Fragments on the Gospel of John (in the catenae) 1 Positing him as the Creator of all things, he predicates the name of the Word of him. For since, in

 but by the good pleasure of God, he willed that creation should exist. This wisdom, therefore, willed to assume a creative relation to the things that

 again overtakes the light. And that I might change the theorem to something clearer, the light is the truth but when falsehood and all deceit, that i

 but having come to him with scientific proof and articulated understanding, they believe in him and call upon him. Whence Jesus, after the great progr

 But First must be understood instead of Before. However, what he says is something like this: Jesus, being before me and prior to me, came behind

 it is accomplished by choice, then that which is from God comes to pass, and this is the giving of grace for grace from God. 12 But the law was given

 he sees by applying his own mind, just as we are said to see visible things by a glance of the eyes. But God is also seen by those to whom He judges t

 and hiding his power for proceeding toward the dispensation. Since, therefore, it is not possible for any human to show a demonstration of the manner

 a more solid body. But if this were so, the opening of the heavens would not <have> come under sight, for neither is the Holy Spirit which descended f

 he says confidently, from Nazareth is indeed the one who was found and truly he is good. To whom Philip said: “Come and see” the found Jesus, wishing

 having been cast upon it, it seemed to be thought that all things came from water〛. 30 They believed is said instead of They were confirmed. For h

 For to know certain people from their actions and words is possible even for a mere man. But Jesus, not being a mere man, but God become man, knows al

 is grieved at the loss of pleasant things, does not cling with steadfastness to the agreeable things that are present. He wants us, therefore, to be s

 saying we may signify it through the ones being ruled, declaring it either from the place † when of the earth [of him] or of the inhabited world we an

 of wild beasts, having disbelieved God, who promised them the land, thus will they be saved by gazing at the uplifted serpent because of God who comma

 that the one who has done evil should depart from evil † but look to the good and that the one who professes to rejoice in the truth should at some t

 of the only sower of good things. He is none other than Jesus, of whom you have said you baptize, who has been testified to by me, to whom you say all

 by the prophets, in the last «of the days has spoken to us, who live during the visitation

 John. He came for a witness, to bear witness «of the Light».〛 For if the prophets before John also spoke from the earth, how do they bear witness conc

 to come to a woman. 53 But perhaps someone might inquire into the reason why Jews do not associate with Samaritans, which it is possible to find in th

 it must be said, from which Jacob along with his sons was drinking spiritually, and from it were drinking also

 and being lovers of the word, they considered that it was then the time for food and supposed that perhaps just as to Daniel in Babylon by the command

 human nature is not able. But since such a discourse does not come to men bare of matter and bodily examples, for this reason Jesus spits on the groun

 For since there are differences of signs, so that, as the apostle says, both the one in the law and the lawless one, whom the lord consumes with the b

 God, being asked for things by sinners on the basis of works, does not listen. 71 Jesus heard that they had cast him out, and having found him, he sai

 of the sensible it is no longer possible to hear about the bodily... when “Jesus answered and said to her: If you knew the gift of God and who it is

 Aenon, near Salem. Aenon is interpreted as Eye of torment and Salem He who is ascending. Therefore, those who receive the second ransom are now mo

 Jesus to the one who had died. For your sakes, he says, I am glad, those of you believing from learning that he died when I was not with him, and so t

 waits at home to receive him, as one capable of his visit. And she would not have gone out of her own house, unless she had heard her sister saying: “

 outcome is uncertain. But for an allegorical interpretation, it must be said that 〚Jesus formerly walked openly among the Jews through the prophets, b

 to everyone who has will more be given, and he will have an abundance so from the one who has not, even what he thinks he has will be taken away from

 able to believe 〚because their eyes had been blinded by the evil one〛 it was not impossible for them to believe by approaching Jesus 〚and saying: Son

 the sun, the light that does not set and is without evening, having come to the world and through wonders both befitting God and beyond reason having

 you see that I have.”〛 And concerning how it is said to him, “Do not be unbelieving, but believing,” and concerning the name of Thomas, such things mi

 emphatic. For one who proclaims great doctrines, according to the meaning, as is fitting, utters them with a great voice. 116 And has become should

 named it from the reigning God. For indeed among us in common usage, his kingdom is sometimes signified from the one who reigns, and sometimes from th

 and the mere sight of the one envied casts no small spark into the envious.] 130 [For this reason he would have mingled with us .... and becoming for

 risen from the dead. We acknowledge him as head according to the prefiguration of his resurrection, of whom we are members in part and a body through

John. He came for a witness, to bear witness «of the Light».〛 For if the prophets before John also spoke from the earth, how do they bear witness concerning Christ? as the Savior said concerning their writings: «These are they which testify of «me». 50 For how would God, who hates all wickedness, not love, concerning whom it is written: «I am a God who loves righteousness and hates plunder «from iniquity»? But God hates the forms of wickedness, in which the sinner rejoices. Therefore he loves the Son as the provider of virtue, but the destroyer and consumer of wickedness; wherefore it is said: «The Father «loves the Son», being loved by the Son, this loving again being heard, but not indeed understood, in a more human sense. For if God, in loving righteousness, does not love it in the same way as a righteous man, in having it in himself and being formed according to it, so he desires the Son who is the Word and truth and wisdom and sanctification. But it is possible for the verb to be indicative of the Father's affinity for the Son. For it is a natural law for those who beget to love what is begotten. And just as among men there is a natural disposition towards children, but a different one towards other beloved things, so also God loves the world as God, but the Son as the Father. Wherefore it is not said «God», but «The Father loves the Son, «and gives all things into his hand». This must be understood faithfully and wisely. For if «all things were made through him», all things are under his hand according to the principle of creation and providence; but these things, through sin, departed to be outside the hand that shelters them. Therefore, for their salvation, the Father gives them into the hand of the Son, not granting an addition to the Son but an improvement to them. For he gives them as to a teacher and a physician, so that having made them free from ignorance and disease, that is, wickedness, he might have them sheltered and ruled by him, having them already under his active and provident hand. And what follows shows the truth of this meaning: «He who believes † in the «Son has eternal life». For if he who believes in the Son has eternal life, being given into his hand, he is given for his own salvation and improvement, but not so that the Son might have something more. And when is it fulfilled that all things have been given into the hand of the Son, if not when every knee shall bow to him

of things in heaven, and things on earth, and things under the earth? 51 〚In many places in the scriptures〛 the punishments against the wicked are called the wrath of God; as that which was said about the Egyptians by Moses: «You sent forth your wrath, and it consumed them as stubble».

〚And Paul writes concerning the Jews: «But wrath has come upon them to the «uttermost», calling the God-sent punishments that came upon them wrath. But also to him who despises goodness and longsuffering he says: «But in accordance with your hardness

and im«penitent heart you are treasuring up for yourself wrath in the day of wrath».〛 For one must not think that his so-called wrath is a passion of God. For how is it possible for there to be passion in the impassible one? But since God does not suffer, being unchangeable, his so-called wrath must be interpreted according to what has been said. 52 Since he had a body in truth, composed of the same things as all human bodies, his body was also necessarily subject to the common passions; I speak not only of wounds and similar things,

but also of the fatigues that result from most strenuous 〚and continuous〛 movement. For at noonday, when the sun is scorching, having completed a journey he undertook a greater fatigue, the moisture of his body having been consumed by the flame of the burning heat. For it was the sixth hour of the day. Wishing to rest from this fatigue, he sat down at the well that was in the aforementioned place of Joseph; at the same time providing for the benefit that was about to come from drawing water from the well

Ἰωάννης. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ «περὶ τοῦ φωτός».〛 εἰ γὰρ καὶ οἱ πρὸ τοῦ Ἰωάννου προφῆται ἐκ τῆς γῆς ἐλάλουν, πῶς περὶ Χριστοῦ μαρτυροῦσιν; ὡς περὶ τῶν γραφῶν αὐτῶν ὁ σωτὴρ εἶπεν· «Αὗταί εἰσιν αἱ μαρτυροῦσαι περὶ «ἐμοῦ». 50 Πῶς γὰρ οὐκ ἔμελλεν ἀγαπᾶν ὁ πᾶσαν κακίαν μισῶν θεός, περὶ οὗ γέγραπται· «Ἐγὼ θεὸς ἀγαπῶν δικαιοσύνην καὶ μισῶν ἁρπάγματα «ἐξ ἀδικίας»; μισεῖ δὲ ὁ θεὸς τὰ εἴδη τῆς κακίας, ἐφ' οἷς ὁ ἁμαρ τωλὸς χαίρει. ἀγαπᾷ τοίνυν τὸν υἱὸν ὡς τῆς ἀρετῆς παρεκτικόν, ἀφανιστικὸν δὲ τῆς κακίας καὶ φθαρτικόν· διὸ εἴρηται· «Ὁ πατὴρ «ἀγαπᾷ τὸν υἱόν», ἀγαπώμενος ὑπὸ τοῦ υἱοῦ, τοῦ ἀγαπᾶν πάλιν ἀνθρωπινώτερον ἀκουομένου, οὐ μὴν νοουμένου. εἰ γὰρ δικαιοσύνην ἀγαπῶν ὁ θεὸς οὐχ οὕτως αὐτὴν ἀγαπᾷ ὡς ὁ δίκαιος ἄνθρωπος, ἐπὶ τῷ ἔχειν αὐτὴν ἐν ἑαυτῷ καὶ πεποιῶσθαι κατ' αὐτήν, οὕτω τὸν υἱὸν λόγον ὄντα ἀλήθειάν τε καὶ σοφίαν καὶ ἁγιασμὸν ποθεῖ. δυνατὸν δὲ παραστατικὸν οἰκειότητος τοῦ πατρὸς πρὸς τὸν υἱὸν εἶναι τὸ ῥῆμα. νόμος γὰρ φυσικὸς τοῖς γεννῶσιν ἀγαπᾶν τὰ γεννώ μενα. καὶ ὥσπερ ἐπὶ τῶν ἀνθρώπων φυσικὴ μὲν διάθεσις ἡ πρὸς τὰ τέκνα, ἄλλως δέ πως γινομένη πρὸς τὰ ἑτέρως ἀγαπώμενα, οὕτω καὶ ὁ θεὸς ἀγαπῶν μὲν τὸν κόσμον ᾗ ὁ θεός, τὸν δὲ υἱὸν ᾗ ὁ πατήρ. διὸ οὐκ εἴρηται «Ὁ θεός», ἀλλ' «Ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, «καὶ τὰ πάντα δίδωσιν ἐν τῇ χειρὶ αὐτοῦ». τοῦτο δὲ πιστῶς καὶ φρονίμως ἐκλαβεῖν δεῖ. εἰ γὰρ «πάντα δι' αὐτοῦ ἐγένετο», ὑπὸ χεῖρα αὐτοῦ τὰ πάντα τυγχάνει κατὰ τὸν τῆς δημιουργίας καὶ προ νοίας λόγον· ἀλλ' ἀπεφοίτησε ταῦτα δι' ἁμαρτίας ἔξω τῆς σκε πούσης αὐτὰ χειρὸς γενέσθαι. ὑπὲρ οὖν τῆς αὐτῶν σωτηρίας δίδωσιν αὐτὰ ὁ πατὴρ ἐν τῇ χειρὶ τοῦ υἱοῦ, οὐ τῷ υἱῷ προσθήκην χαριζό μενος ἀλλ' αὐτοῖς βελτίωσιν. ὡς διδασκάλῳ γὰρ καὶ ἰατρῷ δίδωσιν, ἵν' ἀγνοίας καὶ νόσου, τουτέστι κακίας, ἐκτὸς αὐτὰ ποιήσας ἔχῃ αὐτὰ σκεπαζόμενα καὶ βασιλευόμενα ὑπ' αὐτοῦ, ἤδη αὐτὰ ἔχων ὑπὸ τὴν δραστήριον καὶ προνοητικὴν αὐτοῦ χεῖρα. δείκνυσι δὲ τὴν ἀλή θειαν τούτου τοῦ νοήματος τὸ ἐπιφερόμενον· «Ὁ πιστεύων † τῷ «υἱῷ ἔχει ζωὴν αἰώνιον». εἰ γὰρ ζωὴν αἰώνιον ἔχει ὁ πιστεύων τῷ υἱῷ, δοθεὶς ἐν τῇ χειρὶ αὐτοῦ, ὑπὲρ τῆς ἰδίας σωτηρίας καὶ βελ τιώσεως δίδοται, ἀλλ' οὐκ ἐπὶ τῷ πλέον τι ἔχειν τὸν υἱόν. πότε δὲ πληροῦται τὸ δεδόσθαι πάντα ἐν τῇ χειρὶ τοῦ υἱοῦ ἢ ὅτε αὐτῷ πᾶν γόνυ κάμψει

ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων; 51 〚Πολλαχοῦ τῶν γραφῶν〛 αἱ κατὰ τῶν φαύλων τιμωρίαι ὀργὴ λέγονται θεοῦ· ὡς τὸ λεχθὲν περὶ τῶν Αἰγυπτίων ὑπὸ Μωϋσέως· «Ἐξαπέστειλας τὴν ὀργήν σου, καὶ κατέφαγεν αὐτὸς ὡσεὶ καλάμην».

〚καὶ Παῦλος περὶ τῶν Ἰουδαίων γράφει· «Ἔφθασεν δὲ αὐτοὺς ἡ «ὀργὴ εἰς τέλος», ὀργὴν λέγων τὰς ἐπελθούσας ἐπ' αὐτοὺς θεηλά τους τιμωρίας. ἀλλὰ καὶ πρὸς τὸν καταφρονοῦντα τῆς χρηστότητος καὶ μακροθυμίας φησί· «Κατὰ δὲ τὴν σκληρότητά

σου καὶ ἀμετα «νόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς».〛 οὐ γὰρ νομιστέον πάθος εἶναι θεοῦ τὴν ὀνομαζομένην αὐτοῦ ὀργήν. πῶς γὰρ δυνατὸν πάθος εἶναι περὶ τὸν ἀπαθῆ; ἀλλ' ἐπεὶ μὴ πάσχει θεὸς ἀναλλοίωτος ὤν, ἑρμηνευτέον τὴν λεγομένην αὐτοῦ ὀργὴν καθ' ἃ εἴρηται. 52 Ἐπεὶ σῶμα κατ' ἀλήθειαν ἔσχεν συμπληρούμενον ἐξ ὧν καὶ πάντα τὰ ἀνθρώπινα σώματα, ἀναγκαίως ὑπόκειται καὶ τὸ αὐτοῦ σῶμα τοῖς κοινοῖς πάθεσιν· οὐ τρώσεσι μόνον καὶ τοῖς παραπλησίοις λέγω,

ἀλλὰ καὶ τοῖς ἐπιγενομένοις ἐκ σφοδροτάτης 〚καὶ συνεχοῦς〛 κινήσεως καμάτοις. τῷ γὰρ μεσημβρινῷ καιρῷ, ἐν ᾧ ὁ ἥλιος καθά πτεται, ὁδὸν ἀνύσας πλείονα κάματον ἀνεδέξατο, ἀναλωθείσης τῆς ὑγρότητος τοῦ σώματος αὐτοῦ ὑπὸ τοῦ φλογμοῦ τοῦ καύσωνος. ἕκτη γὰρ ὥρα τῆς ἡμέρας ἦν. τοῦτον τὸν κάματον διαναπαῦσαι θελήσας ἐπὶ τῇ οὔσῃ πηγῇ ἐν τῷ προειρημένῳ χωρίῳ τοῦ Ἰωσὴφ ἐκαθέσθη· ἅμα προνοούμενος ὠφελείας τῆς μελλούσης ἐπὶ τῷ ἀν τλῆσαι ὕδωρ ἐκ τῆς πηγῆς