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

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 divinity; for he who has seen and comprehended that I, the son, am God and bodiless, has certainly comprehended and seen that my father of such a son is also God and bodiless and not comprehended by sensible eyes. And the phrase "I am with you for so long" means this: being with you for so long I have shown signs and wonders, through which the dignity of the divinity and of the bodiless and transcendent substance could have been revealed to those who see. and you yourself have not yet known me, that I am God and a bodiless substance, but you also suppose the father to be bodily and seek to see him with bodily eyes. 86 Jn 14, He promised that three things would come to their knowledge on the day of the resurrection, that is, at that time: one, to recognize that Christ is truly God and indivisible from the father according to the principle of substance and authority and lordship; second, that you also will be more intimately united to me and will learn more that you must be in me and place all your hopes in me and fear nothing about anything; for he says, "and you in me." And third, you will know that then I am more in you; for I will show still more my love for you with greater signs and wonders than I performed, glorifying and magnifying you, and further strengthening and empowering you to convict rulers and kings and to despise all their punishments and torments, you who previously, from my arrest alone, became cowardly and fled and abandoned me. But then such power and strength will be supplied to you that you will consider death itself as nothing at all, but will conquer and prevail while being punished and will completely overcome the enemies. 87 Jn 14, 26 He will teach you all things; he is not introducing another teaching besides the one which I taught, but unfolding and revealing this very one to you more clearly. For which reason, having said "he will teach you," he immediately added "and he will remind you of all things," that is, his teaching will be a reminder and a clarification of the teaching given by me, but not another besides it. 88 Jn 14, 27-28 He gives two reasons by which he tries to comfort them, as they are greatly disheartened at the passion and the cross. One is, "why is your heart troubled?" For I said, "I am going away," but it is known to you that "I am coming again to you." If, therefore, my going away is a cause of grief, my coming again ought to be a cause of joy and gladness for you; or rather, the hope of my coming again ought not to allow any grief at all to arise over my departure. Thus, then, for this reason also you ought not to be troubled or afraid. For another reason, because you yourselves suppose the father to be greater; for you would not have said, "show us the father, and it is enough for us"; for though you had me with you and heard very many words of comfort, you still sought the father, as supposing him to be greater. From your own supposition, therefore, you should take your comfort; for if my father is greater than me, as you have supposed, and I am going to him, you should not be disheartened or afraid; for I am going to the greater one. And why do I say that you should not be disheartened? Rather, you should even rejoice, if you loved me, that I am going to him whom you have supposed to be greater. 89 Jn 14, 30 And he said, "I will no longer speak much with you," making them more attentive to the things that had been said. That is, pay attention to what has been said and hold to it securely; for you will no longer have the freedom as before to ask questions and to learn what you have missed. For I will not speak much with you, especially also since he was about to say the following things, which are lofty and beyond man. For to have absolutely no trace of sin, and then to be crucified with the lawless and to be reckoned among them for the salvation of the world, how great an excess of philanthropy it has. Since, therefore, he was about to say these things also, so that they might pay attention, he says, "I will no longer speak much with you." Therefore, one must pay close attention as

σωματικοῖς ἰδεῖν ἐπεζήτεις ὀφθαλμοῖς, ἀλλὰ πρὸς τὴν σάρκα ἀφορῶν, ἣν ἑκὼν ὑπὲρ ὑμῶν ἀνέλαβον, οὐδὲν ὑψηλὸν οὐδὲ ἄξιον τῆς ἐμῆς θεότητος συνεώρακας· ὁ γὰρ συνεωρακὼς καὶ κατειληφώς, ὅτι θεὸς ἐγὼ ὁ υἱὸς καὶ ἀσώματος, κατείληφε πάντως καὶ συνεώρακεν, ὅτι καὶ ὁ ἐμὸς πατὴρ τοῦ τοιούτου υἱοῦ θεός ἐστι καὶ ἀσώματος καὶ αἰσθητοῖς ὀφθαλμοῖς οὐ καταλαμβανόμενος. τὸ δὲ τοΣοῦτον χρόνον μεθ' ὑμῶν εἰμι, τοῦτο δηλοῖ, τοΣοῦτον χρόνον μεθ' ὑμῶν ὢν σημεῖα καὶ τέρατα ἐπεδειξάμην, δι' ὧν τὸ τῆς θεότητος ἀξίωμα καὶ τῆς ἀσωμάτου καὶ ὑπερκειμένης οὐσίας δυνατὸν ἦν ἀποκαλυφθῆναι τοῖς ὁρῶσιν. καὶ αὐτὸς οὔπω με ἔγνωκας, ὅτι θεός εἰμι καὶ ἀσώματος οὐσία, ἀλλὰ καὶ τὸν πατέρα σωματικὸν ὑπολαμβάνεις καὶ σωματικοῖς ἰδεῖν ἐπιζητεῖς ὀφθαλμοῖς. 86 Jo 14, Τρία αὐτοῖς ἐν τῇ ἡμέρᾳ τῆς ἀναστάσεως ἤτοι ἐν τῷ καιρῷ ἐκείνῳ εἰς γνῶσιν ἐπηγγείλατο ἐλθεῖν, ἓν μὲν τὸ ἐπιγνῶναι, ὅτι ὁ Χριστὸς ὡς ἀληθῶς θεός ἐστι καὶ τοῦ πατρὸς ἀδιαίρετος κατὰ τὸν τῆς οὐσίας καὶ ἐξουσίας καὶ κυριότητος λόγον· δεύτερον δέ, ὅτι καὶ ὑμεῖς μᾶλλον οἰκειωθήσεσθέ μοι καὶ μᾶλλον μαθήσεσθε, ὅτι ἐν ἐμοὶ δεῖ ἔχειν ὑμᾶς καὶ ἀνατιθέναι πάσας τὰς ἐλπίδας καὶ μηδὲν περὶ μηδενὸς δεδιέναι· φησὶν γάρ· καὶ ὑμεῖς ἐν ἐμοί. καὶ τρίτον· ἐπιγνώσεσθε, ὅτι τότε μᾶλλον ἐγὼ ἐν ὑμῖν· ἐπιδείξω γὰρ ἔτι μᾶλλον τὸ περὶ ὑμᾶς φίλτρον μείζοσι σημείοις καὶ τέρασιν ἢ ἐποίησα ἐγὼ δοξάζων καὶ μεγαλύνων ὑμᾶς καὶ ἔτι ἐνισχύων καὶ δυναμῶν ὑμᾶς ἐλέγχειν ἄρχοντας καὶ βασιλεῖς καὶ καταφρονεῖν αὐτῶν πάσας τιμωρίας καὶ βασάνους, οἳ πρότερον ἐκ μόνης τῆς ἐμῆς συλλήψεως ἀποδειλιάσαντες πεφεύγατε καὶ ἐγκατελίπετέ με. ἀλλὰ τότε τοσαύτη δύναμις ὑμῖν καὶ ἰσχὺς ἐπιχορηγηθήσεται, ὥστε μηδὲν ὅλως ἡγεῖσθαι τὸν θάνατον αὐτόν, ἀλλὰ νικᾶν καὶ κρατεῖν ἐν τῷ κολάζεσθαι καὶ περιγίνεσθαι κατὰ κράτος τῶν ἐχθρῶν. 87 Jo 14, 26 Ἐκεῖνος ὑμᾶς διδάξει πάντα, οὐχὶ ἄλλην διδασκαλίαν εἰσάγει παρ' ἣν ἐγὼ ἐδίδαξα, ἀλλ' αὐτὴν ταύτην ἐπὶ τὸ σαφέστερον ἀναπτύσσων καὶ ἀποκαλύπτων ὑμῖν. δι' ὃ εἰπὼν ἐκεῖνος ὑμᾶς διδάξει εὐθέως ἐπήγαγεν καὶ ὑπομνήσει πάντα, τοῦτ' ἔστιν ἡ διδασκαλία αὐτοῦ ὑπόμνησις καὶ διασάφησις ἔσται τῆς παρ' ἐμοῦ γενομένης διδασκαλίας, ἀλλ' οὐκ ἄλλη παρ' αὐτήν. 88 Jo 14, 27-28 ∆ύο τίθησιν αἰτίας δι' ὧν αὐτοὺς πειρᾶται παραμυθεῖσθαι ἀθυμοῦντας λίαν ἐπὶ τῷ πάθει καὶ τῷ σταυρῷ, μίαν μὲν τί ταράσσεται ὑμῶν ἡ καρδία· εἶπον μὲν γάρ, ὅτι ὑπάγω, ἀλλὰ γνωστὸν ὑμῖν, ὅτι πάλιν ἔρχομαι πρὸς ὑμᾶς. εἰ οὖν τὸ ἀπιέναι λύπης αἴτιον, τὸ πάλιν παραγενέσθαι χαρᾶς καὶ εὐφροσύνης ὀφείλει καθίστασθαι ὑμῖν, μᾶλλον δὲ ἡ ἐλπὶς τοῦ παραγενέσθαι οὐδὲ ὅλως λύπην ἐπὶ τῇ ἀποδημίᾳ συγχωρεῖν ὀφείλει συνίστασθαι. οὕτως οὖν καὶ διὰ ταύτην τὴν αἰτίαν οὐκ ὀφείλετε ταράσσεσθαι ἢ δειλιᾶν. δι' ἑτέραν δέ, ὅτι ὑμεῖς αὐτοὶ τὸν πατέρα μείζονα ὑπολαμβάνετε· οὐ γὰρ ἂν ἐλέγετε δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν· ἐμὲ γὰρ ἔχοντες μεθ' ἑαυτῶν καὶ πλείστους λόγους παρακλήσεως ἀκούοντες ὅμως ἔτι τὸν πατέρα ἐζητεῖτε ὡς ὑπολαμβάνοντες μείζονα. ἀπ' αὐτῆς τοιγαροῦν τῆς ὑμετέρας ὑπολήψεως τὴν παραμυθίαν ὑμᾶς χρὴ λαμβάνειν· εἰ γὰρ ὁ πατήρ μου μείζων μού ἐστιν ὡς ὑμεῖς ὑπειλήφατε, ἐγὼ δὲ πρὸς αὐτὸν πορεύομαι, οὐ χρὴ ὑμᾶς ἀθυμεῖν ἢ δειλιᾶν· πρὸς γὰρ τὸν μείζω πορεύομαι. τί δὲ λέγω ὡς οὐ χρὴ ἀθυμεῖν, μᾶλλον δὲ καὶ χαίρειν ὑμᾶς δεῖ εἴπερ ἠγαπᾶτέ με, ὅτι πρὸς ἐκεῖνον πορεύομαι, ὃν ὑμεῖς μείζονα ὑπειλήφατε. 89 Jo 14, 30 Τὸ δὲ οὐκέτι πολλὰ λαλήσω μεθ' ὑμῶν ἔφη προσεκτικωτέρους αὐτοὺς τοῖς εἰρημένοις ποιῶν. τοῦτ' ἔστι προσέχετε τοῖς ῥηθεῖσιν καὶ κατέχετε αὐτὰ ἀσφαλῶς· οὐκέτι γὰρ ἔσται ὑμῖν ἄδεια ὡς τὸ πρότερον ἐπερωτᾶν καὶ ἃ διαλανθάνει μανθάνειν. καὶ γὰρ οὐδὲ πολλὰ λαλήσω μεθ' ὑμῶν, ἄλλως τε [δέ.] καὶ ἐπεὶ ἔμελλεν ἐρεῖν τὰ ἐφεξῆς ὑψηλὰ καὶ ὑπὲρ ἄνθρωπον ὄντα, τὸ μὲν γὰρ μηδὲν ὅλως μηδ' ἴχνος ἔχειν ἁμαρτίας, εἶτα μετὰ ἀνόμων σταυρωθῆναι καὶ λογισθῆναι ὑπὲρ τῆς τοῦ κόσμου σωτηρίας ἡλίκην ἔχει τὴν ὑπερβολὴν τῆς φιλανθρωπίας. ἐπεὶ οὖν καὶ ταῦτα ἔμελλεν λέγειν, ἵνα προσέχωσιν, οὐκέτι, φησίν, πολλὰ λαλήσω μεθ' ὑμῶν. δεῖ οὖν ἰσχυρῶς προσέχειν ὡς