Commentary on the Gospel of John 20.134–20.215

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 82 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

20.134Preuschen 4:348

οὐ γὰρ ἐκ νύμφης, ἀλλʼ ἐκ πόρνης, τῆς ὕλης, οὓς γεννᾷ ὁ διάβολος ἢ ποιεῖ τοὺς ἐξ αὐτοῦ, οἵτινες καὶ τοῖς σωματικοῖς προσπεπονθότες καὶ προσηλωμένοι κολλῶνται τῇ πόρνῃ ὕλῃ, γινόμενοι πρὸς αὐτὴν ἓν σῶμα, τῶν ἐκ τοῦ θεοῦ γεγεννημένων ἀφισταμένων τῆς πόρνης ὕλης, καὶ κολλωμένων τῷ κυρίῳ καὶ ἑνουμένων τῷ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγῳ, καὶ τῇ σοφίᾳ αὐτοῦ, ἥν »ἔκτισεν ἀρχὴν »ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ἕνα γένωνται πρὸς αὐτὴν ἓν πνεῦμα· Ο μὲν γὰρ »κολλώμενος τῇ πόρνῃ ὲν σῶμά ἐστιν· ὁ δὲ κολλώμενος »τῷ κυρίῳ ἕν πνεῦμά ἐστιν«. Εἶπεν αὐτοῖς ὁ Ἰησοῦς· Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἄν ἐμέ· ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω.

ou gar ek nymphēs, allʼ ek pornēs, tēs hylēs, hous genną ho diabolos ē poiei tous ex autou, hoitines kai tois sōmatikois prospeponthotes kai prosēlōmenoi kollōntai tę̄ pornę̄ hylę̄, ginomenoi pros autēn hen sōma, tōn ek tou theou gegennēmenōn aphistamenōn tēs pornēs hylēs, kai kollōmenōn tǭ kyriǭ kai henoumenōn tǭ en archę̄ pros ton theon logǭ, kai tę̄ sophią autou, hēn »ektisen archēn »hodōn autou eis erga autou«, hena genōntai pros autēn hen pneuma; O men gar »kollōmenos tę̄ pornę̄ en sōma estin; ho de kollōmenos »tǭ kyriǭ hen pneuma estin«. Eipen autois ho Iēsous; Ei ho theos patēr hymōn ēn, ēgapate an eme; egō gar ek tou theou exēlthon kai hēkō.

For it is not of a bride but of a harlot, matter, that the devil begets those whom he begets, or makes those who are of him; who, attached and nailed to bodily things, are joined to the harlot, matter, becoming one body with her; while those born of God stand apart from the harlot, matter, and are joined to the Lord and united with the Word who was in the beginning with God, and with his Wisdom, whom he “created as the beginning of his ways for his works,” so that they may become one spirit with her. For “he who is joined to a harlot is one body with her; but he who is joined to the Lord is one spirit.” “Jesus said to them, ‘If God were your Father, you would love me; for I came forth from God and have come.’”

Prov 8:22 (quotation, high confidence) · 1 Cor 6:16–17 (quotation, high confidence) · John 1:1 (allusion, high confidence) · John 8:42 (quotation, high confidence)

Notes and citation

Summary: The devil's children are born of the “harlot,” matter; God's children are joined to the Word and Wisdom as one spirit.

The quotations are Prov 8:22 and 1 Cor 6:16–17; the closing quotation is John 8:42, the lemma of the next section. πόρνη is rendered “harlot.”

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; repeated syllable): VIII, 42. → ; ἐμ ἐμέ → ἐμέ.

Cite (SBL): Origen, Comm. Jo. 20.134 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-134).

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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.

20.135Preuschen 4:348

Ἐπείπερ οἱ τὰς φύσεις εἰσάγοντες χρῶνται τῷ ῥήματι τούτῳ, διηγούμενοι αὐτό, ὅτι ὡς οἰκεῖον ἂν ὑμῶν καὶ ἀδελφὸν ἐπέγνωτέ με, ἀλλὰ καὶ ὡς ἴδιον ἠγαπήσατε ἂν ἐμέ, εἰ ὁ θεὸς πατὴρ ὑμῶν ἠν, ἐπαπορητέον οὕτως πρὸς αὐτούς·

Epeiper hoi tas physeis eisagontes chrōntai tǭ rhēmati toutǭ, diēgoumenoi auto, hoti hōs oikeion an hymōn kai adelphon epegnōte me, alla kai hōs idion ēgapēsate an eme, ei ho theos patēr hymōn ēn, epaporēteon houtōs pros autous;

Since those who introduce the natures use this saying, explaining it thus: “you would have recognized me as your own kin and brother, and loved me as your own, if God were your Father,” we must raise this difficulty against them:

John 8:42 (quotation, high confidence)

Notes and citation

Summary: The Valentinians read this saying as proof of fixed natures; Origen answers them.

The quotation is John 8:42; the paraphrase is the Valentinian reading.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.135 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-135).

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20.136Preuschen 4:348

ἦν ὅτε Παῦλος ἐμίσει τὸν Ἰησοῦν, ἐμίσει δὲ αὐτὸν ὅτε ἐπόρθει καὶ ἐδίωκε τὴν ἐκκλησίαν τοῦ θεοῦ, καὶ ἀληθεύων γε ἔλεγεν αὐτῷ ὁ πρῶτος χρηματισμός·

ēn hote Paulos emisei ton Iēsoun, emisei de auton hote eporthei kai ediōke tēn ekklēsian tou theou, kai alētheuōn ge elegen autǭ ho prōtos chrēmatismos;

there was a time when Paul hated Jesus; and he hated him when he was ravaging and persecuting the church of God; and the first oracle to him spoke truly when it said,

Gal 1:13 (allusion, high confidence)

Notes and citation

Summary: Paul once hated Jesus when he persecuted the church.

The allusion is Gal 1:13; the sentence continues in the next section.

Topics: Heresy, Persecution

Cite (SBL): Origen, Comm. Jo. 20.136 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-136).

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20.137Preuschen 4:348

»Σαούλ, τί με διώκεις;« εἰ μὲν οὖν ἀληθὲς τὸ »Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἄν ἐμέ«, δῆλον ὅτι καὶ τὸ τούτῳ ἀντίστρεφον ἐστὶν ὑγιές· »εἰ μὴ ἠγαπᾶτέ με, οὐχὶ ὁ θεὸς πατὴρ ὑμῶν »ἦν«. οὐκοῦν τῶν μὴ ἀγαπώντων τὸν Ἰησοῦν οὐκ ἔστιν ὁ θεὸς πατήρ· Παῦλος δὲ ἦν ὅτε οὐκ ἠγάπα τὸν Ἰησοῦν, ἦν ἄρα καιρὸς ὅτε ὁ θεὸς Παύλου πατὴρ οὐκ ἦν.

»Saoul, ti me diōkeis?« ei men oun alēthes to »Ei ho theos patēr hymōn ēn, ēgapate an eme«, dēlon hoti kai to toutǭ antistrephon estin hygies; »ei mē ēgapate me, ouchi ho theos patēr hymōn »ēn«. oukoun tōn mē agapōntōn ton Iēsoun ouk estin ho theos patēr; Paulos de ēn hote ouk ēgapa ton Iēsoun, ēn ara kairos hote ho theos Paulou patēr ouk ēn.

“Saul, why do you persecute me?” If, then, “If God were your Father, you would love me” is true, it is clear that its converse is also sound: “If you did not love me, God was not your Father.” Therefore God is not the Father of those who do not love Jesus. But there was a time when Paul did not love Jesus; there was, then, a time when God was not Paul's Father.

Acts 9:4 (quotation, high confidence) · John 8:42 (quotation, high confidence)

Notes and citation

Summary: Since Paul once did not love Jesus, God was not then his Father.

The quotations are Acts 9:4 and John 8:42.

Notes on the original text

Digital text corrected (OCR slip): θεὸς Ματὴρ → θεὸς πατὴρ; ὄρα καιρὸς → ἄρα καιρὸς.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.137 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-137).

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20.138Preuschen 4:348

οὐ φύσει ἄρα Παῦλος θεοῦ υἱὸς ἦν, ἀλλʼ ὕστερον γέγονεν θεοῦ υἱός, ὅτε καὶ ὑγιῶς ἂν προσελάβομεν τὸ ἀκόλουθον τῷ ἡγουμένῳ τοῦ συνημμένου λέγοντος ὅτι ἀλλὰ μὴν θεός, ὦ Παῦλε, πατήρ σού ἐστιν, ἀγαπᾷς ἄρα τὸν.

ou physei ara Paulos theou huios ēn, allʼ hysteron gegonen theou huios, hote kai hygiōs an proselabomen to akolouthon tǭ hēgoumenǭ tou synēmmenou legontos hoti alla mēn theos, ō Paule, patēr sou estin, agapąs ara ton.

Paul, then, was not a son of God by nature, but afterward became a son of God, when we might soundly add the consequent to the antecedent of the conditional, saying, “But God, Paul, is your Father; so you love Jesus.”

Notes and citation

Summary: Paul became God's son later; he was not so by nature.

Origen uses Stoic logical terms (conditional, antecedent, consequent). The name “Jesus” is lost at the end in the digital text.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.138 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-138).

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20.139Preuschen 4:348

ἀλλὰ πρὸ τῶν χρόνων τῆς πίστεως Παύλου ἀληθοῦς ὄντος τοῦ »Εἰ ὁ θεὸς »πατὴρ ὑμῶν ἦν. ἠγαπᾶτε ἂν ἐμέ« ὑγιῶς ἦν προσλαβεῖν οἱονεὶ λέγοντα τὸν Ἰησοῦν· >ἀλλὰ μὴν ἐμὲ οὐκ ἀγαπᾷς, οὐκ ἄρα ὁ σού ἐστιν, ὠ.

alla pro tōn chronōn tēs pisteōs Paulou alēthous ontos tou »Ei ho theos »patēr hymōn ēn. ēgapate an eme« hygiōs ēn proslabein hoionei legonta ton Iēsoun; >alla mēn eme ouk agapąs, ouk ara ho sou estin, ō.

But before the time of Paul's faith, since “If God were your Father, you would love me” was true, it was sound to add, as though Jesus were saying, “But you do not love me; so God is not your Father, Paul.”

John 8:42 (quotation, high confidence)

Notes and citation

Summary: Before his conversion one could conclude that God was not Paul's Father.

The quotation is John 8:42. The end of the section is damaged in the digital text.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.139 (Preuschen 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-139).

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20.140Preuschen 4:348–349

πότε δὲ ὁ θεὸς πατὴρ γίνεταί τινος ἢ ὅταν τηρήσῃ τις τὰς ἐντολὰς διʼ ἅς οὐ πρότερον ὤν τις υἱὸς τοῦ ἐν τοῖς οὐρανοῖς πατρὸς γίνεται αὐτοῦ υἱός, ὅτε καὶ ὁ πατὴρ εἰς ἀναγέννησιν ἄγων τοῦτον, ὃς υἱὸς αὐτοῦ γίνεται, χρηματίζει τοιούτου πατηρ.

pote de ho theos patēr ginetai tinos ē hotan tērēsę̄ tis tas entolas diʼ has ou proteron ōn tis huios tou en tois ouranois patros ginetai autou huios, hote kai ho patēr eis anagennēsin agōn touton, hos huios autou ginetai, chrēmatizei toioutou patēr.

And when does God become someone's Father, except when someone keeps the commandments through which one who was not previously a son of the Father in heaven becomes his son, when the Father too, bringing to rebirth the one who becomes his son, is called the father of such a one?

Matt 5:45 (allusion, high confidence) · Titus 3:5 (allusion, medium confidence)

Notes and citation

Summary: God becomes one's Father when one keeps the commandments and is reborn.

The allusions are Matt 5:45 and Titus 3:5.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 20.140 (Preuschen 4:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-140).

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20.141Preuschen 4:349

ἔστιν δὲ προσαχθῆναι εἰς ταῦτα ἀπὸ τῶν οὕτως ἐν τῷ κατὰ Ματ- θαῖον εὐαγγελίῳ γεγραμμένων· »Ἠκούσατε ὅτι ἐρρέθη· Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.

estin de prosachthēnai eis tauta apo tōn houtōs en tǭ kata Mat- thaion euangeliǭ gegrammenōn; »Ēkousate hoti errethē; Agapēseis ton plēsion sou kai misēseis ton echthron sou.

One can be led to this from what is written in the Gospel according to Matthew thus: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’

Matt 5:43 (quotation, high confidence)

Notes and citation

Summary: Matthew 5 supports this.

The quotation is Matt 5:43, continued in the next section.

Cite (SBL): Origen, Comm. Jo. 20.141 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-141).

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20.142Preuschen 4:349

ἐγὼ δὲ λέγω ὑμῖν· »Ἀγαπήσατε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόν- »των ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς«.

egō de legō hymin; »Agapēsate tous echthrous hymōn kai proseuchesthe hyper tōn diōkon- »tōn hymas, hopōs genēsthe huioi tou patros hymōn tou en ouranois«.

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.”

Matt 5:44–45 (quotation, high confidence)

Notes and citation

Summary: Loving enemies makes one a son of the Father.

The quotation is Matt 5:44–45.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.142 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-142).

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20.143Preuschen 4:349

πρόσχες γὰρ τῷ »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐ- »ρανοῖς« ἐμφαίνοντι ὅτι οὐ πρότερόν τις ὢν υἱὸς τοῦ ἐν οὐρανοῖς πατρὸς γίνεται αὐτοῦ υἱός.

prosches gar tǭ »Hopōs genēsthe huioi tou patros hymōn tou en ou- »ranois« emphainonti hoti ou proteron tis ōn huios tou en ouranois patros ginetai autou huios.

For pay attention to “so that you may become sons of your Father in heaven,” which shows that one who was not previously a son of the Father in heaven becomes his son.

Matt 5:45 (quotation, high confidence)

Notes and citation

Summary: “That you may become sons” shows sonship is acquired.

The quotation is Matt 5:45.

Cite (SBL): Origen, Comm. Jo. 20.143 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-143).

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20.144Preuschen 4:349

ἐπιμελῶς δὲ τηρήσας καὶ περὶ τοῦ προσκειμένου τῷ »Τοῦ πατρός«, ὅπερ ἐστίν, »Ὑμῶν« γέγραπται γάρ· »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν‘), ζητήσεις πότερον ἁπλούστερον εἴρηται, ἢ τῶν ἀντιγράφων ἡμαρτημένων πρόσκειται τὸ »Ὑμῶν« (οὐδὲν γὰρ ὂν ἐζητήσαμεν, εἰ ἐγέγραπτο· »ὅπως »υἱοὶ τοῦ πατρὸς τοῦ ἐν οὐρανοῖς«), καὶ μάλιστα ἐπεὶ δοκεῖ μάχην περιέχειν τὸ γίνεσθαι υἱόν τινα, οὐχ ἁπλῶς τοῦ έν οὐρανοῖς πατρός, ἀλλὰ τοῦ ἰδίου πατρός.

epimelōs de tērēsas kai peri tou proskeimenou tǭ »Tou patros«, hoper estin, »Hymōn« gegraptai gar; »Hopōs genēsthe huioi tou patros hymōn‘), zētēseis poteron haplousteron eirētai, ē tōn antigraphōn hēmartēmenōn proskeitai to »Hymōn« (ouden gar on ezētēsamen, ei egegrapto; »hopōs »huioi tou patros tou en ouranois«), kai malista epei dokei machēn periechein to ginesthai huion tina, ouch haplōs tou en ouranois patros, alla tou idiou patros.

And having observed carefully also what is added to “of the Father,” that is, “your” (for it is written, “so that you may become sons of your Father”), you will ask whether it is said rather simply, or whether “your” has been added through errors in the copies (for we would have asked nothing if it had been written, “so that you may become sons of the Father in heaven”), especially since it seems contradictory for someone to become a son not simply of the Father in heaven but of his own father.

Textual problem in this passage: see the notes.

Matt 5:45 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether “your” in Matt 5:45 is original or a copyist's error, since becoming the son of one's own father seems contradictory.

The quotation is Matt 5:45. Origen raises a textual question about the manuscripts.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.144 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-144).

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20.145Preuschen 4:349

εἰ μὲν γὰρ αὐτοῦ πατήρ ἐστιν, οὐχ ὕστερον γίνεται αὐτοῦ υἱός· εἰ δὲ γίνεται αὐτοῦ υἱός, οὐκ ἠν αὐτοῦ πατήρ.

ei men gar autou patēr estin, ouch hysteron ginetai autou huios; ei de ginetai autou huios, ouk ēn autou patēr.

For if he is his father, he does not later become his son; but if he becomes his son, he was not his father.

Notes and citation

Summary: The logical difficulty stated.

Cite (SBL): Origen, Comm. Jo. 20.145 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-145).

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20.146Preuschen 4:349

ἅμα δὲ ἐπιστήσεις διὰ τὸ τινὰς μὲν τῶν πεπιστευκέναι νομιζομένων λέγεσθαι δούλους τοῦ θεοῦ, ἑτέρους δὲ χρηματίζειν αὐτοῦ υἱούς. μήποτε οὐχ ἡ τυχοῦσα ἐντολή, ἀλλά τινα κατʼ ἐξαίρετον κατορθούμενα ποιοῦσιν γενέσθαι υἱὸν θεοῦ τὸν κατορθώσαντα.

hama de epistēseis dia to tinas men tōn pepisteukenai nomizomenōn legesthai doulous tou theou, heterous de chrēmatizein autou huious. mēpote ouch hē tychousa entolē, alla tina katʼ exaireton katorthoumena poiousin genesthai huion theou ton katorthōsanta.

At the same time you will note, since some of those thought to have believed are called servants of God and others are called his sons, whether it is not any commandment whatever, but certain things done rightly in an exceptional way, that make the one who does them a son of God.

Gal 4:7 (allusion, medium confidence)

Notes and citation

Summary: Only exceptional right actions may make one a son rather than a servant of God.

The allusion is Gal 4:7.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.146 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-146).

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20.147Preuschen 4:349

πολλῶν γοῦν ἐν τῷ κατὰ Ματθαῖον εἰρημένων παρατήρει ὅτι τὸ »Ὅπως υἱοὶ »τοῦ πατρὸς ὑμῶν τοῦ έν οὐρανοῖς«, ἐπιφέρεται τώ »Ἐγὼ δὲ »λέγω ὑμῖν· Ἀγαπήσατε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς«.

pollōn goun en tǭ kata Matthaion eirēmenōn paratērei hoti to »Hopōs huioi »tou patros hymōn tou en ouranois«, epipheretai tō »Egō de »legō hymin; Agapēsate tous echthrous hymōn kai proseuchesthe hyper tōn diōkontōn hymas«.

At any rate, of the many things said in the Gospel according to Matthew, observe that “so that you may become sons of your Father in heaven” follows “But I say to you, love your enemies and pray for those who persecute you.”

Matt 5:44–45 (quotation, high confidence)

Notes and citation

Summary: Sonship is linked specifically to loving enemies.

The quotations are Matt 5:44–45.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.147 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-147).

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20.148Preuschen 4:349

καὶ γὰρ ἐμφαίνεται ἡ πρὸς θεὸν ὁμοιότης καὶ μίμησις αὐτοῦ ἀγαπῶντος τὰ ὅντα πάντα καὶ μηδὲν βδελυσσομένου ὧν ἐποίησεν καὶ φειδομένου πάντων (ἐπείπερ αὐτοῦ τοῦ δεσπότου ἐστὶν τὰ πάντα) ἐν τῷ ἀγαπῶντι τοὺς ἐχθροὺς ἐαυτοῦ καὶ προσευχομένῳ ὑπὲρ τῶν διωκόντων αὐτόν.

kai gar emphainetai hē pros theon homoiotēs kai mimēsis autou agapōntos ta honta panta kai mēden bdelyssomenou hōn epoiēsen kai pheidomenou pantōn (epeiper autou tou despotou estin ta panta) en tǭ agapōnti tous echthrous eautou kai proseuchomenǭ hyper tōn diōkontōn auton.

For in one who loves his enemies and prays for those who persecute him there is shown likeness to God and imitation of him, who loves all things that exist and abhors nothing of what he made, and spares all things (since all things belong to the Master himself).

Notes and citation

Summary: Loving enemies imitates God, who loves and spares all he has made.

The allusion is Wis 11:24–26.

Extrabiblical texts: Wis 11:24-26 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.148 (Preuschen 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-148).

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20.149Preuschen 4:349–350

πῶς δʼ ἂν ἁρμοστὸν ἠν ἐπιφερόμενον τὸ »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐ- »ρανοῖς« τῷ »Ἐρρέθη· Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ »βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι ἤδη ἐμοίχευσεν αὐτὴν έν τῇ »καρδίᾳ αὐτοῦ«, καὶ τοῖς περὶ τῆς ἀπωλείας ἑνὸς τῶν μελῶν ὑπὲρ τοῦ μὴ ὅλον εἰς γέενναν ἀπελθεῖν τὸ σῶμα;

pōs dʼ an harmoston ēn epipheromenon to »Hopōs genēsthe huioi tou patros hymōn tou en ou- »ranois« tǭ »Errethē; Ou moicheuseis; egō de legō hymin hoti pas ho »blepōn gynaika pros to epithymēsai ēdē emoicheusen autēn en tę̄ »kardią autou«, kai tois peri tēs apōleias henos tōn melōn hyper tou mē holon eis geennan apelthein to sōma?

How would “so that you may become sons of your Father in heaven” have fitted if it had followed “It was said, ‘You shall not commit adultery’; but I say to you that everyone who looks at a woman to desire her has already committed adultery with her in his heart,” and the words about losing one of the members so that the whole body may not go into Gehenna?

Matt 5:27–28 (quotation, high confidence) · Matt 5:29–30 (allusion, high confidence)

Notes and citation

Summary: The saying about sonship would not fit after the teaching on adultery.

The quotations are Matt 5:27–28; the allusion is Matt 5:29–30.

Notes on the original text

Digital text corrected (OCR slip; stray period): Ἐρρέκθη → Ἐρρέθη; ἐπιθυμῆσαι. ἤδη → ἐπιθυμῆσαι ἤδη.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.149 (Preuschen 4:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-149).

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20.150Preuschen 4:350

ἀλλὰ καὶ εἰ * * ἐπεφέρετο τῷ »Ἐρρέθη τοῖς ἀρχαίοις· Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ »κυρίῳ τοὺς ὅρκους σου· ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως.· τὸ »Ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς‘ πολλὴν ἂν αὐτόθεν ἐνεποίησεν προσκοπήν.

alla kai ei * * epephereto tǭ »Errethē tois archaiois; Ouk epiorkēseis, apodōseis de tǭ »kyriǭ tous horkous sou; egō de legō hymin mē omosai holōs.; to »Hopōs genēsthe huioi tou patros hymōn tou en tois ouranois‘ pollēn an autothen enepoiēsen proskopēn.

But also, if … it had followed “It was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord’; but I say to you, do not swear at all,” then “so that you may become sons of your Father in the heavens” would at once have caused much offense.

Textual problem in this passage: see the notes.

Matt 5:33–34 (quotation, high confidence) · Matt 5:45 (quotation, high confidence)

Notes and citation

Summary: Nor would it fit after the teaching on oaths.

There is a gap in the text (marked * *). The quotation is Matt 5:33–34.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.150 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-150).

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20.151Preuschen 4:350

νυνὶ δὲ ὥσπερ ὁ ἐν τοῖς οὐρανοῖς πατὴρ ἀνατέλλει τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθούς, οὕτως ἕκαστος τῶν υἱῶν τοῦ θεοῦ, οἱονεὶ ἥλιον ἐν ἑαυτῷ τὴν ἀγάπην ἔχων, ταύτην ἀνατέλλει καὶ ἐπὶ πονηρούς, ἐπὰν ἀγαπήσῃ τοὺς ἑαυτοῦ ἐχθρούς· καὶ πάλιν ὥσπερ βρέχει ἐπὶ δικαίους καὶ ἀδίκους, οὕτως οἱονεὶ ὑετόν τινα τὴν προσευχὴν ὁ ἅγιος καταπέμπει ἐπὶ τοὺς κάτω που τυγχάνοντας, διὰ τὸ διώκειν αὐτόν, καὶ περὶ τῶν τοιούτων προσευχόμενος. ταῦτα μὲν εἰς τὸ ὑποπεσὸν ἡμῖν τρανωθῆναι τὸ »Εἰ ὁ θεὸς πατὴρ ὑμῶν ἠν, ἠγαπᾶτε ἂν ἐμέ«.

nyni de hōsper ho en tois ouranois patēr anatellei ton hēlion epi ponērous kai agathous, houtōs hekastos tōn huiōn tou theou, hoionei hēlion en heautǭ tēn agapēn echōn, tautēn anatellei kai epi ponērous, epan agapēsę̄ tous heautou echthrous; kai palin hōsper brechei epi dikaious kai adikous, houtōs hoionei hyeton tina tēn proseuchēn ho hagios katapempei epi tous katō pou tynchanontas, dia to diōkein auton, kai peri tōn toioutōn proseuchomenos. tauta men eis to hypopeson hēmin tranōthēnai to »Ei ho theos patēr hymōn ēn, ēgapate an eme«.

But as it is, just as the Father in heaven makes the sun rise on the evil and the good, so each of the sons of God, having love within himself like a sun, makes it rise on the evil too, when he loves his enemies; and again, just as he sends rain on the just and the unjust, so the saint sends down prayer like a kind of rain on those who are somewhere below because they persecute him, praying also for such people. These things, so that “If God were your Father, you would love me,” which occurred to us, may be made clear.

Matt 5:45 (allusion, high confidence) · John 8:42 (quotation, high confidence)

Notes and citation

Summary: God's sons, like the Father, let their love shine and their prayer fall like rain even on enemies.

The allusion is Matt 5:45; the quotation is John 8:42.

Topics: Ethics, Prayer

Cite (SBL): Origen, Comm. Jo. 20.151 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-151).

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20.152Preuschen 4:350

Ἴδωμεν δὲ καὶ τὸ »Ἐγὼ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ »ἥκω«, εἰς ὅ χρήσιμόν μοι φαίνεται παραθέσθαι τὸ ἐκ Μιχαίου οὕτως ἔχον »Ἀκούσατε, λαοί, λόγους, καὶ προσεχέτω ἡ γῆ καὶ πάντες οἱ »ἐν αὐτῇ· καὶ ἔσται κύριος ἐν ὑμῖν εἰς μαρτύριον, κύριος ἐξ οἴκου »ἁγίου αὐτοῦ. διότι ἰδού, κύριος ἐκπορεύεται ἐκ τοῦ τόπου ἑαυτοῦ καὶ καταβήσεται καὶ ἐπιβήσεται ἐπὶ τὰ ὕψη τῆς γῆς, καὶ σαλευθήσε- »ται τὰ ὄρη ὑποκάτωθεν αὐτοῦ, καὶ αἱ κοιλάδες τακήσονται ὡς κηρὸς »ἀπὸ προσώπου πυρὸς καὶ ὡς ὕδωρ καταφερόμενον ἐν καταβάσει«.

Idōmen de kai to »Egō ek tou theou exēlthon kai »hēkō«, eis ho chrēsimon moi phainetai parathesthai to ek Michaiou houtōs echon »Akousate, laoi, logous, kai prosechetō hē gē kai pantes hoi »en autę̄; kai estai kyrios en hymin eis martyrion, kyrios ex oikou »hagiou autou. dioti idou, kyrios ekporeuetai ek tou topou heautou kai katabēsetai kai epibēsetai epi ta hypsē tēs gēs, kai saleuthēse- »tai ta orē hypokatōthen autou, kai hai koilades takēsontai hōs kēros »apo prosōpou pyros kai hōs hydōr katapheromenon en katabasei«.

Let us see also “I came forth from God and have come,” for which it seems useful to me to set beside it the passage from Micah that runs: “Hear, you peoples, words, and let the earth and all who are in it give heed; and the Lord will be among you as a witness, the Lord from his holy house. For behold, the Lord goes forth from his place and will come down and tread upon the high places of the earth, and the mountains will be shaken beneath him, and the valleys will melt like wax before fire and like water rushing down a slope.”

John 8:42 (quotation, high confidence) · Mic 1:2–4 (quotation, high confidence)

Notes and citation

Summary: Origen compares “I came forth from God” with Micah's “the Lord goes forth from his place.”

The quotations are John 8:42 and Mic 1:2–4 (LXX).

Notes on the original text

Digital text corrected (OCR slip): Ἀχούσατε → Ἀκούσατε.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.152 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-152).

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20.153Preuschen 4:350

καὶ ὅρα μήποτε ἰσοδυναμεῖ τὸ »Ἐξῆλθον παρὰ τοῦ θεοῦ« τῷ » Κύ- »ριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ«, ἐπεὶ ὅτε ὁ υἱὸς ἐν τῷ πατρί ἐστιν, ἐν μορφῇ θεοῦ ὑπάρχων πρὶν ἑαυτὸν κενῶσαι, οἱονεὶ τόπος αὐτοῦ ἐστιν ὁ θεός.

kai hora mēpote isodynamei to »Exēlthon para tou theou« tǭ » Ky- »rios ekporeuetai ek tou topou autou«, epei hote ho huios en tǭ patri estin, en morphę̄ theou hyparchōn prin heauton kenōsai, hoionei topos autou estin ho theos.

And see whether “I came forth from God” is equivalent to “The Lord goes forth from his place,” since when the Son is in the Father, existing in the form of God before emptying himself, God is, as it were, his place.

John 8:42 (quotation, high confidence) · Mic 1:3 (quotation, high confidence) · Phil 2:6–7 (allusion, high confidence)

Notes and citation

Summary: Before emptying himself, the Son was in the Father, and God was, as it were, his place.

The quotations are John 8:42 and Mic 1:3; the allusion is Phil 2:6–7.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 20.153 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-153).

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20.154Preuschen 4:350

καὶ εἴ τίς γε νοήσαι τὸν πρὸ τοῦ κενῶσαι ἑαυτὸν ἐν τῇ προηγουμένῃ ὑπάρχοντα θεοῦ μορφῇ, ὄψεται τὸν μηδέπω ἐξεληλυθότα ἀπὸ τοῦ θεοῦ υἱὸν αὐτοῦ καὶ κύριον τὸν μηδέπω ἐκπορευόμενον ἐκ τοῦ τόπου ἑαυτοῦ.

kai ei tis ge noēsai ton pro tou kenōsai heauton en tę̄ proēgoumenę̄ hyparchonta theou morphę̄, opsetai ton mēdepō exelēlythota apo tou theou huion autou kai kyrion ton mēdepō ekporeuomenon ek tou topou heautou.

And if anyone understands the one who, before emptying himself, existed in the prior form of God, he will see the Son who had not yet come forth from God, and the Lord who had not yet gone forth from his place.

Phil 2:6–7 (allusion, high confidence)

Notes and citation

Summary: In the form of God, the Son had not yet “come forth.”

The allusion is Phil 2:6–7.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.154 (Preuschen 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-154).

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20.155Preuschen 4:350–351

ἐπὰν δὲ ἐκείνῃ τῇ καταστάσει τοῦ υἱοῦ συγκρίνῃ τὴν ἐκ τοῦ ἀνειληφέναι τὴν τοῦ δούλου μορφήν, ἑαυτὸν κενώσαντα, συνήσει πῶς ὁ υἱὸς τοῦ θεοῦ ἐξῆλθεν καὶ ἧκεν πρὸς ἡμᾶς, καὶ οἱονεὶ ἔξω γεγένηται τοῦ πέμψαντος αὐτόν, εἰ καὶ κατʼ ἄλλον τρόπον οὐκ ἀφῆκεν αὐτὸν μόνον ὁ πατήρ, ἀλλὰ μετʼ αὐτοῦ ἐστιν, καὶ ἔστιν ἐν τῷ υἱῷ ὥσπερ καὶ αὐτὸς ἐν τῷ πατρί. καὶ εἰ μὴ κατʼ ἄλλον γε τρόπον νοήσαις εἶναι τὸν υἱὸν ἐν τῷ πατρί,

epan de ekeinę̄ tę̄ katastasei tou huiou synkrinę̄ tēn ek tou aneilēphenai tēn tou doulou morphēn, heauton kenōsanta, synēsei pōs ho huios tou theou exēlthen kai hēken pros hēmas, kai hoionei exō gegenētai tou pempsantos auton, ei kai katʼ allon tropon ouk aphēken auton monon ho patēr, alla metʼ autou estin, kai estin en tǭ huiǭ hōsper kai autos en tǭ patri. kai ei mē katʼ allon ge tropon noēsais einai ton huion en tǭ patri,

But when he compares with that state of the Son the state from his having taken the form of a servant, having emptied himself, he will understand how the Son of God came forth and came to us, and has, as it were, come to be outside the one who sent him, even if in another way the Father has not left him alone but is with him, and is in the Son just as he himself is in the Father. And unless you understand the Son to be in the Father in another way

Phil 2:7 (allusion, high confidence) · John 8:29 (allusion, high confidence) · John 14:10 (allusion, high confidence)

Notes and citation

Summary: By taking the form of a servant the Son came forth to us, yet the Father remains with him and in him.

The allusions are Phil 2:7, John 8:29, and John 14:10; the sentence continues in the next section.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 20.155 (Preuschen 4:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-155).

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20.156Preuschen 4:351

ὡς ἦν πρὶν ἐξέλθῃ ἀπὸ τοῦ θεοῦ, δόξει περιέχειν μάχην τὸ καὶ ἐξεληλυθέναι ἀπὸ τοῦ θεοῦ καὶ εἶναι τὸν ἐξεληλυθότα ἀπὸ τοῦ θεοῦ ἔτι ἐν τῷ θεῷ.

hōs ēn prin exelthę̄ apo tou theou, doxei periechein machēn to kai exelēlythenai apo tou theou kai einai ton exelēlythota apo tou theou eti en tǭ theǭ.

than he was before he came forth from God, it will seem contradictory both to have come forth from God and for the one who has come forth from God to be still in God.

Notes and citation

Summary: Otherwise “coming forth” and “remaining in God” would contradict each other.

Notes on the original text

Digital text corrected (OCR slip): ἀπὸ τοῦ Μοῦ → ἀπὸ τοῦ θεοῦ.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 20.156 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-156).

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20.157Preuschen 4:351

ἄλλοι δὲ τὸ »Ἐξῆλθον ἀπὸ τοῦ θεοῦ« διηγήσαντο ἀντὶ τοῦ »γεγέννημαι ἀπὸ τοῦ θεοῦ«, οἷς ἀκολουθεῖ ἐκ τῆς οὐσίας φάσκειν τοῦ πατρὸς γεγεννῆσθαι τὸν υἱόν, οἱονεὶ μειουμένου καὶ λείποντος τῇ οὐσίᾳ ᾗ πρότερον εἶχεν τοῦ θεοῦ, ἐπὰν γεννήσῃ ὡσεὶ νοήσαι τις τοῦτο καὶ ἐπὶ τῶν ἐγκυμόνων.

alloi de to »Exēlthon apo tou theou« diēgēsanto anti tou »gegennēmai apo tou theou«, hois akolouthei ek tēs ousias phaskein tou patros gegennēsthai ton huion, hoionei meioumenou kai leipontos tę̄ ousią hę̄ proteron eichen tou theou, epan gennēsę̄ hōsei noēsai tis touto kai epi tōn enkymonōn.

Others explained “I came forth from God” as “I was begotten from God”; it follows for them to say that the Son was begotten from the substance of the Father, as though God were diminished and lacking in the substance he had before, when he begets, as one might understand this also of pregnant women.

John 8:42 (quotation, high confidence)

Notes and citation

Summary: Some take “came forth” to mean begotten from the Father's substance, as if God were diminished like a mother giving birth.

οὐσία is rendered “substance.” Origen rejects a materialist view of the Son's generation.

Notes on the original text

Digital text corrected (OCR slip; repeated syllables): γεγεννῆθαι → γεγεννῆσθαι; λείποντος ποντος → λείποντος.

Topics: Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 20.157 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-157).

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20.158Preuschen 4:351

ἀκολουθεῖ δὲ αὐτοῖς καὶ σῶμα λέγειν τὸν πατέρα καὶ τὸν υἱὸν καὶ διῃρῆσθαι τὸν πατέρα, ἅπερ ἐστὶν δόγματα ἀνθρώπων μηδʼ ὄναρ φύσιν ἀόρατον καὶ ἀσώματον πεφαντασμένων, οὖσαν κυρίως οὐσίαν.

akolouthei de autois kai sōma legein ton patera kai ton huion kai dię̄rēsthai ton patera, haper estin dogmata anthrōpōn mēdʼ onar physin aoraton kai asōmaton pephantasmenōn, ousan kyriōs ousian.

It follows for them also to say that the Father and the Son are bodies and that the Father has been divided; these are doctrines of people who have not even dreamed of an invisible and bodiless nature, which is substance in the proper sense.

Notes and citation

Summary: That view makes Father and Son bodies and divides the Father, ignoring God's incorporeal nature.

Topics: Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 20.158 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-158).

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20.159Preuschen 4:351

οὗτοι δὲ δῆλον ὅτι ἐν σωματικῷ τόπῳ δώσουσιν τὸν πατέρα, καὶ τὸν υἱὸν τόπον ἐκ τόπου ἀμείψαντα σωματικῶς ἐπιδεδημηκέναι τῷ βίῳ, καὶ οὐχὶ κατάστασιν ἐκ καταστάσεως, ὥσπερ ἡμεῖς ἐξειλήφαμεν. Οὐδὲ γὰρ ἀπʼ ἐπαυτοῦ ἐλήλυθα, ἀλλʼ ἀκεῖνός με απεστειλεν.

houtoi de dēlon hoti en sōmatikǭ topǭ dōsousin ton patera, kai ton huion topon ek topou ameipsanta sōmatikōs epidedēmēkenai tǭ biǭ, kai ouchi katastasin ek katastaseōs, hōsper hēmeis exeilēphamen. Oude gar apʼ epautou elēlytha, allʼ akeinos me apesteilen.

And these will clearly put the Father in a bodily place, and say that the Son, changing place for place bodily, came into this life, and not state for state, as we have understood it. “For I have not come of myself, but he sent me.”

John 8:42 (quotation, high confidence)

Notes and citation

Summary: They make the Son's coming a change of place, not of state.

The closing quotation is John 8:42, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 42. → .

Topics: Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 20.159 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-159).

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20.160Preuschen 4:351

Ταῦτα νομίζω λέγεσθαι ὥς τινων ἀφʼ ἑαυτῶν ἐρχομένων καὶ μὴ ἀπεσταλμένων ἀπὸ τοῦ πατρός. περὶ μὲν οὖν ἀνθρώπων τοιούτων, διδασκαλίαν ἢ προφητείαν ὑπισχνουμένων, διδασκόμεθα καὶ ἀπὸ τοῦ Ἱερεμίου, ἔνθα γέγραπται· »Οὐκ ἀπέστελλον τοὺς »προφήτας, καὶ αὐτοὶ ἔτρεχον«.

Tauta nomizō legesthai hōs tinōn aphʼ heautōn erchomenōn kai mē apestalmenōn apo tou patros. peri men oun anthrōpōn toioutōn, didaskalian ē prophēteian hypischnoumenōn, didaskometha kai apo tou Hieremiou, entha gegraptai; »Ouk apestellon tous »prophētas, kai autoi etrechon«.

I think these things are said as of some who come of themselves and are not sent by the Father. About such people, who promise teaching or prophecy, we are taught also from Jeremiah, where it is written, “I did not send the prophets, yet they ran.”

Jer 23:21 (quotation, high confidence)

Notes and citation

Summary: Some teachers and prophets come on their own, not sent by God, as Jeremiah says.

The quotation is Jer 23:21.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.160 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-160).

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20.161Preuschen 4:351

εἰ δὲ καὶ δυνάμεις τινὲς μὴ ἀποστελλόμεναι ἀπὸ τοῦ πατρὸς ἔρχονται πρὸς ἀνθρώπους, ἐπιστήσεις καὶ εἴ τινες ἐν αὐταῖς εἰσιν ἐκ τοῦ θεοῦ ἐξεληλυθυῖαι καὶ τούτῳ ἡμαρτηκυῖαι τῷ μὴ ἀπεστάλθαι ἀπʼ αὐτοῦ.

ei de kai dynameis tines mē apostellomenai apo tou patros erchontai pros anthrōpous, epistēseis kai ei tines en autais eisin ek tou theou exelēlythuiai kai toutǭ hēmartēkuiai tǭ mē apestalthai apʼ autou.

And if certain powers too come to human beings without being sent by the Father, you will consider whether some among them have come forth from God and have sinned in this, that they were not sent by him.

Notes and citation

Summary: Some spiritual powers may have come from God without being sent, and sinned by it.

Cite (SBL): Origen, Comm. Jo. 20.161 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-161).

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20.162Preuschen 4:351

οὐκ ἀζήτητον δὲ ἐατέον τὸν τόπον καὶ εἰς τὸν περὶ ψυχῆς λόγον· τάχα γὰρ ἡ μὲν τοῦ Ἰησοῦ ψυχὴ ἐν τῇ ἑαυτῆς τυγχάνουσα τελειότητι ἐν θεῷ καὶ τῷ πληρώματι ἦν, καὶ ἐκεῖθεν ἐξεληλυθυῖα, τῷ ἀπεστάλθαι ἀπὸ τοῦ πατρός, ἀνέλαβεν τὸ ἐκ τῆς Μαρίας σῶμα. ἄλλαι δὲ οὐχ οὕτως ἐξῆλθον ἀπὸ τοῦ θεοῦ, τουτέστιν οὐκ ἀπεσταλμέναι οὐδὲ ὑπὸ τοῦ θείου βουλήματος προπεμφθεῖσαι. Διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.

ouk azētēton de eateon ton topon kai eis ton peri psychēs logon; tacha gar hē men tou Iēsou psychē en tę̄ heautēs tynchanousa teleiotēti en theǭ kai tǭ plērōmati ēn, kai ekeithen exelēlythuia, tǭ apestalthai apo tou patros, anelaben to ek tēs Marias sōma. allai de ouch houtōs exēlthon apo tou theou, toutestin ouk apestalmenai oude hypo tou theiou boulēmatos propemphtheisai. Dia ti tēn lalian tēn emēn ou ginōskete? hoti ou dynasthe akouein ton logon ton emon.

Nor should the passage be left unexamined with regard to the account of the soul. For perhaps the soul of Jesus, being in its own perfection, was in God and in the fullness, and, having come forth from there because it was sent by the Father, took up the body from Mary. But others did not come forth from God in this way, that is, not having been sent nor dispatched by the divine will. “Why do you not understand my speech? Because you cannot hear my word.”

John 8:42 (allusion, high confidence) · John 8:43 (quotation, high confidence)

Notes and citation

Summary: Jesus' soul came forth from God because the Father sent it; other souls came without being sent.

The closing quotation is John 8:43, the lemma of the next section. The passage reflects Origen's speculation on the pre-existence of Jesus' soul.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 43. → .

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.162 (Preuschen 4:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-162).

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20.163Preuschen 4:351–352

Αἵτιον, φησίν, ἐστὶ τοῦ ὑμῖν μὴ γινώσκεσθαι τὴν ἐμὴν λαλιὰν τὸ μὴ δύνασθαι ὑμᾶς ἀκούειν τοῦ λόγου μου. πρότερον οὐν δύναμιν περιποιητέον ἀκουστικὴν τοῦ θείου λόγου, ἵνα μετὰ τοῦτο οἷοί τε γενώμεθα καὶ γινώσκειν πᾶσαν τὴν Ἰησοῦ λαλιάν·

Haition, phēsin, esti tou hymin mē ginōskesthai tēn emēn lalian to mē dynasthai hymas akouein tou logou mou. proteron oun dynamin peripoiēteon akoustikēn tou theiou logou, hina meta touto hoioi te genōmetha kai ginōskein pasan tēn Iēsou lalian;

The reason, he says, why my speech is not understood by you is that you cannot hear my word. First, then, we must acquire the ability to hear the divine Word, so that after this we may become able also to understand all Jesus' speech.

John 8:43 (allusion, high confidence)

Notes and citation

Summary: We must first gain the ability to hear the Word before we can understand his speech.

The allusion is John 8:43.

Cite (SBL): Origen, Comm. Jo. 20.163 (Preuschen 4:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-163).

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20.164Preuschen 4:352

ἔξεστιν γὰρ πρότερον οὐ δυνάμενον ἀκούειν τὸν λόγον Ἰησοῦ ὕστερον φθάνειν ἐπὶ τὸ ἀκούειν δύνασθαι αὐτόν, ἐπεὶ καὶ ὅσον μὲν οὐδέπω ἰάθη τις τὰς ἀκοὰς ἀπὸ τοῦ λόγου τοῦ λέγοντος τῷ κωφῷ· »Διανοίχθητι«, οὐ δύναται ἀκούειν.

exestin gar proteron ou dynamenon akouein ton logon Iēsou hysteron phthanein epi to akouein dynasthai auton, epei kai hoson men oudepō iathē tis tas akoas apo tou logou tou legontos tǭ kōphǭ; »Dianoichthēti«, ou dynatai akouein.

For it is possible for one who previously could not hear the word of Jesus afterward to come to be able to hear him, since as long as one has not yet had one's hearing healed by the word that says to the deaf man, “Be opened,” one cannot hear.

Mark 7:34 (quotation, high confidence)

Notes and citation

Summary: One unable to hear can be healed, as the deaf man was by “Be opened.”

The quotation is Mark 7:34.

Cite (SBL): Origen, Comm. Jo. 20.164 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-164).

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20.165Preuschen 4:352

ἐπὰν δὲ λυθῇ ὁ αἴτιος τῆς κωφότητος σύνδεσμος, τότε ἀκούειν τις οἷός τε ἔσται τοῦ Ἰησοῦ, ὅτε καὶ γινώσκειν δύναται αὐτοῦ τὴν λαλιάν· ἢ λεγέτωσαν ἡμῖν οἱ νομίζοντες καὶ διὰ τούτων συνίστασθαι τὸν περὶ φύσεως λόγον, πότερον ἐδύναντο ἔτι κωφοὶ ὄντες ἀκούειν οὓς ὕστερον ἰάσατο, ἢ οὐκ ἐδύναντο;

epan de lythę̄ ho aitios tēs kōphotētos syndesmos, tote akouein tis hoios te estai tou Iēsou, hote kai ginōskein dynatai autou tēn lalian; ē legetōsan hēmin hoi nomizontes kai dia toutōn synistasthai ton peri physeōs logon, poteron edynanto eti kōphoi ontes akouein hous hysteron iasato, ē ouk edynanto?

But when the bond that causes the deafness is loosed, then one will be able to hear Jesus, when one can also understand his speech. Or let those who think that the account about natures is established by these words tell us whether those whom he later healed could hear while they were still deaf, or could not.

Mark 7:35 (allusion, high confidence)

Notes and citation

Summary: When the bond of deafness is loosed one can hear; could the deaf hear before they were healed?

The allusion is Mark 7:35. The question is aimed at the Valentinian doctrine of natures.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.165 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-165).

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20.166Preuschen 4:352

σαφοῦς δὲ ὄντος >οὐκ ἐδύναντο<, δῆλον ὅτι ἔξεστιν αὐτῶν, καὶ οὐ μὴ δύνασθαι ἀκούειν τῶν Ἰησοῦ λόγων ἐπὶ τὸ ἀκούειν αὐτῶν, καὶ οὐ διὰ φύσιν ἀνιάτως ἔχουσαν, ὅτε οὐ δύναταί τις ἀκούειν· καὶ μάλιστα ταῦτα προσακτέον τοῖς ἑτεροδόξοις, χαίρουσι ταῖς ἀλληγορίαις καὶ ἀνάγουσιν τὴν περὶ τῶν ἰάσεων ἱστορίαν ἐπὶ τὰς τῆς ψυχῆς θεραπείας, ἀπολυομένης ὑπὸ τοῦ Ἰησοῦ πάσης νόσου καὶ πάσης μαλακίας.

saphous de ontos >ouk edynanto<, dēlon hoti exestin autōn, kai ou mē dynasthai akouein tōn Iēsou logōn epi to akouein autōn, kai ou dia physin aniatōs echousan, hote ou dynatai tis akouein; kai malista tauta prosakteon tois heterodoxois, chairousi tais allēgoriais kai anagousin tēn peri tōn iaseōn historian epi tas tēs psychēs therapeias, apolyomenēs hypo tou Iēsou pasēs nosou kai pasēs malakias.

Since it is clear that they could not, it is plain that it is possible for them to pass from not being able to hear the words of Jesus to hearing them, and it is not because of a nature incurably disposed that someone cannot hear. And these things should especially be brought against the heterodox, who delight in allegories and refer the history of the healings to the cures of the soul, when every disease and every sickness is loosed by Jesus.

Matt 4:23 (allusion, high confidence)

Notes and citation

Summary: The healed deaf show that inability to hear is curable, not natural; the allegorizing heretics should accept this.

The allusion is Matt 4:23.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.166 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-166).

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20.167Preuschen 4:352

νομίζω δὲ τὸ μὲν ἀκούειν νῦν ἐπὶ τοῦ συνιέναι τάσσεσθαι τῶν λεγομένων, τὸ δὲ γινώσκειν ἐπὶ τοῦ καταλαμβάνοντα συγκατατίθεσθαι, τῷ φωτὶ τῆς περὶ τῶν λεγομένων γνώσεως πεφωτισμένον.

nomizō de to men akouein nyn epi tou synienai tassesthai tōn legomenōn, to de ginōskein epi tou katalambanonta synkatatithesthai, tǭ phōti tēs peri tōn legomenōn gnōseōs pephōtismenon.

I think that “hearing” is here used of understanding what is said, and “knowing” of assenting upon grasping it, having been enlightened by the light of knowledge about what is said.

John 8:43 (allusion, high confidence)

Notes and citation

Summary: “Hearing” means understanding; “knowing” means assenting with enlightened grasp.

Cite (SBL): Origen, Comm. Jo. 20.167 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-167).

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20.168Preuschen 4:352

Ὁ μέντοι γε Ἡρακλέων ὑπολαμβάνει αἰτίαν ἀποδίδοσθαι τοῦ μὴ δύνασθαι αὐτοὺς ἀκούειν τὸν Ἰησοῦ λόγον μηδὲ γινώσκειν αὐτοῦ τὴν λαλιὰν ἐν τῷ »Ὑμεῖς ἐκ τοῦ πα- »τρὸς τοῦ διαβόλου ἐστέ«. αὐταῖς γοῦν λέξεσίν φησι· »Διατί »δὲ οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν, ἢ ὅτι ὑμεῖς »ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ;« ἀντὶ τοῦ »ἐκ τῆς »οὐσίας τοῦ διαβόλου«, φανερῶν αὐτοῖς λοιπὸν τὴν φύσιν αὐτῶν, καὶ προσελέγξας αὐτοὺς ὅτι οὔτε τοῦ Ἀβραάμ εἰσιν τέκνα (οὐ γὰρ ἂν ἐμίσουν αὐτόν), οὔτε τοῦ θεοῦ, διὸ οὐκ ἠγάπων αὐτόν.

Ho mentoi ge Hērakleōn hypolambanei aitian apodidosthai tou mē dynasthai autous akouein ton Iēsou logon mēde ginōskein autou tēn lalian en tǭ »Hymeis ek tou pa- »tros tou diabolou este«. autais goun lexesin phēsi; »Diati »de ou dynasthe akouein ton logon ton emon, ē hoti hymeis »ek tou patros tou diabolou este?« anti tou »ek tēs »ousias tou diabolou«, phanerōn autois loipon tēn physin autōn, kai proselenxas autous hoti oute tou Abraam eisin tekna (ou gar an emisoun auton), oute tou theou, dio ouk ēgapōn auton.

Heracleon, however, supposes that the reason why they could not hear Jesus' word nor understand his speech is given in “You are of your father the devil.” In these very words he says: “Why can you not hear my word, except that you are of your father the devil?”—instead of “of the substance of the devil”—thus making their nature plain to them, and having further refuted them as being neither children of Abraham (for they would not have hated him) nor of God, which is why they did not love him.

John 8:43–44 (quotation, high confidence)

Notes and citation

Summary: Heracleon says they could not hear because they were of the devil's very substance.

Heracleon on John 8:43–44.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.168 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-168).

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20.169Preuschen 4:352

καὶ εἰ μὲν τὸ »Ὑμεῖς ἐκ τοῦ »πατρὸς τοῦ διαβόλου ἐστέ« ἐξεδέχετο ὡς ἐν τοῖς ἀνωτέρω διηγησάμεθα, καὶ ἔλεγεν· διὰ τὸ ἔτι ὑμᾶς εἶναι ἐκ τοῦ διαβόλου, οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν, κἂν παρεδεξάμεθα αὐτοῦ τὴν διήγησιν.

kai ei men to »Hymeis ek tou »patros tou diabolou este« exedecheto hōs en tois anōterō diēgēsametha, kai elegen; dia to eti hymas einai ek tou diabolou, ou dynasthe akouein ton logon ton emon, kan paredexametha autou tēn diēgēsin.

And if he had taken “You are of your father the devil” as we explained above, and said, “Because you are still of the devil, you cannot hear my word,” we would have accepted his explanation.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Origen would accept Heracleon's view if it meant they were still of the devil by choice.

The quotation is John 8:44.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.169 (Preuschen 4:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-169).

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20.170Preuschen 4:352–353

νυνὶ δὲ δῆλός ἐστιν ὁμοουσίους τινὰς τῷ διαβόλῳ λέγων ἀνθρώπους, ἑτέρας, ὡς οἴονται οἱ ἀπʼ αὐτοῦ, οὐσίας τυγχάνοντας παρʼ οὓς καλοῦσι ψυχικοὺς ἢ πνευματικούς. Ὑμεῖς ἐκ τοῦ παιρὸς τοῦ διαβόλου ἐοτέ καὶ τὰς ἐπιθυμίας τοῦ παιρὸς ὑμῶν θέλετε ποιεῖν.

nyni de dēlos estin homoousious tinas tǭ diabolǭ legōn anthrōpous, heteras, hōs oiontai hoi apʼ autou, ousias tynchanontas parʼ hous kalousi psychikous ē pneumatikous. Hymeis ek tou pairos tou diabolou eote kai tas epithymias tou pairos hymōn thelete poiein.

But as it is, he clearly says that some human beings are of the same substance as the devil, being, as his followers think, of a different substance from those they call psychic or spiritual. “You are of your father the devil, and you wish to do the desires of your father.”

John 8:44 (quotation, high confidence)

Notes and citation

Summary: But Heracleon makes some people consubstantial with the devil, a different substance from psychics and spirituals.

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. 20.170 (Preuschen 4:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-170).

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20.171Preuschen 4:353

Ἀμφίβολος ἡ λέξις ἐστίν· δηλοῦται γὰρ ἀπʼ αὐτῆς ἓν μὲν ὡς ἄρα ἔχει ὁ διάβολος πατέρα, ἐξ οὗ πατρός, ὅσον ἐπὶ τῷ ῥητῷ, ἐμφαίνονται εἶναι οὗτοι πρὸς οὕς ὁ λόγος· ἕτερον δέ, ὅ βέλτιόν ἐστιν, ὅτι ὑμεῖς ἐκ τοῦδε τοῦ πατρός ἐστε, καθʼ οὗ κατηγορεῖται τὸ >διάβολος<.

Amphibolos hē lexis estin; dēloutai gar apʼ autēs hen men hōs ara echei ho diabolos patera, ex hou patros, hoson epi tǭ rhētǭ, emphainontai einai houtoi pros hous ho logos; heteron de, ho beltion estin, hoti hymeis ek toude tou patros este, kathʼ hou katēgoreitai to >diabolos<.

The wording is ambiguous. For one meaning shown by it is that the devil has a father, of which father, as far as the text goes, those addressed appear to be; and another, which is better, is: you are of this father, of whom “devil” is predicated.

John 8:44 (allusion, high confidence)

Notes and citation

Summary: The Greek can mean “of the father of the devil” or, better, “of your father, the devil.”

The Greek ἐκ τοῦ πατρὸς τοῦ διαβόλου is grammatically ambiguous.

Notes on the original text

Digital text corrected (OCR slip): διάβος< → διάβολος<.

Cite (SBL): Origen, Comm. Jo. 20.171 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-171).

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20.172Preuschen 4:353

ἀμφίβολον μὲν οὖν ἦν ἂν τὸ λεγόμενον καὶ εἰ περιῄρητο τὸ πρότερον ἄρθρον τὸ τοῦ, πλὴν μᾶλλον ἂν ἐφαίνετο σαφέστερον τὸ βούλημα τοῦ ῥητοῦ. οὐ μέντοι γε ὁ συναγορεύων τῷ εἶναί τινα τοῦ διαβόλου πατέρα, οὗ υἱοὺς δόξει λέγειν τοὺς πρὸς οὕς ὁ λόγος ἐστίν, χρήσεται τῷ ἐπιφερομένῳ οὕτως ἔχοντι· »Ὅταν »λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ »αυτοῦ«;, καὶ φήσει ψεῦδος μὲν εἶναι τὸν διάβολον, ἄλλον δὲ παρὰ τοῦτον εἶναι τὸν τοῦ ψεύδους πατέρα.

amphibolon men oun ēn an to legomenon kai ei perię̄rēto to proteron arthron to tou, plēn mallon an ephaineto saphesteron to boulēma tou rhētou. ou mentoi ge ho synagoreuōn tǭ einai tina tou diabolou patera, hou huious doxei legein tous pros hous ho logos estin, chrēsetai tǭ epipheromenǭ houtōs echonti; »Hotan »lalę̄ to pseudos, ek tōn idiōn lalei, hoti pseustēs estin kai ho patēr »autou«?, kai phēsei pseudos men einai ton diabolon, allon de para touton einai ton tou pseudous patera.

The saying would still have been ambiguous even if the first article, “the,” had been removed, though the intention of the text would have appeared clearer. However, one who argues that the devil has a father, whose sons he will seem to say those addressed are, will use what follows, which runs thus: “When he speaks the lie, he speaks from his own, for he is a liar and so is his father,” and will say that the devil is the lie, and that the father of the lie is another besides him.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Some use “he is a liar and his father” to argue the devil has a father.

The quotation is John 8:44 in the form Origen reads (“the lie … and his father”).

Notes on the original text

Digital text corrected (OCR slip): ἄμθρον → ἄρθρον; φεύδους → ψεύδους.

Cite (SBL): Origen, Comm. Jo. 20.172 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-172).

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20.173Preuschen 4:353

ἀλλʼ οὐχ ὑγιῶς τοῦτο λεχθήσεται· μᾶλλον γὰρ τὸ ψεῦδος ἐφαρμόσει τῷ ἐναντίῳ τοῦ εἰπόντος· »Ἐγώ εἰμι ἡ ἀλήθεια«· λέγω δὲ τῷ ἀντιχρίστῳ, οὗ ψεύστης ἐστὶν ὁ πατήρ, ὁ διάβολος ὤν.

allʼ ouch hygiōs touto lechthēsetai; mallon gar to pseudos epharmosei tǭ enantiǭ tou eipontos; »Egō eimi hē alētheia«; legō de tǭ antichristǭ, hou pseustēs estin ho patēr, ho diabolos ōn.

But this will not be said soundly; for “the lie” will rather fit the opposite of the one who said, “I am the truth”; I mean the Antichrist, whose father is a liar, being the devil.

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

Notes and citation

Summary: Rather, the “lie” is the Antichrist, the opposite of the Truth, whose father is the devil.

The quotation is John 14:6.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and repeated words): ἐναντίφ → ἐναντίῳ; φεύστης ἐστὶν ὁ πατήρ, ὁ πατήρ, → ψεύστης ἐστὶν ὁ πατήρ,.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.173 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-173).

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20.174Preuschen 4:353

ἀλλʼ εἰκός τινα προσκόψειν τῷ ψεῦδος δὸς εἶναι τὸν ἀντίχριστον, οὐκέτι ψεκτὸν ἐσόμενον, ἐὰν τῇ ὑποστάσει ἕτερον μηδὲν ψεύδους ᾖ. πρὸς ὃν παραθέμενος τὸ »Ἀπώλεια »ἐγένου, καὶ οὐχ ὑπάρξεις εἰς τὸν αἰῶνα« εἰρημένον ἐν τῷ Ἰεζεκιὴλ περί τινος διὰ τὴν κακίαν μεταβεβληκότος εἰς τὸ γενέσθαι αὐτὸν ἀπώλειαν, καθʼ ὁμοιότητα παραμυθήσει καὶ τὸ περὶ τοῦ ψεῦδος εἶναί τινα (οὐ) τῇ ὑποστάσει ἐκ κατασκευῆς, ἀλλὰ ἐκ μεταβολῆς καὶ ἰδίας προαιρέσεως τοιοῦτον γεγενημένον, καὶ οὕτως, ἵνα καινῶς ὀνομάσω, πεφυσιωμένον.

allʼ eikos tina proskopsein tǭ pseudos dos einai ton antichriston, ouketi psekton esomenon, ean tę̄ hypostasei heteron mēden pseudous ę̄. pros hon parathemenos to »Apōleia »egenou, kai ouch hyparxeis eis ton aiōna« eirēmenon en tǭ Iezekiēl peri tinos dia tēn kakian metabeblēkotos eis to genesthai auton apōleian, kathʼ homoiotēta paramythēsei kai to peri tou pseudos einai tina (ou) tę̄ hypostasei ek kataskeuēs, alla ek metabolēs kai idias proaireseōs toiouton gegenēmenon, kai houtōs, hina kainōs onomasō, pephysiōmenon.

But it is likely that someone will stumble at the Antichrist's being said to be a lie, since he would no longer be blameworthy if in his subsistence he were nothing other than a lie. To such a one, setting beside it “You have become destruction, and you will not exist forever,” said in Ezekiel of someone who through wickedness changed so as to become destruction, you will explain by analogy also that someone is a lie not in subsistence by constitution but having become such by change and his own choice, and thus, to use a new word, “naturalized” in it.

Ezek 28:19 (quotation, high confidence)

Notes and citation

Summary: The Antichrist is a lie not by nature but by his own choice, as Ezekiel says of one who “became destruction.”

The quotation is Ezek 28:19 (compare 27:36). ὑπόστασις is rendered “subsistence.” The word πεφυσιωμένον, “naturalized,” is Origen's coinage, as he says.

Notes on the original text

Digital text corrected (OCR slip): ὑπάρζεις → ὑπάρξεις; ἐρημένον → εἰρημένον.

Topics: Eschatology, Heresy

Cite (SBL): Origen, Comm. Jo. 20.174 (Preuschen 4:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-174).

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20.175Preuschen 4:353–354

φεύγων γοῦν τις ὡς ἄτοπον τὸ φάσκειν εἶναι ψεῦδος τὸν ἀντίχριστον, ἐρεῖ καὶ πᾶσιν ἐφαρμόζειν τοῖς ψευδομένοις τὸ »Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ«· τὸ γὰρ ἐν ἑκάστῳ τῶν ψευδομένων ψεῦδος ἐπὰν λαλῇ, »ἐκ τῶν ἰδίων« τοῦ ψεύδους »λαλεῖ«· ἀλλὰ καὶ τὸ »Ψεύστης ἐστὶν ὁ πατὴρ αὐτοῦ« † ἀνενέγκει ἐπὶ τὸ ἕκαστον τὸν προφερόμενον ψεῦδος ἐκ στόματος ἑαυτοῦ πατέρα εἶναι οὗ λαλεῖ ψεύδους· καὶ οὐκ ἀπίθανός γε ἔσται ἡ τοιαύτη ἀπό- καὶ ταῦτα μὲν ὡς παρακείμενα τῇ ἀμφιβολίᾳ τοῦ ἐκκειμένου ἡμῖν ῥητοῦ εἰρήσθω.

pheugōn goun tis hōs atopon to phaskein einai pseudos ton antichriston, erei kai pasin epharmozein tois pseudomenois to »Hotan lalę̄ to pseudos, ek tōn idiōn lalei«; to gar en hekastǭ tōn pseudomenōn pseudos epan lalę̄, »ek tōn idiōn« tou pseudous »lalei«; alla kai to »Pseustēs estin ho patēr autou« † anenenkei epi to hekaston ton propheromenon pseudos ek stomatos heautou patera einai hou lalei pseudous; kai ouk apithanos ge estai hē toiautē apo- kai tauta men hōs parakeimena tę̄ amphibolią tou ekkeimenou hēmin rhētou eirēsthō.

At any rate, someone avoiding as absurd the statement that the Antichrist is a lie will say that “When he speaks the lie, he speaks from his own” fits all who lie; for when the lie in each of those who lie speaks, it “speaks from its own,” that is, from the lie. And he will refer “his father is a liar” … to each one who brings a lie out of his own mouth being the father of the lie he speaks. And such an explanation will not be unpersuasive. So much, then, on the ambiguity of the text before us.

Textual problem in this passage: see the notes.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Another reading applies the saying to every liar as “father” of his lie, but that is unpersuasive.

The quotation is John 8:44. The text is corrupt at the dagger and a word is lost at the end.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ἐπίθανος is not a word; Preuschen's ἀπίθανος)): φεῦόος → ψεῦδος; οὐκ ἐπίθανός → οὐκ ἀπίθανός.

Cite (SBL): Origen, Comm. Jo. 20.175 (Preuschen 4:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-175).

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20.176Preuschen 4:354

Ἐπεὶ δὲ διηγούμενοι τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ »πατρὸς ὑμῶν« προλαβόντες καὶ εἰς τοῦτο εἰρήκαμεν, πολλαχόθεν τὰ φανέντα ἡμῖν εἰς τὴν διήγησιν χρήσιμα συναγαγόντες, οὐκ εὐλόγως νῦν προσδιατρίψομεν τῷ τόπῳ. πλὴν εἴ τις τῷ ποιεῖν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται καὶ μὴ κατήργησεν τὴν ἀπʼ ἐκείνου γένεσιν ἐξ ἑαυτοῦ, οὑτος οὐ μίαν ἀλλὰ πλείονας ἐπιθυμίας τοῦ τοιούτου πατρὸς ποιεῖν ἐθέλει· καὶ τῶν ἐν παντὶ υἱῷ διαβόλου ἐπιθυμιῶν ἀπὸ τῶν ἐν τῷ διαβόλῳ ἐπιθυμιῶν γεννωμένων, σαφὲς ὅτι αἱ ἐκείνου ἐπιθυμίαι φρόνημα ὕλης εἰσὶν καὶ φθορᾶς, ἅς κυρίως ἔχθρας εἴποι τις ἂν εἶναι πρὸς θεόν.

Epei de diēgoumenoi to »Hymeis poieite ta erga tou »patros hymōn« prolabontes kai eis touto eirēkamen, pollachothen ta phanenta hēmin eis tēn diēgēsin chrēsima synagagontes, ouk eulogōs nyn prosdiatripsomen tǭ topǭ. plēn ei tis tǭ poiein tēn hamartian ek tou diabolou gegennētai kai mē katērgēsen tēn apʼ ekeinou genesin ex heautou, houtos ou mian alla pleionas epithymias tou toioutou patros poiein ethelei; kai tōn en panti huiǭ diabolou epithymiōn apo tōn en tǭ diabolǭ epithymiōn gennōmenōn, saphes hoti hai ekeinou epithymiai phronēma hylēs eisin kai phthoras, has kyriōs echthras eipoi tis an einai pros theon.

Since in explaining “You do the works of your father” we spoke on this too in advance, gathering from many places what appeared useful to us for the explanation, we shall not reasonably linger on the passage now. But if someone has been born of the devil by committing sin and has not abolished for himself his birth from him, he wishes to do not one but many desires of such a father; and since the desires in every son of the devil are born from the desires in the devil, it is clear that his desires are the mind of matter and corruption, which one might properly call enmity against God.

John 8:41 (quotation, high confidence) · John 8:44 (allusion, high confidence) · Rom 8:7 (allusion, high confidence)

Notes and citation

Summary: The devil's children do his many desires, which are the mind of matter and enmity against God.

The quotations are John 8:41 and 8:44; the allusion is Rom 8:7.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.176 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-176).

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20.177Preuschen 4:354

φόνους μὲν οὖν καὶ ἀδικίας καὶ πλεονεξίας φάσκειν εἶναι τὰς ἐκείνου ἐπιθυμίας, γεννώσας ἐν υἱοῖς αὐτοῦ παραπλησίως ταύταις ἐπιθυμίας, οὐκ ἀπεμφαίνει· ἀλλὰ καὶ γενικῶς ἀκαθαρσίας τῇ φύσει ἐναντίας τυγχανούσας τῇ καθαρότητι λέγειν εἶναι τὰς ἐκείνου ἐπιθυμίας, ἀφʼ ὡν αἱ πρὸς τὰ ἀκάθαρτα ἐπιθυμίαι ἐγγίνονται τέκνοις τοῦ διαβόλου, οὐ δυσπαράδεκτόν ἐστιν.

phonous men oun kai adikias kai pleonexias phaskein einai tas ekeinou epithymias, gennōsas en huiois autou paraplēsiōs tautais epithymias, ouk apemphainei; alla kai genikōs akatharsias tę̄ physei enantias tynchanousas tę̄ katharotēti legein einai tas ekeinou epithymias, aphʼ hōn hai pros ta akatharta epithymiai enginontai teknois tou diabolou, ou dysparadekton estin.

To say, then, that murders and injustices and greed are his desires, begetting similar desires in his sons, is not incongruous; and to say generally that uncleannesses, by nature opposed to purity, are his desires, from which the desires for unclean things arise in the children of the devil, is not hard to accept.

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Murder, injustice, greed, and impurity can be called the devil's desires, which he breeds in his children.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.177 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-177).

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20.178Preuschen 4:354

τὸ δὲ καὶ πορνείαν λέγειν εἶναι τὴν ἐκείνου ἐπιθυμίαν ἢ μοιχείαν ἢ παιδοφθορίαν ἢ μαλακότητα οὐκ εὐχερῶς ἄν τις παραδέξοιτο, κἂν ἀπορῇ πῶς αἱ ἐπιθυμίαι αὑται έν ἀνθρώποις ἀπὸ τῶν ὲν ἐκείνῳ γίνονται ἐπιθυμιῶν, ὅσον ἐπὶ τῇ λέξει, οἱονεὶ καθολκοῦ τινος παρισταμένου περὶ τῶν ἐν ἀνθρώποις ἐπιθυμιῶν, ὡς ἄρα θέλουσιν οἱ ἄνθρωποι τὰς ἐπιθυμίας τοῦ πατρὸς αὐτῶν ποιεῖν, ὥστε πάντα, ἃ ἐπιθυμοῦσιν παρανόμως, πρότερον ἐπιθυμίας εἶναι τοῦ πατρὸς αὐτῶν.

to de kai porneian legein einai tēn ekeinou epithymian ē moicheian ē paidophthorian ē malakotēta ouk eucherōs an tis paradexoito, kan aporę̄ pōs hai epithymiai hautai en anthrōpois apo tōn en ekeinǭ ginontai epithymiōn, hoson epi tę̄ lexei, hoionei katholkou tinos paristamenou peri tōn en anthrōpois epithymiōn, hōs ara thelousin hoi anthrōpoi tas epithymias tou patros autōn poiein, hōste panta, ha epithymousin paranomōs, proteron epithymias einai tou patros autōn.

But to say that sexual immorality, or adultery, or the corruption of boys, or effeminacy is his desire, one would not readily accept, even if one is at a loss how these desires in human beings arise from those in him, as far as the wording goes, as though a universal statement were made about desires in human beings: that people wish to do the desires of their father, so that everything they desire unlawfully is first the desire of their father.

1 Cor 6:9 (echo, medium confidence)

Notes and citation

Summary: It is harder to see how sexual sins can be the devil's own desires.

The list echoes 1 Cor 6:9. πορνεία is rendered “sexual immorality” and μοιχεία “adultery.”

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.178 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-178).

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20.179Preuschen 4:354

τοιοῦτον γάρ ἐστιν τὸ »Καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«. λεκτέον δὲ πρὸς ταῦτα ὅτι ὁ διάβολος ἐπιθυμεῖ φθαρῆναι τόνδε, φέρε εἰπεῖν, τὸν παῖδα, καὶ μοιχευθῆναι τήνδε, καὶ πορνεῦσαι τούσδε, καὶ τούτων ἐπιθυμῶν ἐμποιεῖ τοῖς δυναμένοις αὐτῷ ὑπηρετήσασθαι ἐπιθυμίαν τοῦ ποιῆσαι, ἅπερ ἐκεῖνος ἐνεργῆσαι βούλεται, ὥστʼ ἂν κατὰ τοῦτο τὸν ἐνεργοῦντα τὴν πορνείαν ἢ τὴν μοιχείαν πρότερον λέγειν τοῦ ἀνθρώπου πορνεύειν καὶ μοιχεύειν.

toiouton gar estin to »Kai tas epithymias tou patros hymōn thelete poiein«. lekteon de pros tauta hoti ho diabolos epithymei phtharēnai tonde, phere eipein, ton paida, kai moicheuthēnai tēnde, kai porneusai tousde, kai toutōn epithymōn empoiei tois dynamenois autǭ hypēretēsasthai epithymian tou poiēsai, haper ekeinos energēsai bouletai, hōstʼ an kata touto ton energounta tēn porneian ē tēn moicheian proteron legein tou anthrōpou porneuein kai moicheuein.

For such is “and you wish to do the desires of your father.” To this we must say that the devil desires, say, that this boy be corrupted, and this woman commit adultery, and these men commit sexual immorality; and desiring these things, he produces in those able to serve him the desire to do what he wishes to bring about; so that in this sense one might say that the one who brings about the sexual immorality or adultery commits sexual immorality and adultery before the human being.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: The devil desires that people sin sexually and instills that desire in those who serve him; in this sense he sins first.

The quotation is John 8:44.

Notes on the original text

Digital text corrected (OCR slip): φυαρῆναι → φθαρῆναι; ἐπιυθμίαν → ἐπιθυμίαν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.179 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-179).

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20.180Preuschen 4:354

τὸ δʼ αὐτὸ καὶ περὶ πάσης ἁμαρτίας ἐρεῖς· οἷον ὁ διάβολος ἀργυρίων μὲν οὐκ ἐπιθυμεῖ, ἐπιθυμεῖ δὲ φιλαργύρους ποιῆσαι καὶ προσπαθεῖς τοῖς ὑλικοῖς πράγμασιν· ταύτην δὲ τὴν ἐπιθυμίαν αὐτοῦ θέλουσι ποιεῖν οἱ οὐκ ἄλλως ἢ τῷ θέλειν φιλοῦντες τὸ ἀργύριον.

to dʼ auto kai peri pasēs hamartias ereis; hoion ho diabolos argyriōn men ouk epithymei, epithymei de philargyrous poiēsai kai prospatheis tois hylikois pragmasin; tautēn de tēn epithymian autou thelousi poiein hoi ouk allōs ē tǭ thelein philountes to argyrion.

You will say the same about every sin: for example, the devil does not desire money, but desires to make people lovers of money and attached to material things; and this desire of his those wish to do who love money in no other way than by wishing.

Notes and citation

Summary: Likewise the devil does not want money but wants people to love it.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.180 (Preuschen 4:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-180).

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20.181Preuschen 4:354–355

διόπερ ἀναγκαῖόν ἐστιν ἐφιστάνειν ἡμᾶς πᾶσιν οἷς θἐλομεν ποιεῖν καὶ ἐξετάζειν μήποτε ὃ ποιεῖν ἐκ τῶν τοῦ διαβόλου ἐπιθυμιῶν ἐστιν· ἕνα ἐκ τοῦ τεθεωρηκέναι τὰ ἐκ τῶν τοῦ διαβόλου ἐπιθυμιῶν παυσώμεθα θέλειν ποιεῖν ἐκεῖναι εἰδότες πάντα τὸν θέλοντα ποιεῖν τὰς τοῦ διαβόλου ἐπιθυμίας ἐκ πατρὸς μὲν οὐδαμῶς εἶναι θεοῦ, διαβόλου δὲ γεγονέναι τέκνον, καὶ ἀπὸ τοῦ ἐθέλειν ποιεῖν τὰς ἐπιθυμίας τοῦ χείρονος μορφούμενον καὶ κατʼ εἰκόνα γινόμενον τοῦ πονηροῦ πατρός. ἀφʼ οὑ ἔρχονται καὶ τυποῦνται αἱ ἐκείνου τοῦ χοϊκοῦ εἰκόνες.

dioper anankaion estin ephistanein hēmas pasin hois thelomen poiein kai exetazein mēpote ho poiein ek tōn tou diabolou epithymiōn estin; hena ek tou tetheōrēkenai ta ek tōn tou diabolou epithymiōn pausōmetha thelein poiein ekeinai eidotes panta ton thelonta poiein tas tou diabolou epithymias ek patros men oudamōs einai theou, diabolou de gegonenai teknon, kai apo tou ethelein poiein tas epithymias tou cheironos morphoumenon kai katʼ eikona ginomenon tou ponērou patros. aphʼ hou erchontai kai typountai hai ekeinou tou choïkou eikones.

Therefore we must attend to everything we wish to do and examine whether what we do is from the devil's desires, so that, having seen what comes from the devil's desires, we may stop wishing to do them, knowing that everyone who wishes to do the devil's desires is in no way from God as Father, but has become a child of the devil, being formed by wishing to do the desires of the worse one and becoming according to the image of the wicked father, from whom come and are stamped the images of that earthy one.

1 Cor 15:49 (allusion, high confidence)

Notes and citation

Summary: We must examine our wishes, for wishing the devil's desires forms us in his image.

The allusion is 1 Cor 15:49 (“the image of the earthy”).

Notes on the original text

Digital text corrected (OCR slip): ἔρχοντσαι → ἔρχονται.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.181 (Preuschen 4:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-181).

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20.182Preuschen 4:355

πρῶτος γὰρ χοϊκὸς ἐκεῖνος, τῷ πρῶτος ἀποπεπτωκὼς τῶν κρειττόνων καὶ ἐπιτεθυμηκὼς ἑτέρας παρὰ τὴν κρείττονα ζωῆς ζωὴν ἄξιος γεγονέναι τοῦ ἀρχὴν αὐτὸν εἶναι οὔτε κτίσματος οὔτε ποιήματος ἀλλὰ »πλά- »σματος κυρίου, πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων »αὐτοῦ«. καὶ ἡμῶν δὲ ἡ προηγουμένη ὐπόστασίς έστιν ἐν τῷ κατ εἰκόνα τοῦ κτίσαντος· ἡ δὲ ἐξ αἰτίας ἐν τῷ ληφθέντι ἀπὸ τοῦ χοῖ τῆς γῆς πλάσματι.

prōtos gar choïkos ekeinos, tǭ prōtos apopeptōkōs tōn kreittonōn kai epitethymēkōs heteras para tēn kreittona zōēs zōēn axios gegonenai tou archēn auton einai oute ktismatos oute poiēmatos alla »pla- »smatos kyriou, pepoiēmenon enkatapaizesthai hypo tōn angelōn »autou«. kai hēmōn de hē proēgoumenē ypostasis estin en tǭ kat eikona tou ktisantos; hē de ex aitias en tǭ lēphthenti apo tou choi tēs gēs plasmati.

For that one was first earthy, in that he first fell away from the better things and desired another life than the better life, and became worthy of being the beginning not of a creature nor of a thing made but of “a thing formed by the Lord, made to be mocked by his angels.” And our primary subsistence is in being made according to the image of the Creator; but the one arising from a cause is in the thing formed, taken from the dust of the earth.

Job 40:19 (40:14 LXX) (quotation, high confidence) · Gen 1:26–27 (allusion, high confidence) · Gen 2:7 (allusion, high confidence)

Notes and citation

Summary: The devil was the first “earthy” one; our primary being is in God's image, our secondary in the body formed from dust.

The quotation is Job 40:19 (40:14 LXX); the allusions are Gen 1:26–27 and 2:7. ὑπόστασις is rendered “subsistence.”

Cite (SBL): Origen, Comm. Jo. 20.182 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-182).

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20.183Preuschen 4:355

καὶ εἰ μὲν ὡσπερεὶ ἐπιλαθόμενοι τῆς ἐν ἡμῖν κρείττονος οὐσίας ὑποτάξομεν ἑαυτοὺς τῷ ἀπὸ τοῦ χοῦ πλάσματι. καὶ τὸ κρεῖττον τὴν εἰκόνα τοῦ χοϊκοῦ λήψεται· εἰ δὲ συνέντες τὸ ποιηθὲν κατʼ εἰκόνα καὶ τὸ ληφθὲν ἀπὸ τοῦ χοῦ τῆς γῆς, ὅλοι προσνεύοιμεν ἐπὶ τοῦτον. οὗ κατʼ εἰκόνα γεγόναμεν, ἐσόμεθα καὶ καθ ὁμοίωσιν θεοῦ, πᾶσαν τὴν πρὸς ὕλην καὶ σώματα προσπάθειαν καὶ τὴν πρός τινα τῶν καθʼ ὁμοίωσιν ἀπολείψαντες.

kai ei men hōsperei epilathomenoi tēs en hēmin kreittonos ousias hypotaxomen heautous tǭ apo tou chou plasmati. kai to kreitton tēn eikona tou choïkou lēpsetai; ei de synentes to poiēthen katʼ eikona kai to lēphthen apo tou chou tēs gēs, holoi prosneuoimen epi touton. hou katʼ eikona gegonamen, esometha kai kath homoiōsin theou, pasan tēn pros hylēn kai sōmata prospatheian kai tēn pros tina tōn kathʼ homoiōsin apoleipsantes.

And if, as it were forgetting the better substance in us, we subject ourselves to the thing formed from dust, the better part too will take the image of the earthy; but if, understanding what was made according to the image and what was taken from the dust of the earth, we incline wholly toward him according to whose image we were made, we shall be also according to the likeness of God, having left behind all attachment to matter and bodies and to anything of what is according to likeness.

1 Cor 15:49 (allusion, high confidence) · Gen 1:26 (allusion, high confidence) · Gen 2:7 (allusion, high confidence)

Notes and citation

Summary: If we serve the dust we take the earthy image; if we turn to the Creator we become like God.

The allusions are 1 Cor 15:49 and Gen 1:26. The last phrase is damaged in the digital text.

Notes on the original text

Digital text corrected (missing space and repeated word): ἐσόμεθακαὶ καὶ → ἐσόμεθα καὶ.

Cite (SBL): Origen, Comm. Jo. 20.183 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-183).

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20.184Preuschen 4:355

ἐπεὶ δὲ κατὰ τὰς θείας γραφὰς ἡ ἐπιθυμία τῶν μέσων ἐστίν, οὐκ εἰδυίας τὴν ἑλληνικὴν τῶν σημαινομένων παρὰ τοῖς τὰ τοιαῦτα διαρθροῦσιν ἀκρίβειαν, ὥστʼ ἂν τὸ μὲν ἀστεῖον βούλησιν ὀνομάσαι ἣν ὁρίζονται εὔλογον ὄρεξιν, τὸ δὲ φαῦλον ἐπιθυμίαν, ἥν φασιν εἶναι ἄλογον ὄρεξιν ἢ σφοδρὰν ὄρεξιν, λεκτέον ὅτι πᾶσα γενητὴ φύσις τὰς ἐπιθυμίας τοῦ ἰδίου πατρὸς θέλει ποιεῖν, ὥσπερ καὶ πᾶσα ποιεῖ τὰ ἔργα τοῦ ἰδίου πατρός, τοῦ μὲν πρώτως ἁγίου πατρὸς ἀγενήτου τυγχάνοντος (οὑτος δέ ἐστιν ὁ θεός), τοῦ δὲ πρώτως πονηροῦ πατρὸς ἐξ οὐδενὸς ὄντος πατρός· οὐδὲ γὰρ ὑπέστησέν τις ἐν αὐτῷ πατὴρ τὴν πονηρίαν, ἀλλʼ ἡ ἀπὸ θεοῦ ἐκτροπὴ γεγέννηκεν αὐτήν.

epei de kata tas theias graphas hē epithymia tōn mesōn estin, ouk eiduias tēn hellēnikēn tōn sēmainomenōn para tois ta toiauta diarthrousin akribeian, hōstʼ an to men asteion boulēsin onomasai hēn horizontai eulogon orexin, to de phaulon epithymian, hēn phasin einai alogon orexin ē sphodran orexin, lekteon hoti pasa genētē physis tas epithymias tou idiou patros thelei poiein, hōsper kai pasa poiei ta erga tou idiou patros, tou men prōtōs hagiou patros agenētou tynchanontos (houtos de estin ho theos), tou de prōtōs ponērou patros ex oudenos ontos patros; oude gar hypestēsen tis en autǭ patēr tēn ponērian, allʼ hē apo theou ektropē gegennēken autēn.

And since in the divine Scriptures desire is among the things indifferent, the Scriptures not knowing the Greek precision in meanings among those who articulate such things, so as to call the good one “wish,” which they define as rational appetite, and the bad one “desire,” which they say is irrational or vehement appetite, we must say that every created nature wishes to do the desires of its own father, just as every one does the works of its own father; the first holy Father being unbegotten (and this is God), while the first wicked father comes from no father; for no father established wickedness in him, but the turning away from God begot it.

Notes and citation

Summary: Scripture uses “desire” for good and bad; every being does its father's desires. God is unbegotten; the devil's wickedness was born of turning from God.

The distinction between βούλησις (“wish,” rational appetite) and ἐπιθυμία (“desire,” irrational appetite) is Stoic.

Notes on the original text

Digital text corrected (stray period): (οὑτος. δέ → (οὑτος δέ.

Cite (SBL): Origen, Comm. Jo. 20.184 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-184).

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20.185Preuschen 4:355

Τὸ μὲν οὖν νῦν ἐξεταζόμενον κατὰ τὸ »Καὶ τὰς ἐπιθυ- »μίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν« σαφὲς ὅτι ἀναφέρεται πρὸς τὸν διάβολον, προειρημένου τοῦ »Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβό- »λου ἐστέ« καὶ ἐπιφερομένου τοῦ »Ἐκεῖνος ἀνθρωποκτόνος ἠν ἀπ »ἀρχῆς«.

To men oun nyn exetazomenon kata to »Kai tas epithy- »mias tou patros hymōn thelete poiein« saphes hoti anapheretai pros ton diabolon, proeirēmenou tou »Hymeis ek tou patros tou diabo- »lou este« kai epipheromenou tou »Ekeinos anthrōpoktonos ēn ap »archēs«.

What is now being examined in “and you wish to do the desires of your father” clearly refers to the devil, since “You are of your father the devil” precedes and “He was a murderer from the beginning” follows.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Here “your father” is clearly the devil.

The quotations are John 8:44.

Cite (SBL): Origen, Comm. Jo. 20.185 (Preuschen 4:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-185).

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20.186Preuschen 4:355–356

καὶ πρὸς ἕκαστον δʼ ἂν οὐ μόνον τῶν ἐκ τοῦ διαβόλου, ἀλλὰ καὶ τῶν ἐκ τοῦ θεοῦ ὑγιῶς λεχθείη τὸ »Τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«. λέγονται γάρ τινες εἶναι καὶ θεοῦ ἐπιθυμίαι, ὀνομαζομένων οὕτως αὐτοῦ τῶν βουλήσεων.

kai pros hekaston dʼ an ou monon tōn ek tou diabolou, alla kai tōn ek tou theou hygiōs lechtheiē to »Tas epithymias tou patros hymōn thelete poiein«. legontai gar tines einai kai theou epithymiai, onomazomenōn houtōs autou tōn boulēseōn.

And “You wish to do the desires of your father” could be said soundly to each not only of those of the devil but also of those of God; for there are said to be desires of God too, his wishes being so named.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: The saying could also apply to God's children, since God too has “desires.”

The quotation is John 8:44.

Cite (SBL): Origen, Comm. Jo. 20.186 (Preuschen 4:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-186).

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20.187Preuschen 4:356

ἐν ὀκτωκαιδεκάτῳ ψαλμῷ εἴρηται· »Τὰ κρίματα κυρίου ἀληθινά, δεδι- »καιωμένα ἐπὶ τὸ αὐτό· ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον »πολύν« κἄν, ὥς τινα δὴ τῶν ἀντιγράφων ἔχει, ᾖ »τὰ ἐπιθυμήματα »ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν«, φήσεις ὅτι τὰ ἐπιθυμήματα τοῦ ἐπιθυμῆσαί τινα αὐτῶν ἄξιά έστιν, ὡς τὰ εὐλογητὰ τοῦ εὐλογεῖσθαι, καὶ τὰ ἀγαπητὰ τοῦ ἀγαπᾶσθαι.

en oktōkaidekatǭ psalmǭ eirētai; »Ta krimata kyriou alēthina, dedi- »kaiōmena epi to auto; epithymēta hyper chrysion kai lithon timion »polyn« kan, hōs tina dē tōn antigraphōn echei, ę̄ »ta epithymēmata »hyper chrysion kai lithon timion polyn«, phēseis hoti ta epithymēmata tou epithymēsai tina autōn axia estin, hōs ta eulogēta tou eulogeisthai, kai ta agapēta tou agapasthai.

In the eighteenth Psalm it is said: “The judgments of the Lord are true, righteous altogether; to be desired more than gold and much precious stone”; and even if, as some copies have, it is “the desirable things, more than gold and much precious stone,” you will say that desirable things are worthy of someone's desiring them, as blessed things are of being blessed and beloved things of being loved.

Textual problem in this passage: see the notes.

Ps 19:9–10 (18:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 19 speaks of God's judgments as things to be desired.

The quotation is Ps 19:9–10 (18:10–11 LXX); Origen notes a variant in the copies.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.187 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-187).

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20.188Preuschen 4:356

ὥσπερ οὐν τὰ εὐλογήματα μᾶλλον ὑπὸ θεοῦ εὐλογεῖται καὶ τὰ ἀγαπητὰ μᾶλλον ὑπὸ θεοῦ ἀγαπᾶται, οὕτω καὶ τὰ ἐπιθυμήματα μᾶλλον ἂν ὑπὸ θεοῦ εὐλογώ- τερον ἐπιθυμηθείη, εὐγνωμονέστερον ἡμῶν ἀκουόντων, ὡς προειρήκαμεν, τῆς ἐπιθυμίας. καὶ ὁ σωτὴρ δέ φησιν· »Ἐπιθυμίᾳ ἐπεθύμησα »τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν«.

hōsper oun ta eulogēmata mallon hypo theou eulogeitai kai ta agapēta mallon hypo theou agapatai, houtō kai ta epithymēmata mallon an hypo theou eulogō- teron epithymētheiē, eugnōmonesteron hēmōn akouontōn, hōs proeirēkamen, tēs epithymias. kai ho sōtēr de phēsin; »Epithymią epethymēsa »touto to pascha phagein methʼ hymōn pro tou me pathein«.

Just as, then, blessed things are blessed rather by God and beloved things loved rather by God, so too desirable things would be desired more reasonably by God, if we hear the word “desire” more kindly, as we said before. And the Savior too says, “With desire I have desired to eat this Passover with you before I suffer.”

Luke 22:15 (quotation, high confidence)

Notes and citation

Summary: God too desires; Jesus said he desired to eat the Passover.

The quotation is Luke 22:15.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 20.188 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-188).

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20.189Preuschen 4:356

περὶ δὲ τοῦ καὶ φαύλην εἶναι ἐπιθυμίαν ἤρκει μὲν καὶ τὸ ἐν χερσὶν ῥητόν· οὐδὲν δὲ ἡττον παραθετέον καὶ τὸ »Ὅς ἂν ἐμβλέψῃ γυναῖκα πρὸς »τὸ ἐπιθυμῆσαι αὐτήν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ‘. οὐ πάντως δὲ ὁ ἐπιθυμῶν ἀπόντος ἐπιθυμεῖ, ὡς οὐδὲ ὁ βουλόμενος Πάντως τὰ ἀπόντα βούλεται.

peri de tou kai phaulēn einai epithymian ērkei men kai to en chersin rhēton; ouden de hētton paratheteon kai to »Hos an emblepsę̄ gynaika pros »to epithymēsai autēn, ēdē emoicheusen autēn en tę̄ kardią autou‘. ou pantōs de ho epithymōn apontos epithymei, hōs oude ho boulomenos Pantōs ta aponta bouletai.

That there is also bad desire, the text at hand would have sufficed; nonetheless we must also set beside it “Whoever looks at a woman to desire her has already committed adultery with her in his heart.” But one who desires does not necessarily desire something absent, just as one who wishes does not necessarily wish for absent things.

Matt 5:28 (quotation, high confidence)

Notes and citation

Summary: There is also bad desire, as with lustful looking; and desire need not be for something absent.

The quotation is Matt 5:28.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.189 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-189).

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20.190Preuschen 4:356

τοῦτο δὲ προεθεραπεύσαμεν διὰ τὰ ἐπιθυμήματα τοῦ θεοῦ καὶ τὰς τῶν τελείων ἐπιθυμίας.

touto de proetherapeusamen dia ta epithymēmata tou theou kai tas tōn teleiōn epithymias.

This we have dealt with beforehand because of God's desirable things and the desires of the perfect.

Notes and citation

Summary: This clarifies God's desires and those of the perfect.

Notes on the original text

Digital text corrected (stray letter): τὰ Η ἐπιθυμήματα → τὰ ἐπιθυμήματα.

Cite (SBL): Origen, Comm. Jo. 20.190 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-190).

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20.191Preuschen 4:356

Πᾶς οὖν υἱός τινος τὰς ἐΠιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ πᾶς υἱός τινος ποιεῖ τὰ ἔργα τοῦ πατρὸς αὐτοῦ. οὕτω γὰρ καὶ ὁ σωτὴρ τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς ἑαυτοῦ.

Pas oun huios tinos tas ePithymias tou patros heautou thelei poiein, kai pas huios tinos poiei ta erga tou patros autou. houtō gar kai ho sōtēr tas epithymias tou patros heautou thelei poiein, kai poiei ta erga tou patros heautou.

Every son of someone, then, wishes to do the desires of his own father, and every son of someone does the works of his father. For so the Savior too wishes to do the desires of his own Father, and does the works of his own Father.

John 5:19 (allusion, medium confidence)

Notes and citation

Summary: Every son does his father's desires and works, as the Savior does the Father's.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.191 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-191).

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20.192Preuschen 4:356

καὶ »ὁ ἄνθρωπος τῆς ἁμαρ- »τίας, ὁ υἱὸς τῆς ἀπωλείας« τὰς ἐπιθυμίας τοῦ πατρὸς ἑαυτοῦ θέλει ποιεῖν, καὶ ποιεῖ τὰ ἔργα τοῦ πατρὸς ἑαυτοῦ. καὶ ἐφʼ ἡμῶν δὲ τῶν ἀνθρώπων πάντως τὰ ἔργα ἤτοι θεοῦ ἐστιν ἢ διαβόλου, καὶ ἅ θέλομεν ποιεῖν ἤτοι ἐπιθυμία ἐστὶν τοῦ ἀγαθοῦ ἐν οὐρανοῖς πατρὸς ἡμῶν ἢ τοῦ ἐχθροῦ αὐτῷ διαβόλου.

kai »ho anthrōpos tēs hamar- »tias, ho huios tēs apōleias« tas epithymias tou patros heautou thelei poiein, kai poiei ta erga tou patros heautou. kai ephʼ hēmōn de tōn anthrōpōn pantōs ta erga ētoi theou estin ē diabolou, kai ha thelomen poiein ētoi epithymia estin tou agathou en ouranois patros hēmōn ē tou echthrou autǭ diabolou.

And “the man of sin, the son of perdition” wishes to do the desires of his own father, and does the works of his own father. And in us human beings too, the works are certainly either God's or the devil's, and what we wish to do is the desire either of our good Father in heaven or of the devil, his enemy.

2 Thess 2:3 (quotation, high confidence)

Notes and citation

Summary: The man of sin does his father's works; our works too are either God's or the devil's.

The quotation is 2 Thess 2:3.

Topics: Ethics, Eschatology

Cite (SBL): Origen, Comm. Jo. 20.192 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-192).

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20.193Preuschen 4:356

καὶ εἶ μὲν ποιοῦμεν τὰ ἔργα τοῦ θεοῦ καὶ θέλομεν τὰς ἐπιθυμίας αὐτοῦ ποιεῖν, υἱοί ἐσμεν τοῦ θεοῦ εἰ δὲ τὰ τοῦ διαβόλου πράττομεν, θέλοντες ἅ ἐκεῖνος ἐπιθυμεῖ ποιεῖν, ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐσμέν.

kai ei men poioumen ta erga tou theou kai thelomen tas epithymias autou poiein, huioi esmen tou theou ei de ta tou diabolou prattomen, thelontes ha ekeinos epithymei poiein, ek tou patros tou diabolou esmen.

And if we do the works of God and wish to do his desires, we are sons of God; but if we do the devil's, wishing to do what he desires, we are of our father the devil.

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Our works and wishes show whether we are God's sons or the devil's.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.193 (Preuschen 4:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-193).

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20.194Preuschen 4:356–357

ἐπιστήσωμεν οὖν μὴ μόνον οἷς ποιοῦμεν, ἀλλὰ καὶ οἷς θέλομεν. αὔταρκες γὰρ εἰς τὸ εἶναι τοῦ διαβόλου υἱὸν τὸ κἂν θέλειν αὐτοῦ ποιεῖν τὰς ἐπιθυμίας· καὶ τάχα διὰ τοῦτο μετὰ τὸ »Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν« εἴρηται τὸ »Τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν«, ἵνα μάθωμεν ὅτι εἰ καὶ μόνον θέλομεν ποιεῖν ἅπερ ἐπιθυμεῖ ὁ διάβολος, χρηματιοῦμεν διαβόλου υἱοί.

epistēsōmen oun mē monon hois poioumen, alla kai hois thelomen. autarkes gar eis to einai tou diabolou huion to kan thelein autou poiein tas epithymias; kai tacha dia touto meta to »Hymeis poieite ta erga tou patros hymōn« eirētai to »Tas epithymias tou patros hymōn thelete poiein«, hina mathōmen hoti ei kai monon thelomen poiein haper epithymei ho diabolos, chrēmatioumen diabolou huioi.

Let us attend, then, not only to what we do but also to what we wish; for it is enough for being a son of the devil even to wish to do his desires. And perhaps for this reason, after “You do the works of your father,” it is said, “You wish to do the desires of your father,” so that we may learn that even if we only wish to do what the devil desires, we shall be called sons of the devil.

John 8:41 (quotation, high confidence) · John 8:44 (quotation, high confidence)

Notes and citation

Summary: Even wishing to do the devil's desires makes one his son.

The quotations are John 8:41 and 8:44.

Notes on the original text

Digital text corrected (OCR slip): κοὶ οἷς → καὶ οἷς; σὔταρκες → αὔταρκες; πατρὸς ἡμῶν« → πατρὸς ὑμῶν«.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.194 (Preuschen 4:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-194).

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20.195Preuschen 4:357

πιθανώτατα δʼ ἄν τις πρὸς ταῦτα λέγοι ὡς ἄρα ἀρκεῖ πρὸς τὸ εἶναι υἱὸν θεοῦ τὸ θέλειν αὐτοῦ ποιεῖν τὰς ἐπιθυμίας, κἂν μὴ προσῇ τούτῳ τὸ ποιεῖν τὰ ἔργα τοῦ θεοῦ.

pithanōtata dʼ an tis pros tauta legoi hōs ara arkei pros to einai huion theou to thelein autou poiein tas epithymias, kan mē prosę̄ toutǭ to poiein ta erga tou theou.

Someone might say most plausibly in response that, for being a son of God, it suffices to wish to do his desires, even if doing the works of God is not added to this.

Notes and citation

Summary: Does wishing God's will suffice for sonship without doing it?

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.195 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-195).

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20.196Preuschen 4:357

ἀλλὰ λεκτέον ὅτι ἀνάγκη τὸν θέλοντα ποιεῖν τὰς ἐπιθυμίας τοῦ θεοῦ καὶ ποιεῖν τὰ ἔργα τοῦ θεοῦ· οὐ γὰρ μόνον τὸ θέλειν ἀλλὰ καὶ τὸ ἐνεργεῖν, ὥς φησιν ὁ Παῦλος, ἐκ τοῦ θεοῦ ἐστιν ἑπομένου πάντως τῷ καλῷ θέλειν τοῦ συζύγου αὐτῷ τοῦ ἐνεργεῖν καὶ γὰρ »τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν«), καὶ οὐκ ἂν καλὸν θέλειν ἀτελὲς ἐάσαι ὁ ποιῶν πάντα καλὰ λίαν· ἀλλʼ οὐδὲ ἐπινοηθῆναι δύναται καλὸν θέλειν μὴ συνεζευγμένης τῆς κατὰ τὸ οὕτω θέλειν ἐνεργείας καλῆς τῷ καλῷ θέλειν.

alla lekteon hoti anankē ton thelonta poiein tas epithymias tou theou kai poiein ta erga tou theou; ou gar monon to thelein alla kai to energein, hōs phēsin ho Paulos, ek tou theou estin hepomenou pantōs tǭ kalǭ thelein tou syzygou autǭ tou energein kai gar »tois agapōsin ton theon panta synergei eis agathon«), kai ouk an kalon thelein ateles easai ho poiōn panta kala lian; allʼ oude epinoēthēnai dynatai kalon thelein mē synezeugmenēs tēs kata to houtō thelein energeias kalēs tǭ kalǭ thelein.

But we must say that the one who wishes to do God's desires necessarily also does God's works; for not only the willing but also the working, as Paul says, is from God, the working, its partner, certainly following good willing (for “for those who love God all things work together for good”); and he who makes all things very good would not leave good willing incomplete; nor can good willing even be conceived without the good working, according to such willing, being joined to the good willing.

Phil 2:13 (allusion, high confidence) · Rom 8:28 (quotation, high confidence) · Gen 1:31 (allusion, high confidence)

Notes and citation

Summary: Good willing is always joined by God to good working.

The allusions are Phil 2:13, Rom 8:28, and Gen 1:31.

Notes on the original text

Digital text corrected (OCR slip (words lost)): »πῶσιν τὸν θεὸν → »τοῖς ἀγαπῶσιν τὸν θεὸν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.196 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-196).

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20.197Preuschen 4:357

ἡ μέντοι γε πρὸς τῷ θέλειν ἐνέργεια κἂν εμποδίζοιτο ὑπὸ τῆς προνοίας εὐλόγως πολλάκις, ὅτε ὑπέρ τινος καθολικῶς χρησίμου ἢ ὅπως ποτὲ χρησίμου χρεία ἀνακόπτεσθαι τὸ κατὰ τὸ θέλειν τὸ χεῖρον ἔργον.

hē mentoi ge pros tǭ thelein energeia kan empodizoito hypo tēs pronoias eulogōs pollakis, hote hyper tinos katholikōs chrēsimou ē hopōs pote chrēsimou chreia anakoptesthai to kata to thelein to cheiron ergon.

The working that goes with willing, however, may often reasonably be hindered by providence, when for the sake of something universally useful, or useful in some way, the worse deed in keeping with the willing needs to be cut off.

Notes and citation

Summary: Providence may hinder the carrying out of bad wishes for a greater good.

Cite (SBL): Origen, Comm. Jo. 20.197 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-197).

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20.198Preuschen 4:357

Εἰς ταῦτα δὲ ὁ Ἡρακλέων φησί· πρὸς οὓς ὁ λόγος, ἐκ τῆς οὐσίας τοῦ διαβόλου ἦσαν· ὡς ἑτέρας οὔσης τῆς τοῦ διαβόλου οὐσίας παρὰ τὴν τῶν ἄλλων λογικῶν οὐσίαν.

Eis tauta de ho Hērakleōn phēsi; pros hous ho logos, ek tēs ousias tou diabolou ēsan; hōs heteras ousēs tēs tou diabolou ousias para tēn tōn allōn logikōn ousian.

On this Heracleon says: Those addressed were of the substance of the devil; as though the devil's substance were different from the substance of the other rational beings.

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Heracleon says those addressed were of the devil's substance, distinct from other rational beings.

Heracleon on John 8:44.

Notes on the original text

Digital text corrected (missing space): ἐκτῆς → ἐκ τῆς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.198 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-198).

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20.199Preuschen 4:357

ὅμοιον δὲ ἐν τούτῳ μοι πεπονθέναι φαίνεται τῷ ἑτέραν οὐσίαν φάσκοντι ὀφθαλμοῦ παρορῶντος καὶ ἑτέραν ὁρῶντος, καὶ ἑτέραν οὐσίαν ἀκοῆς παρακουούσης καὶ ὑγιῶς ἀκουούσης.

homoion de en toutǭ moi peponthenai phainetai tǭ heteran ousian phaskonti ophthalmou parorōntos kai heteran horōntos, kai heteran ousian akoēs parakouousēs kai hygiōs akouousēs.

In this he seems to me to have fared like one who says that an eye that sees amiss is of one substance and an eye that sees is of another, and that hearing that mishears is of one substance and hearing that hears soundly of another.

Notes and citation

Summary: Origen compares this to saying a faulty eye is of a different substance from a healthy one.

Notes on the original text

Digital text corrected (stray punctuation): ὀφ·θαλμοῦ → ὀφθαλμοῦ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.199 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-199).

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20.200Preuschen 4:357

ὡς γὰρ ἐν τούτοις οὐχ ἡ οὐσία διάφορος, ἀλλά τι αἴτιον ἐπισυμβέβηκεν τοῦ παρακούειν καὶ τοῦ παρορᾶν, οὕτως παντὸς τοῦ πεφυκότος λόγῳ παρακολουθεῖν ἡ παρακολουθητικὴ οὐσία ἡ αὐτή ἐστιν, εἴτε παραδέχεται τὸν λόγον εἴτε ἀνανεύει πρὸς αὐτόν.

hōs gar en toutois ouch hē ousia diaphoros, alla ti aition episymbebēken tou parakouein kai tou paroran, houtōs pantos tou pephykotos logǭ parakolouthein hē parakolouthētikē ousia hē autē estin, eite paradechetai ton logon eite ananeuei pros auton.

For as in these cases the substance is not different, but some cause has supervened for mishearing and seeing amiss, so the substance capable of following reason is the same in everything naturally able to follow reason, whether it accepts the Word or turns away from it.

Notes and citation

Summary: All rational beings share one substance; accepting or rejecting the Word is not a matter of nature.

Origen plays on λόγος as “reason” and “the Word.”

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.200 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-200).

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20.201Preuschen 4:357

τί γὰρ διαφέρει ἐφʼ ἡμῶν τῶν ἀνθρώπων τὸ παρακολουθῆσαν τοῦ μὴ παρακολουθοῦντος οὐκ ἂν ἔχοιμεν εἰπεῖν, εἰ καὶ μετὰ τὸ συνιέναι τῶν εἰρημένων ὁ μέν τις ἐπικρίνας συγκατέθετο τῷ λεγομένῳ, ὁ δὲ ἀνένευσεν πρὸς αὐτό.

ti gar diapherei ephʼ hēmōn tōn anthrōpōn to parakolouthēsan tou mē parakolouthountos ouk an echoimen eipein, ei kai meta to synienai tōn eirēmenōn ho men tis epikrinas synkatetheto tǭ legomenǭ, ho de aneneusen pros auto.

For we could not say how, among us human beings, the one who has followed differs from the one who does not follow, if after understanding what was said one person, having judged, assented to what was said, and another rejected it.

Notes and citation

Summary: Accepting or rejecting what one understands is a choice, not a difference of substance.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.201 (Preuschen 4:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-201).

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20.202Preuschen 4:357–358

Πολλάκις δὲ εἴπομεν, ὅτι ἐὰν συγχωρηθῇ τοῦτο τὸ ἀδύνατον λέγω δὲ τὸ εἶναι οὐσίας ἑτέρας καὶ ἀνεπίδεκτον τῶν κρειττόνων τὸν διάβολον), περὶ μὲν ἐκείνου ἀπολογησόμεθα ὡς οὐδαμοῦ αἰτίου τῆς πονηρίας, τὸ δὲ ἔγκλημα τῷ αὐτὸν οὐσιώσαντι καὶ δημιουργήσαντι προσάψομεν, ὅπερ ἐστὶ πάντων ἀτοπώτατον.

Pollakis de eipomen, hoti ean synchōrēthę̄ touto to adynaton legō de to einai ousias heteras kai anepidekton tōn kreittonōn ton diabolon), peri men ekeinou apologēsometha hōs oudamou aitiou tēs ponērias, to de enklēma tǭ auton ousiōsanti kai dēmiourgēsanti prosapsomen, hoper esti pantōn atopōtaton.

We have often said that, if this impossible thing is granted (I mean that the devil is of a different substance and incapable of better things), we shall defend him as in no way the cause of wickedness, and lay the charge on the one who gave him being and fashioned him, which is the most absurd of all.

Notes and citation

Summary: If the devil were evil by nature, the blame would fall on his Creator, which is absurd.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.202 (Preuschen 4:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-202).

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20.203Preuschen 4:358

πρόδηλον δὲ τὸ παράλογον ἔσται τῷ κατανοήσαντι ψυχῶν ἀνθρωπίνων οὐσίαν καὶ ἐνιδόντι ὅτι ἀμήχανόν ἐστιν, ὥσπερ σώματα παρὰ σώματα εἶναι ἀνθρώπινα ἑτέρας καὶ ἑτέρας οὐσίας, οὕτω καὶ ψυχὰς παρὰ ψυχάς, καὶ νοητικὸν παρὰ τὸ νοητικόν, καὶ τὸ διανοητικὸν παρὰ τὸ διανοητικόν.

prodēlon de to paralogon estai tǭ katanoēsanti psychōn anthrōpinōn ousian kai enidonti hoti amēchanon estin, hōsper sōmata para sōmata einai anthrōpina heteras kai heteras ousias, houtō kai psychas para psychas, kai noētikon para to noētikon, kai to dianoētikon para to dianoētikon.

The unreasonableness will be evident to one who has considered the substance of human souls and seen that it is impossible, just as human bodies are not of one and another substance compared with other bodies, so also for souls to be so compared with souls, and the intellect with the intellect, and the reasoning faculty with the reasoning faculty.

Notes and citation

Summary: Human souls, like bodies, share one substance.

Notes on the original text

Digital text corrected (OCR slip): ἑπέρας → ἑτέρας.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.203 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-203).

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20.204Preuschen 4:358

τὸ δὲ ὅμοιον ἐρεῖς καὶ ἐπὶ τοῦ λογικοῦ καὶ ἐπὶ τῶν ἐν τῇ ψυχῇ δυνάμεων, τῆς τε μνημονικῆς καὶ τῆς οὕτως φανταστικῆς· ἀνάγκη γάρ, εἰ ἑτεροούσιός ἐστιν ἄνθρωπός τις παρʼ ἕτερον, καὶ ἑτερογενεῖς εἶναι τὰς τῆς ψυχῆς δυνάμεις, καὶ ἑτερογενῆ εἶναι, φέρε εἰπεῖν, τὴν μνημονικὴν παρὰ τὴν μνημονικὴν διανοητικὴν παρὰ τὴν διανοητικήν.

to de homoion ereis kai epi tou logikou kai epi tōn en tę̄ psychę̄ dynameōn, tēs te mnēmonikēs kai tēs houtōs phantastikēs; anankē gar, ei heteroousios estin anthrōpos tis parʼ heteron, kai heterogeneis einai tas tēs psychēs dynameis, kai heterogenē einai, phere eipein, tēn mnēmonikēn para tēn mnēmonikēn dianoētikēn para tēn dianoētikēn.

You will say the same of the rational faculty and of the powers in the soul, memory and imagination; for if one human being is of a different substance from another, the powers of the soul must also be of different kinds, and memory must be of a different kind from memory, say, and reasoning from reasoning.

Notes and citation

Summary: If people differed in substance, their mental powers would differ in kind too.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.204 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-204).

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20.205Preuschen 4:358

ἐξεταζέσθω δὲ ὁ λόγος περὶ τούτων, ἃ ὁμοίως ἂν νοήσαι καὶ διανοηθείη, ὥστε καὶ συγκαταθέσθαι ἢ ἐπισχεῖν ἢ ἀνανεῦσαι ὅν φασιν ἐκεῖνοι πνευματικὸν καὶ ὃν λέγουσιν εἶναι χοϊκόν. ἆρα γὰρ τὸ παραπλήσιον ἐν διαφόροις γέγονεν οὐσίαις, ἢ διὰ τοῦτο παραπλήσιον γέγονεν τὸ πάθος, ἐπεὶ ὁμοούσιον ἦν τοῦτο ᾧ συμβέβηκε τὸ πάθος;

exetazesthō de ho logos peri toutōn, ha homoiōs an noēsai kai dianoētheiē, hōste kai synkatathesthai ē epischein ē ananeusai hon phasin ekeinoi pneumatikon kai hon legousin einai choïkon. ara gar to paraplēsion en diaphorois gegonen ousiais, ē dia touto paraplēsion gegonen to pathos, epei homoousion ēn touto hǭ symbebēke to pathos?

Let the argument be examined concerning things that the one they call spiritual and the one they say is earthy might understand and think alike, so as also to assent, suspend judgment, or reject. Has the like experience occurred in different substances, or has the experience been alike because that to which it happened was of the same substance?

Notes and citation

Summary: When “spiritual” and “earthy” people think alike, is that not because they share one substance?

The terms “spiritual” and “earthy” (or “choic”) are Valentinian classes of people.

Notes on the original text

Digital text corrected (stray punctuation): ὥστε· καὶ → ὥστε καὶ.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.205 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-205).

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20.206Preuschen 4:358

τὸ μὲν οὖν φάναι τοὺς αὐτοὺς τύπους φαντασιῶν καὶ συγκαταθέσεων καὶ διανοήσεων καὶ μνημονεύσεων γεγονέναι ἐν τοῖς ἑτεροουσίοις ἄλογον· τὸ δὲ ἐν τοῖς ὁμοουσίοις ἐκ μέρους ὡς παρὰ ταύτην εἶναί τινα καὶ ἄλλην οὐσίαν έν αὐτοῖς ἠλίθιον.

to men oun phanai tous autous typous phantasiōn kai synkatatheseōn kai dianoēseōn kai mnēmoneuseōn gegonenai en tois heteroousiois alogon; to de en tois homoousiois ek merous hōs para tautēn einai tina kai allēn ousian en autois ēlithion.

To say, then, that the same patterns of impressions, assents, reasonings, and memories have arisen in beings of different substances is irrational; and to say that in those of the same substance there is partly some other substance in them besides this one is foolish.

Notes and citation

Summary: Identical mental acts in different substances is irrational; a second substance within the same one is foolish.

Notes on the original text

Digital text corrected (OCR slip): κοὶ συγκαταθέσεων → καὶ συγκαταθέσεων.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.206 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-206).

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20.207Preuschen 4:358

παραστησάτωσαν γὰρ παρὰ τὰς δυνάμεις ταύτας ἑτέραν τινὰ οὐσίαν μὴ νοοῦσαν μηδὲ διανοουμένην μηδὲ μεμνημένην μηδὲ φαντασιουμένην ἐν οἷς φασὶν εἶναι πνευματικοῖς κρείττονα τῆς νοούσης καὶ διανοουμένης, ἢ ἐν τοῖς χοϊκοῖς ἤτοι ὁμοίαν ἢ χείρονα·

parastēsatōsan gar para tas dynameis tautas heteran tina ousian mē noousan mēde dianooumenēn mēde memnēmenēn mēde phantasioumenēn en hois phasin einai pneumatikois kreittona tēs noousēs kai dianooumenēs, ē en tois choïkois ētoi homoian ē cheirona;

For let them present, besides these powers, some other substance that neither understands nor reasons nor remembers nor has impressions, in those they say are spiritual, better than the one that understands and reasons, or in the earthy either equal or worse;

Notes and citation

Summary: Let them show a substance beyond these powers, better in the spiritual or worse in the earthy.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.207 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-207).

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20.208Preuschen 4:358

οὐδὲ γὰρ φήσουσιν κρείττονα. ἀλλʼ εἰκὸς αὐτοὺς ἐρεῖν ὅτι ὥσπερ ἐνδέχεται ἀπὸ τῆς αὐτῆς σφραγῖδος ὁμοίως τυπωθῆναι τὴν ἀνόμοιον οὐσίαν χρυσοῦ καὶ ἀργύρου καὶ κασσιτέρου καὶ μολίβου καὶ κηροῦ, οὕτω δυνατὸν ἀπὸ τῶν αὐτῶν φαντασιῶν τοὺς παραπλησίους ἐγγενέσθαι τύπους τοῖς ἐν διαφόροις οὐσίαις τυγχάνουσιν καὶ φαντασιουμένοις· τὸ δʼ ὅμοιον καὶ ἐπὶ διανοίας καὶ νοήσεως καὶ μνημονεύσεως φήσουσιν.

oude gar phēsousin kreittona. allʼ eikos autous erein hoti hōsper endechetai apo tēs autēs sphragidos homoiōs typōthēnai tēn anomoion ousian chrysou kai argyrou kai kassiterou kai molibou kai kērou, houtō dynaton apo tōn autōn phantasiōn tous paraplēsious engenesthai typous tois en diaphorois ousiais tynchanousin kai phantasioumenois; to dʼ homoion kai epi dianoias kai noēseōs kai mnēmoneuseōs phēsousin.

for they will not say better. But it is likely they will say that, just as it is possible for the unlike substances of gold, silver, tin, lead, and wax to be stamped alike by the same seal, so it is possible for like patterns to arise from the same impressions in those who are of different substances and receive the impressions; and they will say the same of reasoning, understanding, and remembering.

Notes and citation

Summary: They may argue that like impressions can form on different substances, as one seal stamps gold and wax.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.208 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-208).

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20.209Preuschen 4:358

ἀλλʼ ὅρα μήποτε κἂν πάνυ πιθανὸς εἶναι ὀ λόγος οὗτος δοκῇ, συναρπάζειν μᾶλλον καὶ σοφίζεσθαι δύναται ἀνομοίως παραβεβλημένος ἤπερ πείθειν τὸν ἀκριβῶς τῷ παραδείγματι ἐπιστήσαντα· ἐπὶ μὲν γὰρ τῆς εἰκόνος ἔχω δεῖξαι, ἤτοι ἐν χρυσῷ ὁ τύπος ἢ έν ἀργύρῳ, ᾗ μὲν ὁ τύπος παραπλήσιος δείκνυται, τὴν ἰδιότητα τοῦ ἐν χρυσῷ γεγονέναι παρὰ τὸ ἐν ἀργύρῳ τετυπῶσθαι ἢ ταῖς λοιπαῖς ὕλαις.

allʼ hora mēpote kan pany pithanos einai o logos houtos dokę̄, synarpazein mallon kai sophizesthai dynatai anomoiōs parabeblēmenos ēper peithein ton akribōs tǭ paradeigmati epistēsanta; epi men gar tēs eikonos echō deixai, ētoi en chrysǭ ho typos ē en argyrǭ, hę̄ men ho typos paraplēsios deiknytai, tēn idiotēta tou en chrysǭ gegonenai para to en argyrǭ tetypōsthai ē tais loipais hylais.

But see whether this argument, even if it seems very plausible, can rather catch one off guard and deceive, being an unlike comparison, than persuade one who attends precisely to the example. For in the case of the image I can show, whether the impression is in gold or silver, insofar as the impression is shown to be alike, the distinctive quality of its being in gold as opposed to its being stamped in silver or the other materials.

Notes and citation

Summary: The seal comparison fails: one can still tell gold from silver though the stamp is alike.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.209 (Preuschen 4:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-209).

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20.210Preuschen 4:358–359

οὕτω τοίνυν ἡμῖν παραστησάτωσαν ἰδίωμα τοῦ δεξαμένου τύπον κρείττονα ἢ ἐλάττονα ἢ ὑποδεέστερον, καὶ πειραθήτωσαν κἂν περιλαλῆσαι τὴν τῶν δεξαμένων τὴν τῶν τύπων παραπλησίως διάφορον οὐσίαν· μὴ γὰρ παριστάντες ἀποφανοῦνται μέν, οὐκ ἀποδείξουσιν δέ.

houtō toinyn hēmin parastēsatōsan idiōma tou dexamenou typon kreittona ē elattona ē hypodeesteron, kai peirathētōsan kan perilalēsai tēn tōn dexamenōn tēn tōn typōn paraplēsiōs diaphoron ousian; mē gar paristantes apophanountai men, ouk apodeixousin de.

Let them, then, show us the distinctive quality of what has received an impression, better or less or inferior, and let them try at least to talk around the different substance of those who receive the impressions alike. For if they do not show it, they will assert, but they will not prove.

Notes and citation

Summary: Unless they can show such a difference, their claim is assertion without proof.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.210 (Preuschen 4:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-210).

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20.211Preuschen 4:359

Τοσαῦτα καὶ πρὸς τὸν Ἡρακλέωνος λόγον εἰπόντος· τὸ »Ἐκ τοῦ πατρὸς τοῦ διαβόλου« ἀντὶ τοῦ > ἐκ τῆς τοῦ < εἰρήσθω. πάλιν εἰς τὸ »Τὰς ἐπιθυ- »μίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν« διαστέλλεται λέγων τὸν διάβολον μὴ ἔχειν θέλημα ἀλλʼ ἐπιθυμίας.

Tosauta kai pros ton Hērakleōnos logon eipontos; to »Ek tou patros tou diabolou« anti tou > ek tēs tou < eirēsthō. palin eis to »Tas epithy- »mias tou patros hymōn thelete poiein« diastelletai legōn ton diabolon mē echein thelēma allʼ epithymias.

Let this much be said against Heracleon's account, which takes “of your father the devil” as meaning “of the substance of the devil.” Again, on “You wish to do the desires of your father,” he distinguishes, saying that the devil does not have will but desires.

John 8:44 (quotation, high confidence)

Notes and citation

Summary: Heracleon also claims the devil has desires but no will.

Heracleon on John 8:44. The first sentence is damaged in the digital text.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.211 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-211).

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20.212Preuschen 4:359

καὶ ἐμφαίνεται αὐτόθεν τὸ ἀδιανόητον τοῦ λόγου· ἐθέλειν γὰρ τὰ πονηρὰ πᾶς ἄν τις ὁμολογήσαι ἐκεῖνον. συνάξεις δὲ καὶ αὐτός, εἰ καὶ ἐπὶ τοῦ παρόντος ἐν προχείρῳ οὐκ ἔχομεν παραθέσθαι, εἴ που ἐν τῇ γραφῇ τὸ θέλειν ἐπὶ τοῦ διαβόλου τέτακται.

kai emphainetai autothen to adianoēton tou logou; ethelein gar ta ponēra pas an tis homologēsai ekeinon. synaxeis de kai autos, ei kai epi tou parontos en procheirǭ ouk echomen parathesthai, ei pou en tę̄ graphę̄ to thelein epi tou diabolou tetaktai.

And the unintelligibility of the account is at once apparent; for everyone would agree that he wills wicked things. You yourself will gather, though for the present we do not have them at hand to cite, whether anywhere in Scripture “willing” is applied to the devil.

Notes and citation

Summary: Origen objects that the devil plainly wills evil.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.212 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-212).

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20.213Preuschen 4:359

μετὰ ταῦτά φησιν ὁ Ἡρακλέων ὡς ἄρα ταῦτα εἴρηται οὐ πρὸς τοὺς φύσει τοῦ διαβόλου υἱούς, τοὺς χοϊκούς, ἀλλὰ πρὸς τοὺς ψυχικούς, θέσει υἱοὺς διαβόλου γινομένους· ἀφʼ ὧν τῇ φύσει δύνανταί τινες καὶ θέσει υἱοὶ θεοῦ χρηματίσαι.

meta tauta phēsin ho Hērakleōn hōs ara tauta eirētai ou pros tous physei tou diabolou huious, tous choïkous, alla pros tous psychikous, thesei huious diabolou ginomenous; aphʼ hōn tę̄ physei dynantai tines kai thesei huioi theou chrēmatisai.

After this Heracleon says that these words were addressed not to those who are sons of the devil by nature, the earthy, but to the psychics, who become sons of the devil by adoption; from whom, by nature, some can also be called sons of God by adoption.

John 8:44 (allusion, high confidence)

Notes and citation

Summary: Heracleon says Jesus spoke to psychics, sons of the devil by adoption, not by nature.

Heracleon on John 8:44. In Valentinian terms the “earthy” (χοϊκοί) are sons of the devil by nature; the “psychics” may become sons of God or of the devil.

Notes on the original text

Digital text corrected (OCR slip): θἱοὶ → υἱοὶ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.213 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-213).

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20.214Preuschen 4:359

καί φησί γε ὅτι παρὰ τὸ ἡγαπηκέναι τὰς ἐπιθυμίας τοῦ διαβόλου καὶ ποιεῖν τέκνα οὑτοι τοῦ διαβόλου γίνονται, οὐ φύσει τοιοῦτοι ὄντες.

kai phēsi ge hoti para to hēgapēkenai tas epithymias tou diabolou kai poiein tekna houtoi tou diabolou ginontai, ou physei toioutoi ontes.

And he says that by having loved the devil's desires and doing them these become children of the devil, not being such by nature.

Notes and citation

Summary: Heracleon: they become the devil's children by loving and doing his desires.

Heracleon on John 8:44.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.214 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-214).

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20.215Preuschen 4:359

καὶ διαστέλλεται ὡς ἄρα τριχῶς δεῖ ἀκούειν τῆς κατὰ τέκνα ὀνομασίας, πρῶτον φύσει, δεύτερον γνώμῃ, τρίτον ἀξίᾳ· καὶ φύσει μέν, φησίν, ἐστὶν τὸ γεννηθὲν ὑπό τινος γεννητοῦ, ὃ καὶ κυρίως τέκνον καλεῖται· γνώμῃ δέ, ὅτε τὸ θέλημά τις ποιῶν τινος διὰ τὴν ἑαυτοῦ γνώμην τέκνον ἐκείνου οὑ ποιεῖ τὸ θέλημα καλεῖται· ἀξίᾳ καθʼ ὃ λέγονταί τινες γεέννης τέκνα καὶ σκότους ἀνομίας, καὶ ὄφεων καὶ ἐχιδνῶν γεννήματα.

kai diastelletai hōs ara trichōs dei akouein tēs kata tekna onomasias, prōton physei, deuteron gnōmę̄, triton axią; kai physei men, phēsin, estin to gennēthen hypo tinos gennētou, ho kai kyriōs teknon kaleitai; gnōmę̄ de, hote to thelēma tis poiōn tinos dia tēn heautou gnōmēn teknon ekeinou hou poiei to thelēma kaleitai; axią kathʼ ho legontai tines geennēs tekna kai skotous anomias, kai opheōn kai echidnōn gennēmata.

And he distinguishes that the name “children” must be understood in three ways: first by nature, second by disposition, third by desert. By nature, he says, is what is begotten by someone who begets, which is also properly called a child; by disposition, when someone doing another's will by his own disposition is called the child of the one whose will he does; by desert, in the sense in which some are called children of Gehenna and of darkness and lawlessness, and offspring of snakes and vipers.

Matt 23:15 (allusion, high confidence) · Matt 23:33 (allusion, high confidence)

Notes and citation

Summary: Heracleon distinguishes children by nature, by disposition, and by desert.

Heracleon; the allusions are Matt 23:15 and 23:33 (compare Matt 3:7).

Notes on the original text

Digital text corrected (stray period): γνώμῃ δέ. ὅτε → γνώμῃ δέ, ὅτε.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.215 (Preuschen 4:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-134/#p-20-215).

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