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

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 that they thought they could hear and see nothing else than their benefactor being slaughtered? Therefore, when he said, judge for yourselves, they said, it is not lawful for us to kill. As if to say, what are you telling us about judgments and trials? We are for one thing only, that he be put to death; we thirst for this, we are inflamed for this, grant us this favor and do away with him. For it is not lawful for us to kill, although we are enraged and seething with anger. But how was it not lawful for them? Was it because they were scrupling on account of the feast not to kill with their own hands, just as they scrupled not to enter the praetorium? For such has the Jewish race always been, hollow and vain. It commits the most absurd acts and is led to every impious deed, but from such audacities they do not desist, as if supposedly keeping the law by paltry and insignificant observances. So is it for this reason they say, 'it is not lawful for us to kill'? Or because it was not lawful for them to kill publicly and with triumph and with such a procession as they desired Christ to be put to death with? Or because they feared the multitude of those who had believed in him and did not think the attempt would be without risk for them without Pilate's hand and alliance; for even when they wanted to arrest him, they did not dare to seize him without the cohort and the soldiers. 110 John 19, 28-30 Why is Christ so precise, even to the point of drinking the vinegar? For it is clear that he was fulfilling a prophecy, 'and for my thirst,' he says, 'they gave me vinegar to drink.' But for what reason, he chose not to omit even this; for the evangelist says: When therefore he had received the vinegar, he said, It is finished. Is it for this reason he does not omit even this, so that it may be possible for those who believe in him to receive from many sources the proofs concerning him, that this is the one who redeems the world from error, Christ the God. For this reason he makes the way that leads to faith in him easy and broad, both through small proofs and through great ones and through medium ones and through signs and through prophecies and through God-befitting teaching and through all things simply, at the same time refuting the willful wickedness of those who remained in unbelief and rendering their unbelief inexcusable for them. 111 John, 8-10 For the disciples, being loftier in mind than the woman, surely accepted the resurrection immediately from the linen cloths. And this is what the evangelist said, that he saw and believed. And not as some say, that he believed because he had been stolen. For Chrysostom is also shown to refute this in saying, as was written before, that having believed they went away to their own homes astonished, not how he was stolen, clearly, but that he had risen; for as not knowing the scripture that speaks of his resurrection, they went away and saw, since, if they had known, they would have believed even before going away and seeing. 113 John, 17 I have not yet ascended, but I am hastening there, that I say this not to you alone nor forbid you alone from approaching me humbly and humanly as before and desiring to touch my feet and to empty out myrrh and anoint my head and feet and anything of that sort, but I enjoin this very thing on all, I use you as a minister to the disciples; go, he says, and tell my brothers that I am ascending to my Father, as if they too ought no longer to think anything lowly and subject to human passion about me as before; for now, he says, I also show you that I am being led up into the paternal glory and honor and manifesting in myself the paternal essence and authority of the Godhead, I who have never departed from it. Since, therefore, I am beginning to lead up and manifest myself in these things, even if I have not yet revealed the whole, nevertheless you should not approach me humbly and as before; for I have not yet ascended to the Father, but I am ascending. And he sends her to say this to the disciples, at the same time comforting her through them, that he did not push her away from touching him as being unworthy, but was preserving his masterly dignity and what towards all

λάβετε καὶ ἀποκτείνατε; εἶπεν λάβετε καὶ κρίνατε. ἀλλ' οὐκ ἦσαν πρὸς τὸν φόνον παρεσκευασμένοι τοῦ δεσπότου καὶ οὐκ ἐμέθυον τῷ θυμῷ καὶ τῷ φθόνῳ, ὅτι οὐδὲν ἄλλο ἀκούειν καὶ ὁρᾶν ἐνόμιζον ἢ σφαγιαζόμενον τὸν εὐεργέτην; διὸ εἰπόντος ἐκείνου κρίνατε αὐτοὶ ἔλεγον οὐκ ἔξεστιν ἡμῖν ἀποκτεῖναι. οἷον τί ἡμῖν κρίσεις καὶ δίκας λέγεις; ἡμεῖς ἑνός ἐσμεν μόνου τοῦ ἀναιρεθῆναι αὐτόν, τοῦτο διψῶμεν, εἰς τοῦτο ἐκκαιόμεθα, ταύτην ἡμῖν κατάθου τὴν χάριν καὶ ἄνελε αὐτόν· ἡμῖν γὰρ καίτοι ὀργῶσιν καὶ σφαδάζουσι τῷ θυμῷ οὐκ ἔξεστιν ἀποκτεῖναι. πῶς δὲ οὐκ ἐξῆν αὐτοῖς; ἢ ὅτι διὰ τὴν ἑορτὴν ἀφωσιοῦντο τοῦτο τὸ μὴ αὐτοχειρίᾳ ἀνελεῖν ὥσπερ καὶ τὸ μὴ εἰσελθεῖν εἰς τὸ πραιτώριον; τοιοῦτον γὰρ ὑπόκενον καὶ μάταιον τὸ Ἰουδαίων ἀεὶ γένος. πράττει μὲν τὰ ἀτοπώτατα καὶ πρὸς πᾶσαν ἀθεμιτουργίαν ἐξάγεται, τὰ τοιαῦτα δὲ τολμήματα εὐτελῶν τινων καὶ οὐδενὸς ἀξιολόγου παρατηρήσεων ὡς δῆθεν νομοφυλακοῦντες οὐκ ἀφίστανται ἢ οὖν διὰ τοῦτο λέγουσιν, ὅτι ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι ἢ ὅτι οὐδ' ἐξῆν αὐτοῖς δημοσίᾳ καὶ μετὰ θριάμβου καὶ μετὰ πομπῆς τοιαύτης ἀνελεῖν, μεθ' ἧς ἐπεθύμουν ἀναιρεθῆναι τὸν Χριστὸν ἢ ὅτι τῶν πεπιστευκότων εἰς αὐτὸν ἐδεδοίκεσαν τὸ πλῆθος καὶ οὐκ ἀκίνδυνον ἐνόμιζον τὴν ἐγχείρησιν αὐτοῖς ἔσεσθαι ἄνευ τῆς Πιλάτου χειρὸς καὶ συμμαχίας· καὶ γὰρ καὶ ὅτε ἤθελον συλλαβεῖν αὐτόν, χωρὶς τῆς σπείρας καὶ τῶν στρατιωτῶν οὐκ ἐτόλμησαν αὐτὸν κατασχεῖν. 110 Jo 19, 28-30 ∆ιὰ τί ἀκριβολογεῖται ὁ Χριστὸς καὶ μέχρι τοῦ πιεῖν τὸ ὄξος; ὅτι μὲν γὰρ προφητείαν ἐπλήρου δῆλον καὶ εἰς τὴν δίψαν μου γάρ, φησίν, ἐπότισάν με ὄξος. ἀλλὰ τίνος ἕνεκα, οὐδὲ τοῦτο παραλιπεῖν ἔγνω· φησὶ γὰρ ὁ εὐαγγελιστής· ὅτε οὖν ἔλαβεν τὸ ὄξος, εἶπεν τετέλεσται· ἢ διὰ τοῦτο οὐδὲ τοῦτο παραλιμπάνει, ἵνα ἐξῇ τοῖς πιστεύουσιν εἰς αὐτὸν πολλαχόθεν λαμβάνειν τὰς περὶ αὐτοῦ ἀποδείξεις, ὅτι οὗτός ἐστιν ὁ λυτρούμενος τὸν κόσμον ἐκ τῆς πλάνης, Χριστὸς ὁ θεός. διὰ τοῦτο εὔπορον καὶ πλατεῖαν ὁδὸν ποιεῖται τὴν ἄγουσαν εἰς τὴν πίστιν αὐτοῦ καὶ διὰ μικρῶν τεκμηρίων καὶ διὰ μεγάλων καὶ διὰ μέσων καὶ διὰ σημείων καὶ διὰ προφητειῶν καὶ διὰ θεοπρεποῦς διδασκαλίας καὶ διὰ πάντων ἁπλῶς, ἅμα δὲ καὶ τῶν ἐν τῇ ἀπιστίᾳ μεμενηκότων τὸ ἐθελόκακον ἐξελέγχων καὶ ἀναπολόγητον αὐτοῖς τὴν ἀπιστίαν ἀποκαθιστάς. 111 Jo , 8-10 Οἱ γὰρ μαθηταὶ ὡς ὑψηλότεροι τῆς γυναικὸς τὴν διάνοιαν πάντως εὐθέως ἐκ τῶν Σουδαρίων παρεδέξαντο τὴν ἀνάστασιν. καὶ τοῦτό ἐστιν, ὃ εἶπεν ὁ εὐαγγελιστής, ὅτι εἶδεν καὶ ἐπίστευσεν καὶ οὐχ ὡς λέγουσί τινες, ὅτι διὰ τὸ κλαπῆναι αὐτὸν ἐπίστευσεν· καὶ γὰρ καὶ ὁ Χρυσόστομος τοῦτο δείκνυται ἀνατρέπων ἐν τῷ εἰπεῖν αὐτὸν ὡς προγέγραπται, ὅτι πιστεύσαντες ἀπῆλθον πρὸς ἑαυτοὺς ἐκπληττόμενοι, οὐχὶ πῶς ἐκλάπη δηλονότι ἀλλ' ὅτι ἀνέστη· ὡς γὰρ μὴ γινώσκοντες τὴν γραφὴν τὴν λέγουσαν περὶ τῆς ἀναστάσεως αὐτοῦ, ἀπῆλθον καὶ εἶδον, ἐπεί, εἰ ἐγίνωσκον, καὶ πρὸ τοῦ ἀπελθεῖν καὶ ἰδεῖν ἐπίστευσαν ἄν. 113 Jo , 17 Οὔπω μὲν ἀναβέβηκα, ἀλλ' οὖν ἐκεῖ σπεύδω, ὅτι δὲ οὐ Σοὶ μόνῃ τοῦτο λέγω οὐδὲ Σοὶ μόνῃ ἀπαγορεύω τὸ μηκέτι μοι προσιέναι ταπεινῶς καὶ ἀνθρωπίνως ὡς τὸ πρότερον καὶ ἐφίεσθαι ποδῶν ἅπτεσθαι καὶ μύρα κενοῦν καὶ ἀλείφειν κεφαλὴν καὶ πόδας καὶ εἴ τι τοιοῦτον, ἀλλὰ πᾶσιν αὐτὸ τοῦτο ἐντέλλομαι, Σοὶ χρῶμαι διακόνῳ πρὸς τοὺς μαθητάς· πορεύου γάρ, φησίν, καὶ εἰπὲ τοῖς ἀδελφοῖς μου, ὅτι ἀναβαίνω πρὸς τὸν πατέρα μου, οἷον οὐδὲν ἔτι ταπεινὸν ὀφείλουσι καὶ ἀνθρωποπαθὲς οὐδ' ἐκεῖνοι ὥσπερ πρότερον ἐννοεῖν περὶ ἐμοῦ· ἤδη γάρ, φησίν, καὶ ὑμῖν δείκνυμι εἰς τὴν πατρῴαν δόξαν καὶ τιμὴν ἀναγόμενος καὶ ἐκφαίνων ἐν ἐμαυτῷ τὴν πατρικὴν τῆς θεότητος οὐσίαν καὶ ἐξουσίαν ὁ μηδέποτε ταύτης ἐκστάς. ἐπεὶ οὖν ἐν τούτοις ἐμαυτὸν ἀνάγειν καὶ ἐκφαίνειν ἄρχομαι, εἰ καὶ μήπω τὸ πᾶν ἀπεκάλυψα, ἀλλ' οὖν οὐ χρή σε ταπεινῶς καὶ ὡς τὸ πρότερον προσιέναι μοι· οὔπω μὲν γὰρ ἀναβέβηκα πρὸς τὸν πατέρα, ἀλλ' οὖν ἀναβαίνω. πέμπει δὲ ταύτην εἰπεῖν καὶ τοῖς μαθηταῖς, ἅμα τε αὐτὴν δι' ἐκείνων παραμυθούμενος, ὅτι οὐχ ὡς ἀναξίαν ἀπώσατο ἅψασθαι, ἀλλὰ τὸ δεσποτικὸν φυλάττων ἀξίωμα καὶ ὃ πρὸς πάντας