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

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 that he might honor both the Son and the Father equally, the one as having given, the other as having received all. Again, if having said "gave" he had not added "all," but said "gave to share in the authority," he would have lowered the dignity of the Son. But by saying "gave" and adding "all judgment" and "the Father judges no one," he clearly showed equality of honor. 32 Jo 5, 30 Some have interpreted "As I hear, I judge," as teaching us to meddle in nothing more than what is seen and said in judgments and <not> from suspicions and human reasonings to harm and injure those being judged, since many human reasonings can be dragged aside and carried away from what is just by friendship or enmity. To turn us away from this, they say, he said, "As I hear, I judge." If I, the knower of hearts, for this very reason make my judgment based on things that are seen and said, being meddlesome in nothing further than these, neither should you meddle in anything else beyond what is seen and appears and is said, nor trust your own reasonings and entrust to them the judgment of things unseen. Thus some interpret, but not in my opinion. For first, in many places the Lord appears to have judged not as he heard, but as God, the knower of hearts, as when he said to the woman, "You have well said, 'I have no husband,' for you have had five," and when he said, "Do you now believe? The hour is coming when you will all be scattered," and countless other things, because he had no such purpose here, but was speaking about the Father and himself and equality and authority and such things. What then is "As I hear, I judge"? "As I hear," he says, "from the Father, I judge"? That is, just as he judges, so do I. And just as we have understood "shows him" and "will show him" and "gave him authority" in a manner befitting God—or rather, just as the sequence of the discourse teaches and demands that we understand these things in a manner befitting God—so also "As I hear, I judge" will be understood in a manner befitting God. For since he said, "The hour is coming in which all who are in the tombs will hear" not the Father's, but the Son's voice, having said this lofty and God-befitting thing about himself, he immediately added what also contributed to the honor of the Father, as in: the Father has not been deprived of judgment, but I, in judging, declare my vote to be in agreement with him. 34 Jo 5, 31-34 Or rather one might say that "If I bear witness of myself" and what follows is not according to a declaration nor as proposed by the Lord, but as from the objection of the Jews and brought forward by them. For since the Lord said many lofty things about himself—that he who does not honor him as the Father does not honor the Father either; that he who hears his word does not come into judgment, but has passed from death to life; that the dead who hear his voice will live, and such things. Since, then, the Jews were stung by his saying these things and were about to say to him: "You bear witness of yourself; your witness is not true"—for they have done this elsewhere too. Anticipating this objection, therefore, he shows that they have no argument even on this point, as in: You will say to me, he says, that in saying these things I bear witness of myself and my witness is not true. But even this pretext of yours is cut off. For I am not the only one who bears witness of myself, but also John, whom you admired and considered trustworthy. And why do I say John? But even the Father himself bore witness through the Spirit, whose witness you have become hearers of neither now nor in the past, nor have you acquired a correct conception of his blessed and pure essence. And here indeed, through their objection, he refuted their supposed counter-argument. But proceeding further, he overthrows it also by a counter-comparison, saying: Even if I alone bore witness of myself, not even this ought to be a pretext for your unbelief. For my witness concerning myself is not false, as it is with men, but is most true. 35 Jo 5, 31-34 For if someone bears witness on his own behalf as much

γὰρ πατὴρ οὐ κρίνει οὐδένα, παρέσχεν ἂν ὑπόνοιαν, ὅτι αὐτὸς ἐξέστη τῆς ἐξουσίας. διὰ τοῦτο δὲ τίθησι τὸ ἔδωκεν, ἵνα καὶ τὸν υἱὸν καὶ τὸν πατέρα ὁμοίως τιμήσῃ, τὸν μὲν ὡς δόντα, τὸν δὲ ὡς πᾶσαν εἰληφότα. πάλιν εἰ εἰπὼν τὸ ἔδωκεν οὐκ ἐπήγαγε τὸ πᾶσαν, ἀλλ' εἶπε μετασχεῖν ἔδωκε τῆς ἐξουσίας, ἐταπείνου τὸ ἀξίωμα τοῦ υἱοῦ. εἰπὼν δὲ τὸ ἔδωκεν καὶ ἐπαγαγὼν πᾶσαν τὴν κρίσιν καὶ ὅτι ὁ πατὴρ οὐδένα κρίνει, ἰσοτιμίαν λαμπρῶς ἔδειξεν. 32 Jo 5, 30 Τὸ καθὼς ἀκούω κρίνω τινὲς ἐξειλήφασιν, ὅτι παιδεύων ἡμᾶς μηδὲν πλέον τῶν φαινομένων καὶ λεγομένων ἐν ταῖς κρίσεσιν περιεργάζεσθαι καὶ <μὴ> ἐξ ὑπονοιῶν καὶ ἀνθρωπίνων λογισμῶν βλάπτειν καὶ λυμαίνεσθαι τοὺς κρινομένους, τὰ πολλὰ τῶν ἀνθρωπίνων λογισμῶν ὑπὸ φιλίας ἢ ἔχθρας τοῦ δικαίου παρέλκεσθαι καὶ παρασύρεσθαι δυναμένων. τούτου, φασίν, ἀπάγων ἡμᾶς ἔλεγεν, ὅτι καθὼς ἀκούω κρίνω. εἰ δὲ ἐγὼ ὁ καρδιογνώστης οὕτω δι' αὐτὸ καὶ ἐν τοῖς φαινομένοις καὶ λεγομένοις τὴν κρίσιν ποιοῦμαι μηδὲν περαιτέρω τούτων πολυπραγμονῶν, οὐδὲ ὑμᾶς χρὴ παρὰ τὰ ὁρώμενα καὶ φαινόμενα καὶ λεγόμενα ἄλλο τι περιεργάζεσθαι καὶ τοῖς οἰκείοις θαρρεῖν λογισμοῖς καὶ τούτοις ἐπιτρέπειν τὴν τῶν ἀδήλων κρίσιν. οὕτω μὲν οὖν τινες, οὐκ ἐμοὶ δοκοῦν. πρῶτον μὲν γὰρ πολλαχοῦ φαίνεται ὁ δεσπότης ὅτι οὐκ ἔκρινεν, καθὼς ἤκουεν, ἀλλ' ὡς καρδιογνώστης θεός, οἷον ὅτε τῇ γυναικὶ ἔλεγεν καλῶς εἴπας, ὅτι οὐκ ἔχεις ἄνδρα· πέντε γὰρ ἔχεις, καὶ ὅτε ἔλεγεν ἄρτι πιστεύετε, ἐλεύσεται ὥρα ὅτε πάντες ὑμεῖς διασκορπισθήσεσθε καὶ μυρία ἄλλα, ὅτι οὐδὲ προύκειτο αὐτῷ σκοπὸς ἐνταῦθα τοιοῦτος, ἀλλὰ περὶ τοῦ πατρὸς καὶ ἑαυτοῦ καὶ ἰσότητος καὶ ἐξουσίας καὶ τοιούτων. τί οὖν ἐστιν καθὼς ἀκούω κρίνω; καθὼς ἀκούω, φησίν, παρὰ τοῦ πατρὸς κρίνω; τοῦτ' ἔστιν ὥσπερ ἐκεῖνος κρίνει, οὕτω κἀγώ. ὥσπερ δὲ τὸ δείκνυσιν αὐτῷ καὶ τὸ δείξει αὐτῷ καὶ ἔδωκεν αὐτῷ ἐξουσίαν θεοπρεπῶς ἐξειλήφαμεν, μᾶλλον δὲ ὥσπερ ταῦτα ἡ τοῦ λόγου ἀκολουθία θεοπρεπῶς ἐκλαβεῖν ἐκπαιδεύει καὶ ἀπαιτεῖ, οὕτω καὶ τὸ καθὼς ἀκούω κρίνω θεοπρεπῶς ἐκληφθήσεται· ἐπειδὴ γὰρ εἶπεν, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούΣονται οὐ τοῦ πατρός, ἀλλὰ τῆς τοῦ υἱοῦ φωνῆς εἰπὼν τοῦτο τὸ ὑψηλὸν καὶ θεοπρεπὲς περὶ αὐτοῦ, εὐθὺς ἐπήγαγεν καὶ ὃ εἰς τιμὴν συνετέλει τοῦ πατρὸς οἷον οὐκ ἀφῄρηται τὴν κρίσιν ὁ πατήρ, ἀλλ' ἐγὼ κρίνων σύμφωνον αὐτῷ ἐκφαίνω τὴν ψῆφον. 34 Jo 5, 31-34 Ἢ μᾶλλον ἄν τις εἴποι, ὅτι τὸ ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ καὶ τὰ ἑξῆς, οὐκ ἔστιν κατὰ ἀπόφασιν οὐδ' ὡς ἐκ τοῦ δεσπότου προτεινόμενον, ἀλλ' ὡς ἐξ ἀντιθέσεως τῶν Ἰουδαίων καὶ παρ' ἐκείνων προαγόμενον· ἐπειδὴ γὰρ καὶ πολλὰ καὶ ὑψηλὰ εἶπεν ὁ δεσπότης περὶ ἑαυτοῦ, ὅτι ὁ μὴ τιμῶν αὐτὸν ὡς τὸν πατέρα οὐδὲ τὸν πατέρα τιμᾷ, ὅτι ὁ τὸν λόγον αὐτοῦ ἀκούων εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι οἱ νεκροὶ ἀκούοντες τῆς φωνῆς αὐτοῦ ζήΣονται καὶ τὰ τοιαῦτα. ἐπειδὴ οὖν ταῦτα λέγοντος ἐδάκνοντο οἱ Ἰουδαῖοι καὶ ἔμελλον λέγειν αὐτῷ· σὺ περὶ σεαυτοῦ μαρτυρεῖς, ἡ μαρτυρία Σου οὐκ ἔστιν ἀληθής· τοῦτο γὰρ καὶ ἀλλαχοῦ πεποιήκασιν. ταύτην οὖν τὴν ἀντίθεσιν προλαμβάνων οὐδ' ἐπὶ ταύτῃ δείκνυσιν αὐτοὺς λόγον ἔχοντάς τινα, οἷον· ἐρεῖτέ μοι, φησίν, ὅτι ταῦτα λέγων ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ καὶ ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής, ἀλλὰ καὶ αὕτη ὑμῶν ἡ πρόφασις ἐκκέκοπται· οὐ γὰρ ἐγώ εἰμι μόνος ὁ μαρτυρῶν περὶ ἐμαυτοῦ, ἀλλὰ καὶ ὁ Ἰωάννης, ὃν ὑμεῖς ἐθαυμάζετε καὶ ἀξιόπιστον ἡγεῖσθε. καὶ τί λέγω Ἰωάννης; ἀλλὰ καὶ αὐτὸς ὁ πατὴρ διὰ τοῦ πνεύματος ἐμαρτύρησεν, οὗτινος ὑμεῖς οὔτε τῆς μαρτυρίας ἐγένεσθε ἀκροαταὶ οὔτε νῦν οὔτε πάλαι οὔτε ὀρθὴν ὑπόληψιν περὶ τῆς μακαρίας αὐτοῦ καὶ ἀκηράτου οὐσίας ἐκτήσασθε. καὶ ἐνταῦθα μὲν δι' ἐνστάσεως αὐτῶν τὴν νομιζομένην ἀντίθεσιν ἤλεγξεν. προϊὼν δὲ καὶ δι' ἀντιπαραστάσεως καταβάλλει αὐτὴν λέγων· εἰ καὶ ἐγὼ μόνος ἐμαρτύρουν περὶ ἐμαυτοῦ, οὐδὲ τοῦτο ὑμῖν ὤφειλεν εἶναι πρόφασις ἀπιστίας· οὐ γὰρ ὥσπερ τῶν ἀνθρώπων ἐστὶν ἡ περὶ αὐτῶν μαρτυρία ψευδής, ἀλλὰ παναληθεστάτη ἐστὶν ἡ ἐμή. 35 Jo 5, 31-34 Ἐὰν γάρ τις ὑπὲρ ἑαυτοῦ μαρτυρῇ ὅΣον