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

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 what is lofty and says: As the Father knows me, I also know the Father, as if to say, it is not because I said humble things that I am less than the Father. Then also I lay down my life for the sheep, that is, it is not because I again said lofty and God-befitting things and showed myself equal to the Father, that for this reason I stand aloof from humble things and flee the passion, which I am about to willingly undergo, but I also show that I am God and I do not set aside the economy. Therefore, he says, I lay down my life for the sheep. 69 Jo 10, 25-31 When asked at that time, he did not speak immediately, but he reproved their wickedness. Then after reproving and preparing and softening them as much as was in his power, he says, you ask, so that I may tell you, I and the Father are one. But they were not only not improved at all by learning what they seemed to be seeking, but they also attempted to stone him. 70 Jo 11, 18 What does he say? For the evangelist says that Bethany was fifteen stadia from Jerusalem, not the place where Christ was staying from Bethany. 71 Jo 11, 32 And because these things had already been said before to her sister and he knew that she had certainly reported to her sister all that she had heard. 72 Jo 11, 33-38 If he was deeply moved in the spirit means he rebuked the passion, how does it add and he troubled himself and again Jesus, therefore, being deeply moved in himself? What then is he was deeply moved and being deeply moved? Or is it well said that it means he rebuked; for even if it adds and he troubled himself, this is not contradictory. For he was deeply moved, so as not to be carried away beyond measure toward the passion of grief. Nevertheless, he allowed nature to reveal the passion through the troubling. And he maintained this sympathy for the one who had died, which is why he also wept. But he wept, yet was not carried away into wailing. And so that this might not happen in a human way—for from weeping people are also drawn into wailing—he was again deeply moved. For it says: Jesus therefore again being deeply moved, that is, again rebuking the passion, which he allowed nature to display through weeping. Rebuking this, therefore, so as not to be led further, he comes to the tomb. But it says well in himself; for he was not rebuking with words, but with his thoughts he restrained the passion. This is why a little before it says he was deeply moved. How? In the spirit? That is, not uttering the rebuke with his lips, but making it in his mind and in the spirit, which is the same as being deeply moved in himself. And he was deeply moved in the spirit. Since, seeing those with Mary weeping, as a man and one who loves mankind he was inclined to sympathy. Since, therefore, it was not right for the one who had come for the salvation and resurrection of the dead, and who was to be a comfort to others and a release from grief, to be held in the passion of grief, for this reason he rebukes and prevents his human nature from being carried down into wailing, but he allows it for a short time, showing the most true incarnation, and he holds it back again immediately, at the same time teaching us not to lament over those who die, and at the same time prefiguring the greatness of the coming resurrection . 73 Jo 12, 21-23 What is the connection for Christ to say: The hour has come, that he might be glorified and the rest? For when the disciples, as was likely, said that the Greeks wish to see him, he himself said the hour has come. What then is the connection? A great one indeed. For since before the saving cross he preached only to his own, but after the cross the whole world was to be an audience for the proclamation, when the disciples said, the Greeks wish to see you, he almost answers them that what they seek will be theirs and they will obtain their desire before long. For the time of the cross is at hand, after which faith in me will be preached not only to Jews, but also to Greeks and to the whole world, and the gate of salvation will be thrown open to all. For he says, Go and make disciples of all nations. Therefore the master very consequently

τινα περὶ αὐτοῦ ταπεινὰ καὶ ἀνθρώπινα, ἵνα μὴ ὁ ἀσθενὴς ἀκροατὴς καταπέσῃ ἢ ὁ κακοῦργος ἀφορμὴν λάβῃ πονηρίας, ἐπὶ τὸ ὑψηλὸν πάλιν ἀνατρέχει καί φησιν· καθὼς γινώσκει με ὁ πατὴρ κἀγὼ γινώσκω τὸν πατέρα, οἷον οὐκ ἐπειδὴ ταπεινά, φησίν, εἶπον, ἐλάττω ἔχω τοῦ πατρός· εἶτα καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων τοῦτ' ἔστιν οὐκ ἐπειδὴ δὲ πάλιν τὰ ὑψηλὰ καὶ θεοπρεπῆ εἶπον καὶ ἴΣον ἔδειξα τῷ πατρὶ ἐμαυτόν, διὰ τοῦτο ἀφίσταμαι τῶν ταπεινῶν καὶ φεύγω τὸ πάθος, ὃ ἑκὼν ὑφίστασθαι μέλλω, ἀλλὰ καὶ ὅτι θεός εἰμι δεικνύω καὶ τὴν οἰκονομίαν οὐκ ἀθετῶ. διὸ καὶ τὴν ψυχήν μου, φησίν, τίθημι ὑπὲρ τῶν προβάτων. 69 Jo 10, 25-31 Ἐρωτηθεὶς τότε μὲν εὐθέως οὐκ εἶπεν, ἀλλ' ἤλεγξεν τὴν πονηρίαν. εἶτα μετὰ τὸ ἐλέγξαι καὶ προκαταρτίσαι καὶ προμαλάξαι αὐτοὺς ὅΣον τὸ εἰς αὐτόν, φησίν, ἐρωτᾶτε, ἵνα ὑμῖν εἴπω ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. οἱ δὲ οὐ μόνον οὐδὲν ἐβελτιώθησαν μαθόντες ὅπερ ζητεῖν ἐδόκουν, ἀλλὰ καὶ λίθοις αὐτὸν βάλλειν ἐπεχείρησαν. 70 Jo 11, 18 Τί λέγει; ὁ γὰρ εὐαγγελιστὴς τὴν Βηθανίαν ἀπὸ τῶν ἹεροΣολύμων δεκαπέντε στάδια ἀπέχειν λέγει, οὐ τὸν τόπον, ἔνθα διέτριβεν ὁ Χριστὸς πρὸς τὴν Βηθανίαν. 71 Jo 11, 32 Καὶ διὰ τὸ ἤδη ταῦτα προειρῆσθαι τῇ ἀδελφῇ καὶ εἰδέναι, ὅτι πάντως ἐκείνη πάντα, ἃ ἤκουσεν, ἀπήγγειλεν τῇ ἀδελφῇ. 72 Jo 11, 33-38 Εἰ τὸ ἐνεβριμήσατο τῷ πνεύματι ἐπετίμησεν τῷ πάθει σημαίνει, πῶς ἐπάγει καὶ ἐτάραξεν ἑαυτὸν καὶ πάλιν ἸηΣοῦς οὖν ἐμβριμώμενος ἐν ἑαυτῷ; τί ποτ' οὖν ἐστι τὸ ἐνεβριμήσατο καὶ ἐμβριμώμενος; ἢ καλῶς εἴρηται τὸ ἐπετίμησεν σημαίνειν· εἰ γὰρ καὶ ἐπάγει τὸ καὶ ἐτάραξεν ἑαυτόν, οὐκ ἔστι τοῦτο μαχόμενον· ἐνεβριμήσατο μὲν γάρ, ὥστε μὴ πέρα τοῦ μέτρου πρὸς τὸ τῆς λύπης πάθος ἐξενεχθῆναι. ὅμως δὲ ἐνέδωκεν τῇ φύσει διὰ τῆς ταραχῆς μηνῦσαι τὸ πάθος. καὶ ἣν συμπάθειαν πρὸς τὸν τετελευτηκότα ἐφύλαττεν, διὸ καὶ ἐδάκρυσεν. ἀλλ' ἐδάκρυσε μέν, οὐκ εἰς θρῆνον δὲ ἀπηνέχθη. καὶ ἵνα μὴ τοῦτο οἷα τὰ ἀνθρώπινα γένηται-ἀπὸ γὰρ τοῦ δακρύειν καὶ εἰς τὸ θρηνεῖν ὑποσύρονται-πάλιν ἐνεβριμήσατο· φησὶν γάρ· ἸηΣοῦς οὖν πάλιν ἐμβριμώμενος, τοῦτ' ἔστι πάλιν ἐπιτιμῶν τῷ πάθει, ὃ ἐνδέδωκεν ἐπιδείξασθαι τὴν φύσιν διὰ τοῦ δακρῦσαι. τούτῳ οὖν ἐπιτιμῶν, ὥστε μὴ προαχθῆναι ἐπὶ πλέον, ἔρχεται εἰς τὸ μνημεῖον. καλῶς δὲ ἐν ἑαυτῷ φησιν· οὐ γὰρ λόγοις ἐπετίμα, ἀλλὰ τοῖς λογισμοῖς ἀνεῖργε τὸ πάθος. διὸ καὶ πρὸ μικροῦ ἐνεβριμήσατό φησιν. πῶς; τῷ πνεύματι; τοῦτ' ἔστιν οὐ προφέρων διὰ χειλέων τὴν ἐπιτίμησιν, ἀλλὰ κατὰ διάνοιαν καὶ ἐν τῷ πνεύματι ταύτην ποιούμενος, ὅπερ ἴΣον ἐστὶ τῷ ἐν ἑαυτῷ ἐμβριμώμενος. ἐνεμβρι μήσατο δὲ τῷ πνεύματι. ἐπειδὴ ἰδὼν κλαίοντας τοὺς περὶ Μαρίαν εἰς συμπάθειαν ὡς ἄνθρωπος καὶ φιλάνθρωπος ἐκλίθη. ἐπεὶ οὖν οὐκ ἔδει τὸν ἐπὶ σωτηρίᾳ καὶ ἀναστάσει τοῦ τεθνηκότος παραγενόμενον καὶ τοῖς ἄλλοις ὡς παραμυθίαν καὶ λύσιν τῆς λύπης γενησόμενον ἐν τῷ τῆς λύπης πάθει κατέχεσθαι, διὰ τοῦτο ἐπιτιμᾷ καὶ κωλύει τὴν ἀνθρωπίνην φύσιν εἰς θρῆνον κατενεχθῆναι, ἀλλ' ἐνδίδωσι μὲν ἐπὶ βραχὺ ἀληθεστάτην τὴν ἐνανθρώπησιν δεικνύς, ἀναστέλλει δὲ πάλιν εὐθὺς ἅμα μὲν ἡμᾶς παιδεύων μὴ ὀλοφύρεσθαι ἐπὶ τοῖς τελευτῶσιν, ἅμα δὲ τὸ μέγεθος προϋπογράφων τῆς μελλούσης <ἀναστάσεως>. 73 Jo 12, 21-23 Τίνα ἀκολουθίαν ἔχει τὸ εἰπεῖν τὸν Χριστόν· ἐλήλυθεν ἡ ὥρα, ἵνα δοξασθῇ καὶ τὰ ἑξῆς· τῶν γὰρ μαθητῶν ὡς εἰκὸς εἰπόντων, ὅτι θέλουσιν αὐτὸν οἱ Ἕλληνες ἰδεῖν, αὐτὸς ἔφη τὸ ἐλήλυθεν. τίνα οὖν ἀκολουθίαν ἔχει; πολλὴν μὲν οὖν· ἐπειδὴ γὰρ πρὸ τοῦ σωτηρίου σταυροῦ τοῖς ἰδίοις μόνοις ἐκήρυττεν, μετὰ τὸν σταυρὸν δὲ καὶ ὁ κόσμος ὅλος κατήκοος ἔμελλεν εἶναι τοῦ κηρύγματος, τῶν μαθητῶν εἰπόντων, ὅτι θέλουσί σε οἱ Ἕλληνες ἰδεῖν, μονονουχὶ αὐτοῖς ἀποκρίνεται, ὅτι ἔσται αὐτοῖς ὅπερ ἐπιζητοῦσι καὶ τεύξονται τῆς ἐπιθυμίας οὐκ εἰς μακράν· ἐφέστηκε γὰρ ὁ καιρὸς τοῦ σταυροῦ, μεθ' ὃν οὐκέτι μόνοις Ἰουδαίοις, ἀλλὰ καὶ Ἕλλησι καὶ παντὶ τῷ κόσμῳ ἡ εἰς ἐμὲ καταγγελθήσεται πίστις καὶ πᾶσιν ἡ τῆς σωτηρίας πύλη ἀναπετασθήσεται· πορευθέντες γάρ φησι μαθητεύσατε πάντα τὰ ἔθνη. λίαν οὖν ἀκολούθως ὁ δεσπότης