Commentaries on John (in catenae) 1 Jo 1, 1 In the beginning was the Word, without beginning, he says, according to time, and the Word was with God, a

 time, the impassible, that from such a father, this is of the same substance. The Father was God with whom the Son was, and the Word who was with the

 by an artistic work, as providing in that which is provided for. 9 Jo 1, 11 How did he who is always everywhere and present in the world come to his o

 Jo 1, 15 He was always first, for he is by nature God and Son of God, but I am his slave and herald. This one was indeed always first, but he comes af

 gestures of honor and great words, or rather where there is a profit of a little money, the temple or the law is nothing but where there is the great

 and little by little she progressed, so that she not only confessed [him as] Messiah and Christ, but also preached to the city and her homeland and in

 for the Father judges no one, would have given the suspicion that he himself abdicated his authority. But for this reason he places the gave, so t

 according to human opinion and judgment, his testimony is not true. Therefore the Lord also, indicating this in response to their opinion, said: 'If I

 to be instructed and to be benefited. 42 Jo 6, 6 Or testing is said instead of exercising him, stirring up his thoughts and leading him toward the

 leading us up to the teaching of the Father, you send us back again to yourself, if indeed you have seen and you are about to unfold the Father’s teac

 Declaring the multitude and magnitude of the gifts, he calls them rivers. Therefore, no one, neither of the ancient prophets nor of the disciples then

 of cities, in which he also had relatives, he did not rise up for the destruction of the angels he saw typically and iconically as they were proceedin

 For that one, he says, was a murderer from the beginning and has not stood in the truth, because there is no truth in him. And who else, he says, is s

 the clay was used for another reason than what has been said, in order to demonstrate very clearly that He Himself also formed Adam from clay. Moreove

 something humble and human about him, so that the weak hearer may not fall away or the evildoer find an occasion for wickedness, he runs back again to

 He said to the disciples concerning the Greeks who wanted to see him: that the hour has come, that the Son of Man might be glorified. 74 Jo 12, 27 To

 I did not expect that anyone would ever come to such madness and ingratitude and foulness, so as to repay his benefactor with murder and betrayal afte

 but the Jews, ending their life, were sent away to death and punishment. Therefore He says: And where I go, you cannot come. But to them He speaks thu

 you sought to see with bodily eyes, but looking at the flesh, which I willingly took up on your behalf, you have seen nothing lofty nor worthy of my d

 the discourses already being about to cease. 90 Jo 15, 9-11 I have spoken these things to you which things are these? that as the Father has loved me

 A tribunal had its beginning in that city in which the audacious act of murder was also committed. And the refutation came not through words, but thro

 to the Son. And this the blessed Paul also proclaimed, saying: according to the revelation of the mystery kept secret for long ages with this glory t

 in the Father, that is, consubstantial. Why then did He not say, 'as You, Father, are to Me and I to You,' but with the preposition? Most of all, He a

 take and kill? He said, take and judge. But were they not prepared for the murder of the Master, and were they not intoxicated with rage and envy, so

 he was about to show, leading them again through this to a higher estimation. 114 Jo 21, 17 Since he asked him a third time, making the question equal

and little by little she progressed, so that she not only confessed [him as] Messiah and Christ, but also preached to the city and her homeland and initiated for them faith in Christ. 24 Jo 4, 16 What connection is there, when the Samaritan woman asked for the living water, for the Master to say: Go, call your husband? A great one, indeed; for since to receive that living water is not otherwise possible except through faith in Christ, he says to her: Go, call your husband, so that through the woman’s response and through Christ’s foreknowledge of the response, the woman, marveling, might recognize the Master and believe, and having recognized and believed, might be deemed worthy of her request, that is, of obtaining the living [water]; for she learned from such a conversation that he is the expected Messiah. She preached to those in the city that he is the Christ; for the "Can this be the Christ?" she says not hesitating, and this is shown by her great haste and by her summoning the city to the sight of him, but she says, "Can this be the Christ?" so that, being spoken directly and with certainty, it might not be off-putting to some, appearing steep at first. Therefore she preached that he is the Christ. Through this she had what she was seeking, the living water which cleanses her of sin and refreshes her from that inflammation of the passions and brings her into eternal life. And how did she obtain these things? It is truly clear from the Master’s saying: Go, call your husband; for this saying became the beginning for the woman to recognize and believe that he is the Christ, from which she also receives the living water. Do you see how, when the woman asked for the living water, the Master speaks fittingly and very consistently: Go, call your husband, all but saying: I will give it to you, if only you recognize well, who it is you are asking; for when this happens your request will also follow. And besides, he also gives us a model not to speak at length with the woman without her own husband, nor indeed to grant anything she asks for without him; for even if she did not have a lawful one, yet nevertheless in the case of those who do, this must be observed everywhere; For if the Master of the universe, the Lord of every breath, observed this, what should those do who are daily ravaged by thoughts and unseemly passions? For this reason he himself, being sinless and impassible; for "he committed no sin, nor was deceit found in his mouth." nevertheless, as an example and model for us, without her partner he did not endure either to converse for a longer time or, according to the apparent and plain meaning of the word, to bring the woman’s request to completion. 25 Jo 4, 19- And I think that it was not in every way wanting to show her own [beliefs] as preferable to those of the Israelites that for this reason she brings up: "Our fathers worshipped on this mountain," but she brings forward what was thought to be foundational to the opinion of the Samaritans. Then, in this way, as from a prophet she sought to learn from him the truer and more honorable of the opinions. Wherefore also she began by saying: Sir, I perceive that you are a prophet. 29 Jo 4, 23 "And now is" signifies what will certainly and quickly come to pass. 31 Jo 5, 19-27 So if what the Father does, these things the Son also does, and especially likewise, he is equal to him in all things. But "the Father loves the Son and shows him" and "will show" and "has given all judgment," he says, in order to silence them, that he is not opposed to God; for if he loves the Son, he says, how could he love an enemy? And how did he permit, and not only permit, but also show him to do the same things, as if delighting in his works? And how did he also entrust all authority to him? And besides; just as when he says that he has given him all authority, that is, the judgment, he does not remove himself from authority, but says this for the honor of the Son; for thus people are accustomed to honor more the one who has the authority to punish and to save. Therefore, just as he has said this for the honor of the Son according to human reasoning, so also "he has given" is said for the honor of the Father; for they honor also the one who gives the authority. If then he had said that the Son has all judgment, the

καὶ κατὰ μικρὸν προῆλθεν, ὥστε καὶ Μεσσίαν καὶ Χριστὸν οὐχ ὁμολογήσασα μόνον, ἀλλὰ καὶ τῇ πόλει καὶ πατρίδι κηρῦξαι καὶ κατάρξασθαι αὐτοῖς τῆς εἰς Χριστὸν πίστεως. 24 Jo 4, 16 Τίνα ἀκολουθίαν ἔχει τῆς Σαμαρείτιδος αἰτούσης τὸ ὕδωρ τὸ ζῶν εἰπεῖν τὸν δεσπότην· ὕπαγε φώνησον τὸν ἄνδρα σου; πολλὴν μὲν οὖν· ἐπειδὴ γὰρ τὸ λαβεῖν ἐκεῖνο τὸ ὕδωρ τὸ ζῶν ἄλλως οὐκ ἐγχωρεῖ ἀλλ' ἢ διὰ τῆς εἰς Χριστὸν πίστεως, λέγει αὐτῇ· ὕπαγε φώνησον τὸν ἄνδρα σου, ἵνα διὰ τῆς ἀποκρίσεως τῆς γυναικὸς καὶ τῆς ἐπὶ τῇ ἀποκρίσει προγνώσεως τοῦ Χριστοῦ θαυμάσασα ἡ γυνὴ ἐπιγνῷ τὸν δεσπότην καὶ πιστεύσῃ καὶ ἐπιγνοῦσα καὶ πιστεύσασα ἀξιωθῇ τῆς αἰτήσεως ἤτοι τοῦ τυχεῖν τοῦ ζῶντος· ἔμαθεν γὰρ ἀπὸ τῆς τοιαύτης διαλέξεως, ὅτι αὐτός ἐστιν ὁ προσδοκώμενος Μεσσίας. ἐκήρυξεν τοῖς ἐν τῇ πόλει, ὅτι αὐτός ἐστιν ὁ Χριστός· τὸ γὰρ μήτι αὐτός ἐστιν ὁ Χριστὸς οὐ διστάζουσά φησι καὶ τοῦτο δείκνυται ἐκ τῆς πολλῆς σπουδῆς καὶ τοῦ τὴν πόλιν εἰς τὴν θέαν αὐτοῦ συγκαλεῖν, ἀλλὰ μήτι αὐτός ἐστιν ὁ Χριστός φησιν, ἵνα μὴ ἐξ εὐθείας καὶ μετὰ ἀποφάσεως ῥηθὲν προστῇ τισι προσανὲς ἐκ πρώτης φανέν. ἐκήρυξεν οὖν, ὅτι αὐτός ἐστιν ὁ Χριστός. εἶχεν διὰ τούτου, οὗ ἐπεζήτει ζῶντος ὕδατος τοῦ καθαίροντος αὐτὴν τῆς ἁμαρτίας καὶ ἀπὸ τῆς φλεγμονῆς ἐκείνης τῶν παθῶν ἀναψύχοντος καὶ εἰς ζωὴν αἰώνιον ἐμβιβάζοντος. πόθεν δὲ τούτων ἔτυχεν; ἦ δῆλον ἐκ τοῦ εἰπεῖν τὸν δεσπότην· ὕπαγε φώνηΣον τὸν ἄνδρα σου· τοῦτο γὰρ τὸ ῥῆμα ἀρχὴ γέγονεν τοῦ ἐπιγνῶναι καὶ πιστεῦσαι τῇ γυναικί, ὅτι αὐτός ἐστιν ὁ Χριστός, ἐξ οὗ λαμβάνει καὶ τὸ ὕδωρ τὸ ζῶν. ὁρᾷς πῶς αἰτούσης τῆς γυναικὸς τὸ ὕδωρ τὸ ζῶν καταλλήλως φησὶν καὶ λίαν ἀκολούθως ὁ δεσπότης· ὕπαγε φώνησον τὸν ἄνδρα σου μονονουχὶ λέγων· ἐγὼ δώσω σοι αὐτό, ἐὰν μόνον καλῶς ἐπιγνῷς, τίς ἐστιν, ὃν αἰτεῖς· τούτου γὰρ γινομένου καὶ ἡ αἴτησίς σου ἀκολουθήσει. ἄλλως τε δὲ καὶ τύπον ἡμῖν δίδωσιν ἄνευ τοῦ οἰκείου ἀνδρὸς μὴ ἐπὶ πολὺ ὁμιλεῖν τῇ γυναικὶ μήτε μὴν χωρὶς ἐκείνου αἰτουμένῃ τι χαρίζεσθαι· εἰ γὰρ καὶ μὴ εἶχεν νόμιμον αὐτῇ, ἀλλ' ὅμως ἐπὶ τῶν ἐχόντων καὶ πανταχοῦ δεῖ τοῦτο παραφυλάττεσθαι· εἰ γὰρ ὁ δεσπότης τοῦ παντός, ὁ κύριος πάσης πνοῆς, τοῦτο παρεφυλάξατο, τί χρὴ ποιεῖν τοὺς καθ' ἡμέραν πορθουμένους λογισμοῖς καὶ παθεῖν ἀτόποις; διὰ τοῦτο καὶ αὐτὸς ἀναμάρτητος καὶ ἀπαθὴς ὤν· ἁμαρτίαν γὰρ οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι. ὅμως εἰς παράδειγμα καὶ τύπον ἡμέτερον ἄνευ τοῦ συνοίκου οὐκ ἠνέσχετο οὔτε πλείονα χρόνον προσομιλεῖν οὔτε κατὰ τὸ φαινόμενον καὶ πρόχειρον τῆς λέξεως τὴν αἴτησιν εἰς πέρας ἄγειν τῆς γυναικός. 25 Jo 4, 19- Οἶμαι δὲ ὡς οὐδὲ παντὶ τρόπῳ βουλομένη τὰ ἑαυτῆς προκεκριμένα δεῖξαι τῶν Ἰσραηλιτῶν, διὰ τοῦτο παράγει τό· οἱ πατέρες ἡμῶν προσεκύνησαν ἐν τῷ ὄρει, ἀλλὰ τὸ συστατικὸν νομιζόμενον εἶναι τῆς ὑπολήψεως τῶν Σαμαρειτῶν προκομίζει. εἶθ' οὕτως ὡς ἀπὸ προφήτου παρ' ἐκείνου ἐπεζήτει μαθεῖν τῶν δοξῶν τὴν ἀληθεστέραν τε καὶ τιμιωτέραν. διὸ καὶ ἀρχομένη ἔλεγεν· κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. 29 Jo 4, 23 Καὶ νῦν ἐστιν τὸ πάντως καὶ διὰ ταχέων γενησόμενον σημαίνει. 31 Jo 5, 19-27 Ὥστε εἰ ἃ ὁ πατὴρ ποιεῖ, ταῦτα καὶ ὁ υἱὸς ποιεῖ καὶ μάλιστα ὁμοίως, ἴσος αὐτῷ ἐστι κατὰ πάντα. τὸ δὲ ὁ πατὴρ φιλεῖ τὸν υἱὸν καὶ δείκνυσιν αὐτῷ καὶ δείξει καὶ τὴν κρίσιν πᾶσαν δέδωκεν, φησίν, ἵνα ἐπιστομίσῃ αὐτούς, ὅτι οὐκ ἔστιν ἀντίθεος· εἰ γὰρ φιλεῖ τὸν υἱόν, φησίν, πῶς ἂν ἐφίλει τὸν πολέμιον; πῶς δὲ συνεχώρει καὶ οὐ μόνον συγχωρεῖ, ἀλλὰ καὶ δείκνυσιν αὐτῷ τὰ αὐτὰ ποιεῖν ὥσπερ ἐφηδόμενος τοῖς ἔργοις αὐτοῦ; πῶς δὲ καὶ πᾶσαν αὐτῷ ἐνεχείριζε τὴν ἐξουσίαν; ἄλλως τε δέ· ὥσπερ ὅτ' ἂν λέγῃ, ὅτι πᾶσαν αὐτῷ ἔδωκεν τὴν ἐξουσίαν ἤτοι τὴν κρίσιν, οὐχ αὑτὸν ἐξίστησι τῆς ἐξουσίας, ἀλλ' εἰς τιμὴν λέγει τοῦτο τοῦ υἱοῦ· οὕτω γὰρ εἰώθασιν οἱ ἄνθρωποι μᾶλλον τιμᾶν τὸν ἔχοντα τὴν ἐξουσίαν τοῦ τιμωρεῖσθαι καὶ σῴζειν. ὥσπερ οὖν ἐπὶ τιμῇ τοῦτο εἴρηκεν τοῦ υἱοῦ κατὰ τὸν ἀνθρώπινον λογισμόν, οὕτω καὶ τὸ ἔδωκεν ἐπὶ τιμῇ εἴρηται τοῦ πατρός· τιμῶσι γὰρ καὶ τὸν διδόντα τὴν ἐξουσίαν. ἂν μὲν οὖν εἶπεν, ὅτι πᾶσαν τὴν κρίσιν ἔχει ὁ υἱός, ὁ