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

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 thus, but to the disciples: What will you seek, He says. He no longer adds that, And where I go, you cannot come; for He had already told them: That where I am, there my servant will be also, and if anyone serves me, the Father will honor him. Well then, now having said "you will seek me," He added nothing else as He did to the Jews. And He tells them and proclaims these things in advance, so that when, being constrained by afflictions and temptations, they seek Him, they may find relief and comfort in this very thing, that these things had been foretold to them and that they had foreknowledge of what would happen to them; or He adds also in the case of the disciples both the "where I go" and the rest, but for a different reason and not in the same way. 83 Jo 13, 34 The "as I have loved you" signifies two things. As I, not having been loved by you beforehand, took the initiative and loved you freely and as a gift, so you also ought to love one another, anticipating one another in this very thing. But it is necessary how to love, and up to what point is this? As I have loved you, even to death; for I so loved you that I undertake death for you. 84 Jo 14, 1-7 What is "I am coming again and will take you"? And where after this does He appear having come and taken them? Or is He not saying this now, nor simply declaring, "I will come and take you," but said it hypothetically, showing His disposition towards them; for He says: If places of rest had not been prepared for you in heaven, I care for you so much that I would have gone and prepared them and, coming again and taking you, would have established you in them. But there is no need of these things now, because the Father has prepared these for you. But the "where I am going you know, and the way you know" has an objection; for how could anyone say they knew, when they themselves confess their ignorance, Peter through what he said, "Lord, <where> are you going?", and Thomas immediately crying out, "Lord, we do not know where you are going." How then did the Savior say to them, "where I am going you know, and the way you know"? Or is this too not said simply, but is connected to what went before and spoken hypothetically, as if: If there were not mansions for you, I would have gone and prepared them, and coming again and taking you, I would have established you in them, so that you also might be where I am, and so that where I go you may know, and the way you may know; for the "so that" is common and these things are connected to what was said before hypothetically, so that these things were not said by the Master as a declaration and absolutely, but hypothetically and following what was said before. But why were such things said by Him at all? The wondrous John has divinely declared the cause. But the "I am coming again and will take you" also has another deeper and more mystical meaning, that is: if these things had not been prepared for you, I would not have hesitated to come again and suffer for you after the first suffering, only so that you might not be deprived of life there with me. So much do I care for you. And if this is so, you must not be troubled and distressed. And the "from now on you know him" He said, representing what would certainly be for them and would undoubtedly happen, as if: There will certainly be true knowledge concerning me and the Father when the Paraclete comes upon you, and you must be of good cheer and have no doubt about this, that you will know, as if such knowledge were already perfected and present for you. 85 Jo 14, 8-9 What consistency is there, when Philip sought to see the Father, for Christ to say, "I have been with you so long and you have not known me"? For Philip was not seeking to see Him, but the Father. Or it does have a very great consistency; for Philip was seeking to see the Father with the senses. Reproving him, therefore, as one who was seeking wrongly, He says this, as if: you act unwisely, seeking to see the Father with perceptible eyes, when I am the Word and incorporeal <being>. But as it seems, you have not known even me, that I am Word and God and incorporeal; for if you knew this, you would not my Father

δὲ Ἰουδαῖοι τὸν βίον καταλύοντες τῷ θανάτῳ καὶ τῇ κολάσει παρεπέμποντο. διό φησιν· καὶ ὅπου ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν. ἀλλ' ἐκείνοις μὲν οὕτω φησίν, τοῖς δὲ μαθηταῖς· τί ζητήσετέ, φησίν. οὐκέτι δὲ προστίθησιν, ὅτι καὶ ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν· προειρήκει γὰρ αὐτοῖς· ὅτι ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται καὶ ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ. καλῶς ἄρα νῦν τὸ ζητήσετέ με εἰπὼν οὐδὲν ἕτερον ὡς τοῖς Ἰουδαίοις προσέθηκεν. λέγει δὲ αὐτοῖς καὶ προαναφωνεῖ ταῦτα, ἵνα ὅταν ταῖς θλίψεσιν καὶ τοῖς πειρασμοῖς συνεχόμενοι ἐπιζητῶσιν αὐτόν, εὑρίσκωσιν ἀναψυχὴν καὶ παραμυθίαν αὐτὸ τοῦτο τὸ προειρῆσθαι αὐτοῖς καὶ προεγνωκέναι τὰ συμβησόμενα αὐτοῖς· ἢ προστίθησι καὶ ἐπὶ τῶν μαθητῶν καὶ τὸ ὅπου ἐγὼ ὑπάγω καὶ ἑξῆς, ἀλλὰ δι' ἕτερον καὶ οὐχὶ τὸν αὐτὸν τρόπον. 83 Jo 13, 34 Τὸ καθὼς ἠγάπησα ὑμᾶς δύο ὑποσημαίνει. καθὼς προῖκα καὶ δωρεὰν μὴ προαγαπηθεὶς ὑφ' ὑμῶν ἐγὼ προλαβὼν ἠγάπησα ὑμᾶς, οὕτω καὶ ὑμεῖς ὀφείλετε ἀλλήλους ἀγαπᾶν προφθάνοντες ἀλλήλους εἰς αὐτὸ τοῦτο. ἀλλὰ δεῖ πῶς ἀγαπᾶν, μέχρι τίνος καὶ τοῦτο; καθὼς ἐγὼ ἠγάπησα ὑμᾶς μέχρι θανάτου· ἐγὼ γὰρ οὕτως ἠγάπησα ὑμᾶς ὥστε τὸν ὑπὲρ ὑμῶν ἀναδέχομαι θάνατον. 84 Jo 14, 1-7 Τί ἐστι τὸ πάλιν ἔρχομαι καὶ παραλήψομαι ὑμᾶς; καὶ ποῦ μετὰ ταῦτα φαίνεται ἐλθὼν καὶ παρειληφὼς αὐτούς; ἢ οὐ τοῦτο λέγει νῦν οὐδὲ ἁπλῶς ἀποφαίνεται, ὅτι ἐλεύΣομαι καὶ παραλήψομαι ὑμᾶς, ἀλλ' ἐξ ὑποθέσεως αὐτὸ ἔφη τὴν περὶ αὐτοὺς διάθεσιν ἐνδεικνύς· λέγει γάρ· εἰ μὴ ἦσαν ὑμῖν ἡτοιμασμέναι ἐν οὐρανῷ ἀναπαύσεις, τοΣοῦτον ὑμῶν κήδομαι, ὅτι ἀπελθὼν ἂν ἡτοίμασα καὶ πάλιν ἐλθὼν καὶ λαβὼν ὑμᾶς ἀποκατέστησα ἂν ὑμᾶς ἐν αὐταῖς. ἀλλὰ τούτων οὐκ ἔστι νῦν χρεία, ὅτι προητοίμασεν ὑμῖν ταῦτα ὁ πατήρ. τὸ δὲ ὅπου ἐγὼ ὑπάγω οἴδατε καὶ τὴν ὁδὸν οἴδατε ἔνστασιν ἔχει· πῶς γὰρ ἄν τις αὐτοὺς εἰδέναι εἴποι αὐτῶν ἐκείνων ὁμολογούντων ἀγνοεῖν τοῦ μὲν Πέτρου δι' ὧν ἔλεγεν κύριε <ποῦ> ὑπάγεις, τοῦ δὲ Θωμᾶ αὐτόθεν ἀνακεκραγότος κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις. πῶς οὖν ἔλεγεν αὐτοῖς ὁ σωτὴρ ὅπου ἐγὼ ὑπάγω οἴδατε καὶ τὴν ὁδὸν οἴδατε; ἢ οὐδὲ τοῦτο ἁπλῶς εἴρηται, ἀλλὰ συνηρτημένον ἐστὶ τοῖς ὄπισθεν καὶ ἐξ ὑποθέσεως ῥηθεῖσιν οἷον· εἰ μὴ ἦσαν ὑμῖν οἰκίαι, ἀπῆλθον ἂν καὶ ἡτοίμασα καὶ πάλιν ἐλθὼν καὶ παραλαβὼν ὑμᾶς ἀποκατέστησα ἂν ὑμᾶς ἐν αὐταῖς, ἵνα ἦτε καὶ ὑμεῖς, ὅπου ἐγώ εἰμι καὶ ἵνα ὅπου ὑπάγω οἴδατε καὶ τὴν ὁδὸν οἴδατε· ἀπὸ κοινοῦ γὰρ τὸ ἵνα καὶ συνήρτηται ταῦτα τοῖς προειρημένοις ἐξ ὑποθέσεως, ὥστε οὐ κατὰ ἀπόφασιν καὶ ἀπολύτως εἴρηται ταῦτα τῷ δεσπότῃ, ἀλλ' ὡς ἐξ ὑποθέσεως καὶ τοῖς προειρημένοις ἑπόμενα. διὰ τί δὲ ὅλως αὐτῷ τοιαῦτα εἴρηται; ὁ θαυμάσιος Ἰωάννης θεοσόφως τὴν αἰτίαν ἀπεφήνατο. τὸ δὲ πάλιν ἔρχομαι καὶ παραλήψομαι ὑμᾶς καὶ βαθυτέραν ἄλλην καὶ μυστικωτέραν ἔννοιαν ἔχει, τοῦτ' ἔστιν εἰ μὴ ἦν ὑμῖν ἡτοιμασμένα ταῦτα, οὐκ ἂν ἀπώκνησα καὶ πάλιν ἐλθεῖν καὶ παθεῖν ὑπὲρ ὑμῶν μετὰ τὸ πρῶτον πάθος, ἵνα μόνον αὐτοὶ μὴ ἦτε ἐστερημένοι τῆς ἐκεῖθεν σὺν ἐμοὶ διαγωγῆς. τοΣοῦτον ἐμοὶ μέλει περὶ ὑμῶν. εἰ δὲ ταῦτα, οὐ χρὴ ὑμᾶς ταράσσεσθαι καὶ ἀδημονεῖν. τὸ δὲ ἀπ' ἄρτι γινώσκετε αὐτὸν εἶπε τὸ πάντως ἐσόμενον αὐτοῖς καὶ ἀναμφιβόλως συμβησόμενον παριστὰς οἷον· πάντως ἔσται ἡ ἀληθινὴ γνῶσις περὶ ἐμοῦ τε καὶ τοῦ πατρὸς καὶ τοῦ παρακλήτου ἐπελθόντος ὑμῖν καὶ χρὴ θαρρεῖν ὑμᾶς καὶ ἀναμφιβόλως ἔχειν περὶ τούτου, ὅτι γνώσεσθε ὡς καὶ ἤδη ἀπηρτισμένη ὑμῖν ἐτύγχανεν καὶ παροῦσα ἡ τοιαύτη γνῶσις. 85 Jo 14, 8-9 Τίνα ἀκολουθίαν ἔχει τὸ ἐπιζητοῦντος τοῦ Φιλίππου ἰδεῖν τὸν πατέρα εἰπεῖν τὸν Χριστὸν τοΣοῦτον χρόνον μεθ' ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με· οὐ γὰρ αὐτὸν ἐπεζήτει ἰδεῖν ὁ Φίλιππος, ἀλλὰ τὸν πατέρα. ἢ καὶ πολλὴν ἄγαν τὴν ἀκολουθίαν ἔχει· ὁ γὰρ Φίλιππος αἰσθητῶς ἰδεῖν ἐπεζήτει τὸν πατέρα. ἐλέγχων οὖν αὐτὸν ὡς κακῶς ἐπιζητοῦντα τοῦτό φησιν οἷον ἀσυνέτως ποιεῖς ἐμοῦ τοῦ λόγου καὶ ἀσωμάτου <ὄντος> τὸν πατέρα αἰσθητοῖς ἰδεῖν ἐπιζητῶν ὀφθαλμοῖς. ἀλλ' ὡς ἔοικεν οὐδὲ ἐμὲ ἔγνωκας, ὅτι λόγος εἰμὶ καὶ θεὸς καὶ ἀσώματος· εἰ γὰρ τοῦτο ᾔδεις, οὐκ ἂν τὸν ἐμὸν πατέρα