, high confidence) · John 8:47 (quotation, high confidence)

Notes and citation

Summary: Discerning the one true teaching among many requires the skill of a practiced “money changer.”

The quotation is Heb 5:14; the “money changer” alludes to the saying “Be approved money changers” (see 19.44). The closing quotation is John 8:47, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; OCR slip; repeated word): τραπεζίτου τραπεζίτου → τραπεζίτου; VIII, 47. Ὁ Μοι → Ὁ ὢν.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.286 (Preuschen 4:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-286).

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20.287Preuschen 4:370

Δοκοῦσιν οἱ τὴν περὶ διαφόρων φύσεων εἰσάγοντες μυθοποιίαν καὶ λέγοντες εἶναι φύσει καὶ ἐκ πρώτης κατασκευῆς υἱοὺς θεοῦ, μόνον διὰ τὸ πρὸς θεὸν συγγενὲς δεκτικοὺς τῶν τοῦ θεοῦ ῥημάτων, καὶ ἐντεῦθεν ἀποδεικνύναι τὸ προκείμενον αὐτοῖς.

Dokousin hoi tēn peri diaphorōn physeōn eisagontes mythopoiian kai legontes einai physei kai ek prōtēs kataskeuēs huious theou, monon dia to pros theon syngenes dektikous tōn tou theou rhēmatōn, kai enteuthen apodeiknynai to prokeimenon autois.

Those who introduce the myth-making about different natures, and say that there are sons of God by nature and from their first constitution, receptive of God's words only because of their kinship with God, think they demonstrate their thesis from here too.

John 8:47 (allusion, high confidence)

Notes and citation

Summary: The heretics of “natures” use this verse to claim some are God's sons by nature.

The allusion is John 8:47.

Notes on the original text

Digital text corrected (editor's chapter number leaked into the digital text): ΧΧΧΙΙΙ. → .

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.287 (Preuschen 4:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-287).

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20.288Preuschen 4:370

συναρπάζουσίν γέ τοι καὶ ἀπὸ τούτου τοῦ ῥητοῦ, προσδιατρίβοντες αὐτῷ, τοὺς ἀκρίτους καὶ μὴ δυναμένους πρὸς τὴν πιθανότητα τῆς χρήσεως τοῦ ῥητοῦ ἀπαντᾶν, μηδὲ βλέποντας αὐτοῦ τὴν λύσιν οὕτως ἔχουσαν· εἴπερ ὅσοι ἔλαβον »τὸ φῶς τὸ ἀληθινόν, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, οὐ τῷ εἶναι καὶ] ἐκ τοῦ θεοῦ εἰλήφασιν αὐτό (εἰ γὰρ τῷ εἶναι ἐκ τοῦ θεοῦ εἰλήφεισαν αὐτό, οὐκ ἂν περὶ ἀναγέγραπτο· »Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ«), δῆλον ὅτι οἱ μὴ ὄντες ἐκ τοῦ θεοῦ, πρὶν μὲν λαβεῖν τὸ φῶς τὸ ἀληθινόν, οὐδὲ ἐξουσίαν πως ἔχουσιν τοῦ τέκνα θεοῦ γενέσθαι· ἐπὰν δὲ λάβωσιν αὐτό, τέκνα μὲν οὐδέπω γίνονται θεοῦ, ἀλλʼ ἐξουσίαν λαμβάνουσιν διὰ τοῦ εἰληφέναι τὸ φῶς γενέσθαι τέκνα θεοῦ. τότε γενόμενοι ἐκ τοῦ θεοῦ καὶ τὰ ῥήματα ἀκούουσιν αὐτοῦ, οὐκέτι ἁπλούστερον πιστεύοντες μόνον ἀλλʼ ἤδη καὶ διορατικώτερον κατανοοῦντες τὰ τῆς θεοσεβείας πράγματα.

synarpazousin ge toi kai apo toutou tou rhētou, prosdiatribontes autǭ, tous akritous kai mē dynamenous pros tēn pithanotēta tēs chrēseōs tou rhētou apantan, mēde blepontas autou tēn lysin houtōs echousan; eiper hosoi elabon »to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon«, ou tǭ einai kai] ek tou theou eilēphasin auto (ei gar tǭ einai ek tou theou eilēpheisan auto, ouk an peri anagegrapto; »Hosoi de elabon auton, edōken autois exousian tekna theou genesthai, tois pisteuousin eis to onoma autou«), dēlon hoti hoi mē ontes ek tou theou, prin men labein to phōs to alēthinon, oude exousian pōs echousin tou tekna theou genesthai; epan de labōsin auto, tekna men oudepō ginontai theou, allʼ exousian lambanousin dia tou eilēphenai to phōs genesthai tekna theou. tote genomenoi ek tou theou kai ta rhēmata akouousin autou, ouketi haplousteron pisteuontes monon allʼ ēdē kai dioratikōteron katanoountes ta tēs theosebeias pragmata.

They do indeed carry off, by dwelling on this text, the undiscerning and those unable to meet the plausibility of their use of it, not seeing its solution, which is this: if all who received “the true light that enlightens every man coming into the world” did not receive it by being of God (for if they had received it by being of God, it would not have been written, “But as many as received him, to them he gave power to become children of God, to those who believe in his name”), it is plain that those who are not of God, before receiving the true light, do not even have in any way the power to become children of God; but when they receive it, they do not yet become children of God, but receive, through having received the light, the power to become children of God. Then, having become of God, they also hear his words, no longer merely believing more simply, but now also understanding with more discernment the matters of piety.

John 1:9 (quotation, high confidence) · John 1:12 (quotation, high confidence)

Notes and citation

Summary: John 1:12 shows that receiving the light gives only the power to become God's children; one becomes “of God” later and then hears his words.

The quotations are John 1:9 and 1:12.

Notes on the original text

Digital text corrected (OCR slip): ἐκ τοῦ Μοῦ καὶ τὰ ῥήματα → ἐκ τοῦ θεοῦ καὶ τὰ ῥήματα; διορτικώτερον → διορατικώτερον.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.288 (Preuschen 4:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-288).

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20.289Preuschen 4:370

οἱ δὲ μὴ τοιοῦτοι φιλοτιμησάμενοι εἶναι τέκνα μὲν οὐ γίνονται θεοῦ, οὐδὲ ἐκ τοῦ θεοῦ, καὶ διὰ τοῦτο οὐκ ἀκούουσιν τὰ ῥήματα αὐτοῦ οὐδὲ συνιᾶσιν τοῦ βουλήματος αὐτῶν· μένουσιν δὲ ἐν τῇ πρὸ τῶν τέκνων τοῦ θεοῦ καταστάσει τῶν πεπιστευκότων μόνον, δοῦλοι θεοῦ τῷ εἰληφέναι τὸ τῆς δουλείας εἰς φόβον πνεῦμα καὶ μὴ ἐσπουδακέναι προβῆναι καὶ προκόψαι ὥστε καὶ τὸ τῆς υἱοθεσίας χωρῆσαι, ἐν ᾧ κράζουσιν οἱ ἔχοντες αὐτό· »Ἀββᾶ, ὁ πατήρ‘.

hoi de mē toioutoi philotimēsamenoi einai tekna men ou ginontai theou, oude ek tou theou, kai dia touto ouk akouousin ta rhēmata autou oude syniasin tou boulēmatos autōn; menousin de en tę̄ pro tōn teknōn tou theou katastasei tōn pepisteukotōn monon, douloi theou tǭ eilēphenai to tēs douleias eis phobon pneuma kai mē espoudakenai probēnai kai prokopsai hōste kai to tēs huiothesias chōrēsai, en hǭ krazousin hoi echontes auto; »Abba, ho patēr‘.

But those who have not striven to be such do not become children of God, nor of God, and for this reason they do not hear his words nor understand their intention; they remain in the state of those who have only believed, before the children of God, servants of God because they have received the spirit of slavery to fear and have not been eager to go forward and progress so as to receive also the spirit of adoption, in which those who have it cry, “Abba, Father.”

Rom 8:15 (quotation, high confidence)

Notes and citation

Summary: Those who do not strive remain servants with a spirit of fear, not children with the spirit of adoption.

The allusion and quotation are Rom 8:15. A negative is lost in the digital text and supplied.

Notes on the original text

Digital text corrected (word lost in the digital text): τέκνα μὲν γίνονται θεοῦ, οὐδὲ → τέκνα μὲν οὐ γίνονται θεοῦ, οὐδὲ.

Cite (SBL): Origen, Comm. Jo. 20.289 (Preuschen 4:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-289).

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20.290Preuschen 4:370–371

ὅτι γὰρ καθόλου οὐδεὶς ἀνθρώπων ἀρχῆθεν υἱός ἐστιν θεοῦ, δῆλον μὲν καὶ ἐκ τοῦ »Ἤμεθα τέκνα φύσει ὀργῆς« ὑπὸ] Παύλου καὶ περὶ ἑαυτοῦ τοῦτο εἰρηκότος· σαφὲς δὲ καὶ ἐκ τοῦ »Ἐγὼ δὲ λέγω ὑμῖν· Ἀγαπή- »σατε τοὺς ἐχθροὺς ὑμῶν. καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων »ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς«.

hoti gar katholou oudeis anthrōpōn archēthen huios estin theou, dēlon men kai ek tou »Ēmetha tekna physei orgēs« hypo] Paulou kai peri heautou touto eirēkotos; saphes de kai ek tou »Egō de legō hymin; Agapē- »sate tous echthrous hymōn. kai proseuchesthe hyper tōn diōkontōn »hymas, hopōs genēsthe huioi tou patros hymōn tou en ouranois«.

For that no human being at all is a son of God from the beginning is plain from “We were by nature children of wrath,” Paul having said this about himself too; and it is clear also from “But I say to you, love your enemies and pray for those who persecute you, so that you may become sons of your Father in heaven.”

Eph 2:3 (quotation, high confidence) · Matt 5:44–45 (quotation, high confidence)

Notes and citation

Summary: No one is God's son from the start, as Paul's “children of wrath” and Jesus' “that you may become sons” show.

The quotations are Eph 2:3 and Matt 5:44–45.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.290 (Preuschen 4:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-290).

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20.291Preuschen 4:371

εἰ γὰρ Παῦλος »φύσει ὀργῆς υἱός«, τίς ὑπὲρ Παῦλον, ὅσον ἐπὶ τῇ κατασκευῇ, οὐκ ὀργῆς υἱὸς πρὸ τοῦ λαβεῖν ἐξουσίαν τέκνον θεοῦ γενέσθαι καὶ πρὸ τοῦ τέκνον γενέσθαι θεοῦ;

ei gar Paulos »physei orgēs huios«, tis hyper Paulon, hoson epi tę̄ kataskeuę̄, ouk orgēs huios pro tou labein exousian teknon theou genesthai kai pro tou teknon genesthai theou?

For if Paul was “by nature a son of wrath,” who, surpassing Paul in constitution, was not a son of wrath before receiving the power to become a child of God and before becoming a child of God?

Eph 2:3 (quotation, high confidence) · John 1:12 (allusion, high confidence)

Notes and citation

Summary: If even Paul was by nature a child of wrath, so was everyone.

The allusions are Eph 2:3 and John 1:12.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.291 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-291).

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20.292Preuschen 4:371

καὶ εἰ οὐκ ἄλλως γίνε- ταί τις υἱὸς τοῦ ἐν οὐρανοῖς πατρὸς ἢ ἐκ τοῦ ἀγαπᾶν τοὺς ἐχθροὺς ἑαυτοῦ καὶ προσεύχεσθαι ὑπὲρ τῶν διωκόντων αὐτόν, δῆλον ὅτι οὐδεὶς τῷ φύσει εἶναι ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει. ἀλλὰ τῷ λαβεῖν ἐξουσίαν τέκνον θεοῦ γενέσθαι καὶ κεχρῆσθαι εἰς δέον τῇ ἐξουσίᾳ, καὶ τῷ ἡγαπηκέναι τοὺς ἐχθροὺς καὶ προσεύχεσθαι ὑπὲρ τῶν ἐπηρεαζόντων γενόμενος υἱὸς τοῦ ἐν οὐρανοῖς πατρός.

kai ei ouk allōs gine- tai tis huios tou en ouranois patros ē ek tou agapan tous echthrous heautou kai proseuchesthai hyper tōn diōkontōn auton, dēlon hoti oudeis tǭ physei einai ek tou theou ta rhēmata tou theou akouei. alla tǭ labein exousian teknon theou genesthai kai kechrēsthai eis deon tę̄ exousią, kai tǭ hēgapēkenai tous echthrous kai proseuchesthai hyper tōn epēreazontōn genomenos huios tou en ouranois patros.

And if one becomes a son of the Father in heaven in no other way than by loving his enemies and praying for those who persecute him, it is plain that no one hears the words of God by being of God by nature, but by having received the power to become a child of God and using the power as he ought, and by having loved his enemies and prayed for those who mistreat him, becoming a son of the Father in heaven.

Matt 5:44–45 (allusion, high confidence) · John 1:12 (allusion, high confidence)

Notes and citation

Summary: One hears God's words by becoming his son through love of enemies, not by nature.

The allusions are Matt 5:44–45 and John 1:12.

Topics: Ethics, Heresy

Cite (SBL): Origen, Comm. Jo. 20.292 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-292).

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20.293Preuschen 4:371

τότε ἐστὶ καὶ ἐκ τοῦ θεοῦ, καὶ τὰ ῥήματα τοῦ θεοῦ ἀκούει, συνιεὶς αὐτῶν καὶ ἐπιστήμην αὐτῶν ἀναλαμβάνων· ὅπερ ἴδιον οὐ δούλων ἀλλὰ τέκνων ἐστὶν θεοῦ, τῶν πᾶσαν μὲν καταργησάντων * * γένεσιν, τὴν δὲ ἀπὸ θεοῦ ἀνειληφότων διὰ τοῦ τῆς υἱοθεσίας πνεύματος«.

tote esti kai ek tou theou, kai ta rhēmata tou theou akouei, synieis autōn kai epistēmēn autōn analambanōn; hoper idion ou doulōn alla teknōn estin theou, tōn pasan men katargēsantōn * * genesin, tēn de apo theou aneilēphotōn dia tou tēs huiothesias pneumatos«.

Then he is also of God and hears the words of God, understanding them and taking up knowledge of them; which is proper not to servants but to children of God, who have abolished every … birth, and have taken up the birth from God through the spirit of adoption.

Textual problem in this passage: see the notes.

Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: Then he is of God and understands God's words, as God's children do.

There is a gap in the text (marked * *). The allusion is Rom 8:15.

Cite (SBL): Origen, Comm. Jo. 20.293 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-216/#p-20-293).

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