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

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 after having received such great benefits and been deemed worthy of such gifts, but the disciples judged this from their own good sense and from their affection and faith toward the teacher, supposing Judas to be of the same mind, because what a person has not practiced, he does not easily suppose another to do. 80 Jo 13, 27-30 After the morsel, Satan entered, that is, when complete hardness of heart overcame him; for since neither the common salt, nor the master's ineffable humility in washing the feet of his slaves, nor the foreknowledge of the betrayal, nor the inscrutable forbearance and long-suffering in its face, but not even the special kindness shown by the giving of the morsel—since, therefore, none of these things softened his madness and hard-heartedness [softened], but he rejected all these things through his hardness of heart, then at last Satan leapt into his own vessel, leading and driving that wretched man wherever he wished. For before, attacking from the outside, he did not completely overcome him, so as to persuade him to proceed to the deed itself, but he would trouble and stir up his thoughts against the master, yet for the time being he found him shrinking and hesitating from the audacity of the act. But when through his complete hardness of heart he had made him a suitable instrument, then Satan also, leaping upon him with boldness and being wholly within him, incited him to the deed itself; for it says, having received the morsel, he immediately went out, and it was then night; for not even the untimeliness of the night restrained, even for a short while, his swelling impulse for bloody murder, but he immediately went out, it says; and it was night. But as for "What you are doing, do quickly." This we are accustomed to say also in our conversations with one another, not permitting the act, but rather strongly deterring it as being manifestly most absurd; for both exhortation and deterrence are twofold, each of them being formed in a double manner; for we deter directly, which is most common in usage, by saying: no one <dares> to say or do this, and, do not say this or do not do this. But we also deter in cases of extreme absurdity, as if by rebuke or irony, shaping the deterrence into an affirmative form, such as: say this or do this, that is, say that you were born of an unclean father, or strike your father, or corrupt the young, or the marriages of others; for these things, although they have an affirmative form, yet they deter more than if they were expressed negatively. Likewise again, in exhorting, we exhort both in a negative and in an affirmative form, for example: honor your father, you must be temperate, and the like. But in the negative: will you not be pious? will you not assign your substance to your parents? instead of, you must do these things. Such expressions are also formed with the interrogative mode. But also, without this, things that are purely negative have an exhortation; do not be pious, do not honor your parents, do not save yourself from the noose; for although it has a negative form, it nevertheless sharply and rebukingly exhorts that one must be pious and honor one's parents and save oneself from death. 81 Jo 13, 31 If none of the disciples knew, why did their thoughts fall? Or does it not say this, that they did not know about the betrayal at all? For they knew, but who it was that was betraying, they did not yet know. But they fell nonetheless, even if they did not know the betrayer. But because their teacher and master was about to be betrayed at all to the Jews, murderous men who were raging against the savior, and for this reason, needing some refreshment and comfort, the master said: now is the Son of Man glorified, and what follows. 82 Jo 13, 33 But why do I say to you, "you will seek me," he says? I say this to you just as he also foretold to the Jews, but to them, having said "you will seek me," the master added "where I am going, you cannot come"; for he, being crucified, was passing over to ineffable glory and pure life, the

οὐκ ἤλπιζόν τινα εἰς τοιαύτην ὅλως ἐλάσαι ἀπόνοιαν καὶ ἀχαριστίαν καὶ μιαρίαν, ὥστε τηλικαῦτα εὖ παθόντα καὶ χαρισμάτων τοιούτων ἀξιωθέντα φόνῳ καὶ προδοσίᾳ τὸν εὐεργέτην ἀμείψασθαι, ἔκρινον δὲ τοῦτο οἱ μαθηταὶ ἀπὸ τῆς οἰκείας ἑκάστης εὐγνωμοσύνης καὶ τῆς πρὸς τὸν διδάσκαλον στοργῆς τε καὶ πίστεως καὶ τὸν Ἰούδαν τοιοῦτον ὑπολαμβάνοντες, ὅτι ὅπερ τις οὐκ ἐμελέτησεν οὐδ' ἄλλον πράττειν ῥᾳδίως ὑπείληφεν. 80 Jo 13, 27-30 Μετὰ τὸ ψωμίον εἰσῆλθεν ὁ σατανᾶς, τοῦτ' ἔστιν ὅτε ἡ παντελὴς αὐτὸν κατεκράτησε πώρωσις· ἐπεὶ γὰρ αὐτὸν οὔτε οἱ κοινοὶ ἅλες οὔτε ἡ ἄφατος τοῦ δεσπότου περὶ τὸ νίψαι τοὺς τῶν δούλων πόδας ταπεινοφροσύνη οὔτε ἡ πρόγνωσις τῆς προδοσίας οὔτε ἡ ἐπ' αὐτῇ ἀνεξιχνίαστος ἀνεξικακία καὶ μακροθυμία, ἀλλ' οὐδὲ ἡ ἰδιάζουσα διὰ τῆς ἐπιδόσεως τοῦ ψωμίου φιλοφροσύνη, ἐπεὶ οὖν οὐδὲν τούτων ἐμάλαξεν αὐτοῦ τὴν ἀπόνοιαν καὶ σκληροκαρδίαν [ἐμάλαξεν], ἀλλὰ πάντα ταῦτα διὰ τῆς πωρώσεως ἀπεκρούσατο, τότε λοιπὸν πρὸς οἰκεῖον σκεῦος εἰσεπήδησεν ὁ σατανᾶς ἄγων καὶ περιάγων ὅποι βούλοιτο τὸν ἄθλιον ἐκεῖνον. πρὶν μὲν γὰρ προσβάλλων ἔξωθεν, οὐ σφόδρα περιεγίνετο αὐτοῦ, ὥστε καὶ πρὸς τὸ ἔργον ὁμόσε πεῖσαι χωρῆσαι, ἀλλὰ τοὺς μὲν λογισμοὺς ἐθόλου καὶ ἀνεκίνει κατὰ τοῦ δεσπότου, πρὸς δὲ τὴν τῆς πράξεως τόλμαν ἀναδυόμενον εἶχεν τέως καὶ ὀκνοῦντα. ἐπειδὴ δὲ διὰ τῆς παντελοῦς πωρώσεως ὄργανον αὐτὸν ἐπιτήδειον ἀπειργάσατο, τότε κἀκεῖνος μετὰ θάρρους ἐπιπηδῶν καὶ ὅλως ἔνδον αὐτοῦ γεγονὼς καὶ πρὸς αὐτὴν τὴν πρᾶξιν καθάπτει· λαβὼν γάρ φησι τὸ ψωμίον εὐθέως ἐξῆλθεν καὶ τότε νυκτὸς οὔσης· οὐδὲ γὰρ τὸ ἄωρον τῶν νυκτῶν τὴν ἐπὶ μιαιφονίαν ὁρμὴν ὀργῶσαν κἂν ἐπὶ βραχὺ κατέσχεν, ἀλλ' εὐθέως ἐξῆλθέν φησιν· ἦν δὲ νύξ. τὸ δὲ ὃ ποιεῖς ποίηΣον τάχιον. τοῦτο εἰώθαμεν καὶ ἐπὶ ταῖς πρὸς ἀλλήλους λέγειν κοινολογίαις οὐκ ἐπιτρέποντες τὴν πρᾶξιν, ἀλλὰ μᾶλλον ὡς προδήλως οὖσαν ἀτοπωτάτην σφοδρῶς ἀποτρέποντες· διττὴ γὰρ ἦν ἡ τε προτροπὴ καὶ ἡ ἀποτροπὴ ἑκατέρας αὐτῶν κατὰ διπλοῦν τρόπον σχηματιζομένης· ἀποτρέπομεν γὰρ ἐξ εὐθείας μὲν καὶ ὃ πλεῖστόν ἐστιν ἐν τῇ χρήσει λέγοντες· οὐδεὶς τόδε εἰπεῖν ἢ ποιῆσαι <τολμᾷ> καὶ μὴ εἴπῃς τόδε ἢ μὴ ποιήσῃς. ἀποτρέπομεν δὲ καὶ ἐπὶ τῶν σφόδρα ἀτόπων ὥσπερ ἐξ ἐπιτιμήσεως ἢ ἐξ εἰρωνείας εἰς καταφατικὸν σχῆμα τυποῦντες τὴν ἀποτροπὴν οἷον· εἰπὲ τόδε ἢ ποίηΣον τόδε, τοῦτ' ἔστιν εἰπέ, ὅτι ἐξ ἀκαθάρτου πατρὸς ἔφυς ἢ τύπησόν Σου τὸν πατέρα ἢ διόρυξον τοὺς νέους ἢ τοὺς ἀλλοτρίους γάμους· ταῦτα γάρ, εἰ καὶ καταφατικὸν ἔχουσι τὸ σχῆμα, ἀλλ' οὖν πλέον ἀποτρέπουσιν ἢ εἰ ἀποφατικῶς προενεχθεῖεν. ὡσαύτως δὲ πάλιν προτρέποντες καὶ ἐν ἀποφατικῷ καὶ ἐν καταφατικῷ προτρέπομεν σχήματι οἷον· τίμησόν Σου τὸν πατέρα, δεῖ σε σωφρονεῖν καὶ τὰ ὅμοια. ἐν ἀποφατικῷ δέ· σὺ δὲ οὐκ εὐσεβήσεις; οὐ τὴν οὐσίαν τοῖς γονεῦσιν ἀπονείμαις; ἀντὶ τοῦ δεῖ σε ταῦτα ποιεῖν. τὰ τοιαῦτα δὲ καὶ συνεσχημάτισται τῷ ἐρωτηματικῷ τρόπῳ. ἀλλὰ δὲ καὶ χωρὶς ἀποφατικὰ ὄντα καθαρῶς προτροπὴν ἔχουσιν· μὴ εὐσέβει, μὴ τίμα γεννήτορας, μὴ ἐξέλῃς σεαυτὸν ἀγχόνης· εἰ γὰρ καὶ ἀποφατικὸν ἔχει τὸ σχῆμα, ἀλλ' οὖν δριμέως καὶ ἐπιπληκτικῶς προτρέπεται ὡς εὐσεβεῖν δεῖ καὶ τιμᾶν γονεῖς καὶ ἐξαιρεῖν ἑαυτὸν θανάτου. 81 Jo 13, 31 Εἰ οὐδεὶς ἔγνω τῶν μαθητῶν, διὰ τί κατέπεΣον αὐτῶν οἱ λογισμοί; ἢ οὐ τοῦτό φησιν, ὅτι τὴν προδοσίαν ὅλως οὐκ ἔγνωσαν· ἔγνωσαν γάρ, ἀλλ' ὅτι τίς ἐστιν ὁ προδιδούς, οὐκ ἔγνωσαν οὔπω. κατέπεΣον δὲ οὐδὲν ἧττον, εἰ καὶ μὴ τὸν προδιδόντα ᾔδεσαν. ἀλλ' ὅτι ὅλως ἔμελλεν αὐτῶν ὁ διδάσκαλος καὶ ὁ δεσπότης προδίδοσθαι τοῖς Ἰουδαίοις μιαιφόνοις ἀνθρώποις καὶ κατὰ τοῦ σωτῆρος ἐκμεμηνόσιν, καὶ διὰ τοῦτο δεομένοις ἀναψυχῆς τινος καὶ παραμυθίας ἔλεγεν ὁ δεσπότης· νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου καὶ τὰ ἑξῆς. 82 Jo 13, 33 Τί δὲ λέγω ὑμῖν, ὅτι ζητήσετέ με, φησίν; λέγω δὲ ὑμῖν τοῦτο ὥσπερ προεῖπεν καὶ τοῖς Ἰουδαίοις, ἀλλ' ἐκείνοις μὲν εἰπὼν ὁ δεσπότης τὸ ζητήσετέ με προσέθηκε καὶ τὸ ὅπου ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν· ἐκεῖνος μὲν γὰρ εἰς δόξαν ἄφραστον καὶ ζωὴν ἀκήρατον σταυρούμενος μεθίστατο, οἱ