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

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 be troubled is a demonstration of human nature, but the "save me from this hour" is our teaching that it is necessary to pray in temptations and not to cast oneself into them rashly; for if it is necessary to pray to be saved from these things, how is it not dreadful to cast oneself into them? but the "but for this reason I came to this hour," means that one who has fallen into them must not seek deliverance in every way and fall down in these things and be distressed; for just as casting oneself in is perilous and rash, so not to endure having fallen in is the mark of the unmanly and fainthearted and of those worthy of no account. 75 Jo 12, 31 Now is the judgment of this world, that is, now this world is judged and brought to trial. And against whom is it judged? Against its ruler. And who is the ruler of the world? The devil, who has ruled and dominated it from the transgression and from his wills accomplished by them from that time. It is a judgment of the world and against the devil. And the world conquers and its ruler is defeated. How is he defeated? He is cast out of his authority and his rule. And in what manner and why? Because having taken Adam as liable and those from him who had sinned with him, and delivering them to death through sin, he dared even against me, who am not liable and sinless, to show the same authority and first he attacked with temptations, bringing loaves and kingdoms of the world and other tangible things. But being repulsed from there he did not understand nor did he keep quiet, but is still shameless and he, the defeated one, taking me as if liable and defeated, both stirs up envy and brings death against me, the one who has conquered. Since, therefore, he proceeded to this point of shamelessness and boldness and injustice, he is justly deprived also of those whom he previously ruled; for he ruled the others because they were subjected to him. How did he dare to attempt to make subject to him even the one who has conquered? Well, therefore, does the Lord say: Now is the judgment of this world, and now its ruler will be cast out. And in other places, stating the reason for his casting out, he says: and he will find nothing in me. 77 Jo 13, 1 He loved them to the end, instead of "completely." But "he loved" means he showed the disposition and love which he had toward them; for of a most perfect love truly is the proof and demonstration for the teacher and master to wash the feet of his disciples and servants. 78 Jo 13, 1-3 Why did the evangelist say, that Jesus, knowing that his hour had come? In order to show that willingly and knowingly he comes to the passion. And he says that knowing this, that it was already at hand, he wished to reveal the disposition and the love which he had for the disciples. And why, having said this, before putting <ὕδωρ> in for the washing? again, as if taking it up again, he says knowing that the Father had given all things into his hands, because in the meantime he had spoken of the audacity and betrayal of the traitor. Therefore, lest someone hearing this might say: What then, how did the Father not deliver him from the wickedness and malice of Judas, if he was from God at all, if he came from there? Therefore, lest these things trouble the thoughts of some, the evangelist says knowing that he had given all things to him, that is, Why, O man, do you reason about such things, things that are lowly and unworthy of the Lord's authority? The Father had given all things into his hands, that is, in his hands was both at hand and ready both to deliver himself and, if he wished, to destroy everyone utterly and to overturn the very earth from its foundations, but nevertheless, having the authority over these and all other things at hand, through humility and beneficence he wished both to soften the hardness of Judas' heart and to show his love for the other disciples. 79 Jo 13, 27 Even if they did not hear the Lord's voice indicating the traitor, but then how did they not guess from his giving the morsel to him alone, contrary to their custom, seeing the thing being done for him? how did they not guess from the excess of the audacity? For even if they heard the Lord say, "One of you will betray me," but still

ἔφη πρὸς τοὺς μαθητὰς περὶ τῶν θελόντων αὐτὸν ἰδεῖν Ἑλλήνων· ὅτε ἐλήλυθεν ἡ ὥρα, ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου. 74 Jo 12, 27 Τὸ μὲν τεταράχθαι παράστασις τῆς ἀνθρωπίνης φύσεως, τὸ δὲ σῷσόν με ἐκ τῆς ὥρας ταύτης διδασκαλία ἡμετέρα τὸ δεῖν ἐν τοῖς πειρασμοῖς προσεύχεσθαι καὶ τὸ μὴ ἐπιρρίπτειν τούτοις προπετῶς ἑαυτόν· εἰ γὰρ σωθῆναι ἀπὸ τούτων δεῖ προσεύχεσθαι, πῶς ἐπιρρίπτειν οὐκ ἀποτρόπαιον; τὸ δὲ ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην, ὅτι οὐ δεῖ ἐμπεσόντα παντὶ τρόπῳ τὴν ἀπαλλαγὴν ζητεῖν καὶ καταπίπτειν ἐν τούτοις καὶ ἀδημονεῖν· ὥσπερ γὰρ τὸ ἐπιρρίπτειν ἐπισφαλὲς καὶ θρασύ, οὕτως ἐμπεσόντα μὴ καρτερεῖν ἀνάνδρων καὶ μικροψύχων καὶ οὐδενὸς ἀξίων λόγου. 75 Jo 12, 31 Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, τοῦτ' ἔστι νῦν κρίνεται καὶ διαδικάζεται ὁ κόσμος οὗτος. καὶ πρὸς τίνα δὲ κρίνεται; πρὸς τὸν ἄρχοντα αὐτοῦ. τίς δέ ἐστιν ὁ ἄρχων τοῦ κόσμου; ὁ διάβολος ὁ ἄρξας καὶ κυριεύσας αὐτοῦ ἐκ τῆς παραβάσεως καὶ τῶν ἐκεῖθεν αὐτοῖς πεπραγμένων θελημάτων αὐτοῦ. κρίσις μέν ἐστι τοῦ κόσμου καὶ πρὸς τὸν διάβολον. νικᾷ δὲ ὁ κόσμος καὶ ἡττᾶται ὁ ἄρχων αὐτοῦ. πῶς ἡττᾶται; ἐκβάλλεται τῆς ἐξουσίας αὐτοῦ καὶ τῆς ἀρχῆς. καὶ τίνα τρόπον καὶ διὰ τί; ὅτι λαβὼν ὑπεύθυνον τὸν Ἀδὰμ καὶ τοὺς ἐξ αὐτοῦ συνεξημαρτηκότας αὐτῷ καὶ διὰ τῆς ἁμαρτίας τῷ θανάτῳ παραπέμπων ἐτόλμησεν καὶ κατὰ τοῦ ἀνευθύνου καὶ ἀναμαρτήτου ἐμοῦ τὴν ὁμοίαν ἐπιδείξασθαι ἐξουσίαν καὶ προσέβαλλεν μὲν πρότερον πειρασμοῖς ἄρτους καὶ βασιλείας κόσμου καὶ ἄλλα ἁπτὰ προσάγων. ἐκεῖθεν δὲ ἀποκρουσθεὶς οὐ συνῆκεν οὐδ' ἡσύχασεν, ἀλλ' ἔτι ἀναισχυντεῖ καὶ ὡς ὑπεύθυνον καὶ ἡττημένον ὁ ἡττηθεὶς λαβὼν καὶ φθόνον ἐγείρει καὶ θάνατον κατὰ τοῦ νενικηκότος ἐμοῦ. ἐπεὶ οὖν εἰς τοῦτο ἀναισχυντίας καὶ τόλμης καὶ ἀδικίας προέβη, δικαίως ἀποστερεῖται καὶ ὧν ἐκυρίευσεν πρότερον· τῶν γὰρ ἄλλων ἦρχεν, ὅτι ὑπετάγησαν αὐτῷ. πῶς καὶ τὸν νενικηκότα ἐτόλμησεν ὑποχείριον ἐγχειρῆσαι ποιεῖν; καλῶς οὖν ὁ δεσπότης φησίν· νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου καὶ νῦν ὁ ἄρχων αὐτοῦ ἐκβληθήσεται ἔξω. ἐν ἄλλοις δὲ τὴν αἰτίαν τῆς ἐκβολῆς αὐτοῦ λέγων φησίν· καὶ εὑρήσει ἐν ἐμοὶ οὐδέν. 77 Jo 13, 1 Εἰς τέλος ἠγάπησεν αὐτοὺς ἀντὶ τοῦ τελείως. τὸ δὲ ἠγάπησεν τοῦτ' ἔστιν ἐπεδείξατο ἣν εἰς αὐτοὺς διάθεσιν καὶ ἀγάπην εἶχεν· τελειοτάτης γὰρ ὡς ἀληθῶς ἀγαπήσεως ἀπόδειξίς τε καὶ παράστασις τὸ νίψαι τὸν διδάσκαλον καὶ δεσπότην τῶν μαθητῶν καὶ δούλων τοὺς πόδας. 78 Jo 13, 1-3 ∆ιὰ τί εἶπεν ὁ εὐαγγελιστής, ὅτι εἰδὼς ὁ ἸηΣοῦς, ὅτι ἐλήλυθεν αὐτοῦ ἡ ὥρα; ἵνα δείξῃ, ὅτι ἑκὼν καὶ εἰδὼς ἐπὶ τὸ πάθος ἔρχεται. λέγει δέ, ὅτι τοῦτο εἰδώς, ὅτι ἐνέστηκεν ἤδη, ἠθέλησεν ἀποκαλύψαι τὴν διάθεσιν καὶ τὴν ἀγάπησιν, ἣν περὶ τοὺς μαθητὰς εἶχεν. διὰ τί δὲ εἰπὼν τοῦτο πρὶν ἢ ἐμβαλεῖν <ὕδωρ> εἰς τὸ νίψαι; πάλιν ὥσπερ ἐπαναλαμβάνων λέγει εἰδώς, ὅτι πάντα δέδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, διότι μεταξὺ εἰρηκὼς ἦν τὴν τοῦ προδότου τόλμαν καὶ προδοσίαν. ἵνα οὖν μὴ τοῦτο ἀκούσας εἴπῃ τις· τί οὖν, πῶς οὐκ ἐρύσατο αὐτὸν ὁ πατὴρ ἐκ τῆς τοῦ Ἰούδα πονηρίας καὶ κακουργίας, εἰ ὅλως ἦν ἐκ τοῦ θεοῦ, εἰ ἐκεῖθεν ἦλθεν; ἵνα οὖν μὴ ᾖ ταῦτα λογισμοῖς τινων ἐνοχλοῦντά φησιν ὁ εὐαγγελιστὴς εἰδώς, ὅτι πάντα δέδωκεν αὐτῷ, τοῦτ' ἔστιν τί λέγων τι διαλογίζῃ, ἄνθρωπε, τὰ ταπεινὰ καὶ ἀνάξια τῆς δεσποτικῆς αὐθεντίας; πάντα εἰς τὰς χεῖρας αὐτοῦ ἐδεδώκει ὁ πατήρ, τοῦτ' ἔστιν ἐν ταῖς χερσὶν αὐτοῦ καὶ πρόχειρον καὶ ἕτοιμον ἦν καὶ τὸ ῥυσθῆναι αὐτὸν καὶ τὸ ἄρδην, εἰ βούλοιτο, πάντας ἀφανίσαι καὶ αὐτὴν τὴν γῆν ἐκ βάθρων ἀνατρέψαι, ἀλλ' ὅμως καὶ τούτων καὶ τῶν ἄλλων πάντων πρόχειρον ἔχων τὴν ἐξουσίαν διὰ ταπεινώσεως καὶ εὐεργεσίας καὶ τὴν τοῦ Ἰούδα πώρωσιν ἠθέλησεν μαλάξαι καὶ τὴν εἰς τοὺς ἄλλους μαθητὰς ἀγάπην ἐνδεῖξαι. 79 Jo 13, 27 Εἰ καὶ μὴ τῆς δεσποτικῆς φωνῆς ἤκουσαν δηλούσης τὸν προδότην, ἀλλ' οὖν πῶς γε οὐκ ἐστοχάσαντο διὰ τοῦ μόνῳ ἐκείνῳ ἐπιδοῦναι τὸ ψωμίον παρὰ τὸ ἔθος αὐτοῖς πρᾶγμα ἐπ' αὐτὸν ὁρῶντες γινόμενον; πῶς οὐκ ἐστοχάσαντο ἀπὸ τῆς ὑπερβολῆς τοῦ τολμήματος; εἰ γὰρ καὶ ἤκουον τοῦ δεσπότου· εἷς ἐξ ὑμῶν παραδώσει με, ἀλλ' οὖν