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 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 such a one, if not the devil himself? How then, he says, should we understand the phrase that follows, 'his father'? Rightly and consequently; for since he said what he said about the devil and that he has not stood in the truth, he then also speaks about the one who has made him his own father, that he too when he speaks a lie, speaks from his own resources. And showing how the lie has become the own possession of the one speaking it, he added: because he is a liar and his father. The lie is paternal, he says, it is of the devil. For this reason I say it is his own and also that of his son. But how, they say, will 'of the father of the devil' proceed? Nothing difficult, but suitably: You are of the father, he says. Which one? The devil. so that the relationship of 'the father' is not to the devil, but indicating it is to the Jews themselves; for this is what Christ wanted to indicate, not that the devil has a father, but that they themselves had acquired the devil as a father. Since they at one time boasted of Abraham, and at another of God, he therefore strongly puts down their arrogance and boasting, saying, You are of the father. Whose? The devil's. But having adopted yourselves to him, you in vain take pride in Abraham and in God. And this exegesis seems to me to be more fitting than the others. But I honor the Father by saying that you, the murderers, are not worthy to be called his children; for the wickedness of the children is a dishonor to the father. 60 Jo 8, 55 It is so much my part to know the Father, through the things which I do that are equal to him, as it is yours, through the things you do contrary to his will, not to know him as God. Just as you therefore, in saying that you know him, lie and are liars, so too would I be a liar like you, if I said I did not know him; for the equality of works, representing the equality of nature, also bears witness to a knowledge of wondrous magnitude. But he does not now introduce the equality of works, because of their arrogance, but he utters humble things, winning over and drawing them; for I know him, he says, because I keep his word. 61 Jo 9, 2-3 For instance, This man, they say, was born blind? What could one say about him, that he was born blind on account of his own sins? But this is impossible; for how could anyone sin before existing at all? But he endured the affliction on account of the sins of his parents; but it is likewise absurd for one to pay the penalty for the sins of others. Wherefore the Lord also says: 'Neither did this man sin,' and for this reason was born blind (for this is altogether impossible). Nor again was this man born blind on account of the sins of his parents; for this is unworthy of the just judgment and love for humanity of God. But the saying spoken concerning the blind man is also a general one for all who come forth from the womb with some affliction; for none of these maimed ones has been harmed on account of the sins of their parents, and much less on account of their own; for how could anyone sin who has not yet partaken of being? But such afflictions happen to those who are born for certain ineffable and supernatural reasons, which the Creator alone knows. 62 Jo 9, 4 As long as it is day, the Lord works the signs, that is, as long as the present life is here, so that we too may work, that is, that we may bear the fruit of faith in him; for he also performed the signs for our sake, so that we might believe in him and by believing be saved. But night is coming, the cessation of works, the future day, in which it is not possible even for the Lord to perform signs for us to believe; for we ourselves will be convinced even without another sign that he is the Lord and judge of all, so that signs will then be superfluous. Wherefore the Lord will not work them then, nor will we be able to work anything then; for it is not the time of work and faith, but of reward and judgment. 63 Jo 9, 6-7 He smeared on the clay, in order to show that he is the one who also created Adam from clay. And he commands him to wash off the clay, showing that even without the matter he was able to form the eyes, and that for no other reason

ἐκεῖνος γάρ, φησίν, ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι ἀλήθεια οὐκ ἔστιν ἐν αὐτῷ. καὶ τίς ἐστιν ἄλλος, φησίν, τοιοῦτος, εἰ μὴ αὐτὸς ὁ διάβολος; πῶς οὖν, φησίν, τὸ ὁ πατὴρ αὐτοῦ ἐπαγόμενον νοήσωμεν; καλῶς καὶ ἀκολούθως· ἐπειδὴ γὰρ εἶπεν περὶ τοῦ διαβόλου ἃ εἶπεν καὶ ὅτι ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, εἶτα λέγει καὶ περὶ τοῦ οἰκειοποιήσαντος αὐτὸν πατέρα, ὅτι κἀκεῖνος ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ. καὶ πῶς γέγονεν ἴδιον τὸ ψεῦδος τοῦ λαλοῦντος αὐτὸ παριστὰς ἐπήγαγεν· ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. πατρικόν ἐστιν, φησίν, τὸ ψεῦδος, τοῦ διαβόλου ἐστίν. διὰ τοῦτο λέγω ἴδιον αὐτὸ καὶ τοῦ υἱοῦ αὐτοῦ εἶναι. ἀλλὰ πῶς, φασίν, προχωρήσει τὸ ἐκ τοῦ πατρὸς τοῦ διαβόλου; οὐδὲν δύσκολον, ἀλλὰ καταλλήλως· ὑμεῖς ἐκ τοῦ πατρός ἐστε, φησίν· ποίου; τοῦ διαβόλου· ἵνα μὴ ᾖ τοῦ πατρὸς σχέσιν πρὸς τὸν διάβολον, ἀλλὰ πρὸς αὐτοὺς τοὺς Ἰουδαίους δηλοῦν· τοῦτο γὰρ καὶ ἐβούλετο δηλοῦν ὁ Χριστός, οὐχ ὅτι πατέρα ἔχει ὁ διάβολος, ἀλλ' ὅτι αὐτοὶ τὸν διάβολον ἐκτήσαντο πατέρα. ἐπεὶ κἀκεῖνοί ποτε μὲν τὸν Ἀβραάμ, ποτὲ δὲ τὸν θεὸν ἐμεγαλαύχουν, τὴν οὖν ἀπόνοιαν αὐτῶν καὶ μεγαλορρημοσύνην σφοδρῶς καταβάλλων ὑμεῖς ἐκ τοῦ πατρός ἐστε, φησίν· τίνος; τοῦ διαβόλου· ἐκείνῳ δὲ ἑαυτοὺς υἱοθετήσαντες μάτην εἰς τὸν Ἀβραὰμ καὶ εἰς τὸν θεὸν ἐνσεμνύνεσθε. καί μοι δοκεῖ τῶν ἄλλων μᾶλλον προσφυεστέρα εἶναι ἡ ἐξήγησις. ἀλλὰ τιμῶ τὸν πατέρα λέγων ὑμᾶς τοὺς μιαιφόνους μὴ εἶναι ἀξίους τοῦ καλεῖσθαι αὐτοῦ τέκνα· ἡ γὰρ τῶν τέκνων κακία πατρός ἐστιν ἀτιμία. 60 Jo 8, 55 ΤοΣοῦτον ἐμοὶ προσήκει τὸ εἰδέναι τὸν πατέρα, δι' ὧν τὰ ἴσα αὐτῷ ποιῶ, ὅΣον ὑμῖν, δι' ὧν ἀπ' ἐναντίας τῶν θελημάτων αὐτοῦ πράττετε, τὸ μὴ εἰδέναι αὐτὸν θεόν. ὥσπερ οὖν ὑμεῖς λέγοντες, ὅτι γινώσκετε αὐτόν, ψεύδεσθε καὶ ψεῦσταί ἐστε, οὕτως ἦν ἂν κἀγὼ ψεύστης ὅμοιος ὑμῶν, εἰ ἔλεγον μὴ εἰδέναι αὐτόν· ἡ γὰρ ἰσότης τῶν ἔργων τὴν τῆς φύσεως ἰΣοτιμίαν παριστᾶσα καὶ τὴν γνῶσιν θαυμαστικὴν ἡλίκην μαρτυρεῖ. αὐτὸς δὲ οὐ τὴν ἰσότητα νῦν τῶν ἔργων εἰσάγει διὰ τὴν ἀπόνοιαν αὐτῶν, ἀλλὰ ταπεινὰ φθέγγεται ψυχαγωγῶν καὶ ἕλκων αὐτούς· οἶδα γὰρ αὐτόν, φησίν, ὅτι τὸν λόγον αὐτοῦ τηρῶ. 61 Jo 9, 2-3 Οἷον οὗτος, φασίν, τυφλὸς ἐγεννήθη; τί ἄν τις εἶποι περὶ αὐτοῦ, ὅτι διὰ τὰς ἁμαρτίας αὐτοῦ τυφλὸς ἐγεννήθη; ἀλλὰ ἀδύνατον τοῦτο· πῶς γὰρ ἄν τις ἁμάρτοι πρὶν ὅλως ὑπάρξαι; ἀλλὰ διὰ τὰς τῶν τεκόντων ἁμαρτίας ὑπέστη τὸ πάθος· ἀλλ' ὁμοίως ἄτοπον ἑτέρων ἡμαρτηκότων ἕτερον παρέχειν τὰς εὐθύνας. διὸ καὶ ὁ δεσπότης φησίν· οὔτε οὗτος ἥμαρτεν καὶ διὰ τοῦτο ἐγεννήθη τυφλός (ἀδύνατον γὰρ ὅλως τοῦτο). οὔτε πάλιν διὰ τεκόντων ἁμαρτίας οὗτος ἐγεννήθη τυφλός· ἀνάξιον γὰρ τοῦτο τῆς τοῦ θεοῦ δικαιοκρισίας καὶ φιλανθρωπίας. ὁ δὲ λόγος ὁ ἐπὶ τοῦ τυφλοῦ εἰρημένος καὶ καθολικός ἐστιν ἐπὶ πάντων τῶν μετά τινος πάθους ἐκ μήτρας προερχομένων· οὐδεὶς γὰρ τούτων τῶν λελωβημένων οὐδὲ διὰ τὰς τῶν τεκόντων ἁμαρτίας σεσίνωται, πολλῷ δὲ μᾶλλον οὐδὲ διὰ τὰς ἰδίας· πῶς γὰρ ἄν τις καὶ ἁμάρτοι μήπω τοῦ εἶναι μετασχών; γίνονται δὲ τὰ τοιαῦτα πάθη τοῖς τικτομένοις διά τινας ἀρρήτους καὶ ὑπερφυεῖς λόγους, οὓς ὁ πλάστης μόνος ἐπίσταται. 62 Jo 9, 4 Ἕως ἡμέρα ἐστὶν ἐργάζεται ὁ δεσπότης τὰ σημεῖα, τοῦτ' ἔστι ἕως ὁ παρὼν ἐνέστηκεν βίος, ἵνα καὶ ἡμεῖς ἐργαζώμεθα, τοῦτ' ἔστιν τὴν εἰς αὐτὸν καρποφορῶμεν πίστιν· καὶ γὰρ δι' ἡμᾶς ἔπραττεν τὰ σημεῖα, ἵνα πιστεύσωμεν εἰς αὐτὸν καὶ πιστεύοντες σωθῶμεν. ἔρχεται δὲ νύξ, ἡ κατάπαυσις τῶν ἔργων, ἡ μέλλουσα ἡμέρα, ἐν ᾗ οὐκ ἔστι οὐδὲ τὸν δεσπότην εἰς τὸ πιστεῦσαι ἡμᾶς σημεῖα ποιεῖν· αὐτοὶ γὰρ πεισόμεθα καὶ χωρὶς ἄλλου σημείου αὐτὸν εἶναι τὸν ἁπάντων δεσπότην καὶ κριτήν, ὥστε περιττὰ τότε τὰ σημεῖα. διὸ οὐδὲ ὁ δεσπότης αὐτὰ τότε ἐργάσεται, ἀλλ' οὐδὲ ἡμεῖς τι τότε δυνησόμεθα ἐργάσασθαι· οὐ γάρ ἐστιν ὁ καιρὸς ἐργασίας καὶ πίστεως, ἀλλὰ μισθαποδοσίας καὶ κρίσεως. 63 Jo 9, 6-7 Ἐπέχρισε τὸν πηλόν, ἵνα δείξῃ, ὅτι αὐτός ἐστιν ὁ καὶ τὸν Ἀδὰμ δημιουργήσας ἀπὸ πηλοῦ. ἀπονίψασθαι δὲ κελεύει τὸν πηλὸν δεικνύς, ὅτι καὶ χωρὶς τῆς ὕλης ἠδύνατο πλάττειν τοὺς ὀφθαλμοὺς καὶ ὅτι δι' οὐδὲν