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

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 therefore, he says, not recently devised, but discerned and set apart by You before the world was, with this glorify Me; for I had this from that time, in sympathy and affection for the creation, ambitiously willing to undergo death for them with joy. He says these and such things to show that His suffering was not from weakness or ignorance, but was rather a demonstration of power and foreknowledge and of His great and ineffable care for man. 101 Jo 17, 13 By saying *that they may have my joy fulfilled in them*, he showed clearly that he spoke the aforementioned things wishing to restore them from their great affliction. Wherefore also, condescending to their way of thinking (for he wished to comfort them, not to teach them now the precision of theology), he speaks in a more human manner and as they were able to be comforted: saying, *keep them in your name*, and *while I was in the world, I kept them*, and similar things. And *my joy*, he says, is the spiritual joy which strengthens the soul, and not such as the world has, which consists in luxury and pleasures and bodily comfort. 102 Jo 17, 13-16 *These things I speak in the world*. What things? The *I have glorified you in the world*, the *glorify me, Father*, the *I have manifested your name to the men whom you gave me*, *they were yours*, *what you have given me I have given to them*, *I ask on their behalf*, *keep them in your name*, and whatever else was said for the comfort of the apostles; for, he says, *these things I speak in the world, that they may have my joy fulfilled in themselves*. That is, these things have been said for their sake and have been fashioned in the form of a prayer, so that they might both receive relief from the affliction that possessed them and might believe more strongly that these things will surely happen to them, since I am making such an effort on their behalf as to ask the Father that these things happen to them. But these things happened because the disciples were still in an imperfect state. That they were imperfect is clear from his saying *I am not asking on behalf of the world, but on behalf of those whom you have given me*. For he became savior of the world, but for the time being, with a view to their imperfection and in order to encourage the despondent, he speaks, and again: *I do not ask that you take them out of the world*; for the Lord clearly knew that they still feared death. And since he was saying, *I am not of the world* and *they are not of the world*, lest they should suspect that just as he comes rejoicing to the passion, he is asking the Father for them to suffer this too, he says, *I do not ask that you take them*, and so forth. 103 Jo 17, 16 *Just as I am not of the world*. He says this most wonderfully to shut the mouths of the heretics, who monstrously claim that he did not truly assume our flesh; for by saying of the disciples that *they are not of the world* and adding *just as I am not of the world*, he showed precisely that insofar as both the disciples and the Lord himself are men, they are clearly of the world, but insofar as they have rejected sympathy with the world, they are not of the world, so that the Lord is not of the world only by being separate from sin. But by the truth of the incarnation, he was of the world just as the disciples were, that is, consubstantial with every human being. 104 Jo 17, 18 And if he said *I have sent them*, this means I have prepared them, I have made them ready for apostleship; it is his custom also to speak of the future as having already happened. 105 Jo 17, 18 *As you sent me into the world* for the providence and benefit of the world, so I also, in like manner to You, provide for the world, not for condemnation and punishment. And as I visited human life with signs and wonders, so also I have sent them into the world, armed with signs and wonders. 106 Jo 17, 21 The apostles and their disciples are one in the Father and in the Son, that is, being many they are made one in faith in them. But the Father is one in the Son by the equality of nature; for the Son also, he says, is one

υἱῷ. καὶ τοῦτο καὶ ὁ μακάριος Παῦλος κηρύττων ἔλεγεν· κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου· ταύτῃ οὖν, φησίν, τῇ δόξῃ οὐ προσφάτως ἐξευρημένῃ, ἀλλὰ πρὸ τοῦ τὸν κόσμον εἶναι διεγνωσμένῃ καὶ ἀφωρισμένῃ παρὰ Σοί, ταύτῃ με δόξαΣον· ταύτην γὰρ ἔκτοτε εἶχον τῇ περὶ τὸ πλάσμα συμπαθείᾳ καὶ στοργῇ τὸν ὑπὲρ αὐτῶν ἑκὼν καὶ σὺν εὐφροσύνῃ θάνατον ὑποστῆναι φιλοτιμούμενος. ταῦτα δὲ καὶ τὰ τοιαῦτά φησιν, ἵνα δείξῃ, ὅτι οὐκ ἀσθενείας ἦν τὸ παθεῖν αὐτὸν ἢ ἀγνοίας, ἀλλὰ δυνάμεως μᾶλλον καὶ προγνώσεως καὶ τῆς πολλῆς αὐτοῦ καὶ ἀφάτου περὶ τὸν ἄνθρωπον κηδεμονίας ἀπόδειξις ἦν. 101 Jo 17, 13 Εἰπὼν ἵνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐδήλωσε σαφῶς, ὅτι θέλων αὐτοὺς ἀπὸ τῆς πολλῆς ἀνακτήσασθαι θλίψεως τὰ προειρημένα ἐλάλησεν. διὸ καὶ πρὸς τὴν ἐκείνων συγκαταβαίνων διάνοιαν (παραμυθεῖσθαι γὰρ αὐτούς, ἀλλ' οὐ διδάσκειν νῦν τὴν τῆς θεολογίας ἀκρίβειαν ἐβούλετο) ἀνθρωπινώτερον καὶ ὡς ἐκεῖνοι ἠδύναντο παραμυθεῖσθαι διαλέγεται· τήρηΣον αὐτοὺς λέγων ἐν τῷ ὀνόματί Σου καὶ ὅτε ἤμην ἐν τῷ κόσμῳ, ἐτήρουν αὐτοὺς καὶ τὰ ὅμοια. χαρὰν δὲ τὴν ἐμήν, φησίν, οἷον τὴν πνευματικὴν τὴν στηρίζουσαν ψυχήν, ἀλλ' οὐχὶ τοιαύτην, οἵαν ὁ κόσμος ἔχει διὰ τρυφῆς καὶ ἡδονῶν καὶ σωματικῆς εὐπαθείας συνισταμένην. 102 Jo 17, 13-16 Ταῦτα λαλῶ ἐν τῷ κόσμῳ. ποῖα; τὸ ἐγώ σε ἐδόξασα ἐν τῷ κόσμῳ, τὸ δόξασόν με σύ, πάτερ, τὸ ἐφανέρωσά Σου τὸ ὄνομα τοῖς ἀνθρώποις, οὓς δέδωκάς μοι, Σοὶ ἦσαν, ἃ δέδωκάς μοι δέδωκα αὐτοῖς, ἐγὼ περὶ αὐτῶν ἐρωτῶ, τήρηΣον αὐτοὺς ἐν τῷ ὀνόματί Σου καὶ ὅσα ἄλλα εἰς παραμυθίαν εἴρηται τῶν ἀποστόλων· καὶ γάρ, φησίν, ταῦτα λαλῶ εἰς τὸν κόσμον, ἵνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν ἑαυτοῖς. τοῦτ' ἔστιν δι' αὐτοὺς τούτους εἴρηται ταῦτα καὶ εἰς εὐχῆς ἐσχημάτισται τύπον, ἵνα τε ἀναψυχὴν ἀπὸ τῆς συνεχούσης αὐτοὺς θλίψεως λάβωσι καὶ ἵνα μᾶλλον πιστεύσωσι, ὅτι πάντως ἔσται αὐτοῖς ταῦτα τοσαύτην σπουδὴν καταβαλλομένου ὑπὲρ αὐτῶν ἐμοῦ, ὥστε καὶ τὸν πατέρα αἰτεῖσθαι γενέσθαι αὐτοῖς ταῦτα. ταῦτα δὲ ἐγένετο, ὅτι ἔτι ἀτελῶς διέκειντο οἱ μαθηταί. ὅτι δὲ ἀτελῶς, δῆλον ἐκ τοῦ λέγειν οὐ περὶ τοῦ κόσμου ἐρωτῶ, ἀλλὰ περὶ ὧν δέδωκάς μοι. τοῦ κόσμου μὲν γὰρ σωτὴρ περιγέγονεν, ἀλλὰ τέως πρὸς τὸ ἐκείνων ἀτελὲς καὶ ἵνα τὸ ἀθυμοῦν ψυχαγωγήσῃ λέγει καὶ πάλιν· οὐκ ἐρωτῶ, ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου· ᾔδει γὰρ δηλονότι ὁ δεσπότης ἔτι δεδοικότας τὸν θάνατον. καὶ ἐπειδὴ ἔλεγεν· οὐκ εἰμὶ ἐκ τοῦ κόσμου καὶ οὐκ εἰσὶν ἐκ τοῦ κόσμου, ἵνα μὴ ὑποπτεύσωσιν, ὅτι ὥσπερ ἐκεῖνος χαίρων ἔρχεται ἐπὶ τὸ πάθος, τοῦτο καὶ αὐτοὺς παθεῖν αἰτεῖται τὸν πατέρα, οὐκ ἐρωτῶ, φησίν, ἵνα ἄρῃς αὐτοὺς καὶ τὰ ἑξῆς. 103 Jo 17, 16 Καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. λίαν τοῦτο θαυμασίως φησὶν εἰς τὸ ἀπορράπτεσθαι τὰ τῶν αἱρετικῶν στόματα, οἵτινες αὐτὸν τερατεύονται μὴ ἀνειληφέναι ἀληθῶς τὴν ἡμετέραν σάρκα· εἰπὼν γὰρ περὶ τῶν μαθητῶν, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καὶ ἐπαγαγὼν καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου, παρέστησεν ἀκριβῶς, ὅτι καθὸ οἵ τε μαθηταὶ καὶ αὐτὸς ὁ δεσπότης ἄνθρωποι, δηλονότι ἐκ τοῦ κόσμου εἰσίν, καθὸ δὲ τὴν πρὸς τὸν κόσμον συμπάθειαν διεκρούσαντο, οὐκ εἰσὶν ἐκ τοῦ κόσμου, ὥστε τῷ κεχωρίσθαι τῆς ἁμαρτίας μόνον ὁ δεσπότης οὐκ ἔστιν ἐκ τοῦ κόσμου. τῷ δὲ ἀληθεῖ τῆς ἐνανθρωπήσεως ἐκ τοῦ κόσμου ἦν ὥσπερ οἱ μαθηταί, τοῦτ' ἔστιν ὁμοούσιος ἑκάστῳ τῶν ἀνθρώπων. 104 Jo 17, 18 Εἰ δὲ καὶ εἶπεν ἀπέστειλα αὐτοὺς τοῦτ' ἔστιν ηὐτρέπισα, πρὸς ἀποστολὴν κατηρτισμένους ἐποίησα, ἔθος αὐτῷ καὶ τὸ μέλλον ὡς γεγονὸς λέγειν. 105 Jo 17, 18 Καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον ἐπὶ προνοίᾳ καὶ εὐεργεσίᾳ τοῦ κόσμου, οὕτω κἀγὼ ὁμοίως Σοὶ προνοῶν τοῦ κόσμου, οὐχὶ ἐπὶ κατακρίσει καὶ κολάσει. καὶ καθὼς ἐγὼ σημείοις καὶ τέρασι τῷ ἀνθρωπίνῳ βίῳ ἐπεδήμησα, οὕτω καὶ αὐτοὺς σημείοις καὶ τέρασι καθοπλίσας εἰς τὴν οἰκουμένην ἀπέστειλα. 106 Jo 17, 21 Οἱ μὲν ἀπόστολοι καὶ οἱ τούτων μαθηταὶ ἐν τῷ πατρὶ ἕν εἰσι καὶ ἐν τῷ υἱῷ, τοῦτ' ἔστι πολλοὶ ὄντες ἑνοποιοῦνται ἐν τῇ πίστει τῇ εἰς αὐτούς. ὁ δὲ πατὴρ ἐν τῷ υἱῷ ἕν ἐστι τῇ ὁμοτιμίᾳ τῆς φύσεως· καὶ γὰρ καὶ ὁ υἱός, φησίν, ἕν ἐστι