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

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, I also have loved you, that if you keep my commandments, you will abide in my love, and so forth. These things, therefore, I have spoken to you, he says, so that my joy—calling the fulfillment of the commandment his own joy, that is, the cross—so that, therefore, this joy may remain in you, as in, that you may always have in remembrance that I suffered rejoicing for the sake of the world and of you and that your joy may be complete and perfected, because you are about to suffer for my sake, because you imitate the teacher, and because you have truly abided in my love. 91 Jo 15, 10 To <keep> the Father's commandment is to be crucified for the salvation of the world. And it is clear that he is crucified as a man, so that he also says he keeps the commandments as a man. 92 Jo 15, 14- 17 These things I command you; which things are these? that you are my friends, that I have likewise chosen you, that whatever each of you shall ask, he will receive. And why have I said these things to you? so that understanding and considering that you have in common the gift of healing, that you have fellowship in the election, that I have joined you equally and commonly into my friendship. having many occasions for fellowship and for unity with one another, show great love for one another, and also because the wicked in the world will have a common and equal hatred against all of you; for hatred shown in common by enemies is known to unite those who are hated by them. 93 Jo 15, 15 All that I have heard, not simply all things, but all that I have heard, he says, concerning the passion and the cross and the resurrection. And the preceding passage makes it clear, that the servant does not know what his lord is doing, so that he made known to them all those things which he, being Lord, was about to do, such as to be crucified, to suffer, to destroy death, to raise the dead and raise them up with himself; for he made known to them all these things which he, being Lord, was about to do. But why does he say 'doing' crucifixion and dying? because in undergoing and enduring these things, he himself was not so much grieved and pained as he was wounding the devil and abolishing and taking death captive. And otherwise, too. And because in suffering and accepting these things he was doing the will of the Father. 94 Jo 15, 18 Know that it has hated me before you, instead of, understand, consider this; for this is sufficient for all your comfort, that the disciples suffer the same things as the teacher, and the servants the same things as the lord. 95 Jo 15, 26 And he said, who proceeds from the Father, showing that the Father is the cause and source of the Spirit, just as he is of the Son himself, and that both are consubstantial with each other and with the Father, as having sprung from the same root, as it were. 96 Jo 15, 26 And he said, who proceeds from the Father, showing that <if> they also see more perfect teachings and greater signs, they will be condemned all the more. 97 Jo 16, 8 The Paraclete, having been sent down, will convict the world of having sinned greatly, because they did not believe in me. And he will make the conviction from great abundance and indisputable righteousness; for when I show that I have gone to the Father, what excuse will be left for them not to believe? Will they still call me an adversary of God, who have gone to God and the Father? And how is it clear that I have gone to him? From the very fact of having promised the Paraclete would come and of this one having now arrived. Is there anything clearer than this conviction? And he also shows its superiority from another source, that even the ruler of all evils, he says, and the steward of all insolence and shamelessness has been condemned and put to shame, having found absolutely no trace of sin in the incarnate savior. Therefore, those who still have not believed in me will clearly be vehemently convicted and condemned by the Paraclete, because when their ruler was put to shame, they themselves still dared to be shameless and defiant. But how does the Paraclete convict the world, and where is he seen to have done this? What are the words of the convictions, and where was the tribunal established? On the one hand

ἤδη τῶν λόγων παύεσθαι μελλόντων. 90 Jo 15, 9-11 Ταῦτα λελάληκα ὑμῖν· ποῖα ταῦτα; ὅτι καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ἠγάπησα ὑμᾶς, ὅτι ἐὰν τὰς ἐντολάς μου τηρήσετε, μενεῖτε ἐν τῇ ἀγάπῃ μου καὶ τὰ ἑξῆς. ταῦτα οὖν λελάληκα ὑμῖν, φησίν, ἵνα ἡ χαρὰ ἡ ἐμή-χαρὰν ἰδίαν καλῶν τὴν ἐκπλήρωσιν τῆς ἐντολῆς, τοῦτ' ἔστι τὸν σταυρόν-ἵνα οὖν ἡ χαρὰ αὕτη ἐν ὑμῖν μείνῃ, οἷον ἵνα ἀεὶ διὰ μνήμης ἔχητε, ὅτι χαίρων ἔπαθον ὑπὲρ τοῦ κόσμου καὶ ὑμῶν καὶ ἵνα ᾖ ἀπηρτισμένη καὶ τετελειωμένη καὶ ἡ ὑμετέρα χαρά, ὅτι μέλλετε πάσχειν ὑπὲρ ἐμοῦ, ὅτι τὸν διδάσκαλον μιμεῖσθε καὶ ὅτι ὡς ἀληθῶς ἐν τῇ ἀγάπῃ ἐμείνατε τῇ ἐμῇ. 91 Jo 15, 10 Ἐντολὴν τοῦ πατρός <τηρεῖν> ἐστι τὸ σταυρωθῆναι ὑπὲρ τῆς τοῦ κόσμου σωτηρίας. σταυροῦται δὲ δῆλον ὅτι καθὸ ἄνθρωπος, ὥστε καὶ τὰς ἐντολὰς τηρεῖν λέγει καθὸ ἄνθρωπος. 92 Jo 15, 14- 17 Ταῦτα ἐντέλλομαι ὑμῖν· ταῦτα ποῖα; ὅτι φίλοι μού ἐστε, ὅτι ὁμοίως ἐξελεξάμην ὑμᾶς, ὅτι ὅπερ ἂν ἕκαστος ὑμῶν αἰτήσῃ, τούτου τεύξεται. διὰ τί δὲ εἶπον ὑμῖν ταῦτα; ἵνα ἐννοοῦντες καὶ ἀναλογιζόμενοι, ὅτι κοινὸν ἔχετε τὸ χάρισμα τῶν ἰάσεων, ὅτι κοινωνίαν ἔχετε ἐν τῇ ἐκλογῇ, ὅτι ὁμοτίμως καὶ κοινῶς εἰς τὴν ἐμὴν φιλίαν συνῆψα ὑμᾶς. ἔχοντες πολλὰς ἀφορμὰς κοινωνίας καὶ τῆς πρὸς ἀλλήλους ἑνώσεως, πολλὴν τὴν εἰς ἀλλήλους ἀγάπην ἐπιδείξασθε, ἔτι δὲ καὶ ὅτι κοινὸν κατὰ πάντων ὑμῶν καὶ ὁμοίως οἱ ἐν τῷ κόσμῳ πονηροὶ τὸ μῖΣος ἕξουσιν· συνάπτειν γὰρ οἶδεν καὶ κοινὸν ἐξ ἐχθρῶν ἐπιδεικνύμενον μῖΣος τοὺς ὑπ' ἐκείνων μιΣουμένους. 93 Jo 15, 15 Πάντα ὅσα ἤκουσα, οὐχ ἁπλῶς πάντα, ἀλλ' ὅσα ἤκουσα, περὶ τοῦ πάθους δέ φησι καὶ τοῦ σταυροῦ καὶ τῆς ἀναστάσεως. καὶ δηλοῖ τὸ προηγούμενον, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος, ὥστε πάντα ἐκεῖνα αὐτοῖς ἐγνώρισεν, ὅσα αὐτὸς κύριος ὢν ἔμελλε ποιεῖν οἷον σταυροῦσθαι, πάσχειν, καταλύειν τὸν θάνατον, νεκροὺς ἐγείρειν καὶ συνανιστᾶν ἑαυτῷ· ταῦτα γὰρ πάντα ἐγνώρισεν αὐτοῖς ἃ ἔμελλεν αὐτὸς κύριος ὢν ποιεῖν. διὰ τί δὲ καὶ τὸ σταυροῦσθαι καὶ τὸ θνῄσκειν ποιεῖν λέγει; ἐπειδὴ ἐν τῷ ὑφίστασθαι αὐτὸν καὶ ὑπομένειν ταῦτα οὐχὶ αὐτὸς μᾶλλον ἠνιᾶτο καὶ ἤλγει, ὅΣον ἐτραυμάτιζε τὸν διάβολον καὶ τὸν θάνατον κατήργει καὶ ᾐχμαλώτιζεν. ἄλλως τε δέ. καὶ ὅτι ταῦτα πάσχων καὶ ἀναδεχόμενος τὸ θέλημα ἐποίει τοῦ πατρός. 94 Jo 15, 18 Γινώσκετε, ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν ἀντὶ τοῦ ἐννοεῖσθε, ἀναλογίζεσθε τοῦτο· ἀρκεῖ γὰρ ὑμῖν τοῦτο εἰς παραμυθίαν πᾶσαν, ὅτι τὰ ἴσα τῷ διδασκάλῳ οἱ μαθηταὶ καὶ τὰ ἴσα τῷ κυρίῳ οἱ δοῦλοι πάσχετε. 95 Jo 15, 26 Τὸ δὲ ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται εἶπεν δεικνύς, ὅτι καὶ τοῦ πνεύματός ἐστιν αἴτιος καὶ πηγὴ ὁ πατὴρ ὥσπερ δὴ καὶ αὐτοῦ τοῦ υἱοῦ καὶ ὅτι ἄμφω ὁμοούσιοι καὶ ἀλλήλοις καὶ τῷ πατρὶ ὡς ἀπὸ τῆς αὐτῆς οἱονεὶ ῥίζης ἀναφύντες. 96 Jo 15, 26 Τὸ δὲ ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται εἶπεν δεικνύς, ὅτι <ἐὰν> καὶ διδάγματα τελειότερα καὶ σημεῖα μείζονα θεάσωνται, πολλῷ μᾶλλον κατακριθήΣονται. 97 Jo 16, 8 Ἐλέγξει τὸν κόσμον καταπεμφθεὶς ὁ παράκλητος λίαν ἡμαρτηκότας, διότι οὐκ ἐπίστευσαν εἰς ἐμέ. ποιήσεται δὲ τὸν ἔλεγχον ἐκ πολλῆς περιουσίας καὶ ἀναμφιλέκτου δικαιοσύνης· ὅταν γὰρ ἐγὼ δείκνυμι πρὸς τὸν πατέρα πορευθείς, τίς αὐτοῖς λελείψεται πρόφασις τοῦ μὴ πιστεῦσαι; ἆρα ἔτι ἐροῦσί με ἀντίθεον τὸν πορευθέντα πρὸς τὸν θεὸν καὶ πατέρα; πόθεν δὲ δῆλον, ὅτι πρὸς ἐκεῖνον πεπόρευμαι; αὐτόθεν τῷ τε ὑποσχέσθαι τὸν παράκλητον ἐλθεῖν καὶ τῷ ἤδη τοῦτον παραγενέσθαι. ἆρ' ἔστι τι τοῦ ἐλέγχου τούτου λαμπρότερον; ὁ δὲ καὶ ἄλλοθεν αὐτοῦ δείκνυσιν ὑπερβολήν, ὅτι καὶ ὁ πάντων, φησίν, ἀρχηγὸς τῶν κακῶν καὶ πάσης ἰταμότητος καὶ ἀναισχυντίας ταμίας κατακέκριται καὶ κατήσχυνται μηδὲν ὅλως μηδ' ἴχνος ἁμαρτίας ἐν τῷ ἐνανθρωπήσαντι σωτῆρι ἐφευρηκώς. οἱ ἔτι τοίνυν μὴ πιστεύσαντες εἰς ἐμὲ δηλονότι σφοδρῶς ὑπὸ τοῦ παρακλήτου ἐλεγχθήΣονται καὶ κατακριθήΣονται, ὅτι καταισχυνθέντος τοῦ ἄρχοντος αὐτῶν αὐτοὶ ἔτι ἀναισχυντεῖν καὶ ἀπαυθαδιάζεσθαι τετολμήκασιν. ἀλλὰ πῶς ἐλέγχει τὸν κόσμον ὁ παράκλητος καὶ ποῦ φαίνεται τοῦτο πεποιηκώς; τίνες οἱ τῶν ἐλέγχων λόγοι, ποῦ δὲ συνέστη τὸ κριτήριον; τὸ μὲν