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

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

the flocks 〚which were Jacob's; of flocks〛 being taken allegorically as those having steadfastness and gentleness without reason, which must also be said to be properly the herds and sheep of Jacob. 56 Since, then, the law through Moses is the water, how did Jesus say that the one who drinks from it will thirst again? And it must be said that the law was given to men, not for living according to it always, but until a certain time, so that the drinking of the interpreted well suffices until the manifestation of a greater water. For the commandments of the law were established until the time of reformation. Therefore, the one who drinks of the legal water will thirst again, having a desire for the evangelical drink

ing. 〚For this you will take what was said in Isaiah: "Drink this first, do it quickly." For if it were not possible to drink after that, it would not have been said: "Drink this first." And since the Gospel succeeds the Law, the one who drinks the legal teaching will thirst

again, in order to drink the evangelical as well.〛 But since the Gospel has no successor, the one who drinks from it will not thirst forever. 〚"For heaven and earth will pass away, but my words will not pass away," said Jesus.〛 For he says that the one drinking this water possesses in himself a spring, not of ordinary water but of that leaping up to eternal life. which water, leaping up to life, lifts up and raises to life the one who has it, like a spring in himself. 57 When the woman said that she wanted to receive the water from Jesus, in order to stop her thirst, having it as a spring in herself, she showed that she wanted it. For through this phrase she confessed that there is much toil

in drawing the former water, 〚speaking truth in this〛; for the observance of the law according to the letter has much toil. But the savior, reasonably, to her: Since you are still contained by the law to which you dedicated yourself, living with it as with a husband, go call him to compare what is written in it with what is said and done by me. For thus you will be able to find that the one drinking from the former water will expect another, because he will thirst again. But when she denied having a husband, the savior, gently refuting her Samaritan opinion, says: "You rightly say you have no husband." For you did not entirely assent to the whole Old Testament, which is the law, about which it is written: "Christ is the end of the law for righteousness." And not having this husband, you have had five, assenting only to the perceptible things of the scripture. For if you lived with the whole Old [Testament], you would have been able to know the God Logos expected after the law and prophets. The "For you have had five husbands" must be referred to the five books of Moses. For the Samaritans accept only these. And who is the sixth one she has besides the five husbands, who is not even her husband? It must be said [it is] the word concerning being a prophet. For she had already assented to this, being compelled by what was said, but not by true assent. Therefore it is also fittingly said, "And the one you now have is not your husband;" for you have not come to him genuinely. And since the five husbands were said to be the perceptible things, after which she assented imprecisely to a certain intelligible word from the teaching of Jesus, it is most aptly said: And the one you now think you have

a spiritual word, is not your husband. 58 〚When you hear that salvation is from the Jews, hear what has been said about the one who says these things. For he himself was the

expectation of the nations, born from the seed of David according to the flesh.〛 59 The "Did someone bring him something to eat?" shows that he was accepting the services of those who offered, although he was able to feed and not be fed. But feeding Christ is a work of the greatest power, which he did not begrudge to those who wished it; therefore he also commanded the same for the disciples. But the legal scholars

ῥητέον, ἀφ' ἧς ὁ Ἰακὼβ ἅμα τοῖς υἱοῖς πνευματικῶς ἔπινεν, πινόντων ἀπ' αὐτοῦ καὶ

τῶν θρεμμάτων 〚ἃ ἦν τοῦ Ἰακώβ· θρεμμάτων〛 πρὸς ἀλληγορίαν λαμβανομένων τῶν τὸ εὐσταθὲς καὶ πρᾶον ἄνευ λόγου ἐχόντων, ἃ καὶ κυρίως ἀγέλας καὶ πρόβατα τοῦ Ἰακὼβ εἶναι ῥητέον. 56 Τοῦ νόμου τοίνυν τοῦ διὰ Μωϋσέως τοῦ ὕδατος ὄντος, πῶς εἶπεν Ἰησοῦς διψᾶν πάλιν τὸν πίνοντα ἀπ' αὐτοῦ; καὶ λεκτέον γε ὅτι ὁ νόμος τοῖς ἀνθρώποις δέδοται, οὐκ ἐπὶ τῷ ἀεὶ κατ' αὐτὸν βιοῦν, ἀλλὰ μέχρι καιροῦ τινός, ὡς τὴν πόσιν τοῦ ἑρμηνευομένου φρέατος διαρκεῖν μέχρι ἀναδείξεως μείζονος ὕδατος. τὰ γὰρ παραγγέλματα τοῦ νόμου μέχρι καιροῦ διορθώσεως ἔκειτο. διὸ ὁ πίνων ἐκ τοῦ ὕδατος τοῦ νομικοῦ διψήσει πάλιν, ὄρεξιν ἔχων τοῦ εὐαγγελικοῦ πό

ματος. 〚εἰς τοῦτο λήψει τὸ ἐν Ἡσαίᾳ λεχθέν· «Τοῦτο πρῶτον πίε, «ταχὺ ποίει». εἰ γὰρ μὴ ἦν καὶ μετ' ἐκεῖνο πιεῖν, οὐκ ἂν ἐλέγετο· «Τοῦτο πρῶτον πίε». καὶ ἐπεὶ διαδέχεται τὸν νόμον τὸ εὐαγγέλιον, ὁ πίνων τὴν νομικὴν διδασκαλίαν διψήσει

πάλιν ἐπὶ τῷ καὶ τὴν εὐαγγελικὴν πιεῖν.〛 τὸ δὲ εὐαγγέλιον ἐπεὶ ἀδιάδοχόν ἐστιν, ὁ πίνων ἐξ αὐτοῦ οὐ διψήσει εἰς τὸν αἰῶνα. 〚»Ὁ γὰρ οὐρανὸς καὶ ἡ γῆ παρ «ελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν» εἶπεν ὁ Ἰησοῦς.〛 τὸν γὰρ πίνοντα τοῦτο τὸ ὕδωρ φησὶν ἐν ἑαυτῷ κτᾶσθαι πηγήν, οὐ τοῦ τυχόντος ὕδατος ἀλλὰ τοῦ εἰς ζωὴν αἰώνιον ἁλλομένου. ὅπερ ἁλ λόμενον εἰς ζωὴν ὕδωρ μετεωρίζει καὶ πρὸς ζωὴν ἀναβιβάζει τὸν ἔχοντα αὐτό, οἷα πηγὴν ἐν ἑαυτῷ. 57 Εἰπούσης τῆς γυναικὸς τὸ παρὰ Ἰησοῦ θέλειν λαβεῖν ὕδωρ, ἐπὶ τῷ στῆσαι τὸ δίψος, ἔχουσα αὐτὸ πηγὴν ἐν ἑαυτῇ, ἔδειξεν αὐτὸ θέ λειν. διὰ γὰρ ταύτης τῆς λέξεως ὡμολόγησε πολὺν κάματον εἶναι

τῆς ἀντλείας τοῦ προτέρου ὕδατος, 〚ἀληθεύουσα κατ' αὐτό〛· καὶ γὰρ πολὺν ἔχει κάματον ἡ πρὸς τὸ γράμμα τήρησις τοῦ νόμου. ὁ δὲ σωτὴρ εἰκότως πρὸς αὐτήν· Ἐπεὶ ἀκμὴν περιέχει ᾧ ἀνέθηκας σεαυτὴν νόμῳ ὡς ἀνδρὶ αὐτῷ συνοῦσα, ἀπιοῦσα κάλεσον αὐτὸν ἐπὶ τὸ συμ βαλεῖν τὰ ἐν αὐτῷ γεγραμμένα τοῖς ὑπ' ἐμοῦ λεγομένοις καὶ πρατ τομένοις. οὕτω γὰρ εὑρεῖν δυνήσῃ ὡς ὁ πίνων ἐκ τοῦ προτέρου ὕδατος ἕτερον προσδοκήσει, ὅτι διψήσει πάλιν. τῆς δὲ ἀρνησαμένης μὴ ἔχειν ἄνδρα, ὁ σωτήρ, ἠρέμα τὴν Σαμαρειτικὴν αὐτῆς γνώμην ἐλέγχων, φησίν· «Καλῶς λέγεις ἄνδρα μὴ ἔχειν». οὐ γὰρ ἐξ ὁλοκλή ρου συγκατέθου πάσῃ τῇ παλαιᾷ διαθήκῃ, ἥτις ἐστὶν ὁ νόμος, περὶ οὗ γέγραπται· «Τέλος νόμου Χριστὸς εἰς δικαιοσύνην». τοῦτον δὲ τὸν ἄνδρα μὴ ἔχουσα πέντε ἔσχες, τοῖς αἰσθητοῖς μόνοις συγκαταθεμένη τῆς γραφῆς. εἰ γὰρ πάσῃ τῇ παλαιᾷ συνεβίους, γνωρίζειν ἠδύνω τὸν προσδοκώμενον μετὰ νόμον καὶ προφήτας θεὸν λόγον. τὸ «Πέντε γὰρ «ἄνδρας ἔσχες» ἀνακτέον ἐπὶ τὰ πέντε Μωσέως βιβλία. μόνα γὰρ ταῦτα οἱ Σαμαρεῖται δέχονται. τίς δὲ καὶ ὃν ἔχει παρὰ τοὺς πέντε ἄνδρας ἕκτος, ὅστις οὐδὲ ἀνὴρ αὐτῆς τυγχάνει; λεκτέον τὸν περὶ τοῦ εἶναι προφήτην λόγον. ἤδη γὰρ συγκατετέθειτο τούτῳ, ἀναγκαζομένη ἐκ τῶν λεγομένων, ἀλλ' οὐ κατ' ἀληθῆ συγκατάθεσιν. διὸ ἁρμοδίως εἴρηται καὶ τὸ «Καὶ νῦν ὃν ἔχεις οὐκ ἔστι σου ἀνήρ»· οὐ γὰρ γνη σίως αὐτῷ προσελήλυθας. ἐπειδὴ δὲ καὶ τὰ αἰσθητὰ οἱ πέντε ἄν δρες αὐτῆς ἐλέγοντο εἶναι, μεθ' ἃ συγκατέθετο οὐκ ἠκριβωμένως νοητῷ τινὶ λόγῳ ἐκ τῆς Ἰησοῦ παιδεύσεως, εὐθυβολώτατα εἴρηται· Καὶ ὃν νῦν δοκεῖς ἔχειν

πνευματικὸν λόγον, οὐκ ἀνήρ σού ἐστιν. 58 〚Ὅταν ἀκούσῃς ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν, περὶ τοῦ ταῦτα λέγοντος ἄκουε τὰ εἰρημένα. αὐτὸς γὰρ ἦν ἡ τῶν

ἐθνῶν προσδοκία, ὁ γεννώμενος ἐκ σπέρματος ∆αβὶδ κατὰ σάρκα.〛 59 Τὸ «Μήτις ἤνεγκεν αὐτῷ φαγεῖν;» δηλοῖ ὅτι τὰς διακονίας τῶν προσφερόντων ἐδέχετο, καίτοι δυνατὸς ὢν τρέφειν καὶ μὴ τρέφεσθαι. ἐνεργείας δὲ μεγίστης τὸ τρέφειν Χριστόν, ἧς οὐκ ἐφθόνει τοῖς βου λομένοις· διὸ καὶ τοῖς μαθηταῖς τὸ ἴσον ἔταξεν. νομομαθεῖς δὲ