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

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 through the deeds themselves. And the time between the murder and the judgment was not long; for not yet fifty days had passed, and the tribunal was opened, and the refutation, beginning from there, was poured out into all the world, when the Spirit armed the apostles with tongues of fire, the disciples of the crucified one, whom the God-fighters called a deceiver and an adversary of God, when he strengthened them with signs and wondrous gifts, when the dead were raised from tombs and the lame were made to walk upright and various diseases were healed by the shadow and the aprons and handkerchiefs. Then those who had not believed in Christ were refuted, and from that time until now they are refuted and are delivered to an inexcusable condemnation. 98 Jo 16, 33 That in me you may have peace, he says. so that your thoughts about me might not be in turmoil, when you see the passion approaching, but that a deep peace and tranquility concerning me may possess your thoughts, for for this reason I have revealed my inmost thoughts to you, and not proverbially, but laying them bare openly. For this reason I also said: I am going to the Father; for this reason I also said that I am not alone, because the Father is with me; for this reason I also foretold to you, that you will be scattered. All these things, he says, I have spoken to you, so that, remembering these things, you may have peace in me. 99 Jo 17, 4-6 Just as the phrase ‘I have glorified you on earth’ and the phrase ‘I have manifested your name to men,’ being said to the Father, is not to accuse the Father of ignorance of these things nor a reproach for forgetfulness of what he received from the Son, but it is said only for the mind of the hearers; for for what other reason would anyone say these things were said by the Son to the Father? Was it because the Father did not know it before he learned it from the Son? But no one is so mad and foolish as to think this; But because he had forgotten? This too is of the same madness; But because he would have been ungrateful concerning the graces if he had not been reproved by the Son? But this too leaves no room for surpassing impiety. Why then were these things said? Or is it clear that it was for the mind of the disciples, as we said, in order to rouse it after it had fallen into despondency, and to show that the one saying to the Father himself that he glorified him, would not be overlooked by him, either he himself or those who believed and followed him. Just as therefore these things were said for their sake and look to their mind, so also the saying, ‘the work which you have given me I have finished.’ So also the phrase, ‘now glorify me, you, Father, with yourself with the glory’ and what follows. that is, even if the Jews are leading me to the cross and to death, yet you, glorify me with yourself and do not allow their plot and murderous deed to become strong enough to hide and obscure through death the glory which I had, but permit even death to proceed for them, and likewise preserve the glory bright and more than divine. But these things, as we said, he says not because he was going to remain without glory or because he needed glory from elsewhere, being himself the radiance and image and glory of the Father, but with a view to the mind and the prevailing fear of the disciples; but lest by saying all humble things he should again draw them down from the truth, he adds: ‘with the glory which I had with you before the world was’; for if this also was not said for the disciples' sake, for what other reason was it said? Was it so that the Father might learn with what glory the Son wishes to be glorified, as if he were ignorant of this, if he had not heard it from the Son? Thus he spoke most things, condescending to his hearers. For which reason he also said: I have many things to say to you, but you cannot bear them now; for for this reason, after these things, the sending of the all-holy Spirit has also been ordained, in order to make them more perfect. But it is possible also to take it as it lies in sequence; for it does not conflict. 100 Jo 17, 5 It is shown by the saying ‘with the glory which I had with you before the world was,’ that the mystery of the incarnation and of the cross, which he also calls glory, was known before the foundation of the world to the Father and to the

κριτήριον ἐν ἐκείνῃ τῇ πόλει τὴν ἀρχὴν ἔλαβεν, ἐν ᾗ καὶ τῆς μιαιφονίας ἐπράχθη τὸ τόλμημα. ὁ ἔλεγχος δὲ οὐ διὰ λόγων, ἀλλὰ δι' αὐτῶν τῶν πραγμάτων γεγένηται. ὁ χρόνος δὲ οὐ πολὺς μεταξὺ τῆς μιαιφονίας καὶ τῆς κρίσεως· οὔπω γὰρ πεντήκοντα παρῆλθον ἡμέραι καὶ τὸ κριτήριον ἀνεῴχθη καὶ ὁ ἔλεγχος ἐκεῖθεν ἄρξας εἰς πάντα τὸν κόσμον ἐξεχύθη, ὅτε πυρίναις γλώσσαις τὸ πνεῦμα τοὺς ἀποστόλους ἐξώπλισεν, τοὺς μαθητὰς τοῦ ἐσταυρωμένου, ὃν πλάνον καὶ ἀντίθεον οἱ θεομάχοι ἐκάλουν, ὅτε σημείοις καὶ παραδόξοις χαρίσμασι τούτους ἐνεύρωσεν, ὅτε νεκροὶ τάφων ἠγείροντο καὶ χωλοὶ τὰς βάσεις ὠρθοῦντο καὶ ἀπὸ τῆς σκιᾶς καὶ τῶν σιμικινθίων καὶ Σουδαρίων ποικίλα πάθη ἐθεραπεύετο. τότε ἠλέγχθησαν οἱ μὴ πεπιστευκότες Χριστῷ καὶ ἐξ ἐκείνου καὶ εἰς ἔτι καὶ νῦν καὶ ἐλέγχονται καὶ ἀναπολογήτῳ κατακρίσει παραδίδονται. 98 Jo 16, 33 Ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε, φησίν. ἵνα μὴ στασιάζωσιν οἱ λογισμοὶ ὑμῶν περὶ ἐμοῦ, ὅταν ἐπὶ τὸ πάθος βλέπητε παραγινόμενον, ἀλλ' ἵνα εἰρήνη βαθεῖα περὶ ἐμοῦ καὶ ἀταραξία τοὺς λογισμοὺς ὑμῶν κατέχῃ, διὰ τοῦτο γὰρ καὶ τὰ ἐγκάρδια ὑμῶν ἀπεκάλυψα ὑμῖν καὶ οὐ παροιμιωδῶς, ἀλλ' ἐκ τοῦ ἐμφανοῦς ἀπογυμνώσας. διὰ τοῦτο καὶ εἶπον· πορεύομαι πρὸς τὸν πατέρα, διὰ τοῦτο εἶπον καὶ ὅτι οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ' ἐμοῦ ἐστιν, διὰ τοῦτο καὶ προεῖπον ὑμῖν, ὅτι σκορπισθήσεσθε. ταῦτα πάντα, φησίν, λελάληκα ὑμῖν, ἵνα τούτων μνήμην ἔχοντες ἐν ἐμοὶ εἰρήνην ἔχητε. 99 Jo 17, 4-6 Ὥσπερ τὸ ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς καὶ τὸ ἐφανέρωσά Σου τὸ ὄνομα τοῖς ἀνθρώποις πρὸς τὸν πατέρα λεγόμενα οὐκ ἄγνοιάν ἐστι τούτων κατηγορεῖν τοῦ πατρὸς οὐδὲ λήθης ὀνειδισμός, ὧν ἀπήλαυσεν ἀπὸ τοῦ υἱοῦ, ἀλλὰ πρὸς τὴν διάνοιαν μόνον εἴρηται τῶν ἀκροατῶν· τίνος γὰρ ἄλλου ἕνεκα κἂν εἴποι τις ταῦτα εἰρῆσθαι παρὰ τοῦ υἱοῦ πρὸς τὸν πατέρα; ἆρα ὅτι ἠγνόει πρὶν ἢ παρὰ τοῦ υἱοῦ τοῦτο μάθῃ ὁ πατήρ; ἀλλ' οὐδεὶς οὕτως ἐμμανὴς καὶ ἠλίθιος ὥστε λογίζεσθαι τοῦτο· ἀλλ' ὅτι ἐπελέληστο; τῆς αὐτῆς καὶ τοῦτο φρενοβλαβείας· ἀλλ' ὅτι ἀγνώμων εἰ μὴ παρὰ τοῦ υἱοῦ ἠλέγχθη ἐγεγόνει ἂν περὶ τὰς χάριτας; ἀλλ' οὐδὲ τοῦτο ὑπερβολὴν καταλείπει θεομαχίας. διὰ τί οὖν ταῦτα εἴρηται; ἢ δῆλον πρὸς τὴν διάνοιαν, ὡς ἔφημεν, τῶν μαθητῶν, ἵνα ἐκείνην διαναστήσῃ τῇ ἀθυμίᾳ καταπεΣοῦσαν καὶ δείξῃ, ὅτι οὐκ ἂν ὁ πρὸς αὐτὸν λέγων τὸν πατέρα, ὅτι ἐδόξασεν αὐτόν, οὐκ ἂν παρ' αὐτοῦ περιοραθείη ἢ αὐτὸς ἢ οἱ πιστεύσαντες καὶ ἀκολουθήσαντες αὐτῷ. ὥσπερ οὖν ταῦτα δι' ἐκείνους εἴρηται καὶ πρὸς τὴν ἐκείνων ἀφορᾷ διάνοιαν, οὕτω καὶ τὸ εἰπεῖν τὸ ἔργον ὃ δέδωκάς μοι ἐτελείωσα. οὕτω καὶ τὸ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ καὶ τὰ ἑξῆς. τοῦτ' ἔστιν εἰ καὶ Ἰουδαῖοι ἐπὶ σταυρὸν καὶ θάνατον ἄγουσιν, ἀλλὰ σὺ παρὰ σεαυτῷ δόξασόν με καὶ μὴ παραχωρήσῃς τὴν αὐτῶν ἐπιβουλὴν καὶ μιαιφονίαν ἰσχυροτέραν γενέσθαι εἰς τὸ ἀποκρύψαι καὶ ἐπισκοτίσαι διὰ τοῦ θανάτου τὴν δόξαν, ἣν εἶχον, ἀλλὰ καὶ τὸν θάνατον αὐτοῖς προχωρῆσαι συγχώρηΣον καὶ τὴν δόξαν λαμπρὰν ὁμοίως καὶ ὑπέρθεον διατήρηΣον. ταῦτα δέ, ὡς εἴπομεν, λέγει οὐχ ὅτι ἔμελλεν ἄδοξος μένειν ἢ ὅτι ἀλλαχόθεν ἐδεῖτο δόξης αὐτὸς ὢν ἀπαύγασμα καὶ εἰκὼν καὶ δόξα τοῦ πατρός, ἀλλὰ πρὸς τὴν διάνοιαν καὶ τὸ κρατοῦν δέος ἀφορῶν τῶν μαθητῶν· ἵνα δὲ μὴ πάντα ταπεινὰ λέγων πάλιν κατασπάσῃ αὐτοὺς ἀπὸ τῆς ἀληθείας, ἐπάγει· τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ Σοί· εἰ γὰρ μὴ διὰ τοὺς μαθητὰς καὶ τοῦτο εἴρητο, τίνος ἕνεκα ἑτέρου εἴρηται; ἆρα ἵνα μάθῃ ὁ πατὴρ ποίᾳ δόξῃ ὁ υἱὸς θέλει δοξασθῆναι ὡς ἀγνοῶν τοῦτο, εἰ μὴ παρὰ τοῦ υἱοῦ ἤκουσεν; οὕτω τὰ πλεῖστα τοῖς ἀκροαταῖς συγκαταβαίνων ἐφθέγγετο. δι' ὃ καὶ ἔλεγεν· πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι· διὰ τοῦτο γὰρ μετὰ ταῦτα καὶ ἡ τοῦ παναγίου πνεύματος ἀποστολή, ἵνα τελειοτέρους ἀποκαταστήσῃ, ᾠκονόμηται. ἐγχωρεῖ δὲ καὶ ὡς ἐφεξῆς παράκειται ἐκλαβεῖν· οὐ γὰρ μάχεται. 100 Jo 17, 5 ∆είκνυται διὰ τοῦ εἰπεῖν τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ Σοί, ὅτι τὸ μυστήριον τῆς ἐνανθρωπήσεως καὶ τοῦ σταυροῦ, ὃ καὶ δόξαν καλεῖ, πρὸ καταβολῆς κόσμου ἔγνωστο τῷ πατρὶ καὶ τῷ