The Word of God

Eternity of the Word

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. [n. 24]

1:2 He was in the beginning with God. [n. 60]

23. John the Evangelist, as already indicated, makes it his principal object to show the divinity of the incarnate Word. Accordingly, his Gospel is divided into two parts.

In the first he states the divinity of Christ;

in the second he shows it by the things Christ did in the flesh, at and on the third day (John 2:1).

In regard to the first, he does two things.

First he shows the divinity of Christ;

second he sets forth the manner in which Christ’s divinity is made known to us, at and we saw his glory, the glory as it were of the only begotten (John 1:14).

Concerning the first he does two things.

First he treats of the divinity of Christ;

second of the incarnation of the Word of God, at there was a man sent from God, whose name was John (John 1:6).

Because there are two items to be considered in each thing, namely, its existence and its operation or power,

first he treats the existence of the Word as to his divine nature;

second of his power or operation, at all things were made through him (John 1:3).

In regard to the first he does four things.

First he shows when the Word was: in the beginning was the Word;

second where he was: and the Word was with God;

third what he was: and the Word was God;

fourth, in what way he was: he was in the beginning with God.

The first two pertain to the inquiry of whether something exists; the second two pertain to the inquiry of what something is.

24. With respect to the first of these four we must examine the meaning of the statement, in the beginning was the Word. And here three things present themselves for careful study according to the three parts of this statement. First it is necessary to investigate the name Word; second the phrase in the beginning; third the meaning of the Word was in the beginning.

25. To understand the name Word we should note that according to the Philosopher, vocal sounds are signs of the affections that exist in our soul (De interpretatione 1, 16a3–4). It is customary in Scripture for the things signified to be themselves called by the names of their signs, as in the statement, and the rock was Christ (1 Cor 10:4). It is fitting that what is within our soul, and what is signified by our external word, be called a word. But whether the name ‘word’ belongs first to the exterior vocal sound or to the conception in our mind, is not our concern at present. However, it is obvious that what is signified by the vocal sound, as existing interiorly in the soul, exists prior to the vocal expression inasmuch as it is its actual cause.

Therefore if we wish to grasp the meaning of the interior word, we must first look at the meaning of that which is exteriorly expressed in words.

Now there are three things in our intellect: the intellectual power itself, the species of the thing understood, which is its form, and this form being to the intellect what the species of a color is to the eye; and third, the very activity of the intellect, which is to understand. But none of these is what is signified by the exterior vocal word.

For, the name ‘stone’ does not signify the substance of the intellect because this is not what the one naming intends; nor does it signify the species, which is that by which the intellect understands, since this also is not the intention of the one naming; nor does it signify the act itself of understanding since to understand is not an action proceeding to the exterior from the one understanding, but an action remaining within. Therefore, that is properly called an interior word which the one understanding forms when understanding.

Now the intellect forms two things, according to its two operations. According to its operation which is called the understanding of indivisibles, it forms a definition; while according to its operation by which it unites and separates, it forms an enunciation or something of that sort. Hence, what is thus formed and expressed by the operation of the intellect, whether by defining or enunciating, is what the exterior vocal sound signifies. So the Philosopher says that the notion that a name signifies is a definition (De interpretatatione 16a20–b5). Hence, what is thus expressed, i.e., formed in the soul, is called an interior word. Consequently it is compared to the intellect, not as that by which the intellect understands, but as that in which it understands, because it is in what is thus expressed and formed that it sees the nature of the thing understood. Thus we have the meaning of the name ‘word.’

Second, from what has been said we are able to understand that a word is always something that proceeds from an intellect existing in act; and furthermore, that a word is always a notion and likeness of the thing understood. So if the one understanding and the thing understood are the same, then the word is a notion and likeness of the intellect from which it proceeds. On the other hand, if the one understanding is other than the thing understood, then the word is not a likeness and notion of the one understanding but of the thing understood, as the conception which one has of a stone is a likeness of only the stone. But when the intellect understands itself, its word is a likeness and notion of the intellect. And so Augustine sees a likeness of the Trinity in the soul insofar as the mind understands itself, but not insofar as it understands other things (De Trin. 9.5.8).

It is clear then that it is necessary to have a word in any intellectual nature, for it is of the very nature of understanding that the intellect in understanding should form something. Now what is formed is called a word, and so it follows that in every being which understands there must be a word.

However, intellectual natures are of three kinds: human, angelic and divine; and so there are three kinds of words. The human word, about which it is said: the fool said in his heart: there is no God (Ps 13:1). The angelic word, about which it is said in Zechariah, and in many places in Sacred Scripture, and the angel said to me: I will show you what these are (Zech 1:9). The third is the divine word, of which it is said, and God said: let there be light (Gen 1:3).

So when the Evangelist says, in the beginning was the Word, we cannot understand this as a human or angelic word, because both these words have been made since man and angel have a cause and principle of their existence and operation, and the word of a man or an angel cannot exist before they do. The word the Evangelist had in mind he shows by saying that this word was not made, since all things were made by it. Therefore, the word about which John speaks here is the Word of God.

26. We should note that this Word differs from our own word in three ways.

The first difference, according to Augustine, is that our word is formable before being formed, for when I wish to conceive the notion of a stone, I must arrive at it by reasoning (De Trin 15.4.25). And so it is in all other things that are understood by us, with the sole possible exception of the first principles, which, since they are known in a simple manner, are known at once without any discourse of reason.

So as long as the intellect, in so reasoning, casts about this way and that, the formation is not yet complete. It is only when it has conceived the notion of the thing perfectly that for the first time it has the notion of the complete thing and a word. Thus in our mind there is both a cogitation, meaning the discourse involved in an investigation, and a word, which is formed according to a perfect contemplation of the truth. So our word is first in potency before it is in act. But the Word of God is always in act. In consequence, the term cogitation does not properly speaking apply to the Word of God. For Augustine says: the Word of God is spoken of in such a way that cogitation is not included, lest anything changeable be supposed in God (De Trin. 15.4.25). Anselm was speaking improperly when he said: for the supreme Spirit to speak is for him to look at something while cogitating (Monolog. 63).

27. The second difference is that our word is imperfect, but the divine Word is most perfect.

For since we cannot express all our conceptions in one word, we must form many imperfect words through which we separately express all that is in our knowledge. But it is not that way with God. For since he understands both himself and everything else through his essence, by one act, the single divine Word is expressive of all that is in God, not only of the persons but also of creatures; otherwise it would be imperfect. So Augustine says: if there were less in the Word than is contained in the knowledge of the one speaking it, the Word would be imperfect; but it is obvious that it is most perfect; therefore, it is only one. God speaks once (Job 33:14).¹

28. The third difference is that our word is not of the same nature as we; but the divine Word is of the same nature as God. And therefore it is something that subsists in the divine nature.

For the understood notion which the intellect is seen to form about some thing has only an intelligible existence in our soul. Now in our soul, to understand is not the same as the nature of the soul, because our soul is not its own operation. Consequently, the word which our intellect forms is not of the essence of our soul, but is an accident of it. But in God, to understand and to be are the same; and so the Word of the divine intellect is not an accident but belongs to its nature. Thus it must be subsistent, because whatever is in the nature of God is God. Thus Damascene says that God is a substantial word, and a hypostasis, but our words are concepts in our mind (De fide orth. 1.13).

29. From the above it is clear that the Word, properly speaking, is always understood as a person in the divinity, since it implies only something expressed, by the one understanding;

also, that in the divinity the Word is the likeness of that from which it issues; and that it is co-eternal with that from which it issues, since it was not first formable before being formed, but was always in act; and that it is equal to the Father, since it is perfect and expressive of the whole being of the Father; and that it is co-essential and consubstantial with the Father, since it is his substance.

It is also clear that since in every nature that which issues forth and has a likeness to the nature from which it issues is called a son, and since this Word issues forth in a likeness and identity to the nature from which it issues, it is suitably and appropriately called a son, and its production is called a generation.

So now the first point is clear, the meaning of the term Word.

30. There are four questions on this point, two of them from Chrysostom.

The first is: why did John the Evangelist omit the Father and begin at once with the Son, saying, in the beginning was the Word?¹

There are two answers to this. One is that the Father was known to everyone in the Old Testament, although not under the aspect of Father, but as God; but the Son was not known. And so in the New Testament, which is concerned with our knowledge of the Word, he begins with the Word or Son.

The other answer is that we are brought to know the Father through the Son: Father, I have manifested your name to the men whom you have given to me (John 17:6). And so wishing to lead the faithful to a knowledge of the Father, the Evangelist fittingly began with the Son, at once adding something about the Father when he says, and the Word was with God.

31. The second question is also from Chrysostom.

Why did he say Word and not Son, since, as we have said, the Word proceeds as Son?¹

There are also two answers to this. First, because Son means something begotten, and when we hear of the generation of the Son, someone might suppose that this generation is the kind he can comprehend, that is, a material and changeable generation. Thus he did not say Son, but Word, which signifies an intelligible proceeding, so that it would not be understood as a material and changeable generation. And so in showing that the Son is born of the Father in an unchangeable way, he eliminates a faulty conjecture by using the name Word.

The second answer is this. The Evangelist was about to consider the Word as having come to manifest the Father. But since the idea of manifesting is implied better in the name Word than in the name Son, he preferred to use the name Word.

32. The third question is raised by Augustine in his book Eighty-Three Questions; and it is this. In Greek, where we have Word, they have Logos; now since Logos signifies in Latin both notion and word, why did the translators render it as Word and not notion, since a notion is something interior just as a word is? (Q. 63)

33. The fourth question is from Origen, and is this.¹ In many passages, Scripture, when speaking of the Word of God, does not simply call him the Word, but adds of God, saying, the Word of God, or of the Lord: the Word of God on high is the foundation of wisdom (Sir 1:5); his name is the Word of God (Rev 19:13). Why then did the Evangelist, when speaking here of the Word of God, not say, in the beginning was the Word of God, but said in the beginning was the Word?

So in order that the Evangelist might signify this supereminence of the divine Word, he pointed out this Word to us absolutely without any addition. And because the Greeks, when they wished to signify something separate and elevated above everything else, did this by affixing the article to the name, as did the Platonists, wishing to signify the separated substances, such as the separated good or the separated man, called them the good per se, or man per se, so the Evangelist, wishing to signify the separation and elevation of that Word above all things, affixed an article to the name Logos, so that if it were stated in Latin we would say the Word.

34. Second, we must consider the meaning of the phrase, in the beginning.

We must note that according to Origen, the word ‘principium’ has many meanings.¹ Since the word ‘principium’ implies a certain order of one thing to another, one can find a principium in all those things which have an order.

First of all, order is found in quantified things; and so there is a principle of number and lengths, as for example, a line.

Second, order is found in time; and so we speak of a beginning of time, or of duration.

Third, order is found in learning; and this in two ways: as to nature, and as to ourselves, and in both cases we can speak of a beginning. By this time you ought to be teachers (Heb 5:12). As to nature, in Christian doctrine the beginning and principle of our wisdom is Christ, inasmuch as he is the wisdom and Word of God, i.e., in his divinity. But as to ourselves, the beginning is Christ himself inasmuch as the Word has become flesh (John 1:14), i.e., by his incarnation.

Fourth, order is found in the production of a thing. In this perspective there can be a principium on the part of the thing generated, that is, the first part of the thing generated or made; as we say that the foundation is the beginning of a house. Another is on the part of the generator, and in this perspective there are three principles: of intention, which is the purpose, which motivates the agent; of reason, which is the idea in the mind of the maker; and of execution, which is the operative faculty.

Considering these various ways of using the term, we now ask how beginning is used here when it says, in the beginning was the Word.

35. We should note that this word can be taken in three ways.

In one way so that principium is understood as the person of the Son, who is the principle of creatures by reason of his active power acting with wisdom, which is the conception of the things that are brought into existence. Hence we read: Christ the power of God and the wisdom of God (1 Cor 1:24). And so the Lord said about himself: the source, who also speaks to you (John 8:25).

Taking principium in this way, we should understand the statement, in the beginning was the Word, as though he were saying, the Word was in the Son, so that the sense would be: the Word himself is the principle, in the sense in which life is said to be in God, when this life is not something other than God. And this is the explanation of Origen.¹

And so the Evangelist says in the beginning here in order, as Chrysostom says, to show at the very outset the divinity of the Word by asserting that he is a principle because, as determining all, a principle is most honored.¹

36. In a second way principium can be understood as the person of the Father, who is the principle not only of creatures, but of every divine process. It is taken this way in, yours is princely power in the day of your birth (Ps 110:3).

In this second way one reads in the beginning was the Word as though it means, the Son was in the Father. This is Augustine’s understanding of it, as well as Origen’s.¹

The Son, however, is said to be in the Father because both have the same essence. Since the Son is his own essence, then the Son is in whomsoever the Son’s essence is. Since, therefore, the essence of the Son is in the Father by consubstantiality, it is fitting that the Son be in the Father. Hence it is said: I am in the Father, and the Father in me (John 14:10).

37. In a third way, principium can be taken for the beginning of duration, so that the sense of in the beginning was the Word is that the Word was before all things, as Augustine explains it.¹ According to Basil and Hilary, this phrase shows the eternity of the Word.²

The phrase in the beginning was the Word shows that no matter which beginning of duration is taken, whether of temporal things, which is time, or of aeviternal things, which is the aeon, or of the whole world or any imagined span of time reaching back for many ages, at that beginning the Word already was. Hence Hilary says: go back season by season, skip over the centuries, take away ages. Set down whatever you want as the beginning in your opinion: the Word already was. And this is what Proverbs says: the Lord possessed me in the beginning of his ways, before he made anything (Prov 8:23).¹ But what is prior to the beginning of duration is eternal.

38. And thus the first explanation asserts the causality of the Word; the second explanation affirms the consubstantiality of the Word with the Father, who utters the Word; and the third explanation affirms the co-eternity of the Word.

39. Now we should consider that it says that the Word was, which is stated in the past imperfect tense. This tense is most appropriate for designating eternal things if we consider the nature of time and of the things that exist in time. For what is future is not yet in act; but what is at present is in act, and by the fact that it is in act what is present is not described as having been. Now the past perfect tense indicates that something has existed, has already come to an end, and has now ceased to be. The past imperfect tense, on the other hand, indicates that something has been, has not yet come to an end, nor has ceased to be, but still endures. Thus, whenever John mentions eternal things he expressly says was, but when he refers to anything temporal he says has been, as will be clear later (C. 1, L. 4).

But so far as concerns the notion of the present, the best way to designate eternity is the present tense, which indicates that some thing is in act, and this is always the characteristic of eternal things. And so it is said: I am who am (Exod 3:14). And Augustine says: he alone truly is whose being does not know a past and a future.¹

40. We should also note that this verb was, according to the Gloss, is not understood here as indicating temporal changes, as other verbs do, but as signifying the existence of a thing.¹ Thus it is also called a substantive verb.

41. Someone may ask how the Word can be co-eternal with the Father since he is begotten by the Father: for a human son, born from a human father, is subsequent to his father.

Yet none of these three is found in the generation of the divine Word. God did not first exist and then begin to generate the Word: for since the generation of the Word is nothing other than an intelligible conception, it would follow that God would be understanding in potency before understanding in act, which is impossible. Again, it is impossible that the generation of the Word involve succession: for then the divine Word would be unformed before it was formed, as happens in us who form words by cogitating, which is false, as was said. Again, we cannot say that the Father pre-established a beginning of duration for his Son by his own will, because God the Father does not generate the Son by his will, as the Arians held, but naturally: for God the Father, understanding himself, conceives the Word; and so God the Father did not exist prior to the Son.¹

An example of this, to a limited degree, appears in fire and in the brightness issuing from it: for this brightness issues naturally and without succession from the fire. Again, if the fire were eternal, its brightness would be coeternal with it. This is why the Son is called the brightness of the Father: the brightness of his glory (Heb 1:3). But this example lacks an illustration of the identity of nature. And so we call him Son, although in human sonship we do not find coeternity: for we must attain our knowledge of divine things from many likenesses in material things, for one likeness is not enough. The Council of Ephesus says that the Son always coexists with the Father: for brightness indicates his unchangeability, birth points to the Word himself, but the name Son suggests his consubstantiality.¹

42. And so we give the Son various names to express his perfection, which cannot be expressed by one name. We call him Son to show that he is of the same nature as the Father; we call him image to show that he is not unlike the Father in any way; we call him brightness to show that he is coeternal; and he is called the Word to show that he is begotten in an immaterial manner.

43. Then the Evangelist says, and the Word was with God.

This is the second clause which the Evangelists posits in his narration. The first thing to consider is the meaning of the two words which did not appear in the first clause, that is, God, and with; for what is signified by Verbum and principium has already been related. Therefore, let us diligengly continue investigating that which is new in the second clause, namely God and with.

And to better understand the explanation of this second clause, we must say something about the meaning of each so far as it is relevant to our purpose.

44. At the outset, we should note that the name God signifies the divinity concretely and as inherent in a subject, while the name ‘deity’ signifies the divinity in the abstract and absolutely. Thus it cannot naturally and by its mode of signifying stand for a divine person, but only for the divine nature. But the name God can, by its natural mode of signifying, stand for any one of the divine persons, just as the name ‘man’ stands for any individual possessing humanity. Therefore, whenever the truth of a statement or its predicate requires that the name ‘God’ stand for the person, then it stands for the person, as when we say, God begets God. Thus, when it says here that the Word was with God, it is necessary that God stand for the person of the Father, because the preposition with signifies the distinction of the Word, which is said to be with God. And although this preposition signifies a distinction in person, it does not signify a distinction in nature, since the nature of the Father and of the Son is the same. Consequently, the Evangelist wished to signify the person of the Father when he said God.

45. Here we should note that the preposition with signifies a certain union of the thing signified by its grammatical antecedent to the thing signified by its grammatical object, just as the preposition ‘in’ does. However, there is a difference, because the preposition ‘in’ signifies a certain intrinsic union, whereas the preposition with implies in a certain way an extrinsic union. And we state both in divine matters, namely, that the Son is in the Father and with the Father. Here the intrinsic union pertains to consubstantiality, but the extrinsic union (if we may use such an expression, since extrinsic is improperly employed in divine matters) refers only to a personal distinction, because the Son is distinguished from the Father by origin alone. And so these two words designate both a consubstantiality in nature and distinction in person: consubstantiality inasmuch as a certain union is implied; but distinction, inasmuch as a certain otherness is signified as was said above.

The preposition in, as was said, principally signifies consubstantiality, as implying an intrinsic union and, by way of consequence, a distinction of persons, inasmuch as every preposition is transitive. The preposition with principally signifies a personal distinction, but also a consubstantiality inasmuch as it signifies a certain extrinsic, so to speak, union. For these reasons the Evangelist specifically used here the preposition with in order to express the distinction of the person of the Son from the Father, saying, and the Word was with God, that is, the Son was with the Father as one person with another.

46. We should note further that this preposition with has four meanings, through which four contrary objections are eliminated.

First, the preposition with signifies the subsistence of its antecedent, because things that do not subsist of themselves are not properly said to be with another; thus we do not say that a color is with a body, and the same applies to other things that do not subsist of themselves. But things that do subsist of themselves are properly said to be with another; thus we say that a man is with a man, and a stone with a stone. Second, it signifies authority in its grammatical object. For we do not, properly speaking, say that a king is with a soldier, but that the soldier is with the king. Third, it asserts a distinction. For it is not proper to say that a person is with himself but rather that one man is with another. Fourth, it signifies a certain union and fellowship. For when some person is said to be with another, it suggests to us that there is some social union between them. Considering these four conditions implied in the meaning of this preposition with, the Evangelist quite appropriately joins to the first clause, in the beginning was the Word, this second clause, and the Word was with God.

For if we omit one of the three explanations of, in the beginning was the Word, namely, the one in which principium was understood as the Son, certain heretics make a twofold objection against each of the other explanations, namely, the one in which principium means the same as before all things, and the one in which it is understood as the Father. Thus there are four objections, and we can answer these by the four conditions indicated by this preposition with.

47. The first of these objections is this. You say that the Word was in the beginning, i.e., before all things. But before all things there was nothing. So if before all things there was nothing, where then was the Word?

This objection arises due to the imaginings of those who think that whatever exists is somewhere and in some place. But this is rejected by John when he says, with God, which indicates the union mentioned in the last four conditions. So, according to Basil, the meaning is this: where was the Word? The answer is: with God; not in some place, since he is unsurroundable, but he is with the Father, who is not enclosed by any place.¹

48. The second objection against the same explanation is this. You say that the Word was in the beginning, i.e., before all things. But whatever exists before all things appears to proceed from no one, since that from which something proceeds seems to be prior to that which proceeds from it. Therefore, the Word does not proceed from another.

This objection is rejected when he says, the Word was with God, taking with according to its second condition, as implying authority in what is causing. So the meaning, according to Hilary, is this: from whom is the Word if he exists before all things? The Evangelist answers: the Word was with God, i.e., although the Word has no beginning of duration, still he does not lack a beginning or author, for he was with God as his author.¹

49. The third objection, directed to the explanation in which principium is understood as the Father, is this. You say that in the beginning was the Word, i.e., the Son was in the Father. But that which is in something does not seem to be subsistent, as a hypostasis; just as the whiteness in a body does not subsist.

This objection is solved by the statement, the Word was with God, taking with in its first condition, as implying the subsistence of its grammatical antecedent. So according to Chrysostom, the meaning is this: in the beginning was the Word, not as an accident, but he was with God, as subsisting, and a divine hypostasis.¹

50. The fourth objection, against the same explanation, is this. You say that the Word was in the beginning, i.e., in the Father. But whatever is in something is not distinct from it. So the Son is not distinct from the Father.

This objection is answered by the statement, and the Word was with God, taking with in its third condition, as indicating distinction. Thus the meaning, according to Alcuin and Bede, is this: the Word was with God, and he was with the Father by a consubstantiality of nature, while still being with him through a distinction in person.

51. And so, and the Word was with God, indicates: the union of the Word with the Father in nature, according to Basil; their distinction in person, according to Alcuin and Bede;¹ the subsistence of the Word in the divine nature, according to Chrysostom; and the authorship of the Father in relation to the Word, according to Hilary.

52. We should also note, according to Origen, that the Word was with God shows that the Son has always been with the Father.¹ For in the Old Testament it says that the Word of the Lord was with Jeremiah or someone else, as is plain in many passages of Sacred Scripture. But it does not say that the Word of the Lord was with Jeremiah or anyone else, because the Word comes to those who begin to have the Word after not having it. Thus the Evangelist did not say that the Word came to the Father, but was with the Father, because, given the Father, the Word was with him.

53. Then he says, and the Word was God. This is the third clause in John’s account, and it follows most appropriately considering the order of teaching. For since John had said both when and where the Word was, it remained to inquire what the Word was, that is, the Word was God, taking Word as the subject, and God as the predicate.

54. But since one should first inquire what a thing is before investigating where and when it is, it seems that John violated this order by discussing these latter first.

Origen answers this by saying that the Word of God is with man and with God in different ways.¹ The Word is with man as perfecting him, because it is through him that man becomes wise and good: she makes friends of God and prophets (Wis 7:27). But the Word is not with God as though the Father were perfected and enlightened by him. Rather, the Word is with God as receiving natural divinity from him, who utters the Word, and from whom he has it that he is the same God with him. And so, since the Word was with God by origin, it was necessary to show first that the Word was in the Father and with the Father before showing that the Word was God.

55. It is to be noted however, that this clause also enables us to answer two objections which arise from the foregoing: the Word was God.

The first is based on the name Word, and is this. You say that in the beginning was the Word, and that the Word was with God. Now it is obvious that ‘word’ is generally understood to signify a vocal sound and the statement of something necessary, a manifesting of thoughts. But these words pass away and do not subsist. Accordingly, someone could think that the Evangelist was speaking of a word like these.

According to Hilary and Augustine, this question is sufficiently answered by the above account.¹ Augustine says that it is obvious that in this passage Word cannot be understood as a statement because, since a statement is in motion and passes away, it could not be said that in the beginning was the Word, if this Word were something passing away and in motion.² The same thing is clear from and the Word was with God: for to be in another is not the same as to be with another. Our word, since it does not subsist, is not with us, but in us; but the Word of God is subsistent, and therefore with God. And so the Evangelist expressly says, and the Word was with God. To entirely remove the ground of the objection, he adds the nature and being of the Word, saying, and the Word was God.

56. The other question comes from his saying, with God. For since with indicates a distinction, it could be thought that the Word was with God, i.e., the Father, as distinct from him in nature. So to exclude this he adds at once the consubstantiality of the Word with the Father, saying, and the Word was God. As if to say: the Word is not separated from the Father by a diversity of nature, because the Word itself is God.

57. Note also the special way of signifying, since he says, the Word was God, using God absolutely to show that he is not God in the same way in which the name of the deity is given to a creature in Sacred Scripture. For a creature sometimes shares this name with some added qualification, as when it says, I have appointed you the God of Pharaoh (Exod 7:1), in order to indicate that he was not God absolutely or by nature, because he was appointed the god of someone in a qualified sense. Again, it says in a psalm: I said: you are gods (Ps 81:6) as if to say: in my opinion, but not in reality. Thus the Word is called God absolutely because he is God by his own essence, and not by participation, as men and angels are.

58. We should note that Origen disgracefully misunderstood this clause, led astray by the Greek manner of speaking and this was the occasion of his error.

It is the custom among the Greeks to put the article before every name in order to indicate a distinction. In the Greek version of John’s Gospel the name Word in the statement, in the beginning was the Word, and also the name God in the statement, and the Word was with God, are prefixed by the article, so as to read the Word and the God, in order to indicate the eminence and distinction of the Word from other words, and the principality of the Father in the divinity. But in the statement, the Word was God, the article is not prefixed to the noun God, which stands for the person of the Son. Because of this Origen blasphemed that the Word, although he was Word by essence, was not God by essence, but is called God by participation; while the Father alone is God by essence.¹ And so he held that the Son is inferior to the Father.

59. Chrysostom proves that this is not true, because if the article used with the name God implied the superiority of the Father in respect to the Son, it would never be used with the name God when it is used as a predicate of another, but only when it is predicated of the Father.¹ Further, whenever it would be said of the Father, it would be accompanied by the article.

However, we find the opposite to be the case in two statements of the Apostle, who calls Christ God, using the article. For he says, the coming of the glory of the great God and our savior Jesus Christ (Titus 2:13), where God stands for the Son, and in the Greek the article is used. Therefore, Christ is the great God. Again he says: Christ, who is God over all things, blessed forever (Rom 9:5), and again the article is used with God in the Greek. Further, it is said: that we may be in his true Son, Jesus Christ; he is the true God and eternal life (1 John 5:20) . Thus, Christ is not God by participation, but truly God. And so the theory of Origen is clearly false.

Chrysostom gives us the reason why the Evangelist did not use the article with the name God, namely, because he had already mentioned God twice using the article, and so it was not necessary to repeat it a third time, but it was implied.¹

Or it could be said, and this is a better reason, that God is used here as the predicate and is taken formally. And it is not the custom for the article to accompany names used as predicates, since the article indicates a distinction. But if God were used here as the subject, it could stand for any of the persons, as the Son or the Holy Spirit; then, no doubt, the article would be used in the Greek.

60. Then he says, he was in the beginning with God.

This is the fourth clause and is introduced because of the preceding clause. For from the Evangelist’s statement that the Word was God, two false interpretations could be held by those who misunderstand. One of these is by the pagans, who acknowledge many and different gods, and say that their wills are in opposition. For example, those who put out the fable of Jupiter fighting with Saturn; or as the Manicheans, who have two contrary principles of nature.¹ The Lord said against this error: hear O Israel, the Lord our God is one Lord (Deut 6:4).

Since the Evangelist had said, the Word was with God, and the Word was God, they could adduce this in support of their error by understanding the God with whom the Word is to be one God, and the Word to be another, having another, or contrary, will to the former; and this is against the law of the Gospel.

And so to exclude this he says, he was in the beginning with God, as if to say, according to Hilary: I say that the Word is God, not as if he has a distinct divinity, but he is with God, that is, in the one same nature in which he is.¹ Further, lest his statement, and the Word was God, be taken to mean that the Word has an opposed will, he added that the Word was in the beginning with God, namely, the Father; not as divided from him or opposed, but having an identity of nature with him and a harmony of will. This union comes about by the sharing of the divine nature in the three persons, and by the bond of the natural love of the Father and the Son.

61. The Arians were able to draw out another error from the above. They think that the Son is less than the Father because it says: the Father is greater than I (John 14:28). And they say the Father is greater than the Son both as to eternity and as to divinity of nature. And so to exclude this the Evangelist added: he was in the beginning with God.

For Arius admits the first clause, in the beginning was the Word, but he will not admit that principium should be taken for the Father, but rather for the beginning of creatures. So he says that the Word was in the beginning of creatures, and consequently is in no sense coeternal with the Father. But this is excluded, according to Chrysostom, by this clause, he was in the beginning, not of creatures, but in the beginning with God, i.e., whenever God existed.¹ For the Father was never alone without the Son or Word, but he, that is, the Word, was always with God.

62. Again, Arius admits that the Word was God, but nevertheless inferior to the Father. This is excluded by what follows.

For there are two attributes proper to the great God which Arius attributed solely to God the Father, that is, eternity and omnipotence. So in whomever these two attributes are found, he is the great God, than whom none is greater. But the Evangelist attributes these two to the Word. Therefore, the Word is the great God and not inferior. He says the Word is eternal when he states, he was in the beginning with God, i.e., the Word was with God from eternity, and not only in the beginning of creatures, as Arius held; but he was with God, receiving being and divinity from him. Further, he attributes omnipotence to the Word when he adds, all things were made through him (John 1:3).

63. Origen gives a rather beautiful explanation of this clause, he was in the beginning with God, when he says that it is not separate from the first three, but is in a certain sense their epilogue.¹

For the Evangelist, after he had indicated that truth was the Son’s and was about to describe his power, in a way gathers together in a summary form, in this fourth clause, what he had said in the first three. For in saying he, he understands the third clause; by adding was in the beginning, he recalls the first clause; and by adding was with God, he recalls the second, so that we do not think that the Word which was in the beginning is different than the Word which was God; but this Word which was God was in the beginning with God.

64. If one considers these four propositions well, he will find that they clearly destroy all the errors of the heretics and of the philosophers.

For some heretics, as Ebion and Cerinthus, said that Christ did not exist before the Blessed Virgin, but took from her the beginning of his being and duration; for they held that he was a mere man, who had merited divinity by his good works.¹ Photinus and Paul of Samosata, following them, said the same thing.² But the Evangelist excludes their errors saying, in the beginning was the Word, i.e., before all things, and in the Father from eternity. Thus he did not derive his beginning from the Virgin.

Sabellius, on the other hand, although he admitted that the God who took flesh did not receive his beginning from the Virgin, but existed from eternity, still said that the person of the Father, who existed from eternity, was not distinct from the person of the Son, who took flesh from the Virgin.¹ He maintained that the Father and Son were the same person; confusing the trinity of persons in the divine. The Evangelist says against this error, and the Word was with God, i.e., the Son was with the Father, as one person with another.

Eunomius declared that the Son is entirely unlike the Father.¹ The Evangelist rejects this when he says, and the Word was God.

Finally, Arius said that the Son was less than the Father. The Evangelist excludes this by saying, he was in the beginning with God, as was explained above.

65. These words also exclude the errors of the philosophers.

Some of the ancient philosophers, namely, the natural philosophers, maintained that the world did not come from any intellect or through some purpose, but by chance. Consequently, they did not place at the beginning as the cause of things a reason or intellect, but only matter in flux; for example, atoms, as Democritus thought, or other material principles of this kind as different philosophers maintained. Against these the Evangelist says, in the beginning was the Word, from whom, and not from chance, things derive their beginning.

Plato, however, thought that the ideas of all the things that were made were subsistent, i.e., existing separately in their own natures; and material things exist by participating in these. For example, he thought men existed through the separated idea of man, which he called man per se. So lest you suppose, as did Plato, that this idea through which all things were made be ideas separated from God, the Evangelist adds, and the Word was with God.

Other Platonists, as Chrysostom relates, maintained that God the Father was most eminent and first, but under him they placed a certain mind in which there were the likenesses and ideas of all things.¹ So lest you think that the Word was with the Father in such a way as to be under him and less than he, the Evangelist adds, and the Word was God.

Aristotle, however, thought that the ideas of all things are in God, and that in God, the intellect, the one understanding, and what is understood, are the same.¹ Nevertheless, he thought that the world is coeternal with him. Against this the Evangelist says, he, the Word alone, was in the beginning with God, in such a way that he does not exclude another person, but only another coeternal nature.

66. Note the difference in what has been said between John and the other Evangelists: how he began his Gospel on a loftier plane than they. They announced Christ the Son of God born in time: when Jesus was born in Bethlehem (Matt 2:1); but John presents him existing from eternity: in the beginning was the Word. They show him suddenly appearing among men: now you dismiss your servant, O Lord, in peace, according to your word; because my eyes have seen your salvation,which you have prepared in the sight of all people, a light to reveal you to the nations and the glory of your people Israel (Luke 2:29); but John says that he always existed with the Father: and the Word was with God. The others show him as a man: they gave glory to God who had given such authority to men (Matt 9:8); but John only says that he is God: and the Word was God. The others say he lives with men: while living in Galilee, Jesus said to them (Matt 17:21); but John says that he has always been with the Father: he was in the beginning with God.

67. Note also how the Evangelist designedly uses the word was to show that the Word of God transcends all times: present, past and future. It is as though he were saying: he was beyond time: present, past and future, as the Gloss says.

Power of the Word

1:3 All things were made through him: and without him was made nothing that was made. [n. 69]

1:4 In him was life, and the life was the light of men. [n. 89]

68. After the Evangelist has told of the existence and nature of the divine Word, so far as it can be told by man, he then shows the might of his power.

First, he shows his power with respect to all things that come into existence.

Second, with especial respect to man, at and the life was the light of men.

As to the first, he uses three clauses; and we will not distinguish these at present because they will be distinguished in different ways according to the different explanations given by the saints.

69. The first clause is all things were made through him; which is used to show three things concerning the Word. First, according to Chrysostom, to show the equality of the Word to the Father.¹

For as stated earlier, the error of Arius was rejected by the Evangelist when he showed the coeternity of the Son with the Father by saying, he was in the beginning with God (C. 1, L. 1). Here he excludes the same error when he shows the omnipotence of the Son, saying, all things were made through him. For to be the principle of all the things that are made is proper to the great omnipotent God, as it is said, whatever the Lord wills he does, in heaven and on earth (Ps 134:6). Thus the Word, through whom all things were made, is God, great and coequal to the Father.

70. Second, according to Hilary, this clause is used to show the coeternity of the Word with the Father (The Trinity, 2.17).

For since someone might understand the earlier statement, in the beginning was the Word, as referring to the beginning of creatures, i.e., that before there were any creatures there was a time in which the Word did not exist, the Evangelist rejects this by saying, all things were made through him. For if all things were made through the Word, then time was also. From this we can form the following argument: if all time was made through him, there was no time before him or with him, because before all these, he was. Therefore the Son and the Father are eternally coeternal.

71. Third, according to Augustine, this clause is used to show the consubstantiality of the Word with the Father.¹

For if all things were made through the Word, the Word himself cannot be said to have been made; because, if made, he was made through some Word, since all things were made through the Word. Consequently, there would have been another Word through whom was made the Word of whom the Evangelist is speaking. This Word, through whom all things are made, we call the only begotten Son of God, because he is neither made nor is he a creature. And if he is not a creature, it is necessary to say that he is of the same substance with the Father, since every substance other than the divine essence is made. But a substance that is not a creature is God. And so the Word, through whom all things were made, is consubstantial with the Father, since he is neither made, nor is he a creature.

72. And so in saying all things were made through him, you have, according to Chrysostom, the equality of the Word with the Father;¹ the coeternity of the Word with the Father, according to Hilary; and the consubstantiality of the Word with the Father, according to Augustine.²

73. Here we must guard against three errors.

First, the error of Valentine. He understood all things were made through him to mean that the Word proferred to the Creator the cause of his creating the world; so that all things were made through the Word as if the Father’s creating the world came from the Word. This leads to the position of those who said that God created the world because of some exterior cause; and this is contrary to Proverbs, the Lord made all things for himself (Prov 16:4).

The reason this is an error is that, as Origen says, if the Word had been a cause to the Creator by offering him the material for making things, he would not have said, all things were made through him, but on the contrary, that all things were made through the Creator by the Word.¹

74. Second, we must avoid the error of Origen. He said that the Holy Spirit was included among all the things made through the Word; from which it follows that he is a creature.¹ And this is what Origen thought.

This is heretical and blasphemous, since the Holy Spirit has the same glory and substance and dignity as the Father and the Son, according to what is said: make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). And, there are three who give testimony in heaven, the Father, the Word, and the Holy Spirit; and these three are one (l John 5:7). Thus when the Evangelist says, all things were made through him, one should not understand all things absolutely, but in the realm of creatures and of things made. As if to say: all things that were made, were made through him. Otherwise, if all things were taken absolutely, it would follow that the Father and the Holy Spirit were made through him; and this is blasphemous. Consequently, neither the Father nor anything substantial with the Father was made through the Word.

75. Third, we must avoid another of Origen’s errors.

For he said that all things were made through the Word as something is made by a greater through a lesser, as if the Son were inferior to, and an instrument of, the Father.¹ But it is clear from many places in Scripture that the preposition ‘through’ does not signify inferiority in the thing which is its grammatical object, i.e., in the Son or Word. For the Apostle says, speaking of the Father, God is faithful, through whom you were called into the fellowship of his Son (1 Cor 1:9). If he through whom something is done has a superior, then the Father has a superior. But this is false. Therefore, the preposition through does not signify any inferiority in the Son when all things are said to have been made through him.

76. To explain this point further, we should note that when something is said to be made through someone, the preposition ‘through’ denotes some sort of causality in its object with respect to an operation; but not always the same kind of causality.

For since an operation, according to our manner of signifying, is considered to be medial between the one acting and the thing produced, the operation itself can be regarded in two ways. In one way, as issuing from the one operating, who is the cause of the action itself; in another way, as terminated in the thing produced. Accordingly, the preposition ‘through’ sometimes signifies the cause of the operation insofar as it issues from the one operating: but sometimes as terminated in the thing which is produced.

It signifies the cause of the operation as issuing from the one operating when the object of the preposition is either the efficient or formal cause why the one operating is operating. For example, we have a formal cause when fire is heating through heat; for heat is the formal cause of the fire’s heating. We have a movent or efficient cause in cases where secondary agents act through primary agents; as when I say that the bailiff acts through the king, because the king is the efficient cause of the bailiff’s acting. This is the way Valentine understood that all things were made through the Word: as though the Word were the cause of the maker’s production of all things.

The preposition ‘through’ implies the causality of the operation as terminated in the thing produced when what is signified through that causality is not the cause which operates, but the cause of the operation precisely as terminated in the thing produced. So when I say that the carpenter is making a bench by means of a hatchet, the hatchet is not the cause of the carpenter’s operating; but we do say that it is the cause of the bench’s being made by the one acting.

And so when it says that all things were made through him, if the through denotes the efficient or movent cause, causing the Father to act, then in this sense the Father does nothing by the Son, but he does all things by himself, as has been said. But if the through denotes a formal cause, as when the Father operates by his widsom, which is his essence, he operates by his wisdom as he operates by his essence. And because the wisdom and power of the Father are attributed to the Son, as when we say, Christ, the power of God and the wisdom of God (1 Cor 1:24), then by appropriation we say that the Father does all things by the Son, i.e., by his wisdom. And so Augustine says that the phrase from whom all things, is appropriated to the Father; through whom all things, is appropriated to the Son; and in whom all things, is appropriated to the Holy Spirit.¹ But if the through denotes causality from the standpoint of the thing produced, then the statement, the Father does all things by the Son, is not mere appropriation but proper to the Word, because the fact that he is a cause of creatures is had from someone else, namely the Father, from whom he has being.

However, it does not follow from this that the Word is the instrument of the Father, although whatever is moved by another for some operation, has the nature of an instrument. However, when I say that someone works through a power received from another, this can be understood in two ways. In one way, as meaning that the power both of the giver and of the receiver is numerically one and the same power; and in this way the one operating through a power received from another is not inferior but equal to the one from whom he receives it.

Therefore, since it is the same power which the Father has and which he gives to the Son, and through which the Son works, when it is said that the Father works through the Son, one should not on that account say that the Son is inferior to the Father or is his instrument. This would be the case, rather, in those who receive from another not the same power, but another and created one.

And so it is plain that neither the Holy Spirit nor the Son are causes of the Father’s working, and that neither is the minister or instrument of the Father, as Origen raved.¹

77. If we carefully consider the words, all things were made through him, we can clearly see that the Evangelist spoke with the utmost exactitude.

For whoever makes something must preconceive it in his wisdom, which is the form and pattern of the thing made: as the form preconceived in the mind of an artisan is the pattern of the cabinet to be made. So, God makes nothing except through the conception of his intellect, which is an eternally conceived wisdom, that is, the Word of God, and the Son of God. Accordingly, it is impossible that he should make anything except through the Son. And so Augustine says in The Trinity, that the Word is the art full of the living patterns of all things.¹ Thus it is clear that all things which the Father makes, he makes through him.

78. It should be remarked that, according to Chrysostom, all the things which Moses enumerates individually in God’s production of things, saying, and God said, ‘let there be light’ (Gen 1:3), and ’let there be a firmament’ (Gen 1:6), and so forth, all these the Evangelist transcends and embraces in one phrase, saying, all things were made through him.¹

The reason is that Moses wished to teach the emanation of creatures from God; hence he enumerated them one by one. But John, hastening toward loftier things, intends in this book to lead us specifically to a knowledge of the Creator himself.

79. Then he says, and without him was made nothing. This is the second clause which some have distorted, as Augustine says in his work, The Nature of the Good (25). Because of John’s manner of speaking here, they believed that he was using nothing in an affirmative sense; as though nothing was something which was made without the Word. And so they claimed that this clause was added by the Evangelist in order to exclude something which was not made by the Word. They say that the Evangelist, having said that all things were made through him, added and without him was made nothing. It was as if to say: I say that all things were made through him in such a way that still something was made without him, that is, the nothing.

80. Three heresies came from this. First, that of Valentine. He affirmed, as Origen says, a multitude of principles, and taught that from them came thirty eras.¹ The first principles he postulates are two: the Deep, which he calls God the Father, and Silence. And from these proceed ten eras. But from the Deep and from Silence, he says, there are two other principles, Mind and Truth; and from these issued eight eras. Then from Mind and Truth, there are two other principles, Word and Life; and from these issued twelve eras; thus making a total of thirty. Finally, from the Word and Life there proceeded in time, the man Christ and the Church. In this way Valentine affirmed many eras previous to the issuing forth of the Word.

And so he said that because the Evangelist had stated that all things were made through him, then, lest anyone think that those previous eras had been effected through the Word, he added, and without him was made nothing, i.e., all the preceding eras and all that had existed in them. All of these John calls nothing, because they transcend human reason and cannot be grasped by the intellect.

81. The second error to arise from this was that of Manichaeus, who affirmed two opposing principles: one is the source of incorruptible things, and the other of corruptible things. He said that after John had stated that all things were made through him, then, lest it be thought that the Word is the cause of corruptible things, he immediately added, and without him was made nothing, i.e., things subject to corruption, which are called nothing because their being consists in being continually transformed into nothing.

82. The third error is that of those who claim that by nothing we should understand the devil, about whom is said: may the companions of him who is not dwell in his house (Job 18:15). And so they say that all things except the devil were made through the Word. In this way they explain, without him was made nothing, that is, the devil.

83. All these three errors, arising as they do from the same source, namely, taking nothing in a positive sense, are excluded by the fact that nothing in not used here in an affirmative, but in a merely negative sense: the sense being that all things were made through the Word in such a way that there is nothing participating in existence that was not made through him.

84. Perhaps someone will object and say that it was superfluous to add this clause, if it is to be understood negatively, on the ground that the Evangelist, in stating that all things were made through him, seems to have already said adequately enough that there is not something that was not made through the Word.

The answer to this is that, according to many expositors, this clause was added in many ways for a number of reasons. One of these reasons is, according to Chrysostom, so that no one reading the Old Testament and finding only visible things listed by Moses in the creation of things, would think that these were the only things made through the Word.¹

And so, the Evangelist, after he had said, all things were made through him, namely, those that Moses listed, the Evangelist then added, and without him was made nothing, as though he were saying: none of the things which exist, whether visible or invisible, was made without the Word. Indeed, the Apostle also speaks in this way (Col 1:16), saying that all things, visible and invisible, were created in Christ; and here the Apostle makes specific mention of invisible things because Moses had made no express mention of them on account of the lack of erudition of that people, who could not be raised above the things of sense.

Chrysostom also gives another reason why this clause was added.¹ For someone reading in the Gospel of the many signs and miracles worked by Christ, such as, the blind see, the lame walk, lepers are cleansed (Matt 11:5), might believe that in saying, all things were made through him, John meant that only the things mentioned in those Gospels, and nothing else, were made through him. So lest anyone suspect this, the Evangelist adds, and without him was made nothing. As if to say: not only all the things contained in the Gospels were made through him, but none of the things that were made, was made without him. And so, according to Chrysostom, this clause is added to bring out his total causality, and serves, as it were, to complete his previous statement.

85. According to Hilary, however, this clause is introduced to show that the Word has operative power from another.¹ For since the Evangelist had said, all things were made through him, it might be supposed that the Father is excluded from all causality. For that reason he added, and without him was made nothing. As if to say: all things were made through him, but in such a way that the Father made all things with him. For without him is equivalent to saying, not alone, so that the meaning is: it is not he alone through whom all things were made, but he is the other one without whom nothing was made. It is as if he said: without him, with another working, i.e., with the Father, was made nothing, as it says, I was with him forming all things (Prov 8:30).

86. In a certain homily attributed to Origen, and which begins, the spiritual voice of the eagle, we find another rather beautiful exposition.¹

It says there that the Greek has thoris where the Latin has without. Now thoris is the same as ‘outside’ or ‘outside of.’ It is as if he had said: all things were made through him in such a way that outside him was made nothing. And so he says this to show that all things are conserved through the Word and in the Word: he sustains all things by his powerful word (Heb 1:3).

Now there are certain things that do not need their producer except to bring them into existence, since after they have been produced they are able to subsist without any further activity on the part of the producer. For example, a house needs a builder if it is to come into existence, but it continues to exist without any further action on the part of the builder. So lest anyone suppose that all things were made through the Word in such a way that he is merely the cause of their production and not of their continuation in existence, the Evangelist added, and without him was made nothing, i.e., nothing was made outside of him, because he encompasses all things, preserving them.

87. This clause is also explained by Augustine and Origen and several others in such a way that nothing indicates sin.¹

Accordingly, because all things were made through him might be interpreted as including evil and sin, he added, and without him was made nothing, i.e., sin. For just as art is not the principle or cause of the defects in its products, but is through itself the cause of their perfection and form, so the Word, who is the art of the Father, full of living archetypes, is not the cause of any evil or disarrangement in things, particularly of the evil of sin, which carries the full notion of evil. The per se cause of this evil is the will of the creature, either a man or an angel, freely declining from the end to which it is ordained by its nature. One who can act in virtue of his art but purposely violates it, is the cause of the defects occurring in his works, not by reason of his art, but by reason of his will. So in such cases, his art is not the source or cause of the defects, but his will is. Consequently, evil is a defect of the will and not of any art. And so to the extent that it is such, it is nothing.

88. So then, this clause is added to show the universal causality of the Word, according to Chrysostom; his association with the Father, according to Hilary; the power of the Word in the preserving of things, according to Origen; and finally, the purity of his causality, because he is so the cause of good as not to be the cause of sin, according to Augustine, Origen, and a number of others.

89. Then he says, what was made in him was life; and this is the third clause. Here we must avoid the false interpretation of Manichaeus, who was led by this to maintain that everything that exists is alive: for example, stones, wood, men, and anything else in the world. He understood the clause this way: what was made in him, comma, was life. But it was not life unless alive. Therefore, whatever was made in him is alive. He also claimed that in him is the same as saying through him, since very often in Scripture in him and through him are interchangeable, as in in him and through him all things were created (Col 1:16).

However, our present explanation shows that this interpretation is false.

90. There are, nevertheless, a number of ways to explain it without error. In that homily, The Spiritual Voice, we find this explanation: what was made in him, i.e., through him, was life, not in each thing itself, but in its cause. For in the case of all things that are caused, it is always true that effects, whether produced by nature or by will, exist in their causes, not according to their own existence, but according to the power of their appropriate cause. Thus, lower effects are in the sun as in their cause, not according to their respective existences but according to the power of the sun. Therefore, since the cause of all effects produced by God is a certain life and an art full of living archetypes, for this reason what was made in him, i.e., through him, was life, in its cause, i.e., in God.¹

91. Augustine reads this another way, as: what was made, distinguished from in him was life.¹

For things can be considered in two ways: as they are in themselves, and as they are in the Word. If they are considered as they are in themselves, then it is not true that all things are life or even alive, but some lack life and some are alive. For example, the earth was made and metals were made, but none is life, none is living; animals and men were made, and these, considered in themselves, are not life, but merely living.

Yet considered as they are in the Word, they are not merely living, but also life. For the archetypes which exist spiritually in the wisdom of God, and through which things were made by the Word, are life, just as a chest made by an artisan is in itself neither alive nor life, yet the exemplar of the chest in the artisan’s mind prior to the existence of the chest is in some sense living, insofar as it has an intellectual existence in the mind of the artisan. Nevertheless it is not life, because it is neither in his essence nor is it his existence through the act of understanding of the artisan. But in God, his act of understanding is his life and his essence. And so whatever is in God is not only living, but is life itself, because whatever is in God is his essence. Hence the creature in God is the creating essence. Thus, if things are considered as they are in the Word, they are life.

This is explained in another place.

92. Origen, commenting on John, gives another reading, thus: what was made in him; and then, was life.¹

Here we should note that some things are said of the Son of God as such; for example, that he is God, omnipotent, and the like. And some things are said of him in relation to ourselves; for example, we say he is savior and redeemer. Some things are said in both ways, such as wisdom and justice. Now in all things said absolutely and of the Son as such, it is not said that he was made, for example, we do not say that the Son was made God or omnipotent. But in things said in reference to us, or in both ways, the notion of being made can be used, as in, God made him our wisdom, our justice, our sanctification and redemption (1 Cor 1:30). And so, although he was always wisdom and justice in himself, yet it can be said that he was newly made justice and wisdom for us.

And so Origen, explaining it along these lines, says that although in himself the Son is life, yet he was made life for us by the fact that he gave us life, as is said, just as in Adam all die, so in Christ all will come to life (1 Cor 15:22).¹ And so he says the Word that was made life for us in himself was life, so that after a time he could become life for us; and so he immediately adds, and the life was the light of men.

93. But Hilary interprets thus: and without him was made nothing, that was made in him, and later it says, he was life.¹ For he says (On the Trinity II) that when the Evangelist says without him was made nothing, one might be perplexed and ask whether there are still other things made by him, that were not made through him, although not without him, but with respect to which he was associated with the maker; and this clause is added to correct the aforesaid error. Therefore lest this be so understood, when the Evangelist says, all things were made through him, he adds, and without him was made nothing, that was made, in him, that is, through him; and the reason for this is that he was life.

For it is plain that all things are said to have been made through the Word inasmuch as the Word, who proceeds from the Father, is God. But let us suppose that some father has a son who does not perfectly exercise the operations of a man, but reaches such a state gradually. In that case the father will do many things, not through the son, yet not without him. Since, therefore, the Son of God has from all eternity the same life that the Father has, for as the Father has life in himself, so he has also given to the Son to have life in himself (John 5:26), one cannot say that God the Father, although he made nothing without the Son, nevertheless made some things not through him, because he was life. For in living things which participate life, it can happen that imperfect life precedes perfect life; but in life per se, which does not participate life but is simply and absolutely life, there can be no imperfection at all. Accordingly, because the Word is life per se, there was never imperfect life in him, but always perfect life. And so in such a way that without him was made nothing that was not also made in him, i.e., through him.

94. Chrysostom has a different reading and punctuation, thus: and without him was made nothing that was made.¹ The reason for this is that someone might believe that the Holy Spirit was made through the Word.

So to exclude this, the Evangelist says, that was made, because the Holy Spirit is not something that is made. And afterward follows, in him was life, which is introduced for two reasons. First, to show that after the creation of all things his causality was indefectible not only with respect to the things already produced, but also with respect to things yet to be produced. As if to say: in him was life, by which he could not only produce all things, but which has an unfailing flow and a causality for producing things continually without undergoing any change, being a living fountain which is not diminished in spite of its continuous outflow; whereas collected water, that is not living water, is diminished when it flows out, and is used up. So it is said, with you is the fountain of life (Ps 35:10). The second reason is to show that things are governed by the: Word. For since in him was life, this shows that he produced things by his intellect and will, not by a necessity of his nature, and that he governs the things he made: the Word of God is living (Heb 4:12).

Chrysostom is held in such esteem by the Greeks in his explanations that they admit no other where he expounded anything in Holy Scripture. For this reason, this passage in all the Greek works is found to be punctuated exactly as Chrysostom did, namely, and without him was made nothing that was made.

The light of men

1:4 In him was life, and the life was the light of men. [n. 95]

1:5 And the light shines in darkness, and the darkness did not comprehend it. [n. 102]

95. Above, the Evangelist described the power of the Word insofar as he brought all things into existence; here he describes his power as it is related to men, saying that this Word is a light to men. Where

first, he introduces a certain light to us, at and the life was the light of men;

second, the light’s irradiation, at and the light shines in darkness;

third, participation in the light, at and the darkness did not comprehend it.

This whole section may be explained in two ways: first, according to the influx of natural knowledge; second, according to the communication of grace.

As to the first point he says, and the life was the light of men.

96. Here we should note first that, according to Augustine and many others, ‘light’ is more properly said of spiritual things than of sensible things. Ambrose, however, thinks that brightness is said metaphorically of God. But this is not a great issue, for in whatever way the name light is used, it implies a manifestation, whether that manifesting concerns intelligible or sensible things. If we compare sensible and intelligible manifestation, then, according to the nature of things, light is found first in spiritual things. But for us, who give names to things on the basis of their properties as known to us, light is discovered first in sensible things, because we first used this name to signify sensible light before intelligible light; although as to power, light belongs to spiritual things in a prior and truer way than to sensible things.

97. To clarify the statement, and the life was the light of men, we should remark that there are many grades of life. For some things live, but do so without light, because they have no knowledge; for example, plants. Hence their life is not light. Other things both live and know, but their knowledge, since it is on the sense level, is concerned only with individual and material things, as is the case with the brutes. So they have both life and a certain light. But they do not have the light of men, who live, and know, not only truths, but also the very nature of truth itself. Such are rational creatures, to whom not only this or that are made manifest, but truth itself, which can be manifested and is manifestive to all.

And so the Evangelist, speaking of the Word, not only says that he is life but also light, lest anyone suppose he means life without knowledge. And he says that he is the light of men, lest anyone suppose he meant only sensible knowledge, such as exists in the brutes.

98. But since he is also the light of angels, why did he say, of men?

Two answers have been given to this. Chrysostom says that the Evangelist intended in this Gospel to give us a knowledge of the Word precisely as directed to the salvation of men and therefore refers, in keeping with his aim, more to men than to angels. Origen, however, says that participation in this light pertains to men insofar as they have a rational nature; accordingly, when the Evangelist says, the light of men, he wants us to understand every rational nature.

99. We also see from this the perfection and dignity of this life, because it is intellectual or rational.

For whereas all things that in some way move themselves are called living, only those that perfectly move themselves are said to have perfect life; and among lower creatures only man moves himself, properly speaking, and perfectly. For although other things are moved by themselves by some inner principle, that inner principle is nevertheless not open to opposite alternatives; hence they are not moved freely but from necessity. As a result, those things that are moved by such a principle are more truly made to act than act themselves. But man, since he is master of his act, moves himself freely to all that he wills. Consequently, man has perfect life, as does every intellectual nature.

And so the life of the Word, which is the light of men, is perfect life.

100. We find a fitting order in the above. For in the natural order of things, existence is first; and the Evangelist implies this in his first statement, in the beginning was the Word (John 1:1). Second, comes life; and this is mentioned next, in him was life. Third comes understanding; and that is mentioned next; and the life was the light of men.

And, according to Origen, he fittingly attributes light to life because light can be attributed only to the living.

101. We should note that light can be related in two ways to what is living: as an object and as something in which they participate, as is clear in external sight. For the eyes know external light as an object, but if they are to see it, they must participate in an inner light by which the eyes are adapted and disposed for seeing the external light.

And so his statement, and the life was the light of men, can be understood in two ways. First, that the light of men is taken as an object that man alone can look upon, because the rational creature alone can see it, since he alone is capable of the vision of God who teaches us more than the beasts of the earth, and enlightens us more than the birds of the air (Job 35:11); for although other animals may know certain things that are true, nevertheless, man alone knows the nature itself of truth. The light of men can also be taken as a light in which we participate. For we would never be able to look upon the Word and light itself except through a participation in it; and this participation is in man and is the superior part of our soul, i.e., the intellectual light, about which it is said, the light of your countenance, O Lord, is marked upon us (Ps 4:7), i.e., of your Son, who is your face, by whom you are manifested.

102. Having introduced a certain light, the Evangelist now considers its irradiation, saying, and the light shines in the darkness.

This can be explained in two ways, according to the two meanings of ‘darkness.’

First, we might take darkness as a natural defect, that of the created mind. For the mind is to that light of which the Evangelist speaks here as air is to the light of the sun; because, although air is receptive of the light of the sun, considered in itself it is a darkness. According to this the meaning is: the light, i.e., that life which is the light of men, shines in the darkness, i.e., in created souls and minds, by always shedding its light on all: on a man from whom the light is hidden (Job 3:23).

And the darkness did not comprehend it, that is, it was not able to enclose it. For to comprehend something, is to enclose and understand its boundaries. As Augustine says, to reach God with the mind is a great happiness; but to comprehend him is impossible. And so, the darkness did not comprehend it. Behold, God is great, exceeding our knowledge (Job 36:26); as Jeremiah says great in counsel, incomprehensible in thought (Jer 32:19).

This explanation is found in that homily which begins, the spiritual voice of the eagle.

103. We can explain this passage in another way by taking darkness as Augustine does, for the natural lack of wisdom in man, which is called a darkness. And I saw that wisdom excells folly as much as light excells knowledge (Eccl 2:13).

Someone is without wisdom, therefore, because he lacks the light of divine wisdom. Consequently, just as the minds of the wise are lucid by reason of a participation in that divine light and wisdom, so by the lack of it they are darkness. Now the fact that some are darkness is not due to a defect in that light, since on its part it shines in the darkness and radiates upon all. Rather, the foolish are without that light because the darkness did not comprehend it, i.e., they did not apprehend it, not being able to attain a participation in it due to their foolishness; after having been lifted up, they did not persevere. From the savage, i.e., from the proud, he hides his light, i.e., the light of wisdom, and shows his friend that it belongs to him, and that he may approach it (Job 36:32); they did not know the way to wisdom, nor did they remember her paths (Bar 3:23).

Although some minds are darkness, i.e., they lack savory and lucid wisdom, nevertheless no man is in such darkness as to be completely devoid of divine light, because whatever truth is know by anyone is due to a participation in that light which shines in the darkness; for every truth, no matter by whom it is spoken, comes from the Holy Spirit. Yet the darkness, i.e., men in darkness, did not comprehend it, apprehend it in truth.

This is the way to explain this clause according to Origen and Augustine.

104. Starting from and the life was the light of men, we can explain this according to the influx of grace, since we are illuminated by Christ; and he thus continues to excell.

After he had considered the creation of things through the Word, the Evangelist considers here the restoration of the rational creature through Christ, saying, and the life, of the Word, was the light of men, i.e., of all men in general, and not only of the Jews. For the Son of God assumed flesh and came into the world to illumine all men with grace and truth. For this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37); as long as I am in the world, I am the light of the world (John 9:5). So he does not say, the light of the Jews, because although previously he had been known only in Judea, he later became known to the world. I have given you as a light to the nations, that you might be my salvation to the ends of the earth (Isa 49:6).

It was fitting to join light and life by saying, and the life was the light of men, in order to show that these two have come to us through Christ: life, through a participation in grace, grace and truth came through Jesus Christ (John 1:17); and light, through a knowledge of truth and wisdom.

105. According to this explanation, the light shines in the darkness, can be expounded in three ways, in the light of the three meanings of ‘darkness.’

In one way, we can take darkness for punishment. For any sadness and suffering of heart can be called a darkness, just as any joy can be called a light. When I sit in darkness and in suffering the Lord is my light, i.e., my joy and consolation (Mic 7:8).

And so Origen says: in this explanation, the light shines in the darkness, is Christ coming into the world, having a body capable of suffering and without sin, but in the likeness of sinful flesh (Rom 8:3). The light is in the flesh, that is, the flesh of Christ, which is called a darkness insofar as it has a likeness to sinful flesh. As if to say: the light, i.e., the Word of God, veiled about by the darkness of the flesh, shines on the world; I will cover the sun with a cloud (Ezek 32:7).

106. Second, we can take darkness to mean the devils, as in our struggle is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness (Eph 6:12).

Looked at this way he says, the light, i.e., the Son of God, shines in the darkness, i.e., has descended into the world where darkness, i.e., the devils, hold sway: now shall the prince of this world be cast out (John 12:31). And the darkness, i.e., the devils, did not comprehend it, i.e., were unable to obscure him by their temptations (Matt 4).

107. Third, we can take darkness for the error or ignorance which filled the whole world before the coming of Christ, you were at one time darkness (Eph 5:8).

And so he says that the light, i.e., the incarnate Word of God, shines in the darkness, i.e., upon the men of the world, who are blinded by the darkness or error and ignorance. To enlighten those who sit in darkness and in the shadow of death (Luke 1:79), the people who were sitting in darkness saw a great light (Isa 9:2). And the darkness did not comprehend it, i.e., did not overcome him. For in spite of the number of men darkened by sin, blinded by envy, shadowed over by pride, who have struggled against Christ, as is plain from the Gospel, by upbraiding him, heaping insults and calumnies upon him, and finally killing him, nevertheless they did not comprehend it, i.e., gain the victory of so obscuring him that his brightness would not shine throughout the whole world. Wisdom says, compared to light, she takes precedence, for night supplants it, but wisdom, that is, the incarnate Son of God, is not overcome by wickedness (Wis 7:30), that is, of the Jews and of heretics, because it says, she gave him the prize for his stern struggle that he might know that wisdom is mightier than all else (Wis 10:12).

The testimony of John

1:6 There was a man sent from God, whose name was John. [n. 109]

1:7 He came as a witness, that he might bear witness to the light, so that through him all men might believe. [n. 115]

1:8 He was not the light, but that he might bear witness to the light. [n. 118]

108. Above, the Evangelist considered the divinity of the Word; here he begins to consider the incarnation of the Word.

And he does two things concerning this:

first, he treats of the witness to the incarnate Word, or the precursor;

second, of the coming of the Word, at he was the true light (John 1:9).

As to the first, he does two things:

first, he describes the precursor who comes to bear witness;

second, he shows that he was incapable of the work of our salvation, at he was not the light.

He describes the precursor in four ways.

First, according to his nature, there was a man.

Second, as to his authority, sent from God.

Third, as to his suitability for the office, whose name was John.

Fourth, as to the dignity of his office, he came as a witness.

109. We should note with respect to the first that, as soon as the Evangelist begins speaking of something temporal, he changes his manner of speech. When speaking above of eternal things, he used the word was, which is the past imperfect tense; and this indicates that eternal things are without end. But now, when he is speaking of temporal things, he uses there was; this indicates temporal things as having taken place in the past and coming to an end there.

110. And so he says, there was a man. This excludes at the very start the incorrect opinion of certain heretics who were in error on the condition or nature of John. They believed that John was an angel in nature, basing themselves on the words of the Lord, I send my messenger before you, who will prepare your way (Matt 11:10); and the same thing is found elsewhere (Mark 1:2). But the Evangelist rejects this, saying, there was a man by nature, not an angel. The nature of man is known, and that he cannot contend in judgment with one who is stronger than himself (Eccl 6:10).

Now it is fitting that a man be sent to men, for men are more easily drawn to a man, since he is like themselves. So it says, the law appoints men, who have weakness, priests (Heb 7:28). God could have governed men through angels, but he preferred men so that we could be more instructed by their example. And so John was a man, and not an angel.

111. John is described by his authority when it says, sent from God.

Indeed, although John was not an angel in nature, he was so by his office, because he was sent from God. For the distinctive office of angels is that they are sent by God and are messengers of God. All are ministering spirits, sent to serve (Heb 1:14). Hence it is that ‘angel’ means messenger. And so men who are sent by God to announce something can be called angels. Haggai the messenger of the Lord (Hag 1:13).

If someone is to bear witness to God, it is necessary that he be sent by God. How can they preach unless they are sent? (Rom 10:15). And since they are sent by God, they seek the things of Jesus Christ, not their own. We do not preach ourselves, but Jesus Christ (2 Cor 4:5). On the other hand, one who sends himself, and is not sent by God, seeks his own things or those of man, and not the things of Christ. And so he says here, there was a man sent from God, so that we would understand that John proclaimed something divine, not human.

112. Note that there are three ways in which we see men sent by God. First, by an inward inspiration. And now the Lord God has sent me, and his spirit (Isa 48:16). As if to say: I have been sent by God through an inward inspiration of the spirit. Second, by an expressed and clear command, perceived by the bodily senses or the imagination. Isaiah was also sent in this way; and so he says, and I heard the voice of the Lord saying, ‘whom shall I send, and who will go for us?’ Then I said, ‘here I am! Send me’ (Isa 6:8). Third, by the order of a prelate, who acts in the place of God in this matter. I have pardoned in the person of Christ for your sake (2 Cor 2:10). This is why those who are sent by a prelate are sent by God, as Barnabas and Timothy were sent by the Apostle.

When it is said here, there was a man sent from God, we should understand that he was sent by God through an inward inspiration, or perhaps even by an outward command. He who sent me to baptize with water had said to me: he upon whom you shall see the Spirit descending, and remaining upon him, it is he who baptizes with the Holy Spirit (John 1:33).

113. We should not understand, there was a man sent from God, as some heretics did, who believed that from the very beginning human souls were created without bodies along with the angels, and that one’s soul is sent into the body when he is born, and that John was sent to life, i.e., his soul was sent to a body. Rather, we should understand that he was sent by God to baptize and preach.

114. John’s fitness is given when he says, whose name was John.

One must be qualified for the office of bearing witness, because unless a witness is qualified, then no matter in what way he is sent by another, his testimony is not acceptable. Now a man becomes qualified by the grace of God. By the grace of God I am what I am (1 Cor 15:10); who has made us fit ministers of a New Covenant (2 Cor 3:6). So, the Evangelist appropriately implies the precursor’s fitness from his name when he says, whose name was John, which is interpreted, in whom is grace. This name was not given to him meaninglessly, but by divine preordination and before he was born: you will name him John (Luke 1:13), as the angel said to Zechariah. Hence he can say: the Lord called me from the womb (Isa 49:1); he who will be, his name is already called (Eccl 6:10). The Evangelist also indicates this from his manner of speaking, when he says was, as to God’s preordination.

115. Then he is described by the dignity of his office: he came as a witness.

First, his office is mentioned.

Second, the reason for his office, that he might bear witness to the light.

116. Now his office is to bear witness; hence he says, he came as a witness.

Here it should be remarked that God makes men, and everything else he makes for himself. The Lord made all things for himself (Prov 16:4). Not, indeed, to add anything to himself, since he has no need of our good, but so that his goodness might be made manifest in all of the things made by him, in that his eternal power and divinity are clearly seen, being understood through the things that are made (Rom 1:20). Thus, each creature is made as a witness to God in so far as each creature is a certain witness of the divine goodness. So, the vastness of creation is a witness to God’s power and omnipotence; and its beauty is a witness to the divine wisdom. But certain men are ordained by God in a special way, so that they bear witness to God not only naturally by their existence, but also spiritually by their good works. Hence all holy men are witnesses to God inasmuch as God is glorified among men by their good works. Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt 5:16). But those who not only share in God’s gifts in themselves by acting well through the grace of God, but also spread them to others by their teaching, influencing and encouraging others, are in a more special way witnesses to God. Everyone who calls upon my name, I have created for my glory (Isa 43:7).

And so John came as a witness in order to spread to others the gifts of God and to proclaim his praise.

117. This office of John, that of bearing witness, is very great, because no one can testify about something except in the manner in which he has shared in it. We speak what we know, and we testify what we have seen (John 3:11). Hence, to bear witness to divine truth indicates a knowledge of that truth. So Christ also had this office: for this I came into the world, that I should give testimony to the truth (John 18:37). But Christ testifies in one way and John in another. Christ bears witness as the light who comprehends all things, indeed, as the existing light itself. John bears witness only as participating in that light. And so Christ gives testimony in a perfect manner and perfectly manifests the truth, while John and other holy men give testimony in so far as they have a share of divine truth.

John’s office, therefore, is great both because of his participation in the divine light and because of a likeness to Christ, who carried out this office. I made him a witness to the peoples, a leader and a commander of the nations (Isa 55:4).

118. The purpose of this office is given when he says, that he might bear witness to the light.

Here we should understand that there are two reasons for bearing witness about something. One reason can be on the part of the thing with which the witness is concerned; for example, if there is some doubt or uncertainty about that thing. The other is on the part of those who hear it; if they are hard of heart and slow to believe. John came as a witness, not because of the thing about which he bore witness, for it was light. Hence he says, that he might bear witness to the light, i.e., not to something obscure, but to something clear. He came, therefore, to bear witness on account of those to whom he testified, so that through him, John, all men might believe. For as light is not only visible in itself and of itself, but through it all else can be seen, so the Word of God is not only light in himself, but he makes known all things that are known. For since a thing is made known and understood through its form, and all forms exist through the Word, who is the art full of living forms, the Word is light not only in himself, but as making known all things; all that appears is light (Eph 5:13).

And so it was fitting for the Evangelist to call the Son light, because he came as a revealing light to the gentiles (Luke 2:32). Above, he called the Son of God the Word, by which the Father expresses himself and every creature. Now since he is, properly speaking, the light of men, and the Evangelist is considering him here as coming to accomplish the salvation of men, he fittingly interrupts the use of the name Word when speaking of the Son, and says, light.

119. But if that light is adequate of itself to make known all things, and not only itself, what need does it have of any witness? The testimonies of John and the prophets concerning Christ were not necessary.

Origen gives three reasons. The first is that God wanted to have certain witnesses, not because he needed their testimony, but to ennoble those whom he appointed witnesses. Thus we see in the order of the universe that God produces certain effects by means of intermediate causes, not because he himself is unable to produce them without these intermediaries, but he deigns to confer on them the dignity of causality because he wishes to ennoble these intermediate causes. Similarly, even though God could have enlightened all men by himself and led them to a knowledge of himself, yet to preserve due order in things and to ennoble certain men, he willed that divine knowledge reach men through certain other men. ‘You are my witnesses,’ says the Lord (Isa 43:10).

A second reason is that Christ was a light to the world through his miracles. Yet, because they were performed in time, they passed away with time and did not reach everyone. But the words of the prophets, preserved in Scripture, could reach not only those present, but could also reach those to come after. Hence the Lord willed that men come to a knowledge of the Word through the testimony of the prophets, in order that not only those present, but also men yet to come, might be enlightened about him. So it says expressly, so that through him all men might believe, i.e., not only those present, but also future generations.

The third reason is that not all men are in the same condition, and all are not led or disposed to a knowledge of the truth in the same way. For some are brought to a knowledge of the truth by signs and miracles; others are brought more by wisdom. The Jews require signs, and the Greeks seek wisdom (1 Cor 1:22). And so the Lord, in order to show the path of salvation to all, willed both ways to be open. i.e., the way of signs and the way of wisdom, so that those who would not be brought to the path of salvation by the miracles of the Old and New Testaments, might be brought to a knowledge of the truth by the path of wisdom, as in the prophets and other books of Sacred Scripture.

A fourth reason, given by Chrysostom, is that certain men of weak understanding are unable to grasp the truth and knowledge of God by themselves. And so the Lord chose to come down to them and to enlighten certain men before others about divine matters, so that these others might obtain from them in a human way the knowledge of divine things they could not reach by themselves. And so he says, so that through him all men might believe. As if to say: he came as a witness, not for the sake of the light, but for the sake of men, so that through him all men might believe.

And so it is plain that the testimonies of the prophets are fitting and proper, and should be received as something needed by us for the knowledge of the truth.

120. He says believe, because there are two ways of participating in the divine light. One is the perfect participation which is present in glory, in your light, we shall see the light (Ps 35:10). The other is imperfect and is acquired through faith, since he came as a witness. Of these two ways it is said, now we see through a mirror, in an obscure manner, but then we shall see face to face . . . now I know in part, but then I shall know even as I am known (1 Cor 13:12). Among these two ways, the first is the way of participation through faith, because through it we are brought to vision. So where our version has, if you do not believe, you will not persist (Isa 7:9), another version has, if you do not believe, you will not understand. All of us, gazing on the Lord’s glory with unveiled faces, are being transformed from glory to glory into his very image, which we have lost (2 Cor 3:18). From the glory of faith to the glory of vision, as a Gloss says.

And so he says, so that through him all men might believe, not as though all would see him perfectly at once, but first they would believe through faith, and later enjoy him through vision in heaven.

121. He says through him, to show that John is different than Christ. For Christ came so that all might believe in him. He who believes in me, as the Scripture says, out of his heart shall flow rivers of living water (John 7:38). John, on the other hand, came so that all men might believe, not in him, but in Christ through him.

122. Now although John, of whom so much has been said, even including that he was sent by God, is an eminent person, his coming is not sufficient to save men, because the salvation of man lies in participating in the light. If John had been the light, his coming would have sufficed to save men; but he was not the light. So he says, he was not the light. Consequently, a light was needed that would suffice to save men.

Or, we could look at it another way. John came to bear witness to the light. Now it is the custom that the one who testifies is of greater authority than the one for whom he bears witness. So, lest John be considered to have greater authority than Christ, the Evangelist says, he was not the light, but that he might bear witness to the light. For he bears witness not because he is greater, but because he is better known, even though he is not as great.

123. There is a difficulty about his saying, he was not the light. Conflicting with this is, you were at one time darkness, but now you are light in the Lord (Eph 5:8); and you are the light of the world (Matt 5:14). Therefore, John and the apostles and all good men are a light.

The world’s ignorance of its maker

1:9 He was the true light, which enlightens every man coming into this world. [n. 125]

1:10 He was in the world, and through him the world was made, and the world did not know him. [n. 128]

124. Above, the Evangelist considered the precursor and his witness to the incarnate Word; in the present section he considers the incarnate Word himself. As to this he does three things.

First, he shows why it was necessary for the Word to come.

Second, the benefit we received from the coming of the Word, at he came unto his own (John 1:11).

And third, the way he came, at and the Word was made flesh (John 1:14).

The necessity for the Word’s coming is seen to be the lack of divine knowledge in the world. He points out this need for his coming when he says, for this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37). To indicate this lack of divine knowledge, the Evangelist does two things.

First, he shows that this lack does not pertain to God or the Word.

Second, that it does pertain to men, at and the world did not know him.

He shows in three ways that there was no defect in God or in the Word that prevented men from knowing God and from being enlightened by the Word.

First, from the efficacy of the divine light itself, because he was the true light, which enlightens every man coming into this world.

Second, from the presence of the divine light, because he was in the world.

Third, from the obviousness of the light, because through him the world was made.

So the lack of divine knowledge in the world was not due to the Word, because it is sufficient.

First, he shows the nature of this efficiency, that is, he was the true light.

Second, its very efficiency, which enlightens every man.

125. The divine Word is efficacious in enlightening because he was the true light. How the Word is light, and how he is the light of men need not be discussed again, because it was sufficiently explained above (C. 1, L. 3). What we must discuss at present is how he is the true light.

To explain this, we should note that in Scripture the true is contrasted with three things. Sometimes it is contrasted with the false, as in put an end to lying, and let everyone speak the truth (Eph 4:25). Sometimes it is contrasted with what is figurative, as in the law was given through Moses; grace and truth came through Jesus Christ (John 1:17), because the truth of the figures contained in the law was fulfilled by Christ. Sometimes it is contrasted with what is something by participation, as in that we may be in his true Son (1 John 5:20), who is not his Son by participation.

Before the Word came there was in the world a certain light which the philosophers prided themselves on having; but this was a false light, because as is said, they became stultified in their speculations, and their foolish hearts were darkened; claiming to be wise, they became fools (Rom 1:21); every man is made foolish by his knowledge (Jer 10:14). There was another light from the teaching of the law which the Jews boasted of having; but this was a symbolic light, the law has a shadow of the good things to come, not the image itself of them (Heb 10:1). There was also a certain light in the angels and in holy men in so far as they knew God in a more special way by grace; but this was a participated light, upon whom does his light not shine? (Job 25:3), which is like saying: whoever shine, shine to the extent that they participate in his light, i.e., God’s light. But the Word of God was not a false light, nor a symbolic light, nor a participated light, but the true light, i.e., light by his essence. Therefore he says, he was the true light.

126. This excludes two errors. First, that of Photinus, who believed that Christ derived his beginning from the Virgin. So, lest anyone suppose this, the Evangelist, speaking of the incarnation of the Word, says, he was the true light, i.e., eternally, not only before the Virgin, but before every creature.

This also excludes the error of Arius and Origen; they said that Christ was not true God, but God by participation.¹ If this were so, he could not be the true light, as the Evangelist says here, and as in God is light (1 John 1:5), i.e., not by participation, but the true light. So if the Word was the true light, it is plain that he is true God.

Now it is clear how the divine Word is effective in causing divine knowledge.

127. The effectiveness or efficiency of the Word lies in the fact that he enlightens every man coming into this world.

For everything that is what it is by participation is derived from that which is such by its essence; just as everything afire is so by participation in fire, which is fire by its very essence. Then since the Word is the true light by his very essence, then everything that shines must do so through him, insofar as it participates in him. And so he enlightens every man coming into this world.

128. To understand this, we should know that world is taken in three ways in Scripture. Sometimes, from the point of view of its creation, as when the Evangelist says here, through him the world was made. Sometimes, from the point of view of its perfection, which it reaches through Christ, as in God was, in Christ, reconciling the world to himself (2 Cor 5:19). And sometimes it is taken from the point of view of its perversity, as in the whole world lies under the power of the evil one (1 John 5:19).

On the other hand, enlightenment or being enlightened by the Word is taken in two ways. First, in relation to the light of natural knowledge, as in the light of your countenance, O Lord, is marked upon us (Ps 4:7). Second, as the light of grace, be enlightened, O Jerusalem (Isa 60:1).

129. With these two sets of distinctions in mind, it is easy to solve a difficulty which arises here.

For when the Evangelist says, enlightens every man, this seems to be false, because there are still many in darkness in the world.

However, if we bear in mind these distinctions and take world from the standpoint of its creation, and enlightens as referring to the light of natural reason, the statement of the Evangelist is beyond reproach. For all men coming into this visible world are enlightened by the light of natural knowledge through participating in this true light, which is the source of all the light of natural knowledge participated in by men. When the Evangelist speaks of man coming into this world, he does not mean that men had lived for a certain time outside the world and then came into the world, since this is contrary to the teaching of the Apostle: when the children were not yet born nor had they done anything good or evil (in order that, according to the proposed election of God flow), not out of works, but out of calling, as it has been said (Rom 9:11). Therefore, since they had done nothing before they were born, it is plain that the soul does not exist prior to its union with the body.

He refers to every man coming into this world, to show that men are enlightened by God with respect to that according to which they came into the world, i.e., with respect to the intellect, which is something external. For man is constituted of a twofold nature, bodily and intellectual. According to his bodily or sensible nature, man is enlightened by a bodily and sensible light; but according to his soul and intellectual nature, he is enlightened by an intellectual and spiritual light. Now man does not come into this world according to his bodily nature, but under this aspect, he is from the world. His intellectual nature is derived from a source external to the world, as has been said, i.e., from God through creation; as in until all flesh returns to its origin, and the spirit is directed to God, who made it (Eccl 12:7). For these reasons, when the Evangelist speaks of coming into this world, he is showing that this enlightenment refers to what is from without, that is, the intellect.

130. If we understand enlightenment with respect to the light of grace, then he enlightens every man may be explained in three ways.

The first way is by Origen in his homily, The Great Eagle, and is this.¹ World is understood from the point of view of its perfection, which man attains by his reconciliation through Christ. And so we have, he enlightens every man coming, by faith, into this world, i.e., this spiritual world, that is, the Church, which has been enlightened by the light of grace.

Chrysostom explains it another way.¹ He takes world under the aspect of creation. Then the sense is: he enlightens, i.e., the Word does, in so far as it depends on him, because he fails no one, but rather wants all men to be saved, and to come to the knowledge of the truth (1 Tim 2:4); every man coming, i.e., who is born into this sensible world. If anyone is not enlightened, it is due to himself, because he turns from the light that enlightens.

Augustine explains it a third way.¹ For him, ‘every’ has a restricted application, so that the sense is: he enlightens every man coming into this world, not every man universally, but every man who is enlightened, since no one is enlightened except by the Word. According to Augustine, the Evangelist says, coming into this world, in order to give the reason why man needs to be enlightened, and he is taking world from the point of view of its perversity and defect.² It is as though he were saying: man needs to be enlightened because he is coming into this world which is darkened by perversity and defects and is full of ignorance. This followed the spiritual world of the first man: to enlighten those who sit in darkness and in the shadow of death (Luke 1:79).

131. The above statement refutes the error of the Manichaeans, who think than men were created in the world from an opposing principle, i.e., the devil. For if man were a creature of the devil when coming into this world, he would not be enlightened by God or by the Word, for Christ came into the world to destroy the works of the devil (1 John 3:8).

132. So it is clear, from the efficacy of the divine Word, that the lack of knowledge in men is not due to the Word, because he is effective in enlightening all, being the true light, which enlightens every man coming into this world. But so you do not suppose this lack arose from the withdrawal or absence of the true light, the Evangelist rules this out adding, he was in the world.

A comparable statement is found in he is not far from any one of us, that is, God, for in him we live, and move, and are (Acts 17:28). It is as though the Evangelist were saying: The divine Word is effective and is at hand in order to enlighten us.

133. We should remark that something is said to be ‘in the world’ in three ways. In one way, by being contained, as a thing in place exists in a place: these are in the world (John 17:11). In another way, as a part in a whole; for a part of the world is said to be in the world even though it is not in a place. For example, supernatural substances, although not in the world as in a place, are nevertheless in it as parts: God . . . who made heaven and earth, the sea, and all things that are in them (Ps 145:6).

But the true light was not in the world in either of these ways, because that light is neither localized nor is it a part of the universe. Indeed, (if we can speak this way,) the entire universe is in a certain sense a part, since it participates in a partial way in his goodness. Accordingly, the true light was in the world in a third way, i.e., as an efficient and preserving cause: I fill heaven and earth (Jer 23:24).

However, there is a difference between the way the Word acts and causes all things and the way in which other agents act. For other agents act as existing externally: since they do not act except by moving and altering a thing qualitatively in some way with respect to its exterior, they work from without. But God acts in all things from within, because he acts by creating. Now to create is to give being to the thing created. So, since existence is innermost in each thing, God, who by acting gives existence, acts in things from within. Hence God was in the world as one giving existence to the world.

134. It is customary to say that God is in all things by his essence, presence and power.

To understand what this means, we should know that someone is said to be by his power in all the things that are subject to his power; as a king is said to be in the entire kingdom subject to him, by his power. He is not there, however, by presence or essence. Someone is said to be by presence in all the things that are within his range of vision; as a king is said to be in his house by presence. And someone is said to be by essence in those things in which his substance is; as a king is in one determinate place.

Now we say that God is everywhere by his power, since all things are subject to his power: if I ascend into heaven, you are there . . . if I take my wings early in the morning, and dwell in the furthest part of the sea, even there your hand will lead me, and your right hand will hold me (Ps 138:8). He is also everywhere by his presence, because all things are bare and open to his eyes (Heb 4:13). He is present everywhere by his essence, because his essence is innermost in all things. For every agent, as acting, has to be immediately joined to its effect, because mover and moved must be together. Now God is the maker and preserver of all things with respect to the existence of each. Hence, since the existence of a thing is innermost in that thing, it is plain that God, by his essence, through which he creates all things, is in all things.

135. It should be noted that the Evangelist significantly uses the word was, when he says, he was in the world, showing that from the beginning of creation he was always in the world, causing and preserving all things; because if God for even a moment were to withhold his power from the things he established, all would return to nothing and cease to be.

Hence Origen uses an apt example to show this, when he says that as a human vocal sound is to a human word conceived in the mind, so is, the creature to the divine Word;¹ for as our vocal sound is the effect of the word conceived in our mind, so the creature is the effect of the Word conceived in the divine mind. For he spoke, and they were created (Ps 148:5). Hence, just as we notice that as soon as our inner word vanishes, the sensible vocal sound also ceases, so, if the power of the divine Word were withdrawn from things, all of them would immediately cease to be at that moment. And this is because he is sustaining all things by his powerful word (Heb 1:3).

136. So it is plain that a lack of divine knowledge in minds is not due to the absence of the Word, because he was in the world; nor is it due to the invisibility or concealment of the Word, because he has produced a work in which his likeness is clearly reflected, that is, the world: for from the greatness and beauty of creatures, their creator can be seen accordingly (Wis 13:5), and the invisible things of God are clearly seen, being understood through the things that are made (Rom 1:20). And so the Evangelist at once adds, and through him the world was made, in order that that light might be manifested in it. For as a work of art manifests the art of the artisan, so the whole world is nothing else than a certain representation of the divine wisdom conceived within the mind of the Father, he poured her out upon all his works (Sir 1:10).

Now it is clear that the lack of divine knowledge is not due to the Word, because he is efficacious, being the true light; and he is at hand, since he was in the world; and he is knowable, since through him the world was made.

137. The Evangelist indicates the source of this lack when he says, and the world did not know him, as if to say: it is not due to him, but to the world, who did not know him.

He says him in the singular, because earlier he had called the Word not only the light of men (John 1:4), but also God (John 1:1); and so when he says him, he means God.

Again, he uses world for man. For the angels knew him by their understanding, and the elements by their obeying him; but the world, i.e., man, who lives in the world, did not know him.

138. We attribute this lack of divine knowledge either to the nature of man or to his guilt.

To his nature, indeed, because although all the aforesaid aids were given to man to lead him to the knowledge of God, human reason in itself lacks this knowledge. Man beholds him from afar (Job 36:25), and immediately after, God is great beyond our knowledge. But if some have known him, this was not insofar as they were in the world, but insofar as there were above the world; and the kind for whom the world was not worthy, because the world did not know him. And this is a certain kind of reason why God is not known by man. And also as the world has an inordinate love of the world; thus it is said the world did not know him. Hence if they mentally perceived anything eternal, that was insofar as they were not of this world.

But if this lack is attributed to man’s guilt, then the phrase, the world did not know him, is a kind of reason why God was not known by man; in this sense world is taken for inordinate lovers of the world. It is as though it said, the world did not know him, because they were lovers of the world. For the love of the world, as Augustine says, is what chiefly withdraws us from the knowledge of God, because love of the world makes one an enemy to God (Jas 4:4);¹ the sensual man does not perceive the things that pertain to the Spirit of God (1 Cor 2:14).

139. From this we can answer the question of the gentiles who futilely ask this: if it is only recently that the Son of God is set before the world as the savior of men, does it not seem that before that time he scorned human nature?

We should say to them that he did not scorn the world but was always in the world, and on his part is knowable by men; but it was due to their own fault that some have not known him, because they were lovers of the world.

140. We should also note that the Evangelist speaks of the incarnation of the Word to show that the incarnate Word and that which was in the beginning with God (John 1:1), and God, are the same.

He repeats what he had said of him earlier. For above he had said that the Word was the light of men (John 1:4); here he says he was the true light. Above, he said that all things were made through him (John 1:3); here he says that through him the world was made. Earlier he had said, without him was made nothing (John 1:3), that is, according to one explanation, he conserves all things; here he says, he was in the world, creating and conserving the world and all things. There he had said, the darkness did not comprehend it (John 1:5); here he says, the world did not know him.

And so, all he says after he was the true light, is an explanation of what he had said before.

141. We can gather three reasons from the above why God willed to become incarnate.

One is because of the perversity of human nature which, because of its own malice, had been darkened by vices and the obscurity of its own ignorance. And so he said before, the darkness did not comprehend it (John 1:5). Therefore, God came in the flesh so that the darkness might apprehend the light, i.e., obtain a knowledge of it. The people who walked in darkness saw a great light (Isa 9:2).

The second reason is that the testimony of the prophets was not enough. For the prophets came and John had come; but they were not able to give sufficient enlightenment, because he was not the light (John 1:8). And so, after the prophecies of the prophets and the coming of John, it was necessary that the light itself come and give the world a knowledge of itself. And this is what the Apostle says: in past times, God spoke in many ways and degrees to our fathers through the prophets; in these days he has spoken to us in his Son (Heb 1:1). We have the prophetic message, to which you do well to give attention, until the day dawns (2 Pet 1:19).

The third reason is because of the shortcomings of creatures. For creatures were not sufficient to lead to a knowledge of the Creator; hence he says, through him the world was made, and the world did not know him. Thus it was necessary that the Creator himself come into the world in the flesh, and be known through himself. And this is what the Apostle says: since in the wisdom of God the world did not know God by its wisdom, it pleased God to save those who believe by the foolishness of our preaching (1 Cor 1:21).

Reception of the Word

1:11 He came unto his own, and his own did not receive him. [n. 143]

1:12 But as many as received him, he gave them power to be made the sons of God, to those who believe in his name: [n. 146]

1:13 Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. [n. 160]

142. Having given the necessity for the incarnation of the Word, the Evangelist then shows the advantage men gained from that incarnation.

First, he shows the coming of the light, because he came unto his own;

second, its reception by men, at and his own did not receive him;

third, the fruit brought by the coming of the light, at he gave them power to be made the sons of God.

143. He shows that the light which was present in the world and evident, i.e., disclosed by its effect, was nevertheless not known by the world. Hence, he came unto his own, in order to be known.

The Evangelist says, unto his own, i.e., to things that were his own, which he had made. And he says this so that you do not think that when he says, he came, he means a local motion in the sense that he came as though ceasing to be where he previously was and newly beginning to be where he formerly had not been. He came where he already was. I came forth from the Father, and have come into the world (John 16:28). He came, I say, unto his own, i.e., to Judea, according to some, because it was in a special way his own. In Judea God is known (Ps 75:1); the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). But it is better to say, unto his own, i.e., into the world created by him. The earth is the Lord’s (Ps 23:1).

144. But if he was previously in the world, how could he come into the world?

145. Then when he says, and his own did not receive him, we have the reception given him by men, who reacted in different ways. For some did receive him, but these were not his own; hence he says, his own did not receive him. His own are men, because they were formed by him. The Lord God formed man (Gen 2:7); know that the Lord is God: he made us (Ps 99:3). And he made them to his own image, let us make man to our image (Gen 1:26).

But it is better to say, his own, i.e., the Jews, did not receive him, through faith by believing, and by showing honor to him. I have come in the name of my Father, and you do not receive me (John 5:43), and I honor my Father, and you have dishonored me (John 8:49). Now the Jews are his own because they were chosen by him to be his special people. The Lord chose you to be his special people (Deut 26:18). They are his own because they are related according to the flesh, from whom is Christ, according to the flesh (Rom 9:3). They are also his own because they are enriched by his kindness, I have reared and brought up sons (Isa 1:2). But although the Jews were his own, they did not receive him.

146. However, there were not lacking those who did receive him. Hence he adds, but as many as received him. The Evangelist uses this manner of speaking, saying, but as many as, to indicate that the deliverance would be more extensive than the promise, which had been made only to his own, i.e., to the Jews. The Lord is our law giver, the Lord is our king; he will save us (Isa 33:22).

But this deliverance was not only for his own, but for as many as received him, i.e., whoever believe in him. For I say that Christ was a minister to the circumcised, for the sake of God’s truth, to confirm the promises made to the fathers (Rom 15:8). The gentiles, however, according to his mercy, are recieved because of mercy.

147. He says, as many as, to show that God’s grace is given without distinction to all who receive Christ. The grace of the Holy Spirit has been poured out upon the gentiles (Acts 10:45). And not only to free men, but to slaves as well; not only to men, but to women also. In Christ Jesus there is neither male nor female, Jew or Greek, the circumcised or uncircumcised (Gal 3:28).

148. Then when he says, he gave them power to be made the sons of God, we have the fruit of his coming. Where

first, he mentions the grandeur of the fruit, for he gave them power;

second, he shows to whom it is given, to those who believe;

third, he indicates the way it is given, which is not of blood.

149. The fruit of the coming of the Son of God is great, because by it men are made sons of God. God sent his Son made from a woman . . . so that we might receive our adoption as sons (Gal 4:5). And it was fitting that we, who are sons of God by the fact that we are made like the Son, should be reformed through the Son.

150. So he says, he gave them power to be made the sons of God.

To understand this we should remark that men become sons of God by being made like God. Hence men are sons of God according to a threefold likeness to God.

First, by the infusion of grace; hence anyone having sanctifying grace is made a son of God. You did not receive the spirit of slavery . . . but the spirit of adoption as sons (Rom 8:15). Because you are sons of God, God sent the Spirit of his Son into your hearts (Gal 4:6).

Second, we are like God by the perfection of our actions, because one who acts justly is a son: love your enemies . . . so that you may be the children of your Father (Matt 5:44).

Third, we are made like God by the attainment of glory. The glory of the soul by the light of glory, when he appears we shall be like him (1 John 3:2); and the glory of the body, he will reform our lowly body (Phil 3:21). Of these two it is said, we are waiting for our adoption as sons of God (Rom 8:23).

151. If we take the power to become the sons of God as referring to the perfection of our actions and the attainment of glory, the statement offers no difficulty. For then when he says, he gave them power, he is referring to the power of grace; and when a man possesses this, he can perform works of perfection and attain glory, since the grace of God is eternal life (Rom 6:23). According to this way we have, he gave them, to those who received him, power, i.e., the infusion of grace, to be made the sons of God, by acting well and acquiring glory.

152. But if this statement refers to the infusion of grace, then his saying, he gave them power, gives rise to a difficulty. And this is because it is not in our power to be made sons of God, since it is not in our power to possess grace.

We can understand, he gave them power, as a power of nature; but this does not seem to be true since the infusion of grace is above our nature. Or we can understand it as the power of grace, and then to have grace is to have power to be made the sons of God. And in this sense he did not give them power to become sons of God, but to be sons of God.

153. The answer to this is that when grace is given to an adult, his justification requires an act of consent by a movement of his free will. So, because it is in the power of men to consent and not to consent, he gave them power.

However, he gives this power of accepting grace in two ways: by preparing it, and by offering it to him. For just as one who writes a book and offers it to a man to read is said to give the power to read it, so Christ, through whom grace was produced, as it is said below, and who accomplished salvation on the earth (Ps 73:12), gave us power to become the sons of God by offering grace.

154. Yet this is not sufficient since even free will, if it is to be moved to receive grace, needs the help of divine grace, not indeed habitual grace, but movent grace. For this reason, second, he gives power by moving the free will of man to consent to the reception of grace, as in convert us to yourself, O Lord, by moving our will to your love, and we will be converted (Lam 5:21). And in this sense we speak of an interior call, of which it is said, those whom he called, by inwardly moving the will to consent to grace, he justified, by infusing grace (Rom 8:3).

155. Since by this grace man has the power of maintaining himself in the divine sonship, one may read these words in another way. He gave them, i.e., those who receive him, power to be made the sons of God, i.e., the grace by which they are able to be maintained in the divine sonship. Everyone who is born from God does not sin, but the grace of God, through which we are reborn as children of God, preserves him (1 John 5:18).

156. Thus, he gave them power to be made the sons of God, through sanctifying grace, through the perfection of their actions, and through the attainment of glory; and he did this by preparing this grace, moving their wills, and preserving this grace.

157. Then when he says, to those who believe in his name, he shows those on whom the fruit of his coming is conferred. We can understand this in two ways: either as explaining what was said before, or as qualifying it. We can regard it as explaining as the Evangelist had said, as many as received him, and now to show what it is to receive him, he adds by way of explanation, those who believe in his name. It is as though he were saying: to receive him is to believe in him, because it is through faith that Christ dwells in your hearts, as in that Christ may dwell in your hearts through faith (Eph 3:17). Therefore, they received him, who believe in his name.

158. Origen regards this as a qualifying statement, in his homily, The Spiritual Voice. In this sense, many receive Christ, declaring that they are Christians, but they are not sons of God, because they do not truly believe in his name; for they propose false dogmas about Christ by taking away something from his divinity or humanity, as in every spirit that denies Christ is not from God (1 John 4:3). And so the Evangelist says, as though contracting his meaning, he gave them, i.e., those who receive him by faith, power to be made the sons of God, to those, however, who believe in his name, i.e., who keep the name of Christ whole, in such a way as not to lessen anything of the divinity or humanity of Christ.

159. We can also refer this to formed faith, in the sense that to all, that is, he gave power to be made the sons of God, to those who believe in his name, i.e., those who do the works of salvation through a faith formed by charity. For those who have only an unformed faith do not believe in his name because they do not work unto salvation.

However, the first exposition, which is taken as explaining what preceded, is better.

160. Then when he says, who are born, not of blood, he shows the way in which so great a fruit is conferred on men.

For since he had said that the fruit of the light’s coming is the power given to men to become the sons of God, then to forestall the supposition that they are born through a material generation he says, not of blood.

And although the word blood has no plural in Latin, but does in Greek, the translator ignored a rule of grammar in order to teach the truth more perfectly. So he does not say, from blood, in the Latin manner, but from bloods. This indicates whatever is generated from blood, serving as the matter in carnal generation. According to the Philosopher, semen is a residue derived from useful nourishment in its final form. So blood indicates either the seed of the male or the menses of the female. The cause moving to the carnal act is the will of those coming together, the man and the woman. For although the act of the generative power as such is not subject to the will, the preliminaries to it are subject to the will. So he says, nor of the will of the flesh, referring to the woman; nor of the will of man, as from an efficient cause; but of God. It is as though he were saying: they became sons of God, not carnally, but spiritually.

According to Augustine, flesh is taken here for the woman, because as the flesh obeys the spirit, so woman should obey man. Adam said of the woman, this, at last, is bone of my bones (Gen 2:23). And note, according to Augustine, that just as the possessions of a household are wasted away if the woman rules and the man is subject, so a man is wasted away when the flesh rules the spirit. For this reason the Apostle says, we are not debtors to the flesh, so that we should live according to the flesh (Rom 8:12). Concerning the manner of this carnal generation, we read, in the womb of my mother I was molded into flesh (Wis 7:1).

161. Or, we might say that the moving force to carnal generation is twofold: the intellectual appetite on the one hand, that is, the will; and on the other hand, the sense appetite, which is concupiscence. So, to indicate the material cause he says, not of blood. To indicate the efficient cause, in respect to concupiscence, he says, nor of the will of the flesh, even though the concupiscence of the flesh is improperly called a will in this sense: the flesh lusts against the spirit (Gal 5:17). Finally, to indicate the intellectual appetite he says, nor of the will of man. So, the generation of the sons of God is not carnal but spiritual, because they were born of God. Every one who is born from God conquers the world (1 John 5:4).

162. Note, however, that this preposition from, always signifies a material cause as well as an efficient and even a consubstantial cause. Thus we say a blacksmith makes a knife from iron, and a father generates his son from himself, because something of his concurs somehow in begetting. But the preposition ‘by’ always signifies a moving cause. The preposition ‘out of’ is taken as something common, since it implies an efficient as well as a material cause, although not a consubstantial cause.

Consequently, since only the Son of God, who is the Word, is of the substance of the Father and indeed is one substance with the Father, while the saints, who are adopted sons, are not of his substance, the Evangelist uses the preposition out of saying of others that they are born of God, but of the natural Son, he says that he is born of the Father.

163. Note also that in the light of our last exposition of carnal generation, we can discern the difference between carnal and spiritual generation.

For since the former is from blood, it is carnal; but the latter, because it is not from blood, is spiritual. That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit (John 3:6). Again, because material generation is from the desires of the flesh, i.e., from concupiscence, it is unclean and begets children who are sinners: we were by nature children of wrath (Eph 2:3). Again, because the former is of the will of man, that is, from man, it makes children of men; but the latter, because it is of God, makes children of God.

164. But if he intends to refer his statement, he gave them power, to baptism, in virtue of which we are reborn as sons of God, we can detect in his words the order of baptism: that is, the first thing required is faith, as shown in the case of catechumens, who must first be instructed about the faith so that they may believe in his name; then through baptism they are reborn, not carnally from blood, but spiritually from God.

Incarnation of the Word

1:14 And the Word was made flesh, and dwelt among us, and we saw his glory, the glory as it were of the only begotten of the Father, full of grace and truth. [n. 165]

165. Having explained the necessity for the Word’s coming in the flesh as well as the benefits this conferred, the Evangelist now shows the way he came, at and the Word was made flesh.

He thus resumes the thread with his earlier statement, he came unto his own (John 1:11). As if to say: the Word of God came unto his own. But lest anyone suppose that he came by changing his location, he shows the manner in which he came, that is, by an incarnation. For he came in the manner in which he was sent by the Father, by whom he was sent, i.e., he was made flesh. God sent his Son made from a woman (Gal 4:4). And Augustine says about this that he was sent in the manner in which he was made.¹

According to Chrysostom, however, he is here continuing the earlier statement, he gave them power to be made the sons of God (John 1:12).¹ As if to say: if you wonder how he was able to give this power to men, i.e., that they become sons of God, the Evangelist answers: because the Word was made flesh, he made it possible for us to be made sons of God. God sent his Son . . . so that we might receive our adoption as sons (Gal 4:5).

But according to Augustine, he is continuing the earlier statement, who are born . . . of God (John 1:13).¹ For since it seemed a hard saying that men be born from God, then, as though arguing in support of this and to produce belief in the existence of the Word, the Evangelist adds something which seems less seemly, namely, that the Word was made flesh. As if to say: do not wonder if men are born from God, because the Word was made flesh, i.e., God became man.

166. It should be noted that this statement, the Word was made flesh, has been misinterpreted by some and made the occasion of error.

For certain ones have presumed that the Word became flesh in the sense that he or something of him was turned into flesh, as when flour is made into bread, and air becomes fire. One of these was Eutyches, who postulated a mixture of natures in Christ, saying that in him the nature of God and of man was the same.¹

We can clearly see that this is false because, as was said above, the Word was God (John 1:1). Now God is immutable, as is said, I am the Lord, and I do not change (Mal 3:6). Hence in no way can it be said that he was turned into another nature. Therefore, one must say in opposition to Eutyches, the Word was made flesh, i.e., the Word assumed flesh, but not in the sense that the Word himself is that flesh. It is as if we were to say: the man became white, not that he is that whiteness, but that he assumed whiteness.

167. There were others who, although they believed that the Word was not changed into flesh but assumed it, nevertheless said that he assumed flesh without a soul; for if he had assumed flesh with a soul, the Evangelist would have said, the Word was made flesh with a soul. This was the error of Arius, who said that there was no soul in Christ, but that the Word of God was there in place of a soul.

The falsity of this opinion is obvious, both because it is in conflict with Sacred Scripture, which often mentions the soul of Christ, as: my soul is sad, even to the point of death (Matt 26:38), and because certain affections of the soul are observed in Christ which can not possibly exist in the Word of God or in flesh alone: he began to be sorrowful and troubled (Matt 26:37). Also, God cannot be the form of a body. Nor can an angel be united to a body as its form, since an angel, according to its very nature, is separated from body, whereas a soul is united to a body as its form. Consequently, the Word of God cannot be the form of a body.

168. And there were others who, influenced by this, said that the Word did indeed assume flesh with a soul, but this soul was only a sensitive soul, not an intellectual one; the Word took the place of the intellectual soul in Christ’s body. This was the error of Apollinaris. He followed Arius for a time, but later in the face of the authorities cited above, was forced to admit a soul in Christ which could be the subject of these emotions. But he said this soul lacked reason and intellect, and that in the man Christ their place was taken by the Word.

This too is obviously false, because it conflicts with the authority of Sacred Scripture in which certain things are said of Christ that cannot be found in his divinity, nor in a sensitive soul, nor in flesh alone; for example, that Christ marvelled, as in Matthew (Matt 8:10). For to marvel or wonder is a state which arises in a rational and intellectual soul when a desire arises to know the hidden cause of an observed effect. Therefore, just as sadness compels one to place a sensitive element in the soul of Christ, against Arius, so marvelling or amazement forces one to admit, against Apollinaris, an intellectual element in Christ.

The same conclusion can be reached by reason. For as there is no flesh without a soul, so there is no human flesh without a human soul, which is an intellectual soul. So if the Word assumed flesh which was animated with a merely sensitive soul to the exclusion of a rational soul, he did not assume human flesh; consequently, one could not say: God became man.

169. But you may say: if the Word did assume flesh with such a soul, why did the Evangelist not mention rational soul, instead of only flesh, saying, the Word was made flesh?

Second, to show the greatness of God’s kindness to us. For it is evident that the rational soul has a greater conformity to God than does flesh, and that it would have been a great sign of compassion if the Word had assumed a human soul, as being conformed to himself. But to assume flesh too, which is something far removed from the simplicity of his nature, was a sign of a much greater, indeed, of an incomprehensible compassion. As the Apostle says: obviously great is the mystery of godliness which appeared in the flesh (1 Tim 3:16). And so to indicate this, the Evangelist mentioned only flesh.

Third, to demonstrate the truth and uniqueness of the union in Christ. For God is indeed united to other holy men, but only with respect to their soul; so it is said: she passes into holy souls, making them friends of God and prophets (Wis 7:27). But that the Word of God is united to flesh is unique to Christ, according to the Psalmist: I am alone until I pass (Ps 140:10), and gold cannot equal it (Job 28:17). So the Evangelist, wishing to show the uniqueness of the union in Christ, mentioned only the flesh, saying, the Word was made flesh.

Fourth, to suggest its relevance to man’s restoration. For man was weak because of the flesh. And thus the Evangelist, wishing to suggest that the coming of the Word was suited to the task of our restoration, made special mention of the flesh in order to show that the weak flesh was repaired by the flesh of the Word. And this is what the Apostle says: the law was powerless because it was weakened by the flesh. God, sending his Son in the likeness of sinful flesh and in reparation for sin, condemned sin in his flesh (Rom 8:3).

170. A question arises as to why the Evangelist did not say that the Word assumed flesh, but rather that the Word was made flesh.

But if this were so, it would mean that God did not become man, for one particular suppositum cannot be predicated of another. Accordingly, if the person or suppositum of the Word is different than the person or suppositum of the man, in Christ, then what the Evangelist says is not true, namely, the Word was made flesh. For a thing is made or becomes something in order to be it; if, then, the Word is not man, it could not be said that the Word became man. And so the Evangelist expressly said was made, and not assumed, to show that the union of the Word to flesh is not such as was the lifting up of the prophets, who were not taken up into a unity of person, but for the prophetic act. This union is such as would truly make God man and man God, i.e., that God would be man.

171. There were some, too, who, misunderstanding the manner of the incarnation, did indeed admit that the aforesaid assumption was terminated at a oneness of person, acknowledging in God one person of God and man. But they said that in him there were two hypostases, i.e., two supposita;¹ one of a human nature, created and non-eternal, and the other of the divine nature, non-created and eternal. This is the first opinion presented in the Sentences (3, d. 6).

According to this opinion the proposition, that God was made man and man was made God, is not true. Consequently, this opinion was condemned as heretical by the Fifth Council, where it is said: if anyone shall assert one person and two hypostases in the Lord Jesus Christ, let him be anathema.¹ And so the Evangelist, to exclude any assumption not terminated at a oneness of person, says, was made.

172. If you ask how the Word is man, it must be said that he is man in the way that anyone is, man, namely, as having human nature. Not that the Word is human nature itself, but he is a divine suppositum united to a human nature.

The statement, the Word was made flesh, does not indicate any change in the Word, but only in the nature newly assumed into the oneness of a divine person. And the Word was made flesh through a union to flesh. Now a union is a relation. And relations newly said of God with respect to creatures do not imply a change on the side of God, but on the side of the creature relating in a new way to God.

173. Now follows, and dwelt among us. This is distinguished in two ways from what went before.

The first consists in stating that above the Evangelist dealt with the incarnation of the Word when he said, the Word was made flesh; but now he touches on the manner of the incarnation, saying, and dwelt among us. For according to Chrysostom and Hilary, by the Evangelist saying the Word was made flesh, someone might think that he was converted into flesh and that there are not two distinct natures in Christ, but only one nature compounded from the human and divine natures.¹ And so the Evangelist, excluding this, added, and dwelt among us, i.e., in our nature. Furthermore, something which is not distinct from another does not dwell in it, because to dwell implies a distinction between the dweller and that in which it dwells. But the Word dwelt in our nature; therefore, he is distinct in nature from it. And so, inasmuch as human nature was distinct from the nature of the Word in Christ, the former is called the dwelling place and temple of the divinity: but he spoke of the temple of his body (John 2:21).

174. Now although what is said here by these holy men is orthodox, care must be taken to avoid the reproach which some receive for this. For the early doctors and saints were so intent upon refuting the emerging errors concerning the faith that they seemed meanwhile to fall into the opposite ones. For example, Augustine, speaking against the Manichaeans, who destroyed the freedom of the will, disputed in such terms that he seemed to have fallen into the heresy of Pelagius.¹

In this way, lest through saying the Word was made flesh it might be thought that there was a confusion or change of natures in Christ, John the Evangelist added, and dwelt among us. Nestorius misunderstood this phrase and said that the Son of God was united to man in such a way that there was not one person of God and of man. For he held that the Word was united to human nature only by an indwelling through grace. From this, however, it follows that the Son of God is not man.

175. To clarify this we should know that we can consider two things in Christ: his nature and person.

In Christ there is a distinction in nature, but not in person, which is one and the same in the two natures, since the human nature in Christ was assumed into a oneness of person. Therefore, the indwelling which the saints speak of must be referred to the nature, so as to say, he dwelt among us, i.e., the nature of the Word inhabited our nature; not according to the hypostasis or person, which is the same for both natures in Christ.

176. The blasphemy of Nestorius is further refuted by the authority of Sacred Scripture.

For the Apostle calls the union of God and man an emptying, saying of the Son of God: he, being in the form of God . . . emptied himself, taking the form of a servant (Phil 2:6). Clearly, God is not said to empty himself insofar as he dwells in the rational creature by grace, because then the Father and the Holy Spirit would be emptying themselves, since they too are said to dwell in man through grace: for Christ, speaking of himself and of the Father says, we will come to him, and will make our abode with him (John 14:23); and of the Holy Spirit the Apostle says: the Spirit of God dwells in us (1 Cor 3:16).

177. However, another connection with what went before is possible, by saying that above he dealt with the incarnation of the Word, but that now he is treating the manner of life of the incarnate Word, saying, he dwelt among us, i.e., he lived on familiar terms with us apostles. Peter alludes to this when he says, during all the time that the Lord Jesus came and went among us (Acts 1:21). Afterwards, he was seen on earth (Bar 3:38).

178. The Evangelist added this for two reasons. First, to show the marvelous likeness of the Word to men, among whom he lived in such a way as to seem one of them. For he not only willed to be like men in nature, but also in living with them on close terms without sin, in order to draw to himself men won over by the charm of his way of life.

Second, to show the truthfulness of the Evangelist’s statements. For the Evangelist had already said many great things about the Word, and was yet to mention more wonderful things about him; and so that his testimony would be more credible he took as a proof of his truthfulness the fact that he had lived with Christ, saying, he dwelt among us. As if to say: I can well bear witness to him, because I lived on close terms with him. We tell you . . . what we have heard, what we have seen with our eyes (1 John 1:1); God raised him up on the third day, and granted that he be seen, not by all the people, but by witnesses preordained by God, that is, to us who ate and drank with him (Acts 10:40).

Knowledge of the Word

1:14 And the Word was made flesh, and dwelt among us, and we saw his glory, the glory as it were of the only begotten of the Father, full of grace and truth. [n. 180]

179. Having set forth the incarnation of the Word, the Evangelist then begins to give the evidence for the incarnate Word.

He does two things about this.

First, he shows the ways in which the incarnate Word was made known.

Second, he clarifies each way, at and of his fullness we have all received (John 1:16).

Now the incarnate Word was made known to the apostles in two ways: first of all, they obtained knowledge of him by what they saw; second, by what they heard of the testimony of John the Baptist.

So first, he states what they saw about the Word;

second, what they heard from John, at John bears witness to him (John 1:15).

He states three things about the Word.

First, the manifestation of his glory; hence he says, and we saw his glory.

Second, the uniqueness of his glory, when he adds, as it were of the only begotten.

Third, the precise nature of this glory, because full of grace and truth.

180. And we saw his glory, can be connected in three ways with what went before.

First, it can be taken as an argument for his having said, the Word was made flesh. As if to say: I hold and know that the Word of God was incarnate because I and the other apostles have seen his glory. We speak what we know, and we testify what we have seen (John 3:11). We tell you . . . what we have heard, what we have seen with our eyes (1 John 1:1).

181. Second, according to Chrysostom, the connection is made by taking this statement as expressing many benefits.¹ As if to say: the incarnation of the Word not only conferred on us the benefit of becoming sons of God, but also the good of seeing his glory. For dull and feeble eyes cannot see the light of the sun; but they can see it when it shines in a cloud or on some opaque body. Now before the incarnation of the Word, human minds were incapable of seeing the divine light in itself, the light which enlightens every rational nature. And so, in order that it might be more easily seen and contemplated by us, he covered it with the cloud of our flesh: they looked towards the wilderness: and behold the glory of the Lord appeared in a cloud (Exod 16:10), i.e., the Word of God in the flesh.

182. According to Augustine, however, the connection refers to the gift of grace.¹

For the failure of the spiritual eyes of men to contemplate the divine light is due not only to their natural limitations but also to the defects incurred by sin: fire, that is, of concupiscence, fell on them, and they did not see the sun, of justice (Ps 57:9). Hence in order that the divine light might be seen by us, he healed our eyes, making an eye salve of his flesh, so that with the salve of his flesh the Word might heal our eyes, weakened by the concupiscence of the flesh. And this is why just after saying, the Word was made flesh, he says, we saw his glory. To indicate this the Lord made clay from his saliva and spread the clay upon the eyes of the man born blind (John 9:6). For clay is from the earth, but saliva comes from the head. Similarly, in the person of Christ, his human nature was assumed from the earth; but the incarnate Word is from the head, i.e., from God the Father. So, when this clay was spread on the eyes of men, we saw his glory.

183. This is the glory of the Word Moses longed to see, saying, show me your glory (Exod 32:18). But he did not deserve to see it; indeed, he was answered by the Lord: you shall see my back (Exod 33:23), i.e., shadows and figures. But the apostles saw his brightness: all of us, gazing on the Lord’s glory with unveiled faces, are being transformed from glory to glory into his very image (2 Cor 3:18).

For Moses and the other prophets saw obscurely and in figures the glory of the Word that was to be manifested to the world at the end of their times, as the Apostle says (1 Cor 13:12). Thus, it is also said: these things said Isaias, when he saw his glory, and spoke of him (John 12:41). But the apostles saw the very brilliance of the Word through his bodily presence: all of us, gazing on the Lord’s glory, and so forth (2 Cor 3:18); blessed are the eyes which see what you see. For many kings and prophets desired to see what you see, and did not see it (Luke 10:23).

184. Then when he says, the glory as it were of the only begotten, he shows the uniqueness of his glory.

For since it is written of certain men that they were in glory, as of Moses it says that his face shone (Exod 34:29), or was horned, according to another text, someone might say that from the fact that they saw him in glory, it should not be said that the Word of God was made flesh. But the Evangelist excludes this when he says, the glory as it were of the only begotten of the Father. As if to say: his glory is not like the glory of an angel, or of Moses, or Elijah, or Elisha, or anything like that but the glory as it were of the only begotten; for as it is said, he was counted worthy of more glory than Moses (Heb 3:3); who among the sons of God is like God? (Ps 88:7).

185. The word as, according to Gregory, is used to express the fact (Moral. 18.6). But according to Chrysostom, it expresses the manner of the fact: as if someone were to see a king approaching in great glory and being asked by another to describe the king he saw, he could, if he wanted to be brief, express the grandeur of his glory in one word, and say that he approached as a king, i.e., as became a king.¹ So too, here, the Evangelist, as though asked by someone to describe the glory of the Word which he had seen, and being unable to fully express it, said that it was as it were of the only begotten of the Father, i.e., such as became the only begotten of God.

186. It should be noted that the uniqueness of the glory of the Word is brought out in four ways. First, in the testimony which the Father gave of the Son. For John was one of the three who had seen Christ transfigured on the mountain and heard the voice of the Father saying: this is my beloved Son, with whom I am well pleased (Matt 17:5). Of this glory it is said, he received honor and glory from God the Father: this voice coming down to him from excellent glory: ‘this is my beloved Son’ (2 Pet 1:17).

Second, it is brought out by the service of the angels. For prior to the incarnation of Christ, men were subject to the angels. But after it, angels ministered, as subjects, to Christ. Angels came and ministered to him (Matt 4:11).

Third, it is brought out by the submission of nature. For all nature obeyed Christ and heeded his slightest command, as something established by him, because all things were made through him (John 1:3). This is something granted neither to angels nor to any creature, but to the incarnate Word alone. And this is what we read, what kind of man is this, for the winds and the sea obey him? (Matt 8:27)

Fourth, we see it in the way he taught and acted. For Moses and the other prophets gave commands to men and taught them not on their own authority, but on the authority of God. So they said: the Lord says this; and the Lord spoke to Moses. But Christ speaks as the Lord, and as one having power, i.e., by reason of his own power. Hence he says, I say to you (Matt 5:22). This is the reason why, at the end of the Sermon on the Mountain, it is said that he taught as one having authority (Matt 7:29). Furthermore, other holy men worked miracles, but not by their own power. But Christ worked them by his own power, hence it is said what is this new doctrine? for with power he commands even the unclean spirits, and they obey him (Mark 1:27). In these ways, then, the glory of the Word is unique.

187. Note that sometimes in Scripture we call Christ the only begotten, as here and elsewhere: the only begotten Son, who is in the bosom of the Father, has made him known (John 1:18). At other times we call him the first-born: when he brings the firstborn into the world, he says, ‘let all the angels of God adore him’ (Heb 1:6). The reason for this is that just as it belongs to the whole Blessed Trinity to be God, so it belongs to the Word of God to be God Begotten. Sometimes, too, he is called God according to what he is in himself; and in this way he alone is uniquely God by his own essence. It is in this way that we say there is but one God: hear, O Israel: the Lord your God is one (Deut 6:4). At times, we even apply the name of deity to others, insofar as a certain likeness of the divinity is given to men; in this sense we speak of many gods: indeed, there are many gods and many lords (1 Cor 8:5).

Along these lines, if we consider what is proper to the Son as begotten, and consider the way in which this sonship is attributed to him, that is, through nature, we say that he is the only begotten of God: because, since he alone is naturally begotten by the Father, the begotten of the Father is one only. But if we consider the Son, insofar as sonship is conferred on others through a likeness to him, then there are many sons of God through participation. And because they are called sons of God by a likeness to him, he is called the first-born of all. Those whom he foreknew, he predestined to become conformed to the image of his Son, so that he might be the first-born of many brothers (Rom 8:29).

So, Christ is called the only begotten of God by nature; but he is called the first-born insofar as from his natural sonship, by means of a certain likeness and participation, a sonship is granted to many.

188. Then when he says, full of grace and truth, he determines the glory of the Word. As if to say: his glory is such that he is full of grace and divinity.

Now these words can be applied to Christ in three ways.

First, from the point of view of union. For grace is given to someone so that he might be united to God through it. So he who is most perfectly united to God is full of grace. Now some are joined to God by participating in a natural likeness: let us make man to our image and likeness (Gen 1:26). Some are joined by faith: that Christ may dwell in your hearts through faith (Eph 3:17). And others are united by charity, because he who abides in love abides in God (1 John 4:16). But all these ways are partial: because one is not perfectly united to God through the participation of a natural likeness; nor is God seen as he is by faith; nor is he loved to the extent that he is lovable by charity—for since he is the infinite Good, his lovableness is infinite, and the love of no creature is able to love this infinitely. And so these unions are not able to be full.

But in Christ, in whom human nature is united to the divinity in the unity of a suppositum, we find a full and perfect union with God. The reason for this is that this union was such that all the acts not only of his divine but also of his human nature were acts of the person. So he was full of grace insofar he did not receive any special gratuitous gift from God, but that he should be God himself. He gave him, i.e., God the Father gave to the Son, a name which is above every name (Phil 2:9). He was foreordained to be the Son of God in power (Rom 1:4). He was also full of truth, because the human nature in Christ attained to the divine truth itself, that is, that this man should be the divine truth itself. In other men we find many participated truths, insofar as the first truth gleams back into their minds through many likenesses; but Christ is truth itself. Thus it is said: in whom all the treasures of wisdom are hidden (Col 2:3).

189. Second, these words can be applied in relation to the perfection of his soul. Then he is said to be full of grace and truth inasmuch as in his soul there was the fullness of all graces without measure: for God does not give the Spirit by measure (John 3:34). Yet it was given in fractions to all rational creatures, both angels and men. For according to Augustine, just as there is one sense common to all the parts of the body, namely, the sense of touch, while all the senses are found in the head, so in Christ, who is the head of every rational creature, and in a special way of the saints who are united to him by faith and charity, all virtues and graces and gifts are found superabundantly;¹ but in others, i.e., the saints, we find participations of the graces and gifts, although there is a gift common to all the saints, and that is charity. We read about this fullness of Christ’s grace: there shall come forth a shoot out of the root of Jesse, and a flower shall spring up out of his root. And the spirit of the Lord shall rest upon him: the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety (Isa 11:1).

Further, Christ was also full of truth because his precious and blessed soul knew every truth, human and divine, from the instant of his conception. And so Peter said to him, you know all things (John 21:17). And it is also said: my truth, i.e., the knowledge of every truth, and my mercy, i.e., the fullness of all graces, shall be with him (Ps 88:25) .

190. In a third way these words can be explained in relation to his dignity as head, i.e., inasmuch as Christ is the head of the Church. In this way it is his prerogative to communicate grace to others, both by producing virtue in the minds of men through the inpouring of grace and by meriting, through his teaching and works and the sufferings of his death, superabundant grace for an infinite number of worlds, if there were such. Therefore, he is full of grace insofar as he conferred perfect justice upon us. We could not acquire this perfect justice through the law, which was infirm and could make no one just or bring anyone to perfection. As we read: the law was powerless because it was weakened by the flesh. God, sending his Son in the likeness of sinful flesh and in reparation for sin, condemned sin in his flesh (Rom 8:3).

Again, he was full of truth insofar as he fulfilled the figures of the old law and the promises made to the fathers. Christ was a minister to the circumcised to confirm the promises made to the fathers (Rom 15:8); all the promises of God are fulfilled in him (2 Cor 1:20).

Further, he is said to be full of grace because his teaching and manner of life were most gracious. Grace is poured out upon your lips (Ps 44:3). And so it is said, all the people came to him early in the morning, i.e., in the morning they were eager to come (Luke 21:38). He was full of truth, because he did not teach in enigmas and figures, nor gloss over the vices of men, but preached the truth to all, openly and without deception. As it says below: now you speak plainly (John 16:29).

John’s witness

1:15 John bears witness to him, and cries out, saying: this was he of whom I spoke: he who will come after me, is preferred before me: because he was before me. [n. 191]

191. Having given the evidence by which the Word was made known to the apostles by sight, the Evangelist then presents the evidence by which the Word was made known to persons other than the apostles by their hearing the testimony of John.

He does three things about this.

First, the witness is presented.

Second, his manner of testifying is indicated: and he cries out.

Third, his testimony is given: this was he of whom I spoke: he who will come after me, is preferred before me: because he was before me.

192. So he says: we indeed saw his glory, the glory as it were of the only begotten of the Father (John 1:14). But we are not believed, perhaps because we are held in suspicion. So let his witness come forth, that is, John the Baptist, who bears witness to Christ. He is a faithful witness who will not lie: a faithful witness will not lie (Prov 14:5); you sent to John, and he gave testimony to the truth (John 5:33).

John gives his testimony here and fulfills his office with perseverance because he came as a witness. Truthful lips endure forever (Prov 12:19).

193. Then when he says, and cries out, saying, he describes the way he bore witness, that is, it was with a cry. So he says, he cries out, i.e., freely without fear. Cry out in a loud voice . . . say to the cities of Judah: here is your God (Isa 40:9). He cried out ardently and with great fervor, because it is said, his word burned like a torch (Sir 48:1); seraphim cried one to another (Isa 6:3), which is expressive of a more interior eagerness of spirit.

The use of a cry shows that the statements of the witness are not made to a few in figurative language or secretly, but that a truth is being declared openly and publicly, and told not to a few but to many. Cry out, and do not stop (Isa 58:1).

194. Then he adds his testimony: this was he of whom I spoke. And he does two things.

First, he shows that his testimony was continuous. Second,

he describes the person to whom he bore witness: he who will come after me, is preferred before me: because he was before me.

195. The testimony of the Baptist was continuous because he bore witness to him not only once but many times, and even before Christ had come to him. And so he says, this was he of whom I spoke, i.e., before I saw him in the flesh I bore witness to him. And you, child, shall be called the prophet of the Most High (Luke 1:76). He pointed him out both as present and when about to come.

And his testimony is certain because he not only predicted that he would come, but pointed him out when he was present, saying, behold the Lamb of God (John 1:36). This implies that Christ was physically present to John; for he had often come to John before being baptized.

196. Then he describes the one to whom he bore witness, saying, he who will come after me, is preferred before me.

Here we should note that John does not at once preach to his disciples that Christ is the Son of God, but he draws them little by little to higher things: first, by preferring Christ to himself, even though John had such a great reputation and authority as to be considered the Christ or one of the great prophets.

Now he compares Christ to himself:

first, with regard to the order of their preaching;

second, as to the order of dignity; and

third, as to the time of their existence.

197. With respect to the order of their preaching, John preceded Christ as a servant precedes his master, and as a soldier his king, or as the morning star the sun: see, I am sending my messenger, and he will prepare the way before me (Mal 3:1). He therefore, comes after me, in being known to men, through my preaching.

Observe that comes is in the present tense, because in Greek the present participle is used.

Now John preceded Christ for two reasons.

First, according to Chrysostom, because John was a blood relation of Christ according to the flesh: your relative, Elizabeth (Luke 1:36). Therefore, had he borne witness to Christ after knowing him, his testimony might have been open to question; accordingly, John came preaching before he was acquainted with Christ, in order that his testimony might have more force. Hence he says, and I did not know him, but that he may be made manifest in Israel, therefore I came baptizing with water (John 1:31).

Second, John preceded Christ because in things that pass into act from potency, the imperfect is naturally prior to the perfect; hence it is said: the spiritual is not first, but the animal (1 Cor 15:46). Accordingly, the perfect doctrine of Christ should have been preceded by the less perfect teaching of John, which was in a certain manner midway between the doctrine of the law and the prophets, which announced the coming of Christ from afar, and the doctrine of Christ, which was clear and plainly made Christ known.

198. John compares him to himself with respect to dignity when he says, he is preferred before me. It should be noted that it is from this text that the Arians took occasion for their error. For they said that he who comes after me, is to be understood of Christ as to the flesh he assumed, but what follows, is preferred before me, can only be understood of the Word of God, who existed before the flesh; and for this reason Christ as the Word was made, and was not coeternal with the Father.

According to Chrysostom, however, this exposition is stupid, because if it were true, the Baptist would not have said, he is preferred before me, because he was before me, since no one is unaware that if he was before him, he was made before him. He rather would have said the opposite: he was before me, because he was made before me. And so, according to Chrysostom, these words should be taken as referring to Christ’s dignity, that is, he was preferred to me and placed ahead of me. It is as though he said: although Jesus came to preach after me, he was made more worthy than I both in eminence of authority and in the repute of men: gold will not be equal to it (Job 28:17). Or alternatively: he is preferred before me, that is, before my eyes, as the Gloss says and as the Greek text reads. As if to say: before my eyes, i.e., in my sight, because he came into my view and was recognized.

199. He compares him to himself with respect to their duration, saying, because he was before me. As if to say: he was God from all eternity, I am a frail man of time. And therefore, even though I came to preach ahead of him, yet it was fitting that he rank before me in the reputation and opinion of men, because he preceded all things by his eternity: Jesus Christ is the same yesterday, today, and forever (Heb 13:8). Before Abraham was made, I am (John 8:58).

If we understand this passage as saying that he is preferred before me, it can be explained as referring to the order of time according to the flesh. For in the instant of his conception Christ was perfect God and perfect man, having a rational soul perfected by the virtues, and a body possessed of all its distinctive features, except that it lacked perfect size: a woman shall enclose a man, i.e., a perfect man (Jer 31:22). Now it is evident that Christ was conceived as a perfect man before John was born; consequently he says that he is preferred before me, because he was a perfect man before I came forth from the womb.

Grace and truth through Christ

1:16 And of his fullness we have all received, indeed grace upon grace: [n. 200]

1:17 For the law was given through Moses; grace and truth came through Jesus Christ. [n. 205]

200. He follows with, and of his fullness we have all received.

These words and those that follow to this is the testimony of John (John 1:19), are taken in two ways. According to Origen, these are the words of John the Baptist and are added by him to support what he had said previously.¹ It is as though he said: truly, he was before me (John 1:15), because of his fullness, i.e., of his grace, not only I but we all, including the prophets and patriarchs, have received, because all had the grace they possessed by faith in the incarnate Word. According to this explanation, John the Baptist began weaving the story of the incarnation at, John bore witness to him (John 1:15).

But according to Augustine and Chrysostom, the words from John bore witness to him (John 1:15), are those of John the Evangelist.¹ And they are connected with the previous words, full of grace and truth (John 1:14), as though he were saying: above, the Evangelist gave the evidence for the Word which was learned through sight and by hearing, but here he explains each. First, how he was made known to the apostles through sight, which was tantamount to receiving the evidence from Christ. Second, how John bore witness to him, at this is the testimony of John (John 1:19).

As to the first he does two things.

First, he shows that Christ is the origin, as a fountain, of every spiritual grace.

Second, he shows that grace is dispensed to us through him and from him, at grace upon grace.

201. He says first of all: we know from our own experience that we have seen him full of grace and truth (John 1:14), because of his fullness we have all received.

Now one fullness is that of sufficiency, by which one is able to perform acts that are meritorious and excellent, as in the case of Stephen. Again, there is a fullness of superabundance, by which the Blessed Virgin excels all the saints because of the eminence and abundance of her merits. Further, there is a fullness of efficiency and overflow, which belongs only to the man Christ as the author of grace. For although the Blessed Virgin superabounds her grace into us, it is never as authoress of grace. But grace flowed over from her soul into her body: for through the grace of the Holy Spirit, not only was the mind of the Virgin perfectly united to God by love, but her womb was supernaturally impregnated by the Holy Spirit. And so after Gabriel said, hail, full of grace, he refers at once to the fullness of her womb, adding, the Lord is with you (Luke 1:28).

And so the Evangelist, in order to show this unique fullness of efficiency and overflow in Christ, said, of his fullness we have all received, i.e., all the apostles and patriarchs and prophets and just men who have existed, do now exist, and will exist, and even all the angels.

202. Note that the preposition ‘from’ sometimes signifies efficiency, as in an originative cause, as when it is said that a ray is or proceeds from the sun. In this way it signifies the efficiency of grace in Christ, i.e., authorship, because the fullness of grace in Christ is the cause of all graces that are in intellectual creatures. Come to me, all you who desire me, and be filled with my fruits (Sir 24:26), that is to say, share in the fullness of those fruits which come from me.

But sometimes this preposition ‘from’ signifies consubstantiality, as when it is said that the Son is from the Father. In this usage, the fullness of Christ is the Holy Spirit, who proceeds from him, consubstantial with him in nature, in power and in majesty. For although the habitual gifts in the soul of Christ are other than those in us, nevertheless it is one and the same Holy Spirit who is in him and who fills all those to be sanctified. One and the same Spirit produces all these (1 Cor 12:11); I will pour out my Spirit upon all flesh (Joel 2:28); if anyone does not have the Spirit of Christ, he does not belong to him (Rom 8:9). For the unity of the Holy Spirit produces unity in the Church: the Spirit of the Lord filled the whole world (Wis 1:7).

In a third way, the preposition ‘from’ can signify a portion, as when we say take from this bread or wine, i.e., take a portion and not the whole. Taken in this way it signifies that those who take a part derive it from the fullness. For Christ received all the gifts of the Holy Spirit without measure, according to a perfect fullness; but we participate, through him, of some portion of his fullness; and this is according to the measure which God grants to each. Grace has been given to each of us according to the degree to which Christ gives it (Eph 4:7).

203. Then when he says, grace upon grace, he shows the distribution of graces into us through Christ. Here he does two things.

First, he shows that we receive grace from Christ, as its author.

Second, that we receive wisdom from him, at no man has ever seen God (John 1:18).

As to the first he does two things.

First, he shows that we have received of his fullness.

Second, our need to receive it: for the law was given through Moses; grace and truth came through Jesus Christ.

204. First, he says that we have received of the fullness of Christ what is described as grace upon grace.

In the light of what is said, we are forced to understand that of his fullness we have received grace, and that upon that grace we have received another. Accordingly, we must see what that first grace is upon which we have received a second one, and also what that second grace is.

According to Chrysostom, the first grace, which was received by the whole human race, was the grace of the Old Testament received in the law.¹ And this was indeed a great grace: I will give you a good gift (Prov 4:2). For it was a great benefit for idolatrous men to receive precepts from God, and a true knowledge of the one true God. What is the advantage of being a Jew, or the benefit of circumcision? It is great in every way. First indeed, because the words of God were entrusted to them (Rom 3:1). Upon that grace, then, which was first, we have received a second far better. He will follow grace with grace (Zech 4:7).

But was not the first grace sufficient?

205. And so he says, for the law was given through Moses; grace and truth came through Jesus Christ. Here the Evangelist ranks Christ above Moses the lawgiver, whom the Baptist ranked above himself. Now Moses was regarded as the greatest of the prophets: there did not arise again in Israel a prophet like Moses (Deut 34:10).

But he ranks Christ above Moses in excellence and in dignity of works, for the law was given through Moses; and between these two, the one excels the other as the reality excels the symbol and the truth the shadow: the law had a shadow of the good things to come (Heb 10:1). Further, Christ excels him in the way he works, because the law was given by Moses as by one proclaiming it, but not originating it; for the Lord alone is our lawgiver (Isa 33:22). But grace and truth came through Jesus Christ, as through the Lord and author of truth and grace, as was explained above.

206. According to Augustine, however, the first grace is justifying and prevenient grace, which is not given to us because of our works:¹ if it is by grace, it is not now by works (Rom 11:6). Upon that grace, then, which is imperfect, we have received another grace which is perfect, i.e., the grace of eternal life. And although eternal life is in some way acquired by merits, nevertheless, because the principle of meriting in everyone is prevenient grace, eternal life is called a grace: the grace of God is eternal life (Rom 6:23). To be brief, whatever grace is added to prevenient grace, the whole is called grace upon grace.

The need for this second grace arises from the insufficiency of the law, which showed what was to be done and what avoided; but it gave no help to fulfill what was commanded. Indeed, what seemed to have been directed to life was the occasion for producing death. Hence the Apostle says that the law was a minister of death: if the ministry that condemned had glory, the ministry that justifies has much more glory (2 Cor 3:9). Also, it promised the help of grace but did not fulfill, because the law brought nothing to perfection (Heb 7:19). Again, it prefigured the truth of the new grace by its sacrifices and ceremonies; indeed, its very rites proclaimed that it was a figure. Hence is was necessary that Christ come, who by his own death would destroy other deaths and grant the help of new grace, in order that we might both fulfill his precepts with ease and joy, and die to our sins and our old way of life: our old self was crucified with him (Rom 6:6), and in order that the truth of the figures contained in the law might be revealed and the promises made to the fathers be fulfilled (2 Cor 1). This can be explained in another way: truth came through Jesus Christ, as to the wisdom and truth which was hidden for centuries, and which he openly taught when he came into the world: for this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37).

207. But if Christ is the truth, as it says below I am . . . the truth (John 14:6, C. 14, L. 2), how did truth come to be made through him, because nothing can make itself?

Revelation of the Son

1:18 No man has ever seen God: the only begotten Son, who is in the bosom of the Father, has made him known. [n. 209]

208. Above, the Evangelist showed how the apostles received grace from Christ as its author; here he shows how they received it from him as a teacher.

About this he does three things.

First, he shows the need for this teaching: no man has ever seen God.

Second, the competency of the teacher: the only begotten Son, who is in the bosom of the Father.

Third, the teaching itself: has made him known.

209. The need for this teaching arose from the lack of wisdom among men, which the Evangelist implies by alluding to the ignorance concerning God which prevailed among men, saying: no man has ever seen God. And he does this fittingly, for wisdom consists properly in the knowledge of God and of divine things. Hence Augustine says that wisdom is the knowledge of divine things, as science is the knowledge of human things.

210. But this statement of the Evangelist, no man has ever seen God, seems to contradict many passages of divine Scripture. For it is said: I saw the Lord seated on a high and lofty throne (Isa 6:1); and at the name of the Lord of hosts is invoked, who sitteth over it upon the cherubims (2 Sam 6:2). Again when the Lord says: blessed are the pure in heart, for they shall see God (Matt 5:8).

If someone were to answer this last statement by saying that it is true that in the past no one has seen God, but will see him in the future, as the Lord promises, the Apostle would exclude this, saying, he dwells in unapproachable light, whom no man has seen or can see (1 Tim 6:16).

Because the Apostle says, no man has ever seen, someone might say that if he cannot be seen by men, then at least he can be seen by angels; especially since God says, their angels in heaven always see the face of my Father (Matt 18:10).

But it cannot be taken in this way either, because it is said, the sons of the resurrection will be like the angels of God in heaven (Matt 22:30). If, therefore, the angels see God in heaven, then it is plain that the sons of the resurrection also see him: when he appears we shall be like him, and we shall see him as he is (1 John 3:2).

211. How then are we to understand what the Evangelist says: no man has ever seen God?

To understand it we must know that God is said to be seen in three ways. First, through a created substitute presented to the bodily sight; as Abraham is believed to have seen God when he saw three and adored one (Gen 18:2). He adored one because he recognized the mystery of the Trinity in the three, whom he first thought to be men, and later believed to be angels. In a second way, through a representation in the imagination; and in this way Isaiah saw the Lord seated on a high and lofty throne (Isa 6:1). Many visions of this sort are recorded in the Scriptures. In a third way, he is seen through an intelligible species abstracted from material things; and in this way he is seen by those who, considering the greatness of creatures, see with their intellect the greatness of the Creator, as it is said: from the greatness and beauty of creatures, their Creator can be seen accordingly (Wis 13:5); the invisible things of God are clearly seen, being understood through the things that are made (Rom 1:20). In another way, God is seen through a certain spiritual light infused by God into spiritual minds during contemplation; and this is the way Jacob saw God face to face (Gen 32:30). According to Gregory, this vision came about through his lofty contemplation.

But the vision of the divine essence is not attained by any of the above visions: for no created species, whether it be that by which an external sense is informed, or by which the imagination is informed, or by which the intellect is informed, is representative of the divine essence as it is. Now man knows as to its essence only what the species he has in his intellect represents as it is. Therefore, the vision of the divine essence is not attained through any species.

The reason why no created species can represent the divine essence is plain: for nothing finite can represent the infinite as it is; but every created species is finite; therefore it cannot represent the infinite as it is. Further, God is his own existence and therefore his wisdom and greatness and anything else are the same. But all those cannot be represented through one created thing. Therefore, the knowledge by which God is seen through creatures is not a knowledge of his essence, but a knowledge that is dark and mirrored, and from afar. Everyone sees him, in one of the above ways, from afar (Job 36:25), because we do not know what God is by all these acts of knowing, but what he is not, or that he is. Hence Dionysius says, in his Mystical Theology, that the perfect way in which God is known in this present life is by taking away all creatures and every thing understood by us.

212. There have been some who said that the divine essence will never by seen by any created intellect, and that it is seen neither by the angels nor by the blessed. But this statement is shown to be false and heretical in three ways, First, because it is contrary to the authority of divine Scripture: we shall see him as he is (1 John 3:2); this is eternal life, that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3). Second, because the brightness of God is the same as his substance; for he does not give forth light by participating in light, but through himself. And third, because it is impossible for anyone to attain perfect happiness except in the vision of the divine essence. This is because the natural desire of the intellect is to understand and know the causes of all the effects that it knows; but this desire cannot be fulfilled unless it understands and knows the first universal cause of all things, which is a cause that is not composed of cause and effect, as second causes are. Therefore, to take away the possibility of the vision of the divine essence by man is to take away happiness itself.

Therefore, in order for the created intellect to be happy, it is necessary that the divine essence be seen. Blessed are the pure in heart, for they shall see God (Matt 5:8).

213. Three things should be noted about the vision of the divine essence.

First, because it will never be seen with a bodily eye, either by sense or by imagination, since only senible bodily things are perceived by the senses, and God is not bodily: God is spirit (John 4:24).

Second, that as long as the human intellect is in the body it cannot see God, because it is weighed down by the body so that it cannot attain the summit of contemplation. So it is that the more a soul is free of passions and is purged from affections for earthly things, the higher it rises in the contemplation of truth and tastes how sweet the Lord is. Now the highest degree of contemplation is to see God through his essence; and so as long as a man lives in a body which is necessarily subject to many passions, he cannot see God through his essence. Man will not see me and live (Exod 33:20). Therefore, if the human intellect is to see the divine essence it must wholly depart from the body: either by death, as the Apostle says, we would prefer to be absent from the body and present with the Lord (2 Cor 5:8); or by being wholly abstracted by rapture from the senses of the body, as is mentioned of Paul at and I know such a man (whether in the body, or out of the body, I know not: God knows) (2 Cor 12:3).

Third, no created intellect, however abstracted, either by death, or separated from the body, which does see the divine essence, can comprehend it in any way. And so it is commonly said that although the whole divine essence is seen by the blessed, since it is most simple and has no parts, yet it is not wholly seen, because this would be to comprehend it. For ‘wholly’ implies a certain mode. But any mode of God is the divine essence. Hence one who does not see him wholly does not comprehend him. For one is properly said to comprehend a thing through knowledge when he knows that thing to the extent that it is knowable in itself; otherwise, although he may know it, he does not comprehend it. For example, one who knows this proposition, that a triangle has three angles equal to two right angles, by a dialectical syllogism, does not know it as well as it is knowable in itself; thus he does not know it wholly. But one who knows this by a demonstrative syllogism does know it wholly. For each thing is knowable to the extent that it has being and truth; while one is a knower according to his amount of cognitive power. Now a created intellectual substance is finite; hence it knows in a finite way. And since God is infinite in power and being, and as a consequence is infinitely knowable, he cannot be known by any created intellect to the degree that he is knowable. And thus he remains incomprehensible to every created intellect. Behold, God is great, exceeding our knowledge (Job 36:26). He alone contemplates himself comprehensively, because his power to know is as great as his entity in being. O most mighty, great, powerful, your name is Lord of hosts, great in counsel, incomprehensible in thought (Jer 32:18).

214. Using the above explanations, we can understand, no man has ever seen God. First, no man has ever seen God, that is, the divine essence, with the eye of the body or of the imagination. Second, no man, living in this mortal life, has ever seen the divine essence in itself. Third, no man, man or angel, has ever seen God by a vision of comprehension.

So when it is said that certain ones have seen God with their eyes or while living in the body, he is not seen through his essence, but through a creature acting as a substitute, as was said.

And thus it was necessary for us to receive wisdom, because no man has ever seen God.

215. The Evangelist mentions the competent teacher of this wisdom when he adds, the only begotten Son, who is in the bosom of the Father. He shows the competence of this teacher in three ways: by a natural likeness, by a singular excellence, and by a most perfect consubstantiality.

216. By natural likeness, because a son is naturally like his father. Wherefore it also follows that one is called a son of God insofar as he shares in the likeness of his natural son; and one knows him insofar as he has a likeness to him, since knowledge is attained through assimilation. Hence it is said: now we are sons of God (1 John 3:2), and he immediately adds, when he comes, we will be like him, and we will see him as he is. Therefore, when the Evangelist says Son, he implies a likeness as well as all aptitude for knowing God.

217. Because this teacher knows God in a more special way than other sons do, the Evangelist suggests this by his singular excellence, saying, the only begotten. As if to say: he knows God more than other sons do. Hence, because he is the natural Son, having the same nature and knowledge as the Father, he is called the only begotten. The Lord said to me: ‘you are my Son’ (Ps 2:7).

218. Although he may know in a unique way, he would be lacking the ability to teach if he were not to know wholly. Hence he adds a third point, namely, his consubstantiality to the Father, when he says, who is in the bosom of the Father. Bosom is not to be taken here as referring to men in their garments but it indicates the secret things of the Father. For what we carry in our bosom we do in secret. The secret things of the Father refer to his unsurpassed power and knowledge, since the divine essence is infinite. Therefore, in that bosom, i.e., in the most secret things of the paternal nature and essence, which transcends all the power of the creature, is the only begotten Son; and so he is consubstantial with the Father.

What the Evangelist signifies by bosom, David expressed by ‘womb,’ saying: from the womb, before the daystar, i.e., from the inmost secret things of my essence, incomprehensible to every created intellect, I begot you (Ps 109:3), consubstantial with me, and of the same nature and power, and virtue and knowledge. What man knows the things of a man except the spirit of the man that is in him? So also, no one knows the things of God except the Spirit of God (1 Cor 2:11). Therefore, he comprehends the divine essence, which is his own.

219. But the soul of Christ, which knows God, does not comprehend him, because this is attributed only to the only begotten Son who is in the bosom of the Father. So the Lord also says: no one knows the Father except the Son, and any to whom the Son wishes to reveal him (Matt 11:27); we should understand this as referring to the knowledge of comprehension, about which the Evangelist seems to be speaking here. For no one comprehends the divine essence except the Father, the Son, and the Holy Spirit.

And so we have shown the competence of the teacher.

220. We should note that the phrase, who is in the bosom of the Father, rejects the error of those who say that the Father is invisible, but the Son is visible, though he was not seen in the Old Testament. For from the fact that he is among the hidden things of the Father, it is plain that he is naturally invisible, as is the Father. So it is said of him: truly, you are a hidden God (Isa 45:15). And so Scripture mentions the incomprehensibility of the Son: no one knows the Son except the Father, and no one knows the Father except the Son (Matt 11:27); what is the name of his son, if you know? (Prov 30:4).

221. Then the Evangelist indicates the way in which this teaching is handed down, saying that it is the only begotten Son who has made him known. For in the past, the only begotten Son revealed knowledge of God through the prophets, who made him known to the extent that they shared in the eternal Word. Hence they said things like, the Word of the Lord came to me. But now the only begotten Son has made him known to the faithful: it is I who spoke; here I am (Isa 52:6); God, who in many and varied ways, spoke to the fathers in past times through the prophets, has spoken to us in these days in his Son (Heb 1:1).

And this teaching surpasses all other teachings in dignity, authority and usefulness, because it was handed on immediately by the only begotten Son, who is the first wisdom. It was first announced by the Lord, and confirmed to us by those who heard him (Heb 2:3).

222. But what did he make known except the one God? And even Moses did this: hear, O Israel: the Lord your God is one (Deut 6:4). What did this add to Moses? It added the mystery of the Trinity, and many other things that neither Moses nor any of the prophets made known.

Identity of John

1:19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, to ask him: who are you? [n. 224]

1:20 And he declared openly, and did not deny, and stated clearly: I am not the Christ. [n. 225]

1:21 And they asked him: who then? Are you Elijah? And he said: I am not. Are you the prophet? And he responded: no. [n. 228]

1:22 Therefore they said to him: who are you, that we may give an answer to those who sent us? What do you say about yourself? [n. 234]

1:23 He said: I am a voice of one crying out in the wilderness: make straight the way of the Lord, as the prophet Isaiah says. [n. 236]

223. Above, the Evangelist showed how Christ was made known to the apostles through the testimony of John; here he develops this testimony more fully.

First, he presents John’s testimony to the people.

Second, the testimony he gave of Christ to his own disciples, at on the following day, John was standing there again (John 1:35).

If we carefully consider what was said, we discover a twofold testimony of John to Christ: one which he gave to Christ in his presence, the other in his absence. For he would not have said, this was he (John 1:15), unless he had given testimony in Christ’s presence; and he would not have said, of whom I spoke, unless he gave testimony to him in his absence.

So first, the Evangelist develops the testimony John gave to Christ in his absence;

second, that he gave in his presence, at the next day, John saw (John 1:29).

Now these two testimonies differ, because the first was given when he was questioned; the other was spontaneous. So in the first instance, we are given not only his testimony, but also the questions.

First, he was asked about himself;

second, about his office, at and they who had been sent (John 1:24).

We are shown therefore:

first we are shown how John stated that he was not what he really was not;

second, that he did not deny what he was, at therefore they said to him: who are you? (John 1:22).

224. As to the first, there are three questions and three answers, as is plain from the text.

In the first question there is great respect for John shown by the Jews. They had sent certain ones to him to ask about his testimony. The greatness of their respect is gathered from four facts. First, from the dignity of those who sent the questioners; for they were not sent by Galileans, but by those who were first in rank among the people of Israel, namely, Judeans, of the tribe of Judah, who lived about Jerusalem. It was from Judah that God chose the princes of the people: salvation is of the Jews (John 4:22).

Second, from the preeminence of the place, that is, from Jerusalem, which is the city of the priesthood, the city dedicated to divine worship: you say that Jerusalem is the place where it is fitting for men to worship (John 4:20); they will worship him with sacrifices and offerings (Isa 19:21).

Third, from the authority of the messengers, who were religious and from among the holier of the people, namely, priests and Levites; you will be called the priests of the Lord (Isa 61:6).

Fourth, from the fact that they sent them so that John might bear witness to himself, indicating that they put such trust in his words as to believe John even when giving testimony about himself. Hence he says to ask him, who are you? They did not do this to Christ; in fact they said to him: you give testimony about yourself, but your testimony is not true (John 8:13).

225. Then when he says, and he declared openly, and did not deny, John’s answer is given.

The Evangelist twice mentioned that John stated clearly to show his humility; for although he was held in such high esteem among the Jews that they believed he might be the Christ, he, on his part, usurped no honor that was not due him; indeed, he stated clearly: I am not the Christ.

226. What of the statement, he declared openly, and did not deny? For it seems that he did deny, because he said that he was not the Christ.

It must be answered that he did not deny the truth, for he said he was not the Christ; otherwise he would have denied the truth. If I have looked at the sun when it shone, or the moon moving in splendor and my heart has been secretly enticed, and my mouth has kissed my hand; this also would be a very great iniquity, and a denial of the most high God (Job 31:28). Thus he did not deny the truth, because however great he might have been considered, he did not become proud, usurping for himself the honor of another. He stated clearly, I am not the Christ; because in truth he was not. He was not the light (John 1:8).

227. Why did John answer, I am not the Christ, since those who had been sent did not ask if he was the Christ, but who he himself was?

Chrysostom, however, says that they questioned him as a stratagem. For John was related to priests, being the son of a chief priest, and he was holy. Yet, he bore witness to Christ, whose family seemed lowly; for that reason they even said, is not this the son of the carpenter? (Matt 13:55; Mark 6:3). And they did not know him. So, preferring to have John as their master, not Christ, they sent to him, intending to entice him by flattery and persuade him to take this honor for himself, and to state that he was the Christ. But John, seeing their evil intent, said, I am not the Christ.

228. The second question is stated when they ask him, who then? Are you Elijah?

Here we should note that just as the Jews awaited the Lord who was to come, so to they waited for Elijah, who would precede the Messiah: I will send you Elijah, the prophet (Mal 4:5). And so those who were sent, seeing that John did not say that he was the Messiah, pressed him that at least he state if he were Elijah. And this is what they ask: who then? Are you Elijah?

229. There are certain heretics who say that souls migrate from one body to another. And this belief was current among the Jews of that time. For this reason they believed that the soul of Elijah was in John’s body, because of the similarity of John’s actions to those of Elijah. And they say that these messengers asked John whether he was Elijah, i.e., whether the soul of Elijah was in John. They support this with Christ’s statement, he is Elijah who is to come (Matt 11:14).

But John’s answer conflicts with their opinion, as he says, I am not Elijah.

They counter this by saying that John answered in ignorance, not knowing whether his soul was the soul of Elijah. But Origen says in answer to this that it seems most unreasonable that John, a prophet enlightened by the Spirit, and telling such things about the only begotten Son of God, should be ignorant of himself, and not know whether his soul had been in Elijah.

230. So this was not the reason John was asked, are you Elijah? Rather it was because they took it from Scripture (2 Kings 2:11) that Elijah did not die, but had been carried alive by a whirlwind into heaven. Accordingly, they believed that he had suddenly appeared among them.

231. Why does John say, I am not Elijah, while Christ said, he is Elijah (Matt 11:14).

The angel gives us the answer: he will go before him in the spirit and power of Elijah (Luke 1:17), i.e., in his works. Thus he was not Elijah in person, but in spirit and power, i.e., because he showed a similarity to Elijah in his works.

232. But this similarity can be noticed in three things. First, as to his office: for just as Elijah will appear before the second coming of the Lord, so did this man precede his first coming. Which is why the angel also said: he shall go before him in the spirit and power of Elijah (Luke 1:17).

Second, as to his manner of living: for Elijah dwelt in the desert, took scanty food and clothed himself in rough garments, just as it says in Kings (1 Kgs 19:3 ff; 2 Kgs 1:8). And John was in the desert, his food of locusts and wild honey, and his tunic of camel hair.

Third, as to his zeal: for it was the greatest zeal; which is why it was said: with zeal I have been zealous for the Lord (1 Kgs 19:10). And this is how John died, for zeal of the truth, as is evident from Mathew (Matt 14:6 ff).

233. Afterward, when it says, are you the prophet? a third question is asked.

So first it must be considered. Since it says: you shall be called the prophet of the Most High (Luke 1:76), when John is asked if he is a prophet, why does he answer that he is not a prophet?

This can be answered three ways. In one way, that John is not simply a prophet, but even more than a prophet. For while other prophets only predicted far distant future things, as in Habakkuk: if it make any delay, wait for it (Hab 2:3); but John announced the present Christ, as though pointing his finger: behold the Lamb of God (John 1:36). And thus, in Matthew, the Lord says he is more than a prophet (Matt 11:9).

Or again, in another way, according to Origen, because the Jews, by a bad understanding, believed in three preeminent future persons surrounding the coming of the Christ, which were the Christ himself, Elijah, and some other great prophet, about whom Deuteronomy says: the Lord will raise up for you a prophet (Deut 18:15). And given that this is the greatest prophet, according to the truth it is no other than the Christ; however, according to the Jews it is someone other than the Christ. And so they do not ask simply whether he is a prophet, but whether he is the greatest prophet. Which indeed appears from the order of the question. For first, they ask whether he is the Christ; second, whether he is Elijah; third, whether he is that prophet. And thus in the Greek this article is used, so as to indicate the prophet, as though speaking antonomastically.

In the third way, because the Pharisees were being moved against John, because he had assumed the office of the one baptizing outside the order of their law and tradition. But the Old Testament speaks about three who are qualified to baptize, namely, the Christ, as in Ezekial it is said by the person of the Christ: I will pour upon you clean water (Ezek 36:25). Also, Elijah, of whom it is said that he divided the waters of the Jordan, and crossing over it, he was taken up (2 Kgs 2:8). Or again, Elisha, who made Naaman the Syrian wash seven times in the Jordan, so that he would be cleansed of his leprosy, as it said (2 Kgs 5:9). Therefore, when the Jews saw John baptize, they believed him to be one of those, that is, the Christ, Elijah, or Elisha. And so when they say here are you the prophet? they are asking if he is Elisha. And prophet is said in the singular because of the many miracles that he had done; which is why it also says in Kings: let him know that there is a prophet in Israel ( 2 Kgs 5:8). And according to this he answers, I am not, that is, not Elisha.

234. Afterward when it says, and they asked him: who then? it shows how he confessed himself to be what he was, and

first the questioning of the messengers is set forth;

second, the answer, at I am a voice of one crying out in the wilderness.

235. Therefore they said: who are you that we may give an answer to those who sent us? As though saying, we were sent for this, to know who you are; will you then say to us what do you say about yourself?

But note the devotion of John: for he fulfilled what the Apostle says in Galatians, I live, now not I, but Christ lives in me (Gal 2:20). And so he does not respond, I am the son of Zechariah, or so and so; but only how he was following Christ.

236. Which is why he says: I am a voice of one crying out in the wilderness.

But he calls himself a voice, because a voice in its origin comes after a word, but in its perception it comes before. For a word that was conceived in the heart, we come to know when it is brought forth by a voice, for that is its sign. But God the Father sent John as a forerunner created in time, so that his Word, conceived from all eternity, might be announced; and thus he fittingly says, I am a voice.

237. But the fact that he adds, crying out, can be understood in two ways. Either it could be referring to John in the desert crying out and preaching, or to Christ crying out in him: do you seek a proof that the one who speaks in me is Christ? (2 Cor 13:3)

But he cries out on account of four things. First, inasmuch as shouting conveys a revelation; and thus in order to show that Christ was speaking in John and in himself, he shouted: and on the last and great day of the festivity, Jesus stood and cried out, saying: if any man thirst, let him come to me and drink (John 7:37). But among the prophets, he did not cry out, because prophecies were given in riddles and figures; which is why it is said: dark water was in the clouds of the air (Ps 18:11). Second, because crying out happens toward those who are far away. The Jews had been estranged from God, so that it was necessary for him to shout; you have borne away from me friend and neighbor (Ps 88:18). Third, he shouts, because they were deaf; who is deaf, but my servant? (Isa 42:19). Fourth, he cries out, because he speaks with indignation, because they deserved the wrath of God; he spoke to them in his anger (Ps 2:5).

238. But note that he cries out in the wilderness, because, as Luke says, the word of God was made unto John, the son of Zechariah, in the wilderness (Luke 3:2). And the account of this can be both literal and mystical.

Literally, that he was remaining in the wilderness, in order to be preserved from all sin, so that he might be worthier to bear Christ witness, and his witness might be more convincing to men by his life.

But the mystical reason is twofold. For by the wilderness the gentiles are signified, according to this passage: many are the children of the deserted woman, more than of her who has a husband (Isa 54:1). Therefore, so that he might show that the teaching of God concerning the rest should not be in Jersusalem alone, but also among the gentiles, he cried out in the wilderness. In Matthew, it says, the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits of it (Matt 21:43). Again, by wilderness is understood Judea, which was then a desert; behold, your house shall be left to you deserted (Matt 23:38). Therefore he cried out in the wilderness, that is, in Judea, so that by that it might be understood that the people to whom he preached, were already deserted by God; in a desert land where there is no way and no water, so I have come before you in the sanctuary (Ps 63:1).

239. But what does he cry out? Make straight the way of the Lord: for he was sent for this, see Luke: you, child, shall be called the prophet of the Most High, for you will go before the face of the Lord to prepare his ways (Luke 1:76).

But the way that is prepared and right for receiving the Lord, is the way of justice, as it says in Isaiah: the path of the just man is right (Isa 26:7). For the path of the just man is right when a man is completely subjected to God, namely so that his intellect is subjected to God by faith, his will by love, and his working by obedience. And this, as the prophet Isaiah says, that is, as he predicted. As though he were saying: I am the one in whom these things are fulfilled.

John’s baptism

1:24 And they who had been sent, were of the Pharisees. [n. 241]

1:25 And they asked him, and said to him: why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet? [n. 241]

1:26 John answered them, saying: I baptize with water; but there is one who stands in your midst, whom you do not know. [n. 244]

1:27 The same is he who will come after me, who ranks ahead of me: the strap of whose sandal I am not worthy to unfasten. [n. 247]

1:28 These things were done in Bethany, beyond the Jordan, where John was baptizing. [n. 251]

240. Above, we saw John bear witness to Christ as he was being questioned on matters concerning himself; here, on matters concerning his office.

Four things are set forth:

first, those who question him;

second, their questions: and they asked him;

third, his answer, in which he bore witness: John answered them, saying;

and fourth, the place where all this happened: these things were done in Bethany.

241. His interrogators were Pharisees. Hence he says, and they who had been sent, were of the Pharisees. According to Origen, what is being said from this point on describes a different testimony given by John; and further, those who were sent from the Pharisees are not the same as those priests and Levites sent by the generality of the Jews, but others who were specifically sent by the Pharisees. And according to this it says: and they who had been sent, not by the Jews, as the priests and Levites had been, but were others, were of the Pharisees. So he says about this that because the priests and Levites were educated and respectful, they ask John humbly and respectfully whether he is the Messiah, or Elijah, or the Prophet. But these others, who were from the Pharisees, according to their name are divisive and importunate,and used disdainful language. Thus they asked him, why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?

But according to others, such as Gregory, Chrysostom, and Augustine, these Pharisees are the same priests and Levites who had been sent by the Jews. For there was among the Jews a certain sect which was separated from the others by reason of its external cult; and for this reason its members were called Pharisees, i.e., divided. In this sect there were some priests and Levites, and some of the people. And so, in order that the delegates might possess a greater authority, they sent priests and Levites, who were Pharisees, thus furnishing them with the dignity of a priestly caste and with religious authority.

242. The Evangelist adds, and they who had been sent, were of the Pharisees, to disclose, first, the specific reason of their question about John’s baptizing, which was not why they were sent. It is as though he were saying that they were sent to ask John who he was. But they asked, why do you baptize? They did this because they were from the Pharisees, whose religion was being challenged.

Second, as Gregory says, in order to show with what intention they asked John, who are you? (John 1:19) For the Pharisees, more than all the others, showed themselves crafty and insulting to Christ. Thus they said of him: he casts out devils by Beelzebub, the prince of devils (Matt 12:24). Further, they consulted with the Herodians on how to trap Jesus in his speech (Matt 22:15). And so in saying that they who had been sent, were of the Pharisees, he shows that they were disrespectful and were questioning him out of envy.

243. Their questions concerned his office of baptizing. Hence he says that they asked him, why then do you baptize?

Here we should note that they are asking not to learn, but to obstruct. For since they saw many people coming to John because of the new rite of baptism, foreign both to the rite of the Pharisees and of the law, they became envious of John and tried all they could to hinder his baptism. But being unable to contain themselves any longer, they reveal their envy and say, why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet? As if to say: you should not baptize, since you deny that you are any of those three persons in whom baptism was prefigured, as was said above. In other words, if you are not the Christ, who will possess the fountain by which sins are washed away, nor Elijah, nor the prophet, i.e., Elisha, who made a dry passageway through the Jordan (2 Kgs 2:8), how do you dare baptize?

They are like envious persons who hinder the progress of souls, who say to the seers: see no visions (Isa 30:10).

244. His answer is true: and so he says that John answered, I baptize with water. As if to say: you should not be disturbed, if I, who am not the Messiah, nor Elijah, nor the Prophet, baptize; because my baptism is not completive but imperfect.

For the perfection of baptism requires the washing of the body and of the soul; and the body, by its nature, is indeed washed by water, but the soul is washed by the Spirit alone. So, I baptize with water, i.e., I wash the body with something bodily; but another will come who will baptize perfectly, namely, with water and with the Holy Spirit; God and man, who will wash the body with water and the spirit with the Spirit, in such a way that the sanctification of the spirit will be distributed throughout the body. For John indeed baptized with water but you will be baptized with the Holy Spirit not many days from now (Acts 1:5).

245. Then he bears witness to Christ: but there is one who stands in your midst, whom you do not know.

First, in relation to the Jews.

Second, in relation to himself, at the same is he who will come after me, who ranks ahead of me.

246. He relates him to the Jews when he says, but there is one who stands in your midst. As if to say: I have done an incomplete work, but there is another who will complete my work, and he stands in your midst.

This is explained in a number of ways. First, according to Gregory, Chrysostom and Augustine, it refers to the ordinary way Christ lived among men, because according to his human nature he appeared to be like other men: he, being in the form of God, did not account equality with God something to be grasped, rather he emptied himself, taking the form of a servant (Phil 2:6). And according to this he says, there is one who stands in your midst, i.e., in many ways he lived as one of you: I am in your midst (Luke 22:27), whom you do not recognize, i.e., you cannot grasp the fact that God was made man. Likewise, you do not recognize how great he is according to the divine nature which is concealed in him: God is great, and exceeds our knowledge (Job 36:26). And so, as Augustine says, the lantern was lighted, namely, John, so that Christ might be found. I have prepared a lamp for my anointed (Ps 131:17).

It is explained differently by Origen; and in two ways. First, as referring to the divinity of Christ: and according to this, there is one who stands, namely, Christ, in your midst, that is, in the midst of all things; because he, as Word, has filled all from the beginning of creation: I fill heaven and earth (Jer 23:24). Whom you do not know, because he was in the world . . . and the world did not know him (John 1:10). It is explained another way as referring to his causality of human wisdom. But there is one who stands in your midst, i.e., he shines in everyone’s understanding; because whatever light and whatever wisdom exists in men has come to them from participating in the Word. And he says, in your midst, because in the midst of man’s body lies the heart, to which is attributed a certain wisdom and understanding; hence, although the intellect has no bodily organ, yet because the heart is our chief organ, it is the custom to take it for the intellect. So he is said to stand among men because of this likeness, insofar as he enlightens every man coming into this world (John 1:9). Whom you do not know, because the light shines in the darkness, and the darkness did not comprehend it (John 1:5).

In a fourth way, it is explained as referring to the prophetic foretelling of the Messiah. In this sense the answer is directed chiefly to the Pharisees, who continually searched the writings of the Old Testament in which the Messiah was foretold; and yet they did not recognize him. And according to this it says, there is one who stands in your midst i.e., in the Sacred Scriptures which you are always considering: search the Scriptures (John 5:39); whom you do not know, because your heart is hardened by unbelief, and your eyes blinded, so that you do not recognize as present the person you believe is to come.

247. Then John compares Christ to himself: the same is he who will come after me.

First, he states the superiority of Christ as compared to himself.

Second, he shows the greatness of this superiority: the strap of whose sandal I am not worthy to unfasten.

248. He shows the superiority of Christ in comparison to himself both in preaching and in dignity. Now, as to the order of preaching, John was the first to become known. Thus he says, the same is he who will come after me, to preach, to baptize and to die, because, as was said: you will go before the face of the Lord to prepare his way (Luke 1:76). John preceded Christ as the imperfect the perfect, and as the disposition the form; for as is said, the spiritual is not first, but the animal (1 Cor 15:46). For the entire life of John was a preparation for Christ; so he said above, I am a voice of one crying out in the wilderness (John 1:23). But Christ preceded John and all of us as the perfect precedes the imperfect and the exemplar precedes the copy: if any one wishes to come after me, let him deny himself, and take up his cross, and follow me (Matt 16:24); Christ suffered for us, leaving you an example (1 Pet 2:21).

Then he compares Christ to himself as to dignity, saying, who ranks ahead of me, i.e., he has been placed above me and is above me in dignity, because as he says, he must increase, but I must decrease (John 3:30).

249. He touches on the greatness of his superiority when he says, the strap of whose sandal I am not worthy to unfasten. As if to say: you must not suppose that he ranks ahead of me in dignity in the way that one man is placed ahead of another, rather he is ranked so far above me that I am nothing in comparison to him. And this is clear from the fact that it is he the strap of whose sandal I am not worthy to unfasten, which is the least service that can be done for men.

It is clear from this that John had made great progress in the knowledge of God, so far that from the consideration of God’s infinite greatness, he completely lowered himself and said that he himself was nothing. So did Abraham, when he recognized God, and it is said, I will speak to my Lord, although I am but dust and ashes (Gen 18:27). Thus did Job say, when he had seen the Lord: now I see you, and so I reprove myself, and do penance in dust and ashes (Job 42:5). Isaiah also said, after he had seen the glory of God, before him all the nations are as if they are not (Isa 40:17). And this is the literal explanation.

250. This is also explained mystically. Gregory explains it so that the sandal, made from the hides of dead animals, indicates our mortal human nature, which Christ assumed: I will stretch out my sandal to Edom (Ps 59:10). The strap of Christ’s sandal is the union of his divinity and humanity, which neither John nor anyone can unfasten or fully investigate, since it is this which made God man and made man God. And so he says, the strap of whose sandal I am not worthy to unfasten, i.e., to explain the mystery of the incarnation perfectly and fully. For John and other preachers unfasten the strap of Christ’s sandal in some way, although imperfectly.

It is explained in another way by recalling that it was ordered in the old law that when a man died without children, his brother was obligated to marry the wife of the dead man and raise up children from her as his brother’s. And if he refused to marry her, then a close relative of the dead man, if willing to marry her, was to remove the sandals of the dead man as a sign of this willingness and marry her; and his home was then to be called the home of the man whose sandals were removed (Deut 25:5). And so according to this he says, the strap of whose sandal I am not worthy to unfasten, i.e., I am not worthy to have the bride, that is, the Church, to which Christ has a right. As if to say: I am not worthy to be called the bridegroom of the Church, which is consecrated to Christ in the baptism of the Spirit; but I baptize only in water. Thus it is said: he who has the bride is the bridegroom (John 3:29).

251. The place where these events happened is mentioned when he says, these things were done in Bethany, beyond the Jordan.

A question arises on this: since Bethany is on the Mount of Olives, which is near Jerusalem (John 11:1; Matt 26:6), how can he say that these things happened beyond the Jordan, which is quite far from Jerusalem?

Origen and Chrysostom answer that it should be called Bethabora, not Bethany, which is a village on the far side of the Jordan; and that the reading ‘Bethany’ is due to a copyist’s error. However, since both the Greek and Latin versions have Bethany, one should rather say that there are two places called Bethany: one is near Jerusalem on the side of the Mount of Olives, and the other is on the far side of the Jordan where John was baptizing.

252. The fact that he mentions the place has both a literal and a mystical reason. The literal reason, according to Chrysostom, is that John wrote this Gospel for certain ones, perhaps still alive, who would recall the time and who saw the place where these things happened. And so, to lead us to a greater certitude, he makes them witnesses of the things they had seen.

The mystical reason is that these places are appropriate for baptism. For in saying Bethany, which is interpreted as house of obedience, he indicates that one must come to be baptized through obedience to the faith. To bring all the nations to have obedience to the faith (Rom 1:5). But if the name of the place is Bethabora, which is interpreted as house of preparation, it signifies that a man is prepared for eternal life through baptism.

There is also a mystery in the fact that this happened on the far side of the Jordan. For Jordan is interpreted as the ‘descent of them;’ and according to Origen it signifies Christ, who descended from heaven, as he himself says, I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38). From whence it is said: I am like a river of the Dorix (Sir 24:41). Through him, however, everyone coming into this world is made clean, according to: he who has washed us from our sins in his own blood (Rev 1:5).

Further, the river Jordan aptly signifies baptism. For it is the border line between those who received their inheritance from Moses on one side of the Jordan, and those who received it from Josue on the other side. Thus baptism is a kind of border between Jews and gentiles, who journey to this place to wash themselves by coming to Christ so that they might put off the debasement of sin. For just as the Jews had to cross the Jordan to enter the promised land, so one must pass through baptism to enter into the heavenly land. And he says, beyond the Jordan, to show that John preached the baptism of repentance even to those who trangressed the law and sinners; and so the Lord also says, I did not come to call the righteous, but sinners (Matt 9:13).

Coming of Christ to John

1:29 The next day, John saw Jesus coming to him, and he said: behold the Lamb of God, behold him who takes away the sin of the world. [n. 254]

1:30 This is he, of whom I said: after me there comes a man who ranks ahead of me: because he existed before me. [n. 260]

1:31 And I did not know him, but that he may be made manifest in Israel, therefore I came baptizing with water. [n. 263]

1:32 And John gave testimony, saying: I saw the Spirit coming down, as a dove from heaven, and he rested upon him. [n. 267]

1:33 And I did not know him; but he who sent me to baptize with water, said to me: he upon whom you shall see the Spirit descending, and remaining upon him, it is he who baptizes with the Holy Spirit. [n. 274]

1:34 And I have seen, and I have given testimony, that this is the Son of God. [n. 278]

253. Above, John had given testimony to Christ when he was questioned. Here, he gives a voluntary testimony.

First, he gives the testimony; second, he confirms it, at and John gave testimony.

As to the first:

first, the circumstances of the testimony are given; and

second, the testimony itself is given, at behold the Lamb of God;

third, suspicion is removed from the witness, at and I did not know him.

254. The circumstances are first described as to the time. Hence he says, the next day. This gives credit to John for his steadfastness, because he bore witness to Christ not for just one day or once, but on many days and frequently: every day I will bless you (Ps 144:2). His progress, too, is cited, because one day should not be just like the day before, but the succeeding day should be different, i.e., better: they will go from strength to strength (Ps 83:8).

Another circumstance mentioned is his manner of testifying, because John saw Jesus. This shows his certitude, for testimony based on sight is most certain.

The last circumstance he mentions is about the one to whom he bore witness. Hence he says that he saw Jesus coming to him, i.e., from Galilee, as it says, Jesus came from Galilee (Matt 3:13). We should not understand this as referring to the time when he came to be baptized, of which Matthew is here speaking, but of another time, i.e., a time when he came to John after he had already been baptized and was staying near the Jordan. Otherwise, he would not have said, he upon whom you shall see the Spirit descending, and remaining upon him, it is he who baptizes with the Holy Spirit. And I have seen. Therefore, he had already seen him and the Spirit come down as a dove upon him.

255. One reason why Christ now came to John was to confirm the testimony of John. For John had spoken of Christ as the same is he who will come after me (John 1:27). But since Christ was now present, some might not understand who it was that was to come. So Christ came to John to be pointed out by him, with John saying, behold the Lamb of God (John 1:36).

Another reason Christ came was to correct an error. For some might believe that the first time Christ came, i.e., to be baptized, he came to John to be cleansed from his sins. So, in order to preclude this, Christ came to him even after his baptism. Accordingly, John clearly says, behold him who takes away. He committed no sin, but came to take away sin. He also came to give us an example of humility, because as it is said, the greater you are the more humble you should be in all matters (Sir 3:20).

Note that after the conception of Christ, when his mother, the Virgin, went in haste to the mountainous country to visit John’s mother, Elizabeth, that John, still in his mother’s womb and unable to speak, leaped in her womb as though performing a religious dance out of reverence for Christ. And as then, so even now; for when Christ comes to John out of humility, John offers his testimony and reverence and breaks out saying, behold the Lamb of God.

256. With these words John gives his testimony showing the power of Christ. Then Christ’s dignity is shown, at this is he, of whom I said.

He shows the power of Christ in two ways:

first, by means of a symbol;

second, by explaining it, at behold him who takes away the sins of the world.

257. As to the first, we should note, as Origen says, that it was customary in the old law for five animals to be offered in the temple: three from the earth, namely, the heifer, goat and sheep, although the sheep might be a ram, a sheep or a lamb; and two birds, namely, the turtle-dove and the dove. All of these were prefigurements of the true sacrifice, which is Christ, who gave himself for us as an offering to God (Eph 5:2).

Why then did the Baptist, when giving witness to Christ, specifically call him a Lamb? The reason for this is that, although there were other sacrifices in the temple at other times, yet each day there was a time in which a lamb was offered every morning, and another was offered in the evening (Num 28:3). This never varied, but was regarded as the principal offering, and the other offerings were in the form of additions. And so the lamb, which was the principal sacrifice, signified Christ, who is the principal sacrifice. For although all the saints who suffered for the faith of Christ contribute something to the salvation of the faithful, they do this only inasmuch as they are immolated upon the oblation of the Lamb, they being, as it were, an oblation added to the principal sacrifice. The lamb is offered in the morning and in the evening because it is through Christ that the way is opened to the contemplation and enjoyment of the intelligible things of God, and this pertains to morning knowledge; and we are instructed how to use earthly things without staining ourselves, and this pertains to the evening. And so he says, behold the Lamb of God, i.e., the one signified by the lamb.

He says, of God, because there are two natures in Christ, a human nature and a divine nature. And it is due to the power of the divinity that this sacrifice has the power to cleanse and sanctify us from our sins, inasmuch as God was, in Christ, reconciling the world to himself (2 Cor 5:19).

Or, he is called the Lamb of God, because offered by God, i.e., by Christ himself, who is God; just as we call what a man offers the offering of the man. Or, he is called the Lamb of God, that is, of the Father, because the Father provided man with an oblation to offer that satisfied for sins, which man could not have through himself. So when Isaac asked Abraham, where is the victim for the holocaust? he answered, God himself will provide a victim for the holocaust (Gen 22:7); God did not spare his own Son, but delivered him up for all of us (Rom 8:32).

258. Christ is called a lamb, first, because of his purity: your lamb will be without blemish (Exod 12:5); you were not redeemed by perishable gold or silver (1 Pet 1:18). Second, because of his gentleness: like a lamb before the shearer, he will not open his mouth (Isa 53:7). Third, because of his fruit; both with respect to what we put on: lambs will be your clothing (Prov 27:26), put on the Lord Jesus Christ (Rom 13:14); and with respect to food: my flesh for the life of the world (John 6:52). And it is said: send forth, O Lord, the lamb, the ruler of the earth (Isa 16:1).

259. Then when he says, who takes away the sins of the world, he explains the symbol he used. In the law, sin could not be taken away either by a lamb or by any other sacrifice, because as it is said, it is impossible that sins be taken away by the blood of bulls and goats (Heb 10:4).

This blood takes away, i.e., removes, the sins of the world; take away all iniquity (Hos 14:3); or, takes away, i.e., he takes upon himself the sins of the whole world, as is said, he bore our sins in his own body (1 Pet 2:24); it was our infirmities that he bore, our sufferings that he endured (Isa 53:4).

However, according to a Gloss, he says sin, and not sins, in order to show in a universal way that he has taken away every kind of sin: he is the offering for our sins (1 John 2:2); or because he died for one sin, that is, original sin: sin entered into this world through one man (Rom 5:12).

260. Above, the Baptist bore witness to the power of Christ; now he bears witness to his dignity, comparing Christ to himself in three respects.

First, with respect to their office and order of preaching. So he says, this is he, that is the Lamb, pointing him out with his finger, of whom I said, i.e., in his absence, after me there comes a man, to preach and baptize, who in birth came after me. Christ is called a man by reason of his perfect age, because when he began to teach, after his baptism, he had already reached a perfect age: Jesus was now about thirty years of age (Luke 3:23). He is also called a man because of the perfection of all the virtues that were in him: seven women, i.e., the virtues, will take hold of one man, the perfect Christ (Isa 4:1); look, a man! His name is the Orient (Zech 6:12), because he is the origin of all the virtues found in others. He is also called a man because of his espousal, since he is the spouse of the Church: you will call me ‘my husband’ (Hos 2:16); I espoused you to one husband (2 Cor 11:2).

261. Second, he compares himself to Christ with respect to dignity when he says, who ranks ahead of me. As if to say: Although he comes to preach after me, yet he ranks ahead of me in dignity. See, he comes, leaping upon the mountains, skipping over the hills (Song 2:8). One such hill was John the Baptist, who was passed over by Christ, as is said, he must increase, but I must decrease (John 3:30).

262. Third, he compares himself to Christ with respect to duration, saying, because he existed before me. As if to say: it is not strange if he ranks ahead of me in dignity; because although he is after me in time, he is before me in eternity, because he existed before me.

This statement refutes a twofold error. First, that of Arius, for John does not say that he was made before me, as though he were a creature, but he existed before me, from eternity, before every creature: the Lord brought me forth before all the hills (Prov 8:25). The second error refuted is that of Paul of Samosata: for John said, he existed before me, in order to show that he did not take his beginning from Mary. For if he had taken the beginning of his existence from the Virgin, he would not have existed before the precursor, who, in the order of human generation, preceded Christ by six months.

263. Next, he precludes an erroneous conjecture from his testimony, at and I did not know him.

For someone might say that John bore witness to Christ because of the affection of an especial friendship which he had for him. And so, excluding this, John says, and I did not know him; for John had lived in the desert from boyhood. And although many miracles happened during the birth of Christ, such as the Magi and the star and others, they were not known to John: both because he was an infant at the time, and because, after withdrawing to the desert, he had no association with Christ. In the interim between his birth and baptism, Christ did not perform any miracles, but led a life similar to any other person, and his power remained unknown to all.

264. It is clear that he worked no miracles in the interim until he was thirty years old from what is said: Jesus did this beginning of miracles in Cana of Galilee (John 2:11). This shows the error of the book, The Infancy of the Savior. The reason he performed no miracles during this period was that if his life had not been like that of other infants, the mystery of the circumcision and incarnation might have been regarded as pure fancy. Accordingly, he postponed showing his knowledge and power to another time, corresponding to the age when other men reach the fullness of their knowledge and power. About this we read, and Jesus increased in grace and wisdom (Luke 2:52); not that he acquired a power and wisdom that he previously lacked, for in this respect he was perfect from the instant of his conception, but because his power and wisdom were becoming known to men: indeed, you are a hidden God (Isa 45:15).

265. The reason why John did not know him was that he had so far seen no signs, and no one else had known Christ through signs. Hence he adds: but that he may be made manifest in Israel, therefore I came baptizing with water. As if to say: my entire ministry is to reveal: he was not the light, but that he might bear witness to the light (John 1:8).

266. He says, I came baptizing with water, to distinguish his baptism from that of Christ. For Christ baptized not just in water, but in the Spirit, conferring grace; and so the baptism of John was merely a sign, and not causative.

John’s baptism made Christ known in three ways. First, by the preaching of John. For although John could have prepared the way for the Lord and led the people to Christ without baptizing, yet because of the novelty of the service many more came to him than would have come if his preaching were done without baptism. Second, John’s baptism was useful because of Christ’s humility, which he showed by willing to be baptized by John: Christ came to John, to be baptized by him (Matt 3:13). This example of humility he gives us here is that no one, however great, should disdain to receive the sacraments from any person ordained for this purpose. Third, because it was during Christ’s baptism by John that the power of the Father was present in the voice, and the Holy Spirit was present in the dove, by which the power and dignity of Christ were all the more shown: and the voice of the Father was heard: this is my beloved Son (Luke 3:22).

267. Then when he says, and John gave testimony, he confirms by the authority of God the great things he testified to about Christ, that Christ alone would take away the sins of the whole world.

As to this he does three things.

First, he presents a vision.

Second, he tells us the meaning of the vision, at and I did not know him.

Third, he shows what he learned from this vision, at and I have seen, and I have given testimony.

268. He presents the vision when he says, I saw the Spirit coming down, as a dove from heaven. When this actually happened John the Evangelist does not tell us, but Matthew and Luke say that it took place when Christ was being baptized by John.

And it was indeed fitting for the Holy Spirit to be present at this baptism and to the person being baptized. It was appropriate for the one baptized, for as the Son, existing by the Father, manifests the Father: Father, I have manifested your name (John 17:6), so the Holy Spirit, existing by the Son, manifests the Son, he will glorify me, because he will receive from of mine (John 16:14). It was appropriate for this baptism because the baptism of Christ begins and consecrates our baptism. Now our baptism is consecrated by invoking the whole Trinity: baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). Thus, the ones we invoke in our baptism were present at the baptism of Christ: the Father in the voice, the Holy Spirit in the dove, and the Son in his human nature.

269. He says, coming down, because descent, since it has two termini, the start, which is from above, and the end, which is below, suits baptism in both respects.

For there is a twofold spirit: one of the world and the other of God. The spirit of the world is the love of the world, which is not from above; rather, it comes up to man from below and makes him descend. But the Spirit of God, i.e., the love of God, comes down to man from above and makes him ascend: we have not received the spirit of this world, but the Spirit of God (1 Cor 2:12). And so, because that Spirit is from above, he says, coming down.

Similarly, because it is impossible for the creature to receive God’s goodness in the fullness in which it is present in God, the communication of this goodness to us is in a way a certain coming down: every perfect gift is from above, coming down from the Father of lights (Jas 1:17).

270. Because the Holy Spirit cannot be seen in his own nature, as is said, the wind blows where it wills, and you hear its sound, but you do not know where it comes from or where it goes (John 3:8), and because a spirit does not come down but goes up, the spirit lifted me up (Ezek 8:3). Therefore, the Evangelist, in describing the manner of the vision and of the coming down, says that the Holy Spirit did not appear in the spirit, i.e., in his nature, but in the form of a dove, saying, that he came as a dove.

It was appropriate that the Son of God, who was made visible through flesh, should be made known by the Holy Spirit in the visible form of a dove. However, the Holy Spirit did not assume the dove into a unity of person, as the Son of God assumed human nature. The reason for this is that the Son did not appear as a manifester but as a savior. And so, according to Pope Leo, it was appropriate that he be God and man: God, in order to provide a remedy; and man, in order to offer an example. But the Holy Spirit appeared only to make known, and for this it was sufficient merely to assume a visible form which was suitable for this purpose.

271. As to whether this dove was a real animal and whether it existed prior to its appearance, it seems reasonable to say that it was a real dove. For the Holy Spirit came to manifest Christ, who, being the truth, ought to have been manifested only by the truth.

As to the other part of the question, it would seem that the dove did not exist prior to its appearance, but was formed at the time by the divine power, without any parental union, as the body of Christ was conceived by the power of the Holy Spirit, and not from a man’s seed. Yet it was a real dove, for as Augustine says in his work, The Christian Combat: it was not difficult for the omnipotent God, who produced the entire universe of creatures from nothing, to form a real body for the dove without the aid of other doves, just as it was not difficult to form the true body of Christ in the womb of the Blessed Virgin without natural semen. Cyprian, in his The Unity of the Church, says: it is said that the Holy Spirit appeared in the form of a dove because the dove is a simple harmless animal, not bitter with gall, not savage with its bites, not fierce with rending talons; it loves the dwellings of men, is able to live together in one nest, together it raises its young, they remain together when they fly, spend their life in mutual association, signify the concord of peace with the kiss of their bill, and fulfill the law of harmony in all things.

272. Many reasons are given why the Holy Spirit appeared as a dove rather than in some other form. First, because of its simplicity, for the dove is simple: be wise as serpents, and simple as doves (Matt 10:16). And the Holy Spirit, because he inclines souls to gaze on one thing, that is, God, makes them simple; and so he appeared in the form of a dove. Further, according to Augustine, the Holy Spirit also appeared in the form of fire over the heads of the assembled apostles. This was done because some are simple, but lukewarm; while others are fervent but guileful. And so in order that those sanctified by the Spirit may have no guile, the Spirit is shown in the form of a dove; and in order that their simplicity may not grow tepid, the Spirit is shown in fire.

A dove was used, second, because of the unity of charity; for the dove is much aglow with love: one is my dove (Song 6:9). So, in order to show the unity of the Church, the Holy Spirit appears in the form of a dove. Nor should it disturb you that when the Holy Spirit rested on each of the disciples, there appeared separate tongues of fire; for although the Spirit appears to be different according to the different functions of his gifts, he nevertheless unites us through charity. And so, because of the first he appeared in separate tongues of fire, as is said, there are different kinds of gifts (1 Cor 12:4); but he appears in the form of a dove because of the second.

A dove was used, third, because of its groaning, for the dove has a groaning chant; so also the Holy Spirit pleads for us with indescribable groanings (Rom 8:26); her maidens, groaning like doves (Neh 2:7).

Fourth, because of the doves fertility, for the dove is a very prolific animal. And so in order to signify the fecundity of spiritual grace in the Church, the Holy Spirit appeared in the form of a dove. This is why the Lord commanded an offering of two doves (Lev 5:7).

A dove was used, fifth, because of its cautiousness. For it rests upon watery brooks, and gazing into them can see the hawk flying overhead and so save itself: his eyes are like doves beside brooks of water (Song 5:12). And so, because our refuge and defense is found in baptism, the Holy Spirit appropriately appeared in the form of a dove.

The dove also corresponds to a figure in the Old Testament. For as the dove bearing the green olive branch was a sign of God’s mercy to those who survived the waters of the deluge, so too in baptism, the Holy Spirit, coming in the form of a dove, is a sign of the divine mercy which takes away the sins of those baptized and confers grace.

273. He says that the Holy Spirit was remaining upon him.

If the Holy Spirit does not rest on someone, it is due to two causes. One is sin. For all men except Christ are either suffering from the wound of mortal sin, which banishes the Holy Spirit, or are darkened with the stain of venial sin, which hinders some of the works of the Holy Spirit. But in Christ there was neither mortal nor venial sin; so, the Holy Spirit in him was never disquieted, but was remaining upon him.

The other reason concerns charismatic graces, for the other saints do not always possess their power. For example, the power to work miracles is not always present in the saints, nor is the spirit of prophecy always in the prophets. But Christ always possessed the power to accomplish any work of the virtues and the graces. So to indicate this, he says, remaining upon him.

Hence this was the characteristic sign for recognizing Christ, as the Gloss says. The Spirit of the Lord will rest on him (Isa 11:2), which we should understand of Christ as man, according to which he is less than the Father and the Holy Spirit.

274. Then when he says, I did not know him, he teaches us how this vision should be understood.

For certain heretics, as the Ebionites, said that Christ was neither the Christ nor the Son of God from the time he was born, but only began to be the Son of God and the Christ when he was anointed with the oil of the Holy Spirit at his baptism. But this is false, because at the very hour of his birth the angel said to the shepherds: this day a savior has been born for you in the city of David, Christ the Lord (Luke 2:11). Therefore, so that we do not believe that the Holy Spirit descended upon Christ in his baptism as though Christ needed to receive the Spirit anew for his sanctification, the Baptist gives the reason for the Spirit’s coming down. He says that the Spirit descended not for the benefit of Christ, but for our benefit, that is, so that the grace of Christ might be made known to us. And so he says, and I did not know him, but that he may be made manifest in Israel, therefore I came baptizing with water.

275. There is a problem here. For he says, he who sent me to baptize. If he is saying that the Father sent him, it is true. Also, if he is saying that the Son sent him, it is even more clear, since it is said that both the Father and the Son sent him, because John is not one of those referred to at I did not send the prophets, yet they ran (Jer 23:21). But if the Son did send him, how can he then say, I did not know him?

If it is said that although he knew Christ according to his divinity, yet he did not know him according to his humanity until after he saw the Spirit coming down upon him, one might counter that the Holy Spirit descended upon Christ when he was being baptized, and John had already known Christ before he was baptized, otherwise he would not have said: I ought to be baptized by you, and you come to me? (Matt 3:14).

So we must say that this problem can be resolved in three ways. In one way, according to Chrysostom, so that the meaning is to know familiarly; the sense being that I did not know him, i.e., in a familiar way. And if the objection is raised that John says, I ought to be baptized by you (Matt 3:14), it can be answered that two different times are being discussed: so that I did not know him, refers to a time long before baptism, when he was not yet familiar with Christ: but when he says, I ought to be baptized by you, he is referring to the time when Christ was being baptized, when he was now familiar with Christ because of his frequent visits. In another way, according to Jerome, it could be said that Christ was the Son of God and the savior of the world, and that John did in fact know this; but it was not through the baptism that he knew that he was the savior of the world. And so to remedy this ignorance he adds, it is he who baptizes with the Holy Spirit. But it is better to say with Augustine that John knew certain things and was ignorant of others. Explaining what he did not know, he adds that the power of baptizing, which Christ could have shared with his faithful followers, would be reserved for himself alone. And this is what he says, he who sent me to baptize with water . . . it is he, exclusively and solely, who baptizes with the Holy Spirit, i.e., he and no one else, because this power he reserved for himself alone.

276. We should note that a threefold power of Christ is found in baptism. One is the power of efficiency, by which he interiorly cleanses the soul from the stain of sin. Christ has this power as God, but not as man, and it cannot be communicated to any other.

Another is the power of ministry, which he does share with the faithful: baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). Therefore priests have the power to baptize as ministers. Christ too, as man, is called a minister, as the Apostle says. But he is also the head of all the ministers of the Church.

Because of this he alone has the power of excellence in the sacraments. And this excellence shows itself in four things. First, in the institution of the sacraments, because no mere man or even the entire Church could institute sacraments, or change the sacraments, or dispense with the sacraments. For by their institution the sacraments give invisible grace, which only God can give. Therefore, only one who is true God can institute sacraments. The second lies in the efficacy of Christ’s merits, for the sacraments have their power from the merit of Christ’s passion: all of us who have been baptized into Christ Jesus, have been baptized into his death (Rom 6:3). The third is that Christ can confer the effect of baptism without the sacrament; and this is peculiar to Christ. Fourth, because at one time baptism was conferred in the name of Christ, although this is no longer done. Now he did not communicate these four things to anyone; although he could have communicated some of them, for example, that baptism be conferred in the name of Peter or of someone else, and perhaps one of the remaining three. But this was not done lest schisms arise in the Church by men putting their trust in those in whose name they were baptized.

And so John, in stating that the Holy Spirit came down upon Christ, teaches that it is Christ alone who baptizes interiorly by his own power.

277. One might also say that when John said, I ought to be baptized by you (Matt 3:14), he recognized Christ through an interior revelation, but that when he saw the Holy Spirit coming down upon him, he knew him through an exterior sign. And so he mentions both of these ways of knowing. The first when he says, he who sent me to baptize with water, said to me, i.e., revealed something in an interior way. The second when he adds, he upon whom you shall see the Spirit descending . . . it is he who baptizes with the Holy Spirit.

278. Then he shows what the Baptist understood from this vision, that is, that Christ is the Son of God. And this is what he says, And I have seen the Spirit coming down on him, and I have given testimony that this, that is, Christ, is the Son of God, that is, the true and natural Son.

For there were adopted sons of the Father who had a likeness to the natural Son of God: conformed to the image of his Son (Rom 8:29). So he who baptizes in the Holy Spirit, through whom we are adopted as sons, ought to fashion sons of God. You did not receive the spirit of slavery ... but the spirit of adoption (Rom 8:15). Therefore, because Christ is the one who baptizes in the Holy Spirit, the Baptist correctly concludes that he is the true and pure Son of God: that we may be in his true Son (1 John 5:20).

279. But if there were others who saw the Holy Spirit coming down upon Christ, why did they not also believe?

Calling of Andrew and Peter

1:35 On the following day, John was standing there again with two of his disciples. [n. 281]

1:36 And seeing Jesus walking by, he said: behold the Lamb of God. [n. 282]

1:37 And the two disciples heard him speaking, and they followed Jesus. [n. 285]

1:38 And Jesus turned, and seeing them following him, said to them: what are you looking for? They said to him: Rabbi (which means Master), where do you live? [n. 286]

1:39 He said to them: come and see. They came, and saw where he lived, and they stayed with him that day: it was about the tenth hour. [n. 292]

1:40 And Andrew, the brother of Simon Peter, was one of the two who had heard of John, and followed him. [n. 298]

1:41 He first found his brother Simon and said to him: we have found the Messiah (which is interpreted as Christ). [n. 300]

1:42 And he brought him to Jesus. And Jesus looking upon him said: you are Simon the son of John: you will be called Cephas, which is interpreted Peter. [n. 302]

280. Above, the Evangelist presented the Baptist’s testimony to the people; here he presents his testimony to John’s disciples.

First, his testimony is given;

second, the fruit of this testimony, at and the two disciples heard him speaking.

As to the first he does three things:

first, the one giving the testimony is described;

second, his way of testifying is given; and

third, his testimony itself.

281. The witness is described when he says, on the following day, John was standing there again with two of his disciples.

In saying standing, three things are noted about John. First, his manner of teaching, which was different from that of Christ and his disciples. For Christ went about teaching; hence it is said: Jesus traveled over all Galilee (Matt 4:23). The apostles also traveled the world teaching: go to the whole world, and preach the good news to every creature (Mark l6:15). But John taught in one place; hence he says, John was standing, that is, in one place, on the far side of the Jordan. And John spoke of Christ to all who came to him.

The reason why Christ and his disciples taught going about is that the preaching of Christ was made credible by miracles, and so they went to various places in order that the miracles and powers of Christ might be made known. But the preaching of John was not confirmed by miracles, so that it is written, John indeed did no sign (John 10:41), but by the merit and sanctity of his life. And so he was standing in one place so that various people might stream to him and be led to Christ by his holiness. Furthermore, if John had gone from place to place to announce Christ without performing any miracles, his testimony would have been quite unbelievable, since it would seem to be inopportune and he would seem to be forcing himself upon the people.

Second, John’s perseverence in the truth is noted, because John was not a reed shaken by the wind, but was firm in the faith; let him who thinks that he stands, take heed so he will not fall (1 Cor 10:12); I will stand my watch (Heb 2:1).

Third, and allegorically, it is noted that to stand is, in an allegorical sense, the same as to fail or cease: the oil stood, i.e., failed (2 Kgs 4:6). So when Christ came John was standing, because when the truth comes the figure ceases. John stands because the law passes away.

282. The manner of his testifying is presented as being certain, because it is according to sight. So he says, and seeing Jesus walking by. Here it should be remarked that the prophets bore witness to Christ: all the prophets bear witness to him (Acts 10:43). So did the apostles as they traveled the world: you will be my witnesses in Jerusalem and in all of Judea and Samaria, and to the remotest parts of the world (Acts 1:8). However, their testimony was not about a person then visible or present, but on one who was absent. In the case of the prophets about one who was to come; in the case of the apostles, about one who was now gone. But John bore witness when Christ was present and seen by him; and so he says, seeing Jesus, with the eyes of his body and of his mind: look on the face of your Christ (Ps 83:10); they will see eye to eye (Isa 52:8).

He says, walking by, to point out the mystery of the incarnation, in which the Word of God assumed a changeable nature: I came forth from the Father, and have come into the world (John 16:28).

283. Then he gives John’s testimony in saying, behold the Lamb of God. He says this not just to point out the power of Christ, but also in admiration of it: his name will be called wonderful (Isa 9:6).

And this Lamb did possess truly wonderful power, because being slain, it killed the lion—that lion, I say, of which it says: your enemy, the devil, goes about like a roaring lion, seeking whom he can devour (1 Pet 5:8). And so this Lamb, victorius and glorious, deserved to be called a lion: behold! The Lion of the tribe of Judah has conquered (Rev 5:5).

The testimony he bears is brief, saying, behold the Lamb of God. It is brief both because the disciples before whom he testified had already been sufficiently instructed about Christ from the things they had heard from John, and also because this is sufficient for John’s intention, whose only aim was to lead them to Christ.

Yet he does not say, go to him, so that the disciples would not seem to be doing Christ a favor by following him. But he does praise the grace of Christ so that they would regard it as of benefit to themselves if they followed Christ. And so he says, behold the Lamb of God, i.e., here is the One in whom is found the grace and the power which cleanses from sin; for the lamb was offered for sins, as we have said.

284. The fruit of his testimony is given when he says, and the two disciples heard him speaking.

First, the fruit resulting from the testimony of John and his disciples is given.

Second, the fruit resulting from the preaching of Christ, at on the following day, Jesus wanted to go to Galilee (John 1:43).

In relation to the first: first, the fruit arising from John’s testimony is given;

second, the fruit coming from the preaching of one of his disciples, at Andrew, the brother of Simon Peter.

With respect to the first he does two things.

First, he shows the very beginning of the fruit coming from John’s testimony.

Second, its consummation as accomplished by Christ, at and Jesus turned.

285. He says first, the two disciples, who were with John, heard him, namely, John, speak (behold the Lamb of God) and they followed Jesus, literally: going with him.

First, the fact that it is John who speaks while Christ is silent, and that disciples gather to Christ through the words of John, both point out a mystery. For Christ is the groom of the Church, and John, the friend and groomsman of the groom. Now the function of the groomsman is to present the bride to the groom, and verbally make known the agreements; the role of the groom is to be silent, from modesty, and to make arrangements for his new bride as he wills. Thus, the disciples are presented by John to Christ and espoused in faith. John speaks, Christ is silent; yet after Christ accepts them, he carefully instructs them.

We can note, second, that no one was converted when John praised the dignity of Christ, saying, he ranks ahead of me, and the strap of whose sandal I am not worthy to unfasten (John 1:27). But the disciples followed Christ when John revealed Christ’s humility and about the mystery of the incarnation; and this is because we are more moved by Christ’s humility and the sufferings he endured for us. So it is said: your name is like oil poured out, i.e., mercy, by which you have obtained salvation for all; and the text immediately follows with, young maidens have greatly loved you (Song 1:2).

We can note, third, that the words of a preacher are like seed falling on different kinds of ground: on one they bear fruit, and on another they do not. So too, John, when he preaches, does not convert all his disciples to Christ, but only two, those who were well disposed. The others are envious of Christ, and they even question him (Matt 9:14).

Fourth, we may note that John’s disciples, after hearing his witness to Christ, did not at once thrust themselves forward to speak with him hastily; rather, seriously and with a certain modesty, they tried to speak to Christ alone and in a private place: there is a time and fitness for everything (Eccl 8:6).

286. Thus the consummation of this fruit is now set forth, at and Jesus turned, for what John began is completed by Christ, since the law brought nothing to perfection (Heb 7:19).

And Christ does two things.

First, he questions the disciples who were following him.

Second, he teaches them, at he said to them: come and see.

As to the first we have: first, the question of Christ is given;

second, the answer of the disciples, at they said to him: Rabbi. . . where do you live?

287. He says, Jesus turned, and seeing them following him, said to them. According to the literal sense we should understand that Christ was walking in front of them, and these two disciples, following him, did not see his face at all; and so Christ turns to them to give them confidence. In which it is given to us to understand that Christ gives confidence or the hope of mercy to all who begin to follow him with a pure heart: she goes to meet those who desire her (Wis 6:14).

Now Jesus turns to us in order that we may see him; this will happen in that blessed vision when he will show us his face, as is said: Show us your face, and we will be saved (Ps 79:4). For as long as we are in this world we see his back, because it is through his effects that we acquire a knowledge of him; so it is said, you will see my back (Exod 33:23). Again, he turns to give us the riches of his mercy. This is requested: turn to us, O Lord (Ps 89:13). For as long as Christ withholds the help of his mercy he seems to be turned away from us. And so Jesus turned to the disciples of John who were following him in order to show them his face and to pour his grace upon them.

288. Christ examines them specifically about their intention. For all who follow Christ do not have the same intention: some follow him for the sake of temporal goods, and others for spiritual goods. And so the Lord asks their intention, saying, what are you looking for? He does not do this in order to learn their intention, but so that, after they showed a proper intention, he might make them more intimate friends and show that they are worthy to hear him.

289. It may be remarked that these are the first words which Christ speaks in this Gospel. And this is appropriate, because the first thing that God asks of a man is a proper intention. And, according to Origen, after the six words that John had spoken, Christ spoke the seventh. The first words spoken by John were when, bearing witness to Christ, he cried out, saying, this is he, of whom I said (John 1:30). The second is when he said, the strap of whose sandal I am not worthy to unfasten (John 1:27). The third is, I baptize with water. But there is one who stands in your midst, whom you do not know (John 1:26). The fourth is, behold the Lamb of God (John 1:29). The fifth, I saw the Spirit coming down, as a dove from heaven, and he rested upon him (John 1:32). The sixth, when he says here, behold the Lamb of God. But it is Christ who speaks the seventh words so that we may understand, in a mystical sense, that rest, which is signified by the seventh day, will come to us through Christ, and that in him is found the fullness of the seven gifts of the Holy Spirit.

290. The disciples answer at: they said to him: Rabbi. And although there was one question, they gave two answers.

First, why they are following Christ, namely, to learn; thus they call him Teacher, Rabbi (which means Master). As if to say: we ask you to teach us. For they already knew what is stated: you have one teacher, the Christ (Matt 23:10).

The second answer is what they want in following him, that is, where do you live? And literally, it can be said that in truth they were looking for the home of Christ. For because of the great and wonderful things they had heard about him from John, they were not satisfied with questioning him only once and in a superficial way, but wanted to do so frequently and seriously. And so they wanted to know where his home was so that they might visit him often, according to the advice of the wise man: if you see a man of understanding, go to him early (Sir 6:36), and happy is the man who hears me, who watches daily at my gates (Prov 8:34).

In the allegorical sense, God’s home is in heaven: I have lifted up my eyes to you, who live in heaven (Ps 122:1). So they asked where Christ was living because our purpose in following him should be that Christ leads us to heaven, i.e., to heavenly glory.

Finally, in the moral sense, they ask, where do you live? as though desiring to learn what qualities men should possess in order to be worthy to have Christ dwell in them. Concerning this dwelling it is said: you are being built into a dwelling place for God (Eph 2:22). And it is also said: show me, you whom my soul loves, where you graze your flock, where you rest at midday (Song 1:6).

291. Then when he says, come and see, Christ’s instruction of the disciples is given.

First we have the instruction of the disciples by Christ;

second, their obedience is cited: they came, and saw; and

third, the time is given: it was about the tenth hour.

292. First he says, come and see, that is, where I live.

There is a difficulty here: for since the Lord says, the Son of man does not have any place to lay his head (Matt 8:20), why does he tell them to come and see where he lives?

In the mystical sense, he says, come and see, because the dwelling of God, whether it is of glory, or grace, cannot be known except by experience: for it cannot be explained in words: I will give him a white stone upon which is written a new name, which no one knows but he who receives it (Rev 2:17). And so he says, come and see. Come, by believing and working; and see, by experiencing and understanding.

293. It should be noted that we can attain to this knowledge in four ways. First, by doing good works; so he says, come: when shall I come and appear before the face of God (Ps 41:3). Second, by the rest or stillness of the mind: be still and see (Ps 45:10). Third, by tasting the divine sweetness: taste and see that the Lord is sweet (Ps 33:9). Fourth, by acts of devotion: let us lift up our hearts and hands in prayer (Lam 3:41). And so the Lord says: it is I myself. Feel and see (Luke 24:39).

294. Next the obedience of the disciples is mentioned; for immediately they came and saw, because by coming they saw him, and seeing they did not leave him. Thus it says, and they stayed with him that day, for every one who has heard of the Father and has learned, comes to me (John 6:45). For those who leave Christ have not yet seen him as they should. But those who have seen him by perfectly believing stayed with him that day; hearing and seeing that blessed day, they spent a blessed night: happy are your men, and happy are your servants, who always stand before you (1 Kgs 8:10). And as Augustine says: let us also build a dwelling in our heart and fashion a home where he may come and teach us.

And he says, that day, because there can be no night where the light of Christ is present, where there is the Sun of justice.

295. The time is given when he says, it was about the tenth hour. The Evangelist mentions this in order that, considering the literal sense, he might give credit to Christ and the disciples. For the tenth hour is near the end of the day. And this praises Christ who was so eager to teach that not even the lateness of the hour induced him to postpone teaching them; but he taught them at the tenth hour. In the morning sow your seed, and in the evening do not let your hands be idle (Eccl 11:6).

296. The moderation of the disciples is also praised, because even at the tenth hour, when men usually have eaten and are less self-possessed for receiving wisdom, they were both self-possessed and prepared to hear wisdom and were not hindered because of food or wine. But this is not unexpected, for they had been disciples of John, whose drink was water and whose food was the locust and wild honey.

297. According to Augustine, however, the tenth hour signifies the law, which was given in ten precepts. And so the disciples came to Christ at the tenth hour and remained with him to be taught so that the law might be fulfilled by Christ, since it could not be fulfilled by the Jews. And so at that hour he is called Rabbi, that is, Teacher.

298. Then at and Andrew, the brother of Simon Peter, he sets forth the fruit produced by the disciple of John who was converted to Christ.

First, the disciple is described;

second, the fruit begun by him, at he first found his brother Simon;

third, the consummation of this fruit by Christ, at and Jesus looking upon him said.

299. The disciple is described first by name when he says, Andrew, i.e., manly. Act manfully, and let your heart be strong (Ps 30:25). He mentions his name in order to show his privilege: for he was the first to be perfectly converted to Christ, but also he proclaimed Christ. So, as Stephen was the first martyr after Christ, so Andrew was the first Christian.

He is described, second, by his relationship, that is, as the brother of Simon Peter, for he was the younger. And this is mentioned to commend him, for although younger in age, he became first in faith.

He is described, third, by his discipleship, because he was one of the two who had heard of John. His name is mentioned in order to show that Andrew’s privilege was remarkable. For the name of the other disciple is not mentioned: either because it was John the Evangelist himself, who through humility followed the practice in his Gospel of not mentioning his own name when he was involved in some event; or, according to Chrysostom, because the other one was not a notable person, nor had he done anything great, and so there was no need to mention his name. Luke does the same in his Gospel (Luke 10:1), where he does not mention the names of the seventy-two disciples sent out by the Lord, because they were not the outstanding and important persons that the apostles were. Or, according to Alcuin, this other disciple was Philip: for the Evangelist, after discussing Andrew, begins at once with Philip, saying: on the following day, Jesus wanted to go to Galilee, and he found Philip (John 1:43).

He is commended, fourth, for the zeal of his devotion: hence he says that Andrew followed him, i.e., Jesus: my foot has followed in his steps (Job 23:11).

300. The fruit begun by Andrew is mentioned when he says, he first found his brother Simon. He first mentions the one for whom he bore fruit, that is, his brother, in order to mark the perfection of his conversion. For as Peter says, in the Itinerary of Clement, the evident sign of a perfect conversion of anyone is that, once converted, the closer one is to him the more he tries to convert him to Christ. And so Andrew, being now perfectly converted, does not keep the treasure he found to himself, but hurries and quickly runs to his brother to share with him the good things he has received.

And so he says the he first found, that is, Andrew, his brother Simon, so that related in blood he might make him related in faith: a brother that is helped by his brother is like a strong city (Prov 18:19); let him who hears say, come (Rev 22:17).

301. Second, he mentions the words spoken by Andrew, we have found the Messiah (which is interpreted as Christ). Here, according to Chrysostom, he is tacitly responding to a certain question: namely, that if someone were to ask what they had been instructed about by Christ, they would have the ready answer that through the testimony of the Scriptures he had instructed them in such a way that they knew he was the Christ. And so he says, we have found the Messiah. He implies by this that he had previously sought him by desire for a long time: happy is the man who finds wisdom (Prov 3:13). Messiah, which is Hebrew, is translated as Christos in Greek, and in Latin as anointed, because he was anointed in a special way with invisible oil, which is the Holy Spirit. So Andrew explicitly designates him by this title: your God has anointed you with the oil of gladness above your fellows, i.e., above all the saints. For all the saints are anointed with that oil, but Christ was singularly anointed and is singularly holy. So, as Chrysostom says, he does not simply call him ‘Messiah,’ but the Messiah.

302. Third, he mentions the fruit he produced, because he brought him, that is, Peter, to Jesus. This gives recognition to Peter’s obedience, for he came at once, without delay. And consider the devotion of Andrew: for he brought him to Jesus and not to himself (for he knew that he himself was weak); and so he leads him to Christ to be instructed by him. This shows us that the efforts and the aim of preachers should not be to win for themselves the fruits of their preaching, i.e., to turn them to their own private benefit and honor, but to bring them to Jesus, i.e., to refer them to his glory and honor: what we preach is not ourselves, but Jesus Christ (2 Cor 4:5).

303. The consummation of this fruit is given when he says, and Jesus looking upon him said: you are Simon. Here Christ, wishing to raise him up to faith in his divinity, begins to perform works of divinity, making know things that are hidden.

First of all, things which are hidden in the present: thus, looking upon him, i.e, as soon as Jesus saw him, he considered him by the power of his divinity and called him by name, saying, you are Simon. This is not surprising, for as it is said: man sees the appearances, but the Lord sees the heart (1 Sam 16:7).

This name is appropriate for the mystery. For Simon means obedient, to indicate that obedience is necessary for one who has been converted to Christ through faith: he gives the Holy Spirit to all who obey him (Acts 5:32).

304. Second, he reveals things hidden in the past. Hence he says, son of John, because that was the name of Simon’s father; or he says, son of Jonah (Matt 16:17), when he says Simon Bar-Jonah.

And each name is appropriate to this mystery. For John means grace, to indicate that it is through grace that men come to the faith of Christ: you are saved by his grace (Eph 2:5). And Jonah means dove, to indicate that it is by the Holy Spirit, who has been given to us, that we are made strong in our love for God: the love of God is poured out into our hearts by the Holy Spirit (Rom 5:5).

305. Third, he reveals things hidden in the future. So he says, you will be called Cephas, which is interpreted Peter, and in Greek, head.

And this is appropriate to this mystery, which is that he who was to be the head of the others and the vicar of Christ should remain firm. As it is said: you are Peter, and upon this rock I will build my church (Matt 16:18).

306. There is a question here about the literal meaning. First, why did Christ give Simon a name at the beginning of his conversion, rather than will that he have this name from the time of his birth?

Two different answers have been given for this. The first, according to Chrysostom, is that divinely given names indicate a certain eminence in spiritual grace. Now when God confers a special grace upon anyone, the name indicating that grace is given at one’s birth: as in the case of John the Baptist, who was named before he was born, because he had been sanctified in his mother’s womb. But sometimes a special grace is given during the course of one’s life: then such names are divinely given at that time and not at birth: as in the case of Abraham and Sarah, whose names were changed when they received the promise that their posterity would multiply. Likewise, Peter is named in a divine way when he is called to the faith of Christ and to the grace of apostleship, and particularly because he was appointed Prince of the apostles of the entire Church—which was not done with the other apostles.

But, according to Augustine, if he had been called Cephas from birth, this mystery would not have been apparent. And so the Lord willed that he should have one name at birth, so that by changing his name the mystery of the Church, which was built on his confession of faith, would be apparent. Now ‘Peter’ is derived from rock. But the rock was Christ. Thus, the name Peter signifies the Church, which was built upon that solid and immovable rock which is Christ.

307. The second question is whether this name was given to Peter at this time, or at you are Peter (Matt 16:18).

Augustine answers that this name was given to Simon at this time; and at the event reported by Matthew: you are Peter (Matt 16:18) the Lord is not giving this name but reminding him of the name that was given, so that Christ is using this name as already given.

But others think that this name was given when the Lord said, you are Peter, and upon this rock I will build my church (Matt 16:18); and in this passage in the Gospel of John, Christ is not giving this name, but foretelling what will be given later.

308. The third question is about the calling of Peter and Andrew: for here it says that they were called near the Jordan, because they were John’s disciples; but it is said that Christ called them by the Sea of Galilee (Matt 4:18).

The answer to this is that there was a triple calling of the apostles. The first was a call to knowledge or friendship and faith; and this is the one recorded here. The second consisted in the prediction of their office: from now on you will be catching men (Luke 5:10). The third call was to their apostleship (Matt 4:18). This was the perfect call because after this they were not to return to their own pursuits.

Calling of Philip and Nathanael

1:43 On the following day, Jesus wanted to go to Galilee, and he found Philip. And Jesus said to him: follow me. [n. 310]

1:44 Now Philip was from Bethsaida, the city of Andrew and Peter. [n. 313]

1:45 Philip found Nathanael and said to him: we have found him of whom Moses in the law and the prophets wrote, Jesus the son of Joseph from Nazareth. [n. 316]

1:46 And Nathanael said to him: can anything good come from Nazareth? Philip said to him: come and see. [n. 318]

1:47 Jesus saw Nathanael coming to him, and he said to him: behold a true Israelite, in whom there is no guile. [n. 320]

1:48 Nathanael said to him: how do you know me? Jesus answered and said to him: before Philip called you, when you were under the fig tree, I saw you. [n. 324]

1:49 Nathanael answered him and said: Rabbi, you are the Son of God, you are the King of Israel. [n. 327]

1:50 Jesus answered and said to him: because I said to you, I saw you under the fig tree, you believe: you will see greater things than these. [n. 329]

1:51 And he said to him: amen, amen I say to you, you will see the heavens opened, and the angels of God ascending and descending on the Son of man. [n. 329]

309. After having shown the fruit produced by John’s preaching and that of his disciples, the Evangelist now shows the fruit obtained from the preaching of Christ.

First, he deals with the conversion of one disciple as the result of Christ’s preaching.

Second, the conversion of others due to the preaching of the disciple just converted to Christ, at Philip found Nathanael.

As to the first he does three things:

first, the occasion when the disciple is called is given;

second, his calling is described;

third, his situation, at now Philip was from Bethsaida.

310. The occasion of his calling was the departure of Jesus from Judea. So he says, on the following day, Jesus wanted to go to Galilee, and he found Philip.

There are three reasons why Jesus left for Galilee, two of which are literal. One of these is that after being baptized by John and desiring to shed honor on the Baptist, he left Judea for Galilee so that his presence would not obscure and lessen John’s teaching authority, while he still retained that state; and this teaches us to show honor to one another (Rom 12:10).

The second reason is that there are no distinguished persons in Galilee: out of Galilee, a prophet does not rise (John 7:52). And so, to show the greatness of his power, Christ wished to go there and choose there the princes of the earth, who are greater than the prophets: he has turned the desert into pools of water (Ps 106:35).

The third reason is mystical: for Galilee means passage. So Christ desired to go from Judea into Galilee in order to indicate that on the following day, i.e., on the day of grace, that is, the day of the Good News, he would pass from Judea into Galilee, i.e., to save the gentiles: will he go to the dispersed among the gentiles and teach the gentiles? (John 7:35).

311. A disciple’s vocation is to follow: hence he says that after Christ found Philip he said, follow me.

Note that sometimes man finds God, but without knowing it, as it were: he who finds me will find life, and will have salvation from the Lord (Prov 8:35). And at other times God finds the man, in order to bestow honor and greatness upon him: I have found David, my servant (Ps 88:21). Christ found Philip in this way, that is, to call him to the faith and to grace. And so he says at once, follow me.

312. There is a question here: why did not Jesus call his disciples at the very beginning?

Chrysostom answers that he did not wish to call anyone before someone clung to him spontaneously because of John’s preaching, for men are drawn by example more than by words, for the curtain draws the curtain (Exod 26).

313. One might also ask why Philip followed Christ immediately after only a word, while Andrew followed Christ after hearing about him from John, and Peter after hearing from Andrew.

Three answers can be given. One is that Philip had already been instructed by John: for according to one of the explanations given above, Philip was that other disciple who followed Christ along with Andrew. Another is that Christ’s voice had power not only to act on one’s hearing from without, but also on the heart from within: my words are like fire (Jer 23:29). For the voice of Christ was spoken not only to the exterior, but it enkindled the interior of the faithful to love him. The third answer is that Philip had perhaps already been instructed about Christ by Andrew and Peter, since they were from the same town. In fact, this is what the Evangelist seems to imply by adding, now Philip was from Bethsaida, the city of Andrew and Peter.

314. This gives us the situation of the disciples he called: for they were from Bethsaida.

And this is appropriate to this mystery. For Bethsaida means house of hunters, to show the attitude of Philip, Peter and Andrew at that time, and because it was fitting to call, from the house of hunters, hunters who were to capture souls for life: I will send my hunters (Jer 16:16).

315. Now the fruit produced by the disciple who was converted to Christ is given.

First, the beginning of the fruit, coming from this disciple.

Second, its consummation by Christ, at Jesus saw Nathanael.

As to the first, he does three things:

first, the statement of Philip is given;

second, Nathanael’s response, at Nathanael said;

and third, Philip’s ensuing advice, at Philip said to him.

316. As to the first, note that just as Andrew, after having been perfectly converted, was eager to lead his brother to Christ, so too Philip with regard to his brother, Nathanael. And so he says that Philip found Nathanael, whom he probably looked for as Andrew did for Peter; and this was a sign of a perfect conversion. And said to him. The word Nathanael means gift of God; and it is God’s gift if anyone is converted to Christ. He tells him that all the prophecies and the law have been fulfilled, and that the desires of their holy forefathers are not in vain, but have been guaranteed, and that what God has promised was now accomplished. We have found him of whom Moses in the law and the prophets wrote, Jesus. We understand by this that Nathanael was fairly learned in the law, and that Philip, now having learned about Christ, wished to lead Nathanael to Christ through the things he himself knew, that is, from the law and the prophets. So he says, him of whom Moses in the law and the prophets wrote. For Moses wrote of Christ: if you believed Moses, you would perhaps believe me also, for he wrote of me (John 5:46). The prophets too wrote of Christ: all the prophets bear witness to him (Acts 10:43).

317. Note that Philip says three things about Christ that are in agreement with the law and the prophets. First, the name: for he says, we have found . . . Jesus. And this agrees with the prophets: I will send them a savior (Isa 19:20); I will rejoice in God, my Jesus (Heb 3:18).

Second, the family from which Christ took his human origin, when he says, son of Joseph, i.e., who was of the house and family of David. And although Jesus did not derive his origin from him, yet he did derive it from the Virgin, who was of the same line as Joseph. He calls him the son of Joseph, because Jesus was considered to be the son of the one to whom his mother was married. So it is said: the son of Joseph (as was supposed) (Luke 3:23). Nor is it strange that Philip called him the son of Joseph, since his own mother, who was aware of his divine incarnation, called him his son: your father and I have been looking for you in sorrow (Luke 2:48). Indeed, if one is called the son of another because he is nurtured by him, Joseph is all the more able to be called the father of Jesus, even though he was not so according to the flesh: for he not only supported him, but was the husband of his virgin mother. However, Philip calls him the son of Joseph, not as though he was born from the union of Joseph and the Virgin, because he knew that Christ would be born from the line of David; and this was the house and family of Joseph, to whom Mary was married. And this also is in agreement with the prophets: I will raise up a just branch for David (Jer 23:5).

Third, he mentions his native land, saying, from Nazareth; not because he had been born there, but because he was brought up there; but he had been born in Bethlehem. Philip omits to mention Bethlehem but not Nazareth because, while the birth of Christ was not known to many, the place where he was brought up was. And this also agrees with the prophets: a shoot will arise from the root of Jesse, and a flower (or Nazarene, according to another version) will rise up from his roots (Isa 11:1).

318. Then when he says, Nathanael replied, the answer of Nathanael is given. His answer can be interpreted as an assertion or as a question; and in either way it is suitable to Philip’s affirmation.

If it is taken as an assertion, as Augustine does, the meaning is: some good can come from Nazareth. In other words, from a city with that name it is possible that there come forth to us some very excellent grace or some outstanding teacher to preach to us about the flower of the virtues and the purity of sanctity; for Nazareth means flower. We can understand from this that Nathanael, being quite learned in the law and a student of the Scriptures, knew that the savior was expected to come from Nazareth—something that was not so clear even to the Scribes and Pharisees. And so when Philip said, we have found . . . Jesus . . . from Nazareth, his hopes were lifted and he answered: indeed, some good can come from Nazareth.

But if we take his answer as a question, as Chrysostom does, then the sense is: can anything good come from Nazareth? As if to say: everything else you say seems credible, because his name and his lineage are consistent with the prophecies, but your statement that he is from Nazareth does not seem possible. For Nathanael understood from the Scriptures that the Christ was to come from Bethlehem, according to: and you, Bethlehem, land of Judah, are not the least among the princes of Judah: for out of you a ruler will come forth, who will rule my people Israel (Matt 2:6). And so, not finding Philip’s statement in agreement with the prophecy, he prudently and moderately inquires about its truth, can anything good come from Nazareth?

319. Then Philip’s advice is given: Philip said to him: come and see. And this advice suits either interpretation of Nathanael’s answer. To the assertive interpretation it is as though he says: You say that something good can come from Nazareth, but I say that the good I state to you is of such a nature and so marvelous that I am unable to express it in words, so come and see. To the interpretation that makes it a question, it as as though he says: You wonder and say: can anything good come from Nazareth?, thinking that this is impossible according to the Scriptures. But if you are willing to experience what I experienced, you will understand that what I say is true, so come and see.

Then, not discouraged by his questions, Philip brings Nathanael to Christ. He knew that he would no longer argue with him if he tasted the words and teaching of Christ. And in this, Philip was imitating Christ who earlier answered those who had asked about the place where he lived: come and see. Come to him, and be enlightened (Ps 33:6).

320. Then when he says, Jesus saw Nathanael, the consummation of this fruit by Christ is described.

We should note that there are two ways in which men are converted to Christ: some by miracles they have seen and things experienced in themselves or in others; others are converted through internal insights, through prophecy and the foreknowledge of what is hidden in the future. The second way is more efficacious than the first: for devils and certain men who receive their help can simulate marvels; but to predict the future can only be done by divine power. Tell us what is to come, and we will say that you are gods (Isa 41:23); prophecies are for those who believe (1 Cor 14:22). And so our Lord draws Nathanael to the faith not by miracles but by making known things which are hidden. And so he says of him, behold a true Israelite, in whom there is no guile.

321. Christ mentions three hidden matters: things hidden in the present, in the heart; past facts; and future heavenly matters. To know these three things is not a human but a divine achievement.

He mentions things hidden in the present when he says, behold a true Israelite, in whom there is no guile. Here we have,

first, the prior revelation of Christ;

second, Nathanael’s question, how do you know me?

322. First he says, when Jesus saw Nathanael coming to him. As if to say: before Nathanael reached him, Jesus said, behold a true Israelite. He said this about him before he came to him, because had he said it after he came, Nathanael might have believed that Jesus had heard it from Philip.

Christ said, behold a true Israelite, in whom there is no guile. Now Israel has two meanings. One of these, as the Gloss says, is most righteous.—do not fear, my most righteous servant, whom I have chosen (Isa 44:2). Its second meaning is the man who sees God. And according to each meaning Nathanael is a true Israelite. For since one in whom there is no guile is called righteous, Nathanael is said to be a true Israelite, in whom there is no guile. As if to say: you truly represent your race because you are righteous and without guile. Further, because man sees God through cleanness of heart and simplicity, Christ said, a true Israelite, i.e., you are a man who truly sees God because you are simple and without guile.

Further, he said, in whom there is no guile, so that we do not think that it was with malice that Nathanael asked: can anything good come from Nazareth?

323. Augustine has a different explanation of this passage. It is clear that all are born under sin. Now those who have sin in their hearts but outwardly pretend to be just are called guileful. But a sinner who admits that he is a sinner is not guileful. So Christ said, behold a true Israelite, in whom there is no guile, not because Nathanael was without sin, or because he had no need of a physician, for no one is born in such a way as not to need a physician; but he was praised by Christ because he admitted his sins.

324. Then when he says, how do you know me?, we have Nathanael’s question.

For Nathanael, in wonder at the divine power in this revelation of what is hidden, because this can only be from God—the heart is depraved and inscrutable, and who is able to know it? I the Lord search the heart and probe the loins (Jer 17:9); man sees the appearances, but the Lord sees the heart (1 Sam 16:7)—asks, how do you know me? Here we can recognize Nathanael’s humility, because, although he had been praised, he did not become elated, but held this praise of himself suspect. My people, who call you blessed, they are deceiving you (Isa 3:12).

325. Then he touches on matters in the past, saying, before Philip called you, when you were under the fig tree, I saw you.

First we have the statement of Christ;

second, the confession of Nathanael: Nathanael answered him and said: Rabbi, you are the Son of God.

326. As to the first, we should note that Nathanael might have had two misgivings about Christ. One, that Christ said this in order to win his friendship by flattery; the other, that Christ had learned what he knew from others. So, to remove Nathanael’s suspicions and raise him to higher things, Christ reveals certain hidden matters that no one could know except in a divine way, that is, things that related only to Nathanael. He refers to these when he says, before Philip called you, when you were under the fig tree, I saw you. In the literal sense, this means that Nathanael was under a fig tree when he was called by Philip—which Christ knew by divine power, for the eyes of the Lord are far brighter than the sun (Sir 23:28).

In the mystical sense, the fig tree signifies sin: both because we find a fig tree, bearing only leaves but no fruit, being cursed, as a symbol of sin (Matt 11:19); and because Adam and Eve, after they had sinned, made clothes from fig leaves. So he says here, when you were under the fig tree, i.e., under the shadow of sin, before you were called to grace, I saw you, with the eye of mercy; for God’s predestination looks upon the predestined, who are living under sin, with an eye of pity, for he chose us before the foundation of the world (Eph 1:4). And he speaks of this eye here: I saw you, by predestining you from eternity.

Or, the meaning is, according to Gregory: when you were under the fig tree, i.e., under the shadow of the law, I saw you. The law has only a shadow of the good things to come (Heb 10:1).

327. Hearing this, Nathanael is immediately converted, and, seeing the power of the divinity in Christ, breaks out in words of conversion and praise, saying, Rabbi, you are the Son of God. Here he considers three things about Christ. First, the fullness of his knowledge, when he says, Rabbi, which is translated as Teacher. As if to say: you are perfect in knowledge. For he had already realized what is said: you have one teacher, the Christ (Matt 23:10).

Second, the excellence of his singular grace, when he says, you are the Son of God. For it is due to grace alone that one becomes a son of God by adoption. And it is also through grace that one is a son of God through union; and this is exclusive to the man Christ, because that man is the Son of God not due to any preceding merit, but through the grace of union.

Third, he considers the greatness of his power when he says, you are the King of Israel, i.e., awaited by Israel as its king and defender: his power is everlasting (Dan 7:14).

328. A question comes up at this point, according to Chrysostom. For since Peter, who after many miracles and much teaching, confessed what Nathanael confesses here about Christ, that is, you are the Son of God, merited a blessing, as the Lord said: blessed are you, Simon Bar-Jona (Matt 16:17), why not the same for Nathanael, who said the same thing before seeing any miracles or receiving any teaching?

Chrysostom answers that the reason for this is that even though Nathanael and Peter spoke the same words, the meaning of the two was not the same. For Peter acknowledged that Christ was the true Son of God by nature, i.e., he was man, and yet truly God; but Nathanael acknowledged that Christ was the Son of God by means of adoption, in the sense of, I said: you are gods, and all of you the sons of the Most High (Ps 81:6). This is clear from what Nathanael said next, for if he had understood that Christ was the Son of God by nature, he would not have said, you are the King of Israel, but of the whole world. It is also clear from the fact that Christ added nothing to the faith of Peter, since it was perfect, but stated that he would build the Church on that profession. But he raises Nathanael to greater things, since the greater part of his profession was deficient; to greater things, i.e., to a knowledge of his divinity.

329. And so he said, you will see greater things than these.

Here we have, third, an allusion to the future. As if to say: Because I have revealed the past to you, you believe that I am the Son of God only by adoption, and the King of Israel; but I will bring you to greater knowledge, so that you may believe that I am the natural Son of God, and the King of all ages. And accordingly he says, amen, amen, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of man. By this, according to Chrysostom, the Lord wishes to prove that he is the true Son of God, and God. For the peculiar task of angels is to minister and be subject: bless the Lord, all of you, his angels, his ministers, who do his will (Ps 102:20). So when you see angels minister to me, you will be certain that I am the true Son of God. When he leads his first-begotten into the world, he says: let all the angels of God adore him (Heb 1:6).

330. When did the apostles see this?

They saw it, I say, during the passion, when an angel stood by to comfort Christ (Luke 22:43); again, at the resurrection, when the apostles found two angels who were standing over the tomb. Again, at the ascension, when the angels said to the apostles: men of Galilee, why are you standing here looking up to heaven? This Jesus, who has been taken from you into heaven, will come in the same way as you have seen him going into heaven (Acts 1:11).

331. Because Christ spoke the truth about the past, it was easier for Nathanael to believe what he foretells about the future, saying, you will see. For one who has revealed the truth about things hidden in the past, has an evident argument that what he is saying about the future is true. He says, the angels of God ascending and descending on the Son of man, because, in his mortal flesh, he was a little less than the angels; and from this point of view, angels ascend and descend upon him. But insofar as he is the Son of God, he is above the angels, as was said.

332. According to Augustine, Christ is here revealing his divinity in a beautiful way. For it is recorded that Jacob dreamed of a ladder, standing on the ground, with the angels of God ascending and descending on it (Gen 28:16). Then Jacob arose and poured oil on a stone and said, truly, the Lord is in this place (Gen 28:16). Now that stone is Christ, whom the builders rejected; and the invisible oil of the Holy Spirit was poured on him. He is set up as a pillar, because he was to be the foundation of the Church: no one can lay another foundation except that which has been laid (1 Cor 3:11). The angels are ascending and descending inasmuch as they are ministering and serving before him. So he said, amen, amen, I say to you, you will see the heavens opened, as if to say: because you are truly an Israelite, give heed to what Israel saw, so that you many believe that I am the one signified by the stone anointed by Jacob, for you also will see angels ascending and descending upon him.

333. Or, the angels are preachers, proclaiming Christ according to Augustine: go, swift angels, to a nation rent and torn to pieces (Isa 18:2). They ascend through contemplation, just as Paul had ascended even to the third heaven (2 Cor 12:2); and they descend by instructing their neighbor, on the Son of man, i.e., for the honor of Christ, because what we preach is not ourselves, but Jesus Christ our Lord (2 Cor 4:5). In order that they might ascend and descend, the heavens were opened, because heavenly graces must be given to preachers if they are to ascend and descend. The heavens broke at the presence of God (Ps 67:9); I saw the heavens open (Rev 4:1).

334. Now the reason why Nathanael was not chosen to be an apostle after such a profession of faith is that Christ did not want the conversion of the world to the faith to be attributed to human wisdom, but solely to the power of God. And so he did not choose Nathanael as an apostle, since he was very learned in the law; he rather chose simple and uneducated men. Not many of you are learned, and God chose the simple of the world (1 Cor 1:26).

Beginning of Christ’s Mission

The wedding at Cana

2:1 And on the third day, there was a marriage in Cana of Galilee, and the mother of Jesus was there. [n. 336]

2:2 And Jesus also was invited, and his disciples, to the marriage. [n. 341]

2:3 And when the wine ran out, the mother of Jesus said to him: they have no wine. [n. 344]

2:4 And Jesus said to her: woman, what is that to me and to you? My hour has not yet come. [n. 348]

2:5 His mother said to the waiters: do whatever he tells you. [n. 354]

2:6 Now there were six stone waterpots nearby, according to the purification of the Jews, containing two or three measures apiece. [n. 356]

2:7 Jesus said to them: fill the waterpots with water. And they filled them all the way to the brim. [n. 358]

2:8 And Jesus said to them: draw out now, and carry to the head waiter. And they carried it. [n. 360]

2:9 And when the head waiter had tasted the water made wine and did not know where it was from (but the waiters, who had drawn the water, knew), the head waiter called the bridegroom, [n. 362]

2:10 and he said to him: every man at first sets forth the good wine, and when men have drunk well, then that which is worse. But you have kept the good wine until now. [n. 362]

2:11 Jesus did this beginning of miracles in Cana of Galilee and manifested his glory, and his disciples believed in him. [n. 364]

335. Above, the Evangelist showed the dignity of the incarnate Word and gave various evidence for it. Now he begins to relate the effects and actions by which the divinity of the incarnate Word was made known to the world.

First, he tells the things Christ did, while living in the world, that show his divinity.

Second, he tells how Christ showed his divinity while dying; and this from chapter twelve on.

As to the first he does two things.

First, he shows the divinity of Christ in relation to the power he had over nature.

Second, in relation to the effects of grace, and this from chapter three on, at and there was a man of the Pharisees, named Nicodemus (John 3:1).

Christ’s power over nature is pointed out to us by the fact that he changed a nature. And this change was accomplished by Christ as a sign:

first, to his disciples, to strengthen them;

second, to the people, to lead them to believe, at after this he went down to Capernaum (John 2:12).

This transformation of a nature, in order to strengthen the disciples, was accomplished at a marriage, when he turned water into wine, at there was a marriage in Cana of Galilee.

First, the marriage is described.

Second, those present, at and the mother of Jesus was there.

Third, the miracle performed by Christ, at and when the wine ran out.

336. In describing the marriage, the time is first mentioned. Hence he says and on the third day, there was a marriage in Cana of Galilee, i.e., after the calling of the disciples mentioned earlier. For, after being made known by the testimony of John, Christ also wanted to make himself known.

Second, the place is mentioned; hence he says, in Cana of Galilee. Galilee is a province, and Cana a small village located in that province.

337. As far as the literal meaning is concerned, we should note that there are two opinions about the time of Christ’s preaching. Some say that there were two and a half years from Christ’s baptism until his death. According to them, the events at this wedding took place in the same year that Christ was baptized. However, both the teaching and practice of the Church are opposed to this. For three miracles are commemorated on the feast of the Epiphany: the adoration of the Magi, which took place in the first year of the Lord’s birth; second, the baptism of Christ, which implies that he was baptized on the same day thirty years later; third, this marriage, which took place on the same day one year later. It follows from this that at least one year elapsed between his baptism and this marriage.

In that year the only things recorded to have been done by the Lord are found in the fourth chapter of Matthew: the fasting in the desert, and the temptation by the devil; and what John tells us in this Gospel of the testimony by the Baptist and the conversion of the disciples. After this wedding, Christ began to preach publicly and to perform miracles up to the time of his passion, so that he preached publicly for two and a half years.

338. In the mystical sense, marriage signifies the union of Christ with his Church, because as the Apostle says: this is a great mystery: I am speaking of Christ and his Church (Eph 5:32).

And this marriage was begun in the womb of the Virgin, when God the Father united a human nature to his Son in a unity of person. So, the chamber of this union was the womb of the Virgin: he established a chamber for the sun (Ps 18:6). Of this marriage it is said: the kingdom of heaven is like a king who married his son (Matt 22:2), that is, when God the Father joined a human nature to his Word in the womb of the Virgin. It was made public when the Church was joined to him by faith: I will bind you to myself in faith (Hos 2:20). We read of this marriage: blessed are they who are called to the marriage supper of the Lamb (Rev 19:9). It will be consummated when the bride, i.e., the Church, is led into the resting place of the groom, i.e., into the glory of heaven.

The fact that this marriage took place on the third day is not without its own mystery. For the first day is the time of the law of nature; the second day is the time of the written law. But the third day is the time of grace, when the incarnate Lord celebrated the marriage: he will revive us after two days: on the third day he will raise us up (Hos 6:3).

The place too is appropriate. For Cana means zeal and Galilee means passage. So this marriage was celebrated in the zeal of a passage, to suggest that those persons are most worthy of union with Christ who, burning with the zeal of a conscientious devotion, pass over from the state of guilt to the grace of the Church. Pass over to me, all who desire me (Sir 24:26). And they pass from death to life, i.e., from the state of mortality and misery to the state of immortality and glory: I make all things new (Rev 21:5).

339. Then the persons invited are described: the mother of Jesus was there. Mention is made of three: the mother of Jesus, Jesus himself, and the disciples.

340. The mother of Jesus is mentioned when he says, the mother of Jesus was there. She is mentioned first to indicate that Jesus was still unknown and not invited to the wedding as a famous person, but merely as one acquaintance among others; for as they invited the mother, so also her son.

Or, perhaps his mother is invited first because they were uncertain whether Jesus would come to a wedding if invited, because of the unusual piety they noticed in him and because they had not seen him at other social gatherings. So I think that they first asked his mother whether Jesus should be invited. That is why the Evangelist expressly said first that his mother was at the wedding, and that later Jesus was invited.

341. And this is what comes next: and Jesus also was invited. Christ decided to attend this wedding, first of all, to give us an example of humility. For he did not look to his own dignity, but just as he condescended to accept the form of a servant, so he did not hesitate to come to the marriage of servants, as Chrysostom says. And as Augustine says: let man blush to be proud, for God became humble. For among his other acts of humility, the Son of the Virgin came to a marriage, which he had already instituted in paradise when he was with his Father. Of this example it is said: learn from me, for I am gentle and humble of heart (Matt 11:29).

He came, second, to reject the error of those who condemn marriage, for as Bede says: if there were sin in a holy marriage bed and in a marriage carried out with due purity, the Lord would not have come to the marriage. But because he did come, he implies that the baseness of those who denounce marriage deserves to be condemned. If she marries, it is not a sin (1 Cor 7:36).

342. The disciples are mentioned when he says, and his disciples.

343. In its mystical meaning, the mother of Jesus, the Blessed Virgin, is present in spiritual marriages as the one who arranges the marriage, because it is through her intercession that one is joined to Christ through grace: in me is every hope of life and of strength (Sir 24:25). Christ is present as the true groom of the soul, as is said: he who has the bride is the bridegroom (John 3:29). The disciples are the groomsmen uniting the Church to Christ, the one of whom it is said: I betrothed you to one husband, to present you as a chaste virgin to Christ (2 Cor 11:2).

344. At this physical marriage some role in the miracle belongs to the mother of Christ, some to Christ, and some to the disciples. When he says, and when the wine ran out, he indicates the part of each.

The role of Christ’s mother was to superintend the miracle;

the role of Christ to perform it, at there were six stone waterpots nearby;

and the disciples were to bear witness to it, at Jesus did this beginning of miracles.

As to the first, Christ’s mother assumed the role of a mediatrix. Hence she does two things.

First, she intercedes with her Son.

In the second place, she instructs the servants, at his mother said to the waiters.

As to the first, two things are mentioned.

First, his mother’s intercession;

second, the answer of her Son, at and Jesus said to her: woman, what is that to me and to you?

345. In Mary’s intercession, note first her kindness and mercy. For it is a quality of mercy to regard another’s distress as one’s own, because to be merciful is to have a heart distressed at the distress of another: who is weak, and I am not weak? (2 Cor 11:29). And so because the Blessed Virgin was full of mercy, she desired to relieve the distress of others. So he says, and when the wine ran out, the mother of Jesus said to him.

Note, second, her reverence for Christ: for because of the reverence we have for God it is sufficient for us merely to express our needs: Lord, all my desires are known by you (Ps 37:10). But it is not our business to wonder about the way in which God will help us, for as it is said: we do not know what we should pray for as we ought (Rom 8:26). And so his mother merely told him of their need, saying, they have no wine.

Third, note the Virgin’s concern and care. For she did not wait until they were in extreme need, but when the wine ran out, that is, immediately. This is similar to what is said of God: a helper in times of trouble (Ps 9:10).

346. Chrysostom asks: why did Mary never encourage Christ to perform any miracles before this time? For she had been told of his power by the angel, whose work had been confirmed by the many things she had seen happening in his regard, all of which she remembered, thinking them over in her heart (Luke 2:51).

The reason is that before this time he lived like any other person. So, because the time was not appropriate, she put off asking him. But now, after John’s witness to him and after the conversion of his disciples, she trustingly prompted Christ to perform miracles. In this she was true to the symbol of the synagogue, which is the mother of Christ: for it was customary for the Jews to require miracles: the Jews require signs (1 Cor 1:22).

347. She says to him, they have no wine.

Here we should note that before the incarnation of Christ three wines were running out: the wine of justice, of wisdom, and of charity or grace. Wine stings, and in this respect it is a symbol of justice. The Samaritan poured wine and oil into the wounds of the injured man, that is, he mingled the severity of justice with the sweetness of mercy. You have made us drink the wine of sorrow (Ps 59:5). But wine also delights the heart, wine cheers the heart of man (Ps 103:15). And in this respect wine is a symbol of wisdom, the meditation of which is enjoyable in the highest degree: her companionship has no bitterness (Wis 8:16). Further, wine intoxicates: drink, friends, and be intoxicated, my dearly beloved (Song 5:1). And in this respect wine is a symbol of charity: I have drunk my wine with my milk (Song 5:1). It is also a symbol of charity because of charity’s fervor: wine makes the virgins flourish (Zech 9:17).

The wine of justice was indeed running out in the old law, in which justice was imperfect. But Christ brought it to perfection: unless your justice is greater than that of the scribes and of the Pharisees, you will not enter into the kingdom of heaven (Matt 5:20). The wine of wisdom was also running out, for it was hidden and symbolic, as it says: all these things happened to them in symbol (1 Cor 10:11). But Christ plainly brought wisdom to light: he was teaching them as one having authority (Matt 7:29). The wine of charity was also running out, because they had received a spirit of serving only in fear. But Christ converted the water of fear into the wine of charity when he gave the spirit of adoption as sons, by which we cry: ‘Abba, Father’ (Rom 8:15), and when the charity of God was poured out into our hearts (Rom 5:5).

348. Then when he says, Jesus said to her: woman the answer of Christ is given. This answer has been the occasion for three heresies.

349. The Manicheans claim that Christ had only an imaginary body, not a real one. Valentinus maintained that Christ assumed a celestial body and that, as far as his body was concerned, Christ was not related to the Virgin at all. The source of this error was that he understood, woman, what is that to me and to you? as if it meant: I have received nothing from you.

But this is contrary to the authority of Sacred Scripture. For the Apostle says: God sent his Son, made from a woman (Gal 4:4). Now Christ could not be said to have been made from her, unless he had taken something from her. Further, Augustine argues against them: how do you know that our Lord said, what does that have to do with me and you?You reply that it is because John says so. But he also says that the Virgin was the mother of Christ. So, if you believe the Evangelist when he states that Jesus said this to his mother, you should also believe him when he says, and the mother of Jesus was there.

350. Then there was Ebion who said that Christ was conceived from a man’s seed, and Elvidius, who said that the Virgin did not remain a virgin after childbirth. They were deceived by the fact that he said, woman, which seems to imply the loss of virginity.

But this is false, for in Sacred Scripture the word ‘woman’ sometimes refers merely to the female sex, as it does in made from a woman (Gal 4:4). This is obvious also by the fact that Adam, speaking to God about Eve, said: the woman whom you gave me as a companion, gave me fruit from the tree, and I ate it (Gen 3:12); for Eve was still a virgin in Paradise, where Adam had not known her. Hence the fact that the mother of Christ is here called woman in this Gospel does not imply a loss of virginity, but refers to her sex.

351. The Priscillianists, however, erred by misunderstanding the words of Christ, my hour has not yet come. They claimed that all things happen by fate, and that the actions of men, including those of Christ, are subject to predetermined times. And that is why, according to them, Christ said, my hour has not yet come.

But this is false for any man. For since man has free choice, and this is because he has reason and will, both of which are spiritual, then obviously, as far as choice is concerned, man, so far from being subject to bodies, is really their master. For spiritual things are superior to material things, so much so that the Philosopher says that the wise man is master of the stars. Further, their heresy is even less true of Christ, who is the Lord and Creator of the stars. Thus when he says, my hour has not yet come, he is referring to the time of his passion, which was fixed for him, not by necessity, but according to divine providence. What is said is also contrary to their opinion: why is one day better than another? (Sir 33:7). The answer is: they have been differentiated by the knowledge of the Lord, i.e., they were differentiated from one another not by chance, but by God’s providence.

352. Since we have eliminated the above opinions, let us look for the reason why our Lord answered, woman, what is that to me and to you?

For Augustine, Christ has two natures, the divine and the human. And although the same Christ exists in each, nevertheless things appropriate to him according to his human nature are distinct from what is appropriate to him according to his divine nature. Now to perform miracles is appropriate to him according to his divine nature, which he received from the Father; while to suffer is according to his human nature, which he received from his mother. So when his mother requests this miracle, he answers, woman, what is that to me and to you? as if saying: I did not receive from you that in me which enables me to perform miracles, but that which enables me to suffer, which is to say: that which makes it appropriate for me to suffer, i.e., I have received a human nature from you. And so I will recognize you when this weakness hangs on the cross. And so he continues with, my hour has not yet come. As if to say: I will recognize you as my mother when the time of my passion arrives. And so it was that on the cross he entrusted his mother to the disciple.

353. Chrysostom explains this differently.

He says that the Blessed Virgin, burning with zeal for the honor of her Son, wanted Christ to perform miracles at once, before it was opportune; but that Christ, being much wiser than his mother, restrained her. For he was unwilling to perform the miracle before the need for it was known; otherwise, it would have been less appreciated and less credible. And so he says, woman, what is that to me and to you? As if to say: why bother me? My hour has not yet come, i.e., I am not yet known to those present. Nor do they know that the wine ran out; and they must first know this, because when they know their need they will have a greater appreciation of the benefit they will receive.

354. Now although his mother was refused, she did not lose hope in her Son’s mercy. So she instructs the servants, saying do whatever he tells you, in which, indeed, consists the perfection of all justice. For perfect justice consists in obeying Christ in all things: we will do all that the Lord commanded us (Exod 29:35).

However, the phrase do whatever he tells you, is not fittingly said except of God alone, for man is able to err at times. Hence in matters that are against God, we are not held to obey men: we ought to obey God rather than men (Acts 5:29). We ought to obey God, who does not err and cannot be deceived, in all things.

355. Now Christ’s completion of the miracle is set forth, at now there were six stone waterpots nearby.

First, the vessels in which the miracle was performed are described.

Second, the matter of the miracle is stated, at Jesus said to them: fill the waterpots with water.

Third, we have how the miracle was made known and approved, at and Jesus said to them: draw out now.

356. The miracle was performed in six vessels: now there were six stone waterpots nearby.

Here we should note, that as mentioned, the Jews observed many bodily washings and the cleansing of their cups and dishes (Mark 7:2). So, because they were in Palestine where there was a shortage of water, they had vessels in which they kept the purest water to be used for washing themselves and their utensils. Hence he says, there were six stone waterpots nearby, i.e., vessels for holding water, according to the purification of the Jews, i.e., to use for purification, containing two or three measures apiece, that is, two or three measures; for the Greek ‘metrete’ is the same as the Latin ‘mensura.’ These jars were standing there, as Chrysostom says, in order to eliminate any suspicion about the miracle: both on account of their cleanliness, lest anyone suspect that the water had acquired the taste of wine from the dregs of wine previously stored in them, for these jars were standing there for according to the purification, and so had to be very pure; and also on account of the capacity of the jars, so that it would be abundantly clear that the water in such jars could be changed into wine only by divine power (John 2:6).

357. In the mystical sense, the six water jars signify the six eras of the Old Testament during which the hearts of men were prepared and made receptive of God’s Scriptures, and put forward as an example for our lives.

The term measures, according to Augustine, refers to the Trinity of persons. And they are described as two or three because at times in Scripture three persons in the Trinity are distinctly mentioned: baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19), and at other times only two, the Father and the Son, in whom the Holy Spirit, who is the union of the two, is implied: if anyone loves me, he will keep my word, and my Father will love him, and we will come to him (John 14:23). Or they are described as two on account of the two states of mankind from which the Church arose, that is, Jews and gentiles. Or three on account of the three sons of Noah, from whom the human race arose after the deluge.

358. Then when he says Jesus said to them: fill the waterpots with water, he gives the material of the miracle.

Here we might ask why this miracle was performed with already existing material, and not from nothing. There are three reasons for this. The first reason is literal, and is given by Chrysostom: to make something from nothing is much greater and more marvelous than to make something from material already existing; but it is not so evident and believable to many. And so, wishing to make what he did more believable, Christ made wine from water, thus condescending to man’s capacity.

Another reason was to refute wrong dogmas. For there are some (as the Marcionists and Manicheans) who said that the founder of the world was someone other than God, and that all visible things were established by such a one, that is, the devil. And so the Lord performed many miracles using created and visible substances in order to show that these substances are good and were created by God.

The third reason is mystical. Christ made the wine from water, and not from nothing, in order to show that he was not laying down an entirely new doctrine and rejecting the old, but was fulfilling the old: I have not come to destroy the law, but to fulfill it (Matt 5:17). In other words, what was prefigured and promised in the old law, was disclosed and revealed by Christ: then he opened their minds so they could understand the Scriptures (Luke 24:45).

Finally, he had the servants fill the jars with water so that he might have witnesses to what he did; so it is said, but the waiters, who had drawn the water, knew.

359. Then, the miracle is made known, at and Jesus said to them. For as soon as the jars were filled, the water was turned into wine. So the Lord reveals the miracle at once, saying: draw out now, and carry to the head waiter.

Here, we first have the command of Christ selecting who is to test the wine;

second, the judgment of the head waiter who tasted it: and when the headwaiter had tasted the water made wine.

360. Then Jesus said to them, i.e., to the waiters, draw out, that is, the wine, from the jars, and carry to the head waiter.

Here we should note that a ‘triclinium’ is a place where there are three rows of tables, and it is called a ‘triclinium’ from its three rows of dining couches: for ‘cline’ in Greek means couch. For the ancients were accustomed to eat reclining on couches, as Maximus Valerius recounts. This is the reason why the Scriptures speak of lying next to and lying down. Thus the architriclinus was the first and chief among those dining.

Or, according to Chrysostom, the headwaiter was the one in charge of the whole banquet. And because he had been busy and had not tasted anything, the Lord wanted him, and not the guests, to be the judge of what had been done, so some could not detract from the miracle by saying the guests were drunk and, their senses dulled, could not tell wine from water. For Augustine, he was the chief guest, as was mentioned; and Christ wanted to have the opinion of this person in high position so it would be more acceptable.

361. In the mystical sense, those who pour out the water are preachers: with joy you will draw water from the springs of the Savior (Isa 12:3). And the architriclinus is someone skilled in the law, as Nicodemus, Gamaliel or Paul. So, when the word of the Gospel, which was hidden under the letter of the law, is entrusted to such persons, it is as though wine made from water is poured out for the architriclinus, who, when he tastes it, gives his assent to the faith of Christ.

362. Then the judgment of the one examining the wine is given, and when the head waiter had tasted. First, he inquires into the truth of the fact; second, he gives his opinion, at every man at first sets forth the good wine.

He says, and when the head waiter had tasted the water made wine and did not know where it was from, because he did not know that the water had miraculously been made wine by Christ, but the waiters knew, the reason being that they had drawn the water, the head waiter called the bridegroom, in order to learn the truth and give his opinion of the wine. Hence he adds: every man at first sets forth the good wine.

Here we should consider, according to Chrysostom, that everything is most perfect in the miracles of Christ. Thus, he restored most complete health to Peter’s mother-in-law, so that she arose at once and waited on them (Mark 1:30 and Matt 7:14). Again, he restored the paralytic to health so perfectly that he also arose immediately, took up his mat, and went home, as we read (John 5:9). And this is also evident in this miracle, because Christ did not make mediocre wine from the water, but the very best possible. And so the head waiter says, every man at first sets forth the good wine, and when men have drunk well, then that which is worse, because they drink less, and because good wine consumed in quantity along with a quantity of food causes greater discomfort. It is as though he were saying: Where did this very good wine come from which, contrary to custom, you saved until now? Against this counsel an argument is made.

363. This is appropriate to a mystery. For in the mystical sense, he serves good wine first who, with an intent to deceive others, does not first mention the error he intends, but other things that entice his hearers, so that he can disclose his evil plans after they have been intoxicated and enticed to consent. We read of such wine: it goes down pleasantly, but finally it will bite like a serpent (Prov 23:31). Again, he serves good wine first who begins to live in a saintly and spiritual manner at the start of his conversion, but later sinks into a carnal life: are you so foolish as, having begun in the Spirit, to end in the flesh? (Gal 3:3). Christ, however, does not serve the good wine first, for at the outset he proposes things that are bitter and hard: narrow is the way that leads to life (Matt 7:14). Yet the more progress a person makes in his faith and teaching, the more pleasant it becomes and he becomes aware of a greater sweetness: I will lead you by the path of justice, and when you walk you will not be hindered (Prov 4:11). Likewise, all those who desire to live conscientiously in Christ suffer bitterness and troubles in this world: amen, amen I say to you, that you will lament and weep (John 16:20). But later they will experience delights and joys. So he goes on: but your sorrow will be turned into joy. I consider that the sufferings of this present time are not worthy to be compared with the glory to come, which will be revealed in us (Rom 8:18).

364. Then when he says, Jesus did this beginning of miracles in Cana of Galilee, he gives testimony of the miracle through the disciples. We can see from this the falsity of the History of the Infancy of the Savior, which recounts many miracles worked by Christ as a boy. For if these accounts were true, the Evangelist would not have said, Jesus did this beginning of miracles in Cana of Galilee. We have already given the reason why Christ worked no miracles during his childhood, that is, lest men regard them as illusions. It was for the reason given above, then, that Jesus performed this miracle of turning water into wine at Cana of Galilee; and manifested his glory. And Jesus revealed his glory, i.e., the power by which he is glorious: the Lord of hosts, he is the King of glory (Ps 23:10).

365. And his disciples believed in him.

But how did they believe? For they already were his disciples and had believed before this.

Or, one might answer that previously they had believed in him as a good man, preaching what was right and just; but now they believed in him as God.

Cleansing of the Temple

2:12 After this he went down to Capernaum, he and his mother, and his brethren, and his disciples: and they did not remain there many days. [n. 367]

2:13 And the Passover of the Jews was at hand, and Jesus went up to Jerusalem. [n. 374]

2:14 And he found in the temple merchants selling oxen and sheep and doves, and moneychangers sitting. [n. 380]

2:15 And when he had made a whip of little cords, he drove them all out of the temple, the sheep and the oxen also, and he poured out the money of the changers, and overturned the tables. [n. 384]

2:16 And to those who sold doves he said: take these things from here and do not make the house of my Father a marketplace. [n. 387]

2:17 And his disciples remembered that it was written: zeal for your house consumes me. [n. 392]

366. Above, the Evangelist presented the sign Christ worked in order to confirm his disciples; and this sign pertained to his power to change nature. Now he deals with the sign of his resurrection; a sign pertaining to the same power, but proposed by Christ to convert the people.

The Evangelist does two things as to this miracle.

First, he mentions its occasion.

Second, the prediction of the miracle, at the Jews, therefore, answered (John 2:18).

As to the first he does two things.

First, he describes the place.

Second, he tells of the incident which was the occasion for proposing this miracle, at and he found in the temple merchants selling oxen and sheep.

Now the place where this happened was Jerusalem. And so the Evangelist recounts step by step how the Lord had come to Jerusalem.

First, then, he shows how he went down to Capernaum.

Second, how he then went up to Jerusalem, at and the Passover of the Jews was at hand.

As to the first he does three things.

First, he mentions the place to which he went down.

Second, he describes his company.

Third, he mentions the length of his stay.

367. The place to which Christ went down was Capernaum; and so he says, after this, i.e., the miracle of the wine, he went down to Capernaum.

Now as far as the historical truth is concerned, this seems to conflict with Matthew’s account that the Lord went down to Capernaum after John had been thrown into prison (Matt 4:12), while the entire series of events the Evangelist refers to here took place before John’s imprisonment.

368. Now Capernaum means very pretty village, and signifies this world, which has its beauty from the order and disposition of divine wisdom: the beauty of the land is mine (Ps 49:2). So the Lord went down to Capernaum, i.e., this world, with his mother and brethren and disciples. For in heaven the Lord has a Father without a mother; and on earth a mother without a father. Thus, he significantly mentions only his mother. In heaven he does not have brothers either, but is the only begotten Son, who is in the bosom of the Father (John 1:18). But on earth he is the firstborn of many brothers (Rom 8:29). And on earth he has disciples, to whom he can teach the mysteries of the divinity, which were not known to men before: in these days he has spoken to us in his Son (Heb 1:1).

Or, Capernaum means the field of consolation; and this signifies every man who bears good fruit: the odor of my son is like the odor of a fruitful field (Gen 27:27). Such a person is called a field of consolation because the Lord is consoled and rejoices in his achievement: God will rejoice over you (Isa 62:5), and because the angels rejoice over his good: there is joy in the angels of God over one repentant sinner (Luke 15:10).

369. It says he and his mother.

His companions were, first of all, his mother. So he says, and his mother, for because she had come to the wedding and had brought about the miracle, the Lord accompanied her back to the village of Nazareth. Nazareth was a village in Galilee, whose chief town was Capernaum.

370. Second, his companions were his brethren; and so he says, and his brethren.

We must avoid two errors here. First, that of Elvidius, who said that the Blessed Virgin had other sons after Christ; and he called these the brothers of the Lord. This is heretical, because our faith maintains that just as the mother of Christ was a virgin before giving birth, so in giving birth and after giving birth, she remained a virgin.

We must also avoid the error of those who say that Joseph fathered sons with another wife, and that these are called the brothers of the Lord; for the Church does not admit this. Jerome refutes this opinion: for on the cross the Lord entrusted his virgin mother to the care of his virgin disciple. Therefore, since Joseph was the special guardian of the Virgin, and of the Savior too, in his childhood, one may believe that he was a virgin.

Consequently, it is a reasonable interpretation to say that the brothers of the Lord were those related to his virgin mother in some degree of consanguinity, or even to Joseph, who was the reputed father. And this conforms to the custom of Scripture which generally refers to relatives as brothers. Thus we read: let us not quarrel, for we are brothers (Gen 13:8), as Abram said to Lot, who was his nephew.

And note that he distinguishes between relatives and disciples, because not all of Christ’s relatives were his disciples; hence we read: for neither did his brethren believe in him (John 7:5).

371. Third, his disciples were his companions; hence he says, and and his disciples.

But from this there arises the question of who were his disciples. For it seems, according to Matthew, that the first ones to be converted to Christ were Peter and Andrew, John and James; but they were called after John’s imprisonment, as is clear from Matthew (Matt 4:18). Thus it does not seem that they went down to Capernaum with Christ, as it says here, since this was before John’s imprisonment.

There are two answers to this. One is from Augustine, in his De Consensu Evangelistarum, namely, that Matthew does not follow the historical order, but in summarizing what he omitted, relates events that occurred before John’s imprisonment as though they happened after. So, without any suggestion of a time lapse he says, as Jesus was walking by the sea of Galilee, he saw two brothers (Matt 4:18), without adding after this or at that time. The other answer, also by Augustine, is that in the Gospel not only the twelve whom the Lord chose and named apostles are called disciples of the Lord (Luke 6:13), but also all who believed in him and were instructed for the kingdom of heaven by his teaching. Therefore, it is possible that although those twelve did not yet follow him, others who adhered to him are called disciples here. But the first answer is better.

372. His stay there was short; hence he says, and they did not remain there many days.

The reason for this was that the citizens of Capernaum were not eager to accept the teachings of Christ, being very corrupt, so that the Lord rebukes them for not doing penance in spite of the miracles done there and of Christ’s teaching: and you Capernaum, will you be lifted up to heaven? You will go down to hell. For if the mighty works that were done in you had been performed in Sodom, it would have stood until this day (Matt 11:23). But although they were evil, he went there to accompany his mother, and to stay there for a few days for her consolation and honor.

373. As for its mystical sense, this signifies that some cannot remain long with the many words spoken by Christ; a few of these words are enough for them, to enlighten them, because of the weakness of their understanding. Hence as Origen said, Christ reveals few things to such persons, according to I have yet many things to say to you: but you cannot bear them now (John 16:12).

374. Then when he says, and the Passover of the Jews was at hand, he mentions the place to which he went up.

And concerning this he does two things.

First, the occasion is given.

Second, the going up, at and Jesus went up.

375. Now the occasion for his going up was the Jewish Passover. For it is commanded that every male be presented to the Lord three times a year (Exod 13:17); and one of these times was the Jewish Passover. So, since the Lord came to teach everyone by his example of humility and perfection, he wished to observe the law as long as it was in force. For he did not come to destroy the law, but to fulfill it (Matt 5:17). And so, because the Passover of the Jews was at hand, he went up to Jerusalem.

So we, after his example, should carefully observe the divine precepts. For if the Son of God fulfilled the decrees of a law he himself had given, and celebrated the great feasts, with what zeal for good works ought we both to prepare for them and observe them?

376. It should be noted that in John’s Gospel mention is made of the Passover in three passages: here, and when he worked the miracle of the loaves, where it is said: now the Pasch, the festival day of the Jews, was near at hand (John 6:4), and again, where it says: before the festival day of the Pasch (John 13:1). So, according to this Gospel, we understand that after the miracle of the wine Christ preached for two years plus the interval between his baptism and this Passover. For what he did here occurred near the Passover, as it says here, and then a year later, near the time of another Passover, he performed the miracle of the loaves, and in the same year John was beheaded. Thus John was beheaded near the time of the Passover, because we read that immediately after John was beheaded Christ withdrew to the desert, where he worked the miracle of the loaves (Matt 14:13); and this miracle took place near Passover time (John 6:4). Nevertheless, the feast of this beheading of John is celebrated on the day his head was found. It was later, during another Passover, that Christ suffered.

So, according to the opinion of those who say that the miracle worked at the wedding and the events being discussed here occurred in the same year in which Christ was baptized, there was an interval of two and one half years between Christ’s baptism and his passion. So, according to them, the Evangelist says, and the Passover of the Jews was at hand, in order to show that Christ had been baptized just a few days before.

But the Church holds the opposite. For we believe that Christ worked the miracle of the wine on the first anniversary of the day of his baptism; then a year later, near Passover time, John was beheaded; and then there was another year between the Passover near which John was beheaded and the Passover during which Christ suffered. So between the baptism of Christ and the miracle of the wine there had to be another Passover which the Evangelist does not mention. And so, according to what the Church holds, Christ preached for three and one half years.

377. He says, the Passover of the Jews, not as though the people of other nations celebrated a Passover, but for two reasons. One, because when people celebrate a feast in a holy and pure way, it is said that they celebrate it for the Lord; but when they celebrate it in neither of those ways, they do not celebrate it for the Lord, but for themselves: my soul hates your new moons and your feasts (Isa 1:14). It is as though he said: Those who celebrate for themselves and not for me, do not please me: when you fasted, did you fast for me? (Zech 7:5). As if to say: you did not do it for me, but for yourselves. And so because these Jews were corrupt and celebrated their Passover in an unbecoming manner, the Evangelist does not say: the Passover of the Lord, but the Passover of the Jews.

Or, he says this to differentiate it from our Passover. For the Passover of the Jews was symbolic, being celebrated by the immolation of a lamb which was a symbol. But our Passover is true, in which we recall the true passion of the immaculate Lamb: Christ, our Passover, has been sacrificed (1 Cor 5:7).

378. The journey was to Jerusalem, and so he says, and Jesus went up to Jerusalem.

Note here that according to the historical order, Jesus went up to Jerusalem near the time of the Passover and expelled the merchants from the temple on two occasions. The first, before John’s imprisonment, is the one the Evangelist mentions here; the other is mentioned elsewhere as occurring when the Passover and the hour of his passion were at hand (Matt 21:13). For the Lord frequently repeated works that were similar. For example, the two cases of giving sight to the blind (Matt 9:28 and Mark 10:46). In like manner he twice cast merchants from the temple.

379. In the mystical sense, Jesus went up to Jerusalem, which is translated as the vision of peace, and signifies eternal happiness. It is to here that Jesus ascended, and he took his own with him.

There is no lack of mystery in the fact that he went down to Capernaum and later went up to Jerusalem. For if he did not first go down, he would not have been suited to go up, because, as it is said: he who descended is the same as he who ascended (Eph 4:10). Further, no mention is made of the disciples in the ascent to Jerusalem because the ascent of the disciples comes from the ascent of Christ: and no man has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven (John 3:13).

380. Then when he says, and he found in the temple merchants selling oxen and sheep and doves, and money changers sitting, the Evangelist sets down what moved Christ to propose the sign of the resurrection.

He does three things with this.

First, he exposes the faulty behavior of the Jews.

Second, he discloses Christ’s remedy: and when he had made a whip of little cords.

Third, he gives the announcement of the prophecy, at and his disciples remembered that it was written.

381. With respect to the first, we should note that the devil plots against the things of God and strives to destroy them. Now among the means by which he destroys holy things, the chief is avarice; hence it is said: the shepherds have no understanding. All have turned aside to their own way; everyone after his own gain, from the first one to the last (Isa 56:11). And the devil has done this from the earliest times. For the priests of the Old Testament, who had been established to care for divine matters, gave free rein to avarice. God commanded, in the law, that animals should be sacrificed to the Lord on certain feasts. And in order to fulfill this command, those who lived nearby brought the animals with them. But those who came a long distance were unable to bring animals from their own homes. And so because offerings of this kind resulted in profit for the priests, and so animals to offer would not be lacking to those who came from a distance, the priests themselves saw to it that animals were sold in the temple. And so they had them shown for sale in the temple, i.e., in the atrium of the temple. And this is what he says: in the temple precincts he came upon merchants selling oxen, sheep and doves: and he found in the temple merchants selling oxen and sheep and doves, and the moneychangers sitting.

Mention is first made of two land animals, which according to the law could be offered to the Lord: the ox and the sheep. The third land animal offered, the goat, is implied when he says sheep, similarly, the turtle-dove is included when he says doves.

382. It sometimes happened that some came to the temple not only without animals, but also without money to buy them. And so the priests found another avenue for their avarice; they set up money-changers who would lend money to those who came without it. And although they would not accept a usurious gain, because this was forbidden in the law, nevertheless in place of this they accepted certain offerings i.e., trifles and small gifts. So this also was turned to the profit of the priests. And this is what he says, moneychangers sitting, i.e., in the temple, ready to lend money.

383. This can be understood mystically in three ways. First of all, the merchants signify those who sell or buy the things of the Church: for the oxen, sheep and doves signify the spiritual goods of the Church and the things connected with them. These goods have been consecrated and authenticated by the teachings of the apostles and doctors, signified by the oxen: when there is an abundant harvest the strength of the ox is evident (Prov 14:4); and by the blood of the martyrs, who are signified by the sheep: so it is said for them: we are regarded as sheep for the slaughter (Rom 8:36): and by the gifts of the Holy Spirit, signified by the doves, for as stated above, the Holy Spirit appeared in the form of a dove. Therefore, those who presume to sell the spiritual goods of the Church and the goods connected with them are selling the teachings of the apostles, the blood of the martyrs, and the gifts of the Holy Spirit.

Second, it happens that certain prelates or heads of churches sell these oxen, sheep and doves, not overtly by simony, but covertly by negligence; that is, when they are so eager for and occupied with temporal gain that they neglect the spiritual welfare of their subjects. And this is the way they sell the oxen, sheep and doves, i.e., the three classes of people subject to them. First of all, they sell the preachers and laborers, who are signified by the oxen: happy are you who sow beside all the streams, letting the ox and the donkey range free (Isa 32:20). Because prelates ought to arrange the oxen, i.e., teachers and wise men, with the donkeys, i.e., the simple and uneducated. They also sell those in the active life, and those occupied with ministering, signified by the sheep: my sheep hear my voice (John 10:27); and as is said: but these, who are the sheep, what have they done? (2 Sam 24:17). They also sell the contemplatives, signified by the doves: who will give me wings like a dove, and I will fly? (Ps 54:7)

Third, by the temple of God we can understand the spiritual soul, as it says: the temple of God is holy, and that is what you are (1 Cor 3:17). Thus a man sells oxen, sheep and doves in the temple when he harbors bestial movements in his soul, for which he sells himself to the devil. For oxen, which are used for cultivating the earth, signify earthly desires; sheep, which are stupid animals, signify man’s obstinacy; and the doves signify man’s instability. It is God who drives these things out of men’s hearts.

384. The Lord’s remedy is at once set forth, at and when he had made a whip of little cords, he drove them all out of the temple. Here the Lord’s remedy consisted in action and in words, in order to instruct those who have charge of the Church that they must correct their subjects in deed and in word.

And he does two things with respect to this.

First, he gives the remedy Christ applied by his action.

Second, the remedy he applied by word, at and to those who sold doves he said.

385. As to the first he does three things. First, he drives the men out. Second, the oxen and sheep. Third, he sweeps away the money.

He drives the men out with a whip; and this is what he says, when he had made a kind of whip from cords: he drove them all out of the temple. This is something that could be done only by divine power. For as Origen says, the divine power of Jesus was as able, when he willed, to quench the swelling anger of men as to still the storms of minds: the Lord brings to naught the thoughts of men (Ps 32:10). He makes the whip from cords because, as Augustine says, it is from our own sins that he forms the matter with which he punishes us: for a series of sins, in which sins are added to sins, is called a cord: he is bound fast by the cords of his own sins (Prov 5:22); woe to you who haul wickedness with cords (Isa 5:18). Then, just as he drove the merchants from the temple, so he swept away the gold of the money-changers and knocked over their tables.

386. And mark well that if he expelled from the temple things that seemed somehow licit, in the sense that they were ordained to the worship of God, how much more if he comes upon unlawful things? The reason he cast them out was because in this matter the priests did not intend God’s glory, but their own profit. Hence it is said: it is for yourselves that you placed guardians of my service in my sancturay (Ezek 44:8). Further, our Lord showed zeal for the things of the law so that he might by this answer the chief priests and the priests who were later to bring a charge against him concerning the law.

Again, by casting things of this kind out of the temple, he let it be understood that the time was coming in which the sacrifices of the law were due to cease, and the true worship of God transferred to the gentiles: the kingdom of God will be taken away from you (Matt 21:43). Also, this shows us the condemnation of those who sell spiritual things: may your money perish together with you (Acts 8:20).

387. Then when he says, to those who sold doves he said, he records the treatment which the Lord applied by word.

Here it should be noted that those who engage in simony should, of course, first be expelled from the Church. But because as long as they are alive, they can change themselves by free will and by the help of God return to the state of grace, they should not be given up as hopeless. If, however, they are not converted, then they are not merely to be expelled, but handed over to those to whom it is said: bind him hand and foot, and cast him into outer darkness (Matt 22:13).

And so the Lord, attending to this,

first warns them,

second, he gives the reason for his warning, at and do not make the house of my Father a marketplace.

388. He warns those selling the doves by reproaching them, for they signify those who sell the gifts of the Holy Spirit, i.e., those who engage in simony.

389. He gives his reason for this when he says, and do not make the house of my Father a marketplace. Take away your evil from my sight (Isa 1:10).

Note what is said: do not make my house a den of thieves (Matt 21:13), while here he says, a marketplace. Now the Lord does this because, as a good physician, he begins first with the gentler things; later on, he would propose harsher things. Now the action recorded here was the first of the two; hence in the beginning he does not call them thieves but merchants. But because they did not stop such business out of obstinacy, the Lord, when driving them out the second time (Mark 11:15), rebukes them more severely, calling robbery what he had first called business.

He says, the house of my Father, to exclude the error of Manicheus, who said that while the God of the New Testament was the Father of Christ, the God of the Old Testament was not. But if this were true, then since the temple was the house of the Old Testament, Christ would not have referred to the temple as my Father’s house.

390. Why were the Jews not disturbed here when he called God his Father? for as is said, this is why the Jews sought the more to kill him (John 5:18).

391. That the house of God shall not be made a marketplace is taken from: on that day there will no longer be any merchants in the house of the Lord of hosts (Zech 14:21); and from the Psalm, where one version has the reading: because I was not part of the marketplace, I will enter into the strength of the Lord (Ps 70:16).

392. Then when he says, and his disciples remembered, he sets down a prophecy: zeal for your house consumes me (Ps 69:9).

Here we should remark that zeal, properly speaking, signifies an intensity of love, whereby the one who loves intensely does not tolerate anything which is repugnant to his love. So it is that men who love their wives intensely and cannot endure their being in the company of other men, as this conflicts with their own love, are called zelotypes. Thus, properly speaking, one is said to have zeal for God who cannot patiently endure anything contrary to the honor of God, whom he loves above all else: I have been very zealous for the Lord God of hosts (1 Kgs 19:10). Now we should love the house of the Lord: O Lord, I have loved the beauty of your house (Ps 25:8). Indeed, we should love it so much that our zeal consumes us, so that if we notice anything amiss being done, we should try to eliminate it, no matter how dear to us are those who are doing it; nor should we fear any evils that we might have to endure as a result. So the Gloss says: good zeal is a fervor of spirit, by which, scorning the fear of death, one is on fire for the defense of the truth. He is consumed by it who takes steps to correct any perversity he sees; and if he cannot, he tolerates it with sadness.

Destruction of the Temple

2:18 The Jews, therefore, answered and said to him: what sign can you show us, because you do these things? [n. 394]

2:19 Jesus answered and said to them: destroy this temple, and in three days I will raise it up. [n. 397]

2:20 The Jews then said: this temple was built in forty-six years, and you will raise it up in three days? [n. 406]

2:21 But he spoke of the temple of his body. [n. 412]

2:22 When, therefore, he had risen from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had said. [n. 414]

2:23 Now when he was at Jerusalem during the Passover, upon the festival day, many believed in his name, seeing the signs that he did. [n. 417]

2:24 But Jesus did not trust himself to them, for he knew all men, [n. 420]

2:25 and because he did not need anyone to give testimony of man: for he knew what was in man. [n. 421]

393. Having set forth the occasion for showing the sign, the Evangelist then states the sign which would be given.

First, he gives the sign.

Second, he mentions the fruit of the signs Christ performed, at when he was at Jerusalem during the Passover.

As to the first he does three things.

First, the request for the sign is given.

Second, the sign itself, at Jesus answered and said to them: destroy this temple.

Third, the way the sign was understood, at the Jews then said: this temple was built in forty-six years.

394. The Jews ask for a sign; and this is what the Evangelist says: the Jews, therefore, answered and said to him: what sign can you show us, because you do these things?

395. Here we should note that when Jesus drove the merchants out of the temple, two things could be considered in Christ: his rectitude and zeal, which pertain to virtue; and his power or authority. It was not appropriate to require a sign from Christ concerning the virtue and zeal with which he did the above action, since everyone may lawfully act according to virtue. But he could be required to give a sign concerning his authority for driving them out of the temple, since it is not lawful for anyone to do this unless he has the authority.

And so the Jews, not questioning his zeal and virtue, ask for a sign of his authority; and so they say, what sign can you show us, because you do these things? i.e., why do you drive us out with such power and authority, for this does not seem to be your office? They say the same thing elsewhere: by what authority are you doing these things? (Matt 21:23).

396. The reason they ask for a sign is that it was the usual thing for Jews to require a sign, seeing that they were called to the law by signs: there did not arise again in Israel a prophet like Moses, whom, the Lord knew face to face, with all his signs and wonders (Deut 34:10), and the Jews require signs (1 Cor 1:22). Hence David complains for the Jews saying: we have not seen our signs (Ps 73:9).

However, they asked him for a sign not in order to believe, but in the hope that he would not be able to provide the sign, and then they could obstruct and restrain him. And so, because they asked in an evil manner, he did not give them an evident sign, but a sign clothed in a symbol, a sign concerning the resurrection.

397. Hence it says, Jesus answered and said to them: destroy this temple, and in three days I will raise it up, and he gives the sign for which they asked.

He gives them the sign of his future resurrection because this shows most strikingly the power of his divinity. For it is not within the power of mere man to raise himself from the dead. Christ alone, who was free among the dead, did this by the power of his divinity. He shows them a similar sign: an evil and adulterous generation asks for a sign. And a sign will not be given it, except the sign of Jonah the prophet (Matt 12:30). And although he gave a hidden and symbolic sign on both occasions, the first was stated more clearly, and the second more obscurely.

398. We should note that before the incarnation, God gave a sign of the incarnation to come: the Lord himself will give you a sign. A virgin will conceive, and give birth to a son (Isa 7:14). And in like manner, before the resurrection he gave a sign of the resurrection to come. And he did this because it is especially by these two events that the power of the divinity in Christ is evidenced. For nothing more marvelous could be done than that God become man and that Christ’s humanity should become a partaker of divine immortality after his resurrection: Christ, rising from the dead, will not die again . . . his life is life with God (Rom 6:9), i.e., in a likeness to God.

399. We should note the words Christ used in giving this sign. For Christ calls his body a temple, because a temple is something in which God dwells, according to the Lord is in his holy temple (Ps 10:5). And so a holy soul, in which God dwells, is also called a temple of God: the temple of God is holy, and that is what you are (1 Cor 3:17). Therefore, because the divinity dwells in the body of Christ, the body of Christ is the temple of God, not only according to the soul but also according to the body: in him all the fullness of the divinity dwells bodily (Col 2:9).

God dwells in us by grace, i.e., according to an act of the intellect and will, which is not an act of the body, but of the soul alone. But he dwells in Christ according to a union in the person; and this union includes not only the soul, but the body as well. And so the very body of Christ is God’s temple.

400. But Nestorius, using this text in support of his error, claims that the Word of God was joined to human nature only by an indwelling, from which it follows that the person of God is distinct from that of man in Christ.

Therefore it is important to insist that God’s indwelling in Christ refers to the nature, since in Christ human nature is distinct from the divine, and not to the person, which in the case of Christ is the same for both God and man, that is, the person of the Word, as was said above.

401. Therefore, granting this, the Lord does two things with respect to this sign.

First, he foretells his future death.

Second, his resurrection.

402. Christ foretells his own death when he says, destroy this temple. For Christ died and was killed by others: and they will kill him (Matt 17:22), yet with him willing it; because as is said: he was offered because it was his own will (Isa 53:7). And so he says, destroy this temple, i.e., my body.

He does not say, that it will be destroyed, lest you suppose he killed himself. He says, destroy, which is not a command but a prediction and a permission. A prediction, so that the sense is, destroy this temple, i.e., you will destroy. And a permission, so that the sense is, destroy this temple, i.e., do with my body what you will, I submit it to you. As he said to Judas: that which you do, do quickly (John 13:27), not as commanding him, but as abandoning himself to his decision.

He says destroy, because the death of Christ is the dissolution of his body, but in a way different from that of other men. For the bodies of other men are destroyed by death even to the point of the body’s returning to dust and ashes. But such a dissolution did not take place in Christ, for is it is said: you will not allow your Holy One to see corruption (Ps 15:10). Nevertheless, death did bring a dissolution to Christ, because his soul was separated from his body as a form from matter, and because his blood was separated from his body, and because his body was pierced with nails and a lance.

403. He foretells his resurrection when he says, and in three days I will raise it up, that is, his body; i.e., I will raise it from the dead.

He does not say that I will be raised up, or the Father will raise it up, but I will raise it up, to show that he would rise from the dead by his own power. Yet we do not deny that the Father raised him from the dead, because as it is said: who raised Jesus from the dead (Rom 8:11); and O Lord, have pity on me, and raise me up (Ps 40:10). And so God the Father raised Christ from the dead, and Christ arose by his own power: I have slept and have taken my rest, and I have risen, because the Lord has taken me (Ps 3:6). There is no contradiction in this, because the power of both is the same; hence whatever the Father does, these the Son also does in like manner (John 5:19). For if the Father raised him up, so too did the Son: although he was crucified through weakness, he lives through the power of God (2 Cor 13:4).

404. He says, and in three days, and not after three days, because he did not remain in the tomb for three complete days; but, as Augustine says, he is employing synecdoche, in which a part is taken for the whole.

Origen, however, assigns a mystical reason for this expression, and says: the true body of Christ is the temple of God, and this body symbolizes the mystical body, i.e., the Church: you are the body of Christ and members of member (1 Cor 12:27). And as the divinity dwells in the body of Christ through the grace of union, so too he dwells in the Church through the grace of adoption. Although that body may seem to be destroyed mystically by the adversities of persecutions with which it is afflicted, nevertheless it is raised up in three days, namely, in the day of the law of nature, the day of the written law, and the day of the law of grace; because in those days a part of that body was destroyed, while another still lived. And so he says, in three days, because the spiritual resurrection of this body is accomplished in three days. But after those three days we will be perfectly risen, not only as to the first resurrection, but also as to the second: happy are they who share in the second resurrection (Rev 20:6).

405. Then when he says, the Jews then said: this temple was built in forty-six years, we have the interpretation of the sign he gave.

First, the false interpretation of the Jews.

Second, its true understanding by the apostles, at but he spoke of the temple of his body.

406. The interpretation of the Jews was false, because they believed that Christ was saying this of the material temple in which he then was; consequently, they answer according to this interpretation and say: this temple was built in forty-six years, i.e., this material temple in which we are standing, and you will raise it up in three days?

407. There is a literal objection against this. For the temple in Jerusalem was built by Solomon, and it is recorded that it was completed by Solomon in seven years (2 Chr 6:1). How then can it be said that this temple was built in forty-six years?

408. Or it could be said, according to Origen, that they were speaking of Solomon’s temple: and it did take forty-six years to build if the time be reckoned from the day when David first spoke of building a temple, discussing it with Nathan the prophet (2 Sam 7:2), until its final completion under Solomon. For from that first day onward David began preparing the material and the things necessary for building the temple. Accordingly, if the time in question is carefully calculated, it will come up to the number forty-six years.

409. But although the Jews referred their interpretation to the material temple, nevertheless, according to Augustine, it can be referred to the temple of Christ’s body. As he says in The Book of Eighty-three Questions, the conception and formation of the human body is completed in forty-five days in the following manner. During the first six days, the conception of a human body has a likeness to milk; during the next nine days it is converted into blood; then in the next twelve days, it is hardened into flesh; then the remaining eighteen days, it is formed into a perfect outlining of all the members. But if we add six, nine, twelve and eighteen, there arises the number forty-five; and if we add one for the sacrament of unity, we get forty-six.

410. However a question arises about this: because this process of formation does not seem to have taken place in Christ, who was formed and animated at the very instant of conception.

But one may answer that although in the formation of Christ’s body there was something unique, in that Christ’s body was perfect at that instant as to the outlining of its members, it was not perfect as to the quantity due the body; and so he remained in the Virgin’s womb until he attained the due quantity. However, let us take the above numbers and select six, which was the first, and forty-six, which was the last, and let us multiply one by the other. The result is two hundred seventy-six. Now if we assemble these days into months, allotting thirty days to a month, we get nine months and six days. Thus it was correct to say that it took forty-six years to build the temple, which signifies the body of Christ; the suggestion being that there were as many years in building the temple as there were days in perfecting the body of Christ. For from March twenty-five, when Christ was conceived, and (as is believed) when he suffered, to December twenty-five, there are this number of days, namely, two hundred seventy-six, a number that is the result of multiplying forty-six by six.

411. Augustine (as is plain from the Gloss) has another mystical interpretation of this number. For he says that if one adds the letters in the name Adam, using for each the number it represented for the Greeks, the result is forty-six. For in Greek, A represents the number one, since it is the first letter of the alphabet. And according to this order, D is four. Adding to the sum of these another one for the second A and forty for the letter M, we have forty-six. This signifies that the body of Christ was derived from the body of Adam.

Again, according to the Greeks, the name Adam is composed of the first letters of the names of the four directions of the world: namely, Anathole, which is the east; Disis, which is the west; Arctos, which is the north; and Mensembria, the south. This signifies that Christ derived his flesh from Adam in order to gather his elect from the four parts of the world: he will gather his elect from the four winds (Matt 24:31).

412. Then, the true interpretation of this sign as understood by the apostles is given, at but he spoke of the temple of his body.

First, the way they understood it is given.

Second, the time when they understood it, at when, therefore, he had risen from the dead.

413. He says therefore: the Jews said this out of ignorance. But Christ did not understand it in their way; in fact, he meant the temple of his body, and this is what he says: but he spoke of the temple of his body. We have already explained why the body of Christ could be called a temple.

Apollinaris misunderstood this and said that the body of Christ was inanimate matter because the temple was inanimate. He was mistaken in this for when it is said that the body of Christ is a temple, one is speaking metaphorically. And in this way of speaking a likeness does not exist in all respects, but only in some respect, namely, as to indwelling, which is referred to the nature, as was explained. Further, this is evident from the authority of Sacred Scripture, when Christ himself said: I have the power to lay it down (John 10:18).

414. The time when the apostles acquired this true understanding is then shown by the Evangelist when he says, when, therefore, he had risen from the dead, his disciples remembered that he had said this. First, because this statement asserted that the true divinity was in the body of Christ; otherwise it could not be called a temple. And to understand this at that time was above human ability. Second, because in this statement mention is made of the passion and resurrection, when he says, I will raise it up; and this is something none of the disciples had heard mentioned before. Consequently, when Christ spoke of his resurrection and passion to the apostles, Peter was scandalized when he heard it, saying, God forbid, Lord (Matt 16:22). But after the resurrection, when they now clearly understood that Christ was God, through what he had shown in regard to his passion and resurrection, and when they had learned of the mystery of his resurrection, his disciples remembered that he had said this of his body, and they then believed the Scripture, i.e., the prophets: he will revive us after two days; on the third day he will raise us up (Hos 6:3), and Jonah was in the belly of the fish three days and three nights (Jonah 2:1). So it is that on the very day of the resurrection he opened their understanding so that they might understand the Scriptures and the statement Jesus had made, namely, destroy this temple, and in three days I will raise it up.

415. In the anagogical sense, according to Origen, we understand by this that in the final resurrection of nature we will be disciples of Christ, when in the great resurrection the entire body of Jesus, that is, his Church, will be made certain of the things we now hold through faith in a dark manner. Then we shall receive the fulfillment of faith, seeing in actual fact what we now observe through a mirror.

416. Then at when he was at Jerusalem, he sets forth the fruit which resulted from the signs, namely, the conversion of certain believers.

Concerning this he does three things.

First, he mentions those who believed on account of the miracles.

Second, he shows the attitude of Christ to them, at but Jesus did not trust himself to them.

Third, he gives the reason for this, at for he knew all men.

417. The fruit which developed from the signs of Jesus was abundant, because many believed and were converted to him; and this is what he says, now when he was at Jerusalem during the Passover, upon the festival day, many believed in his name, i.e., in him, seeing the signs that he did.

418. Note that they believed in two ways: some on account of the miracles they saw, and some on account of the revelation and prophecy of hidden things. Now those who believe on account of doctrine are more commendable, because they are more spiritual than those who believe on account of signs, which are grosser and on the level of sense. Those who were converted are shown to be more on the level of sense by the fact that they did not believe on account of the doctrine, as the disciples did, but seeing the signs that he did, believed in his name: prophecies are for those who believe (1 Cor 14:22).

419. One might ask which signs worked by Jesus they saw, for we do not read of any sign worked by him in Jerusalem at that time.

According to Origen, there are two answers to this. First, Jesus did work many miracles there at that time, which are not recorded here; for the Evangelist purposely omitted many of Christ’s miracles, since he worked so many that they could not easily be recorded: but there are also many other things which Jesus did; which, if every one of them was written, the world itself, I think, would not be able to contain the books that should be written (John 21:25). And the Evangelist expressly shows this when he says, seeing the signs that he did, without mentioning them, because it was not the intention of the Evangelist to record all the signs of Jesus, but as many as were needed to instruct the Church of the faithful.

The second answer is that among the miracles the greatest could be the sign in which Jesus by himself drove from the temple a crowd of men with a whip of small cords (John 2:15).

420. The attitude of Jesus to those who believed in him is shown when he says, but Jesus did not trust himself to them, i.e., those who had believed in him.

What is this, men entrust themselves to God, and Jesus himself does not entrust himself to them? Could they kill him against his will? Some will say that he did not trust himself to them because he knew that their belief was not genuine. But if this were true, the Evangelist would surely not have said that many believed in his name, and yet he did not trust himself to them. According to Chrysostom, the reason is that they did believe in him, but imperfectly, because they were not yet able to attain to the profound mysteries of Christ, and so Jesus did not trust himself to them, i.e., he did not yet reveal his secret mysteries to them; for there were many things he would not reveal even to the apostles: I have yet many things to say to you: but you cannot bear them now (John 16:12), and I could not speak to you as spiritual persons, but as sensual (1 Cor 3:1). And so it is significant that in order to show that they believed imperfectly, the Evangelist does not say that they believed in him, because they did not yet believe in his divinity, but he says, in his name, i.e., they believed what was said about him, nominally, i.e., that he was just, or something of that sort.

Or, according to Augustine, these people represent the catechumens in the Church, who, although they believe in the name of Christ, Jesus does not trust himself to them, because the Church does not give them the body of Christ. For just as no priest except one ordained in the priesthood can consecrate that body, so no one but a baptized person may receive it.

421. The reason Jesus did not trust himself to them arises from his perfect knowledge; hence he says, for he knew all men.

For although one must ordinarily presume good of everyone, yet after the truth about certain people is known, one should act according to their condition. Now because nothing in man was unknown to Christ and since he knew that they believed imperfectly, he did not trust himself to them.

422. The universal knowledge of Christ is then described: for he knew not only those who were on close terms with him, but strangers too. And therefore he says, for he knew all men; and this by the power of his divinity: the eyes of the Lord are far brighter than the sun (Sir 23:28). Now a man, although he may know other people, cannot have a sure knowledge of them, because he sees only what appears; consequently, he must rely on the testimony of others. But Christ knows with the greatest certainty, because he beholds the heart; and so he did not need anyone to give testimony of man. In fact, he is the one who gives testimony: look, my witness is in heaven (Job 16:20).

His knowledge was perfect, because it extended not only to what was exterior, but even to the interior; thus he says, he was well aware of what was in man’s heart, i.e., the secrets of the heart: hell and destruction are open to the Lord: how much more the hearts of the children of men (Prov 15:11).

Testimonies to Christ

Nicodemus

3:1 And there was a man of the Pharisees, named Nicodemus, a member of the Sanhedrin. [n. 424]

3:2 This man came to Jesus at night and said to him: Rabbi, we know that you are a teacher come from God; for no man can do these signs which you do, unless God is with him. [n. 427]

3:3 Jesus answered and said to him: amen, amen I say to you, unless a man is born again, he cannot see the kingdom of God. [n. 430]

3:4 Nicodemus said to him: how can a man be born when he is old? Can he enter a second time into his mother’s womb and be born again? [n. 436]

3:5 Jesus answered: amen, amen I say to you, unless a man is born again of water and the Holy Spirit, he cannot enter into the kingdom of God. [n. 441]

3:6 That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit. [n. 447]

423. Above, the Evangelist showed Christ’s power in relation to changes affecting nature;¹ here he shows it in relation to our reformation by grace, which is his principal subject. Reformation by grace comes about through spiritual generation and by the conferring of benefits on those regenerated.

First, then, he treats of spiritual generation.

Second, of the spiritual benefits divinely conferred on the regenerated, at after these things was a festival day of the Jews (John 5:1)

As to the first he does two things.

First, he treats of spiritual regeneration in relation to the Jews.

Second, of the spreading of the fruits of this regeneration even to foreign peoples, at when Jesus therefore understood that the Pharisees had heard (John 4:1).

Concerning the first he does two things.

First, he explains spiritual regeneration with words.

Second, he completes it with deeds, at after these things Jesus and his disciples came into Judean territory (John 3:22).

As to the first he does three things.

First, he shows the need for a spiritual regeneration.

Second, its quality, at Nicodemus said to him: how can a man be born when he is old?

Third, its mode and nature, at Nicodemus answered and said to him: how can these things be done? (John 3:9).

As to the first he does two things.

First, he mentions the occasion for showing this need.

Second, the need itself for this regeneration, at Jesus answered, and said to him: amen, amen I say to you, unless a man be born again.

The occasion was presented by Nicodemus; hence he says, and there was a man of the Pharisees named Nicodemus. And he describes him as to his person, from the time, and from his statements.

424. He describes his person in three ways. First, as to his religion, because he was a Pharisee, hence he says, there was a man of the Pharisees. For there were two sects among the Jews: the Pharisees and the Sadducees. The Pharisees were closer to us in their beliefs, for they believed in the resurrection, and admitted the existence of spiritual creatures. The Sadducees, on the other hand, disagree more with us, for they believed neither in the resurrection to come nor in the existence of spirits. The former were called Pharisees, as being separated from the others. And because their opinion was the more credible and nearer to the truth, it was easier for Nicodemus to be converted to Christ. I lived as a Pharisee, according to the strictest sect of our religion (Acts 26:5).

425. As to his name he says, named Nicodemus, which means victor, or the victory of the people. This signifies those who overcame the world through faith by being converted to Christ from Judaism. This is the victory that overcomes the world, our faith (1 John 5:4).

426. Third, as to his rank he says, a member of the Sanhedrin. For although our Lord did not choose the wise or powerful or those of high birth at the beginning, lest the power of the faith be attributed to human widsom and power—not many of you are learned in the worldly sense, not many powerful, not many of high birth. But God chose the simple ones of the world (1 Cor 1:26)—still he willed to convert some of the wise and powerful to himself at the very beginning. And he did this so that his doctrine would not be held in contempt, as being accepted exclusively by the lowly and uneducated, and so that the number of believers would not be attributed to the rusticity and ignorance of the converts rather than to the power of the faith. However, he did not will that a large number of those converted to him be powerful and of high birth, lest, as has been said, it should be ascribed to human power and wisdom. And so it says, many of the chief men also believed in him (John 12:42), among whom was this Nicodemus. The rulers of the people have come together (Ps 46:10).

427. Then he describes him as to the time, saying, this man came to Jesus at night.

In regard to this, it might be noted that in Scripture the quality of the time is mentioned as to certain persons in order to indicate their knowledge or the condition of their actions. Here an obscure time is mentioned, when it says he came at night. For the night is obscure and suited to the state of mind of Nicodemus, who did not come to Jesus free of care and anxiety, but in fear; for he was one of those of whom it is said that they believed in him; but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue (John 12:42). For their love was not perfect; so it continues, for they loved the glory of men more than the glory of God (John 12:43).

Further, night was appropriate to his ignorance and the imperfect understanding he had of Christ: the night has passed, and day is at hand. So let us cast off the works of darkness (Rom 13:12); they have not known or understood; they are walking in darkness (Ps 81:5).

428. Then he is described from his statements, when he says that Nicodemus said to Jesus: Rabbi, we know that you are a teacher come from God. Here he affirms Christ’s office as teacher when he says, Rabbi, and his power of acting, saying, for no man can do these signs which you do, unless God is with him. And in both remarks he says what is true, but he does not affirm enough.

He is right in calling Jesus Rabbi, i.e., Teacher, because, you call me Master, and Lord; and you say well, for so I am (John 13:13). For Nicodemus had read what was written: children of Zion, rejoice, and be joyful in the Lord your God, because he has given you a teacher of justice (Joel 2:23).

But he says too little, because he says that Jesus came as a teacher from God, but is silent on whether he is God. For to come as a teacher from God is common to all good prelates: I will give you shepherds after my own heart, and they will feed you with knowledge and doctrine (Jer 3:15). Therefore, this is not unique to Christ even though Christ taught in a manner unlike other men. For some teachers teach only from without, but Christ also instructs within, because he was the true light, which enlightens every man (John 1:9); thus he alone gives wisdom: I will give you an eloquence and a wisdom (Luke 21:15), and this is something that no mere man can say.

429. He affirms his power because of the signs he saw. As if to say: I believe that you are a teacher come from God, for no man can do these signs which you do. And he is speaking the truth, because the signs which Christ did cannot be worked except by God, and because God was with him: he who sent me is with me (John 8:29). But he says too little, because he believed that Christ did not perform these signs through his own power, but as relying on the power of another; as though God were not with him by a unity of essence but merely by an infusion of grace. But this is false, because Christ performed these signs not by an exterior power but by his own; for the power of God and of Christ is one and the same. It is similar to what the woman says to Elijah: because of this I know that you are a man of God (1 Kgs 17:24).

430. Then when he says that Jesus answered, amen, amen, I say to you, he sets down the necessity for spiritual regeneration, because of the ignorance of Nicodemus. And so he says, amen, amen.

Here we should note that this word amen, is a Hebrew word frequently employed by Christ; hence out of reverence for him no Greek or Latin translator wanted to translate it. Sometimes it means the same as true or truly; and sometimes the same as so be it. Thus we have, in the Psalms so be it and the Hebrew has amen, amen (Ps 71:19, 88:53 and 106).

But John is the only Evangelist who duplicates or makes a twin use of this word. The reason for this is that the other Evangelists are concerned mainly with matters pertaining to the humanity of Christ, which, since they are easier to believe, need less reinforcement; but John deals chiefly with things pertaining to the divinity of Christ, and these, since they are hidden and remote from men’s knowledge and experience, require greater formal declaration.

431. Next we should point out that at first glance this answer of Christ seems to be entirely foreign to Nicodemus’ statement. For what connection is there between Nicodemus’ statement, Rabbi, we know that you are a teacher come from God, and the Lord’s reply, unless a man is born again, he cannot see the kingdom of God?

But we should note, as has already been stated, that Nicodemus, having an imperfect opinion about Christ, affirmed that he was a teacher and performed these signs as a mere man. And so the Lord wishes to show Nicodemus how he might arrive at a deeper understanding of him. And as a matter of fact, the Lord might have done so with an argument, but because this might have resulted in a quarrel—the opposite of which was prophesied about him: he will not quarrel (Isa 42:2)—he wished to lead him to a true understanding with gentleness. As if to say: it is not strange that you regard me as a mere man, because one cannot know these secrets of the divinity unless he has achieved a spiritual regeneration. And this is what he says: unless a man is born again, he cannot see the kingdom of God.

432. Here we should point out that since vision is an act of life, then according to the diverse kinds of life there will be diversity of vision. For there is a sentient life which some living things share in common, and this life has a sentient vision or knowledge. And there is also a spiritual life, by which man is made like God and other holy spirits; and this life enjoys a spiritual vision. Now spiritual things cannot be seen by the sentient: the sensual man does not perceive those things that pertain to the Spirit of God (1 Cor 2:14), but they are perceived by the spiritual vision: no one knows the things of God but the Spirit of God (1 Cor 2:11). So the apostle says: you did not receive the spirit of slavery, putting you in fear again, but the spirit of adoption (Rom 8:15). And we receive this spirit through a spiritual regeneration: he saved us by the cleansing of regeneration in the Holy Spirit (Titus 3:5).

Therefore, if spiritual vision comes only through the Holy Spirit, and if the Holy Spirit is given through a cleansing of spiritual regeneration, then it is only by a cleansing of regeneration that we can see the kingdom of God. Thus he says, unless a man is born again of water and the Holy Spirit, he cannot enter the kingdom of God. As if to say: it is not surprising if you do not see the kingdom of God, because no one can see it unless he receives the Holy Spirit, through whom one is reborn a son of God.

433. It is not only the royal throne that pertains to a kingdom, but also the things needed for governing the kingdom, such as the royal dignity, royal favors, and the way of justice by which the kingdom is consolidated. Hence he says, he cannot see the kingdom of God, i.e., the glory and dignity of God, i.e., the mysteries of eternal salvation which are seen through the justice of faith: the kingdom of God is not food and drink (Rom 14:17).

Now in the old law there was a spiritual regeneration; but it was imperfect and symbolic: all were baptized into Moses, in the cloud and in the sea (1 Cor 10:2), i.e., they received baptism in symbol. Accordingly, they did see the mysteries of the kingdom of God, but only symbolically: seeing from afar (Heb 11:13). But in the new law there is an evident spiritual regeneration, although imperfect, because we are renewed only inwardly by grace, but not outwardly by incorruption: although our outward nature is wasting away, yet our inward nature is being renewed day by day (2 Cor 4:16). And so we do see the kingdom of God and the mysteries of eternal salvation, but imperfectly, for as it says, now we see in a mirror, in an obscure manner (1 Cor 13:12). But there is perfect regeneration in heaven, because we will be renewed both inwardly and outwardly. And therefore we shall see the kingdom of God in a most perfect way: but then we will see face to face (1 Cor 13:12); and when he appears we will be like him, because we will see him as he is (1 John 3:2).

434. It is clear, therefore, that just as one does not have bodily vision unless he is born, so one cannot have spiritual vision unless he is reborn. And according to the threefold regeneration, there is a threefold kind of vision.

435. Note that the Greek reading is not again, but anothe, i.e., from above, which Jerome translated as again, in order to suggest addition. And this is the way Jerome understood the saying, unless one is born again. It is as if he were saying: unless one is reborn once more through a supernatural generation.

Chrysostom, however, says that to be born from above is peculiar to the Son of God, because he alone is born from above: he who came from above is above all (John 3:31).¹ And Christ is said to be born from above both as to time (if we may speak thus), because he was begotten from eternity: before the daystar I begot you (Ps 109:3), and as to the principle of his generation, because he proceeds from the heavenly Father: I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38). Therefore, because our regeneration is in the likeness of the Son of God, according to: those whom he foreknew he predestined to become conformed to the image of his Son (Rom 8:29), and because that generation is from above, our generation also is from above, as to the time, because of our eternal predestination, he chose us in him before the foundation of the world (Eph 1:4), and as to its being a gift of God, no man can come to me, unless the Father, who has sent me, draws him (John 6:44); and you have been saved by the grace of God (Eph 2:5).

436. Then when he says, Nicodemus said to him: how can a man be born when he is old? he gives the manner of and the reason for this spiritual regeneration.

First, the doubt of Nicodemus is set forth.

Second, Christ’s response, at Jesus answered: amen, amen I say to you.

437. As to the first we should note that: the sensual man does not perceive those things that pertain to the Spirit of God (1 Cor 2:14). And so because Nicodemus was yet carnal and sensual, he was unable to grasp, except in a carnal manner, the things that were said to him. Consequently, what the Lord said, to him about spiritual regeneration, he understood of carnal generation. And this is what he says: how can a man be born when he is old?

We should note here, according to Chrysostom, that Nicodemus wanted to object to what was said by the Savior.¹ But his objection is foolish, because Christ was speaking of spiritual regeneration, and he is objecting in terms of carnal regeneration. In like manner, all the reasons brought forth to attack the things of faith are foolish, since they are not according to the meaning of Sacred Scripture.

438. Nicodemus objected to the Lord’s statement that a man must be born again according to the two ways in which this seemed impossible. In one way, on account of the irreversibility of human life; for a man cannot return to infancy from old age. Hence we read, I am walking on a path, namely, this present life, by which I will not return (Job 16:23). And it is from this point of view that he says, how can a man be born when he is old? As if to say: shall he become a child once more so that he can be reborn? He will not return again to his home, and his place will not know him any more (Job 7:10).

In the second way, regeneration seemed impossible because of the mode of carnal generation. For in the beginning, when a man is generated, he is small in size, so that his mother’s womb can contain him; but later, after he is born, he continues to grow and reaches such a size that he cannot be contained within his mother’s womb. And so Nicodemus says, can he enter a second time into his mother’s womb and be born again? As if to say: he cannot, because the womb cannot contain him.

439. But this does not apply to spiritual generation. For no matter how spiritually old a man might become through sin: because I kept silent, all my bones grew old (Ps 31:3), he can, with the help of divine grace, become new: your youth will be renewed like the eagle’s (Ps 102:5). And no matter how enormous he is, he can enter the spiritual womb of the Church by the sacrament of baptism. And it is clear what that spiritual womb is; otherwise it would never have been said: from the womb, before the daystar, I begot you (Ps 109:3).

Yet there is a sense in which his objection applies. For just as a man, once he is born according to nature, cannot be reborn, so once he is born in a spiritual way through baptism, he cannot be reborn, because he cannot be baptized again: one Lord, one faith, one baptism (Eph 4:5).

440. Following this, when it says Jesus answered, the response of Christ is given.

Concerning this he does three things.

First, he answers the arguments of Nicodemus by showing the nature of regeneration.

Second, he explains this answer with a reason, at that which is born of the flesh, is flesh.

Third, he explains it with an example, at do not wonder that I said to you, you ought to be born again (John 3:7).

441. He answers the objections by showing that he is speaking of a spiritual regeneration, not a carnal one. And this is what he says: unless a man is born again of water and the Holy Spirit, he cannot enter into the kingdom of God. As if to say: you are thinking of a carnal generation, but I am speaking of a spiritual generation.

Note that above he had said, he cannot see the kingdom of God, while here he says, he cannot enter into the kingdom of God, which is the same thing. For no one can see the things of the kingdom of God unless he enters it; and to the extent that he enters, he sees. I will give him a white stone upon which is written a new name, which no one knows but he who receives it (Rev 5:5).

442. Now there is a reason why spiritual generation comes from the Spirit. It is necessary that the one generated be generated in the likeness of the one generating; but we are regenerated as sons of God, in the likeness of his true Son. Therefore, it is necessary that our spiritual regeneration come about through that by which we are made like the true Son. And this comes about by our having his Spirit: if any one does not have the Spirit of Christ, he is not his (Rom 8:9); by this we know that we abide in him, and he in us: because he has given us of his Spirit (1 John 4:13). Thus spiritual regeneration must come from the Holy Spirit. You did not receive the spirit of slavery, putting you in fear again, but the spirit of adoption (Rom 8:15); it is the Spirit that gives life (John 6:64).

443. Water, too, is necessary for this regeneration, and for three reasons. First, because of the condition of human nature. For man consists of soul and body, and if the Spirit alone were involved in his regeneration, this would indicate that only the spiritual part of man is regenerated. Hence in order that the flesh also be regenerated, it is necessary that, in addition to the Spirit through whom the soul is regenerated, something bodily be involved, through which the body is regenerated; and this is water.

Second, water is necessary for the sake of human knowledge. For, as Dionysius says, divine wisdom so disposes all things that it provides for each thing according to its nature.¹ Now it is natural for man to know; and so it is fitting that spiritual things be conferred on men in such a way that he may know them: so that we may know what God has given us (1 Cor 2:12). But the natural manner of this knowledge is that man know spiritual things by means of sensible things, since all our knowledge begins in sense knowledge. Therefore, in order that we might understand what is spiritual in our regeneration, it was fitting that there be in it something sensible and material, that is, water, through which we understand that just as water washes and cleanses the exterior in a bodily way, so through baptism a man is washed and cleansed inwardly in a spiritual way.

Third, water was necessary so that there might be a correspondence of causes. For the cause of our regeneration is the incarnate Word: he gave them power to be made the sons of God (John 1:12). Therefore it was fitting that in the sacraments, which have their efficacy from the power of the incarnate Word, there be something corresponding to the Word, and something corresponding to the flesh, or body. And spiritually speaking, this is water when the sacrament is baptism, so that through it we may be conformed to the death of Christ, since we are submerged in it during baptism as Christ was in the womb of the earth for three days: we are buried with him by baptism (Rom 6:4).

Further, this mystery was suggested in the first production of things, when the Spirit of God hovered over the waters (Gen 1:2). But a greater power was conferred on water by contact with the most pure flesh of Christ; because in the beginning water brought forth crawling creatures with living souls, but since Christ was baptized in the Jordan, water has yielded spiritual souls.

444. It is clear that the Holy Spirit is God, since he says, unless a man is born again of water and the Holy Spirit. For he says: who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:13). From this we can form the following argument: he from whom men are spiritually reborn is God; but men are spiritually reborn through the Holy Spirit, as it is stated here; therefore, the Holy Spirit is God.

445. Two questions arise here. First, if no one enters the kingdom of God unless he is born again of water, and if the fathers of old were not born again of water, for they were not baptized, then they have not entered the kingdom of God.

The other is since baptism is of three kinds, that is, of water, of desire, and of blood, and many have been baptized in the latter two ways, who we say have entered the kingdom of God immediately, (even though they were not born again of water), it does not seem to be true to say that unless a man is born again of water and the Holy Spirit, he cannot enter the kingdom of God.

The answer to the second is that those who are reborn by a baptism of blood and desire, although they do not have regeneration in deed, they do have it in desire. Otherwise neither would the baptism of blood mean anything nor could there be a baptism of the Spirit. Consequently, in order that man may enter the kingdom of heaven, it is necessary that there be a baptism of water in deed, as in the case of all baptized persons, or in desire, as in the case of the martyrs and catechumens, who are prevented by death from fulfilling their desire, or in symbol, as in the case of the fathers of old.

446. It might be remarked that it was from this statement, unless a man is born again of water and the Holy Spirit, that the Pelagians derived their error that children are baptized not in order to be cleansed from sin, since they have none, but in order to be able to enter the kingdom of God.

But this is false, because as Augustine says in his book, The Baptism of Children, it is not fitting for an image of God, namely, man, to be excluded from the kingdom of God except for some obstacle, which can be nothing but sin.¹ Therefore, there must be some sin, namely, original sin, in children who are excluded from the kingdom.

447. Then when he says, that which is born of flesh, is flesh, he proves by reason that it is necessary to be born of water and the Holy Spirit. And the reasoning is this: no one can reach the kingdom unless he is made spiritual; but no one is made spiritual except by the Holy Spirit; therefore, no one can enter the kingdom of God unless he is born again of the Holy Spirit.

So he says, that which is born of flesh, is flesh, i.e., birth according to the flesh makes one be born into the life of the flesh: the first man was from the earth, earthly (1 Cor 15:47); and that which is born of the Spirit, i.e., from the power of the Holy Spirit, is spirit, i.e., spiritual.

448. Note, however, that this preposition ‘of’ sometimes designates a material cause, as when I say that a knife is made of iron; sometimes it designates an efficient cause, as when I say that the house was built of a carpenter. Accordingly, the phrase, that which is born of flesh, is flesh, can be understood according to either efficient or material causality. As efficient cause, indeed, because a power existing in flesh is productive of generation; and as material cause, because some carnal element in animals makes up the animal generated. But nothing is said to be made out of spirit in a material sense, since spirit is unchangeable, whereas matter is the subject of change; but it is said in the sense of efficient causality.

According to this, we can discern a threefold generation. One is materially and effectively from the flesh, and is common to all who exist according to the flesh. Another is according to the Spirit effectively, and according to it we are reborn as sons of God through the grace of the Holy Spirit, and are made spiritual. The third is midway, that is, only materially from the flesh but effectively from the Holy Spirit. And this is true in the singular case of Christ: because he was born deriving his flesh materially from the flesh of his mother, but effectively from the Holy Spirit: what she has conceived is of the Holy Spirit (Matt 1:20). Therefore, he was born holy: the Holy Spirit will come upon you, and the power of the Most High will overshadow you. And so the Holy One who will be born from you, will be called the Son of God (Luke 1:35).

Prophecy of the Crucifixion

3:7 Do not wonder that I said to you, you ought to be born again. [n. 449]

3:8 The wind blows where it wills; and you hear its sound, but you do not know where it comes from or where it goes: so it is with every man who is born of the Spirit. [n. 449]

3:9 Nicodemus answered and said to him: how can these things be done? [n. 458]

3:10 Jesus answered and said to him: you are a teacher in Israel, and you do not know these things? [n. 459]

3:11 Amen, amen I say to you, that we speak what we know, and we testify what we have seen, and you do not receive our testimony. [n. 462]

3:12 If I have spoken to you of earthly things, and you do not believe, how will you believe if I speak to you of heavenly things? [n. 463]

3:13 And no man has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven. [n. 467]

3:14 Just as Moses lifted up the serpent in the desert, so must the Son of man be lifted up: [n. 473]

3:15 so that whoever believes in him may not perish but have eternal life. [n. 475]

449. Above, in his instruction on spiritual generation, the Lord presented a reason; here he gives an example. For we are led to see that Nicodemus was troubled when he heard that that which is born of the Spirit, is spirit (John 3:6). And so the Lord says to him, do not wonder that I said to you, you ought to be born again.

Here we should note that there are two kinds of surprise or astonishment. One is the astonishment of devotion in the sense that someone, considering the great things of God, sees that they are incomprehensible to him; and so he is full of astonishment: the Lord on high is wonderful (Ps 92:4), your testimonies are wonderful (Ps 118:129). Men are to be encouraged, not discouraged, to this kind of astonishment. The other is the astonishment of disbelief, when someone does not believe what is said. So it is said: they were astonished, and further on adds that they did not accept him (Matt 13:54). It is from this kind of astonishment that the Lord diverts Nicodemus when he proposes an example and says: the wind blows where it wills.

In the literal sense, the same words can be explained in two ways.

450. In the first way, according to Chrysostom, wind is actually taken for the wind: the winds of the storm that fulfill his word (Ps 148:8). According to this interpretation, he says four things about the wind. First, the power of the wind, when he says, the wind blows where it wills. And if you say that the wind has no will, one may answer that will is taken for a natural appetite, which is nothing more than a natural inclination, about which it is said: he created the weight of the wind (Job 28:25).

Second, he tells the evidence for the wind, when he says, and you hear its sound, where sound refers to the sound the wind makes when it strikes a body. Of this we read: the sound of your thunder was in the whirlwind (Ps 76:19).

Third, he mentions the origin of the wind, which is unknown; so he says, but you do not know where it comes from, i.e., from where it starts: he brings forth the winds out of his storehouse (Ps 134:7).

Fourth, he mentions the wind’s destination, which is also unknown; so he says, or where it goes, i.e., where it remains. And he applies this similarity to the subject under discussion, saying, so it is with every man who is born of the Spirit. As if to say: if the wind, which is corporeal, has an origin which is hidden and a course that is unknown, why are you surprised if you cannot understand the course of spiritual regeneration?

451. Augustine objects to this explanation and says that the Lord was not speaking here about the wind when he said, the wind blows where it wills, for we know where each of the winds comes from and where it goes. For auster comes from the south and goes to the north; boreas comes from the north and goes to the south. Why, then, does the Lord say of this wind, but you do not know where it comes from or where it goes?

One may answer that there are two ways in which the source of the wind might be unknown. In one way, in general: and in this way it is possible to know where it comes from, i.e., from which direction of the world, for example, that Auster comes from the south, and where it goes, that is, to the north. In another way, in particular: and in this sense it is not known where the wind comes from, i.e., at which precise place it originated, or where it goes, i.e., exactly where it stops. And almost all the Greek doctors agree with this exposition of Chrysostom.

452. In another way, wind is taken for the Holy Spirit. And according to this, he mentions four things about the Holy Spirit. First, his power, saying, the wind blows where it wills, because it is by the free use of his power that he breathes where he wills and when he wills, by instructing hearts: one and the same Spirit does all these things, distributing to each as he wills (1 Cor 12:11). This refutes the error of Macedonius who thought that the Holy Spirit was the minister of the Father and the Son. But then he would not be breathing where he willed, but where he was commanded.

453. Second, he mentions the evidence for the Holy Spirit, when he says, and you hear its sound; today, if you hear his voice, do not harden your hearts (Ps 94:8).

We may answer to this, with Augustine, that there is a twofold voice of the Holy Spirit. One is that by which he speaks inwardly in man’s heart; and only believers and the saints hear this voice: I will hear what the Lord God says within me (Ps 84:9). The other voice is that by which the Holy Spirit speaks in the Scriptures or through those who preach: for it is not you who speak, but the Holy Spirit who is speaking through you (Matt 10:20). And this voice is heard by unbelievers and sinners.

454. Third, he refers to the origin of the Holy Spirit, which is hidden; thus he says, but you do not know where it comes from, although you may hear its voice. And this is because the Holy Spirit comes from the Father and the Son: when the Paraclete comes whom I will send you from the Father, the Spirit of truth, who proceeds from the Father (John 15:26). But the Father and the Son dwell in inaccessible light, whom no man has seen or is able to see (1 Tim 6:16).

455. Fourth, he gives the destination of the Holy Spirit, which is also hidden; and so he says, you do not know . . . where it goes, because the Spirit leads one to a hidden end, that is, eternal happiness. Thus it is said that the Holy Spirit is the pledge of our inheritance (Eph 1:14). And again, the eye has not seen, nor has the ear heard, nor has the heart of man conceived, what God has prepared for those who love him (1 Cor 2:9). Or, you do not know where it comes from, i.e., how the Spirit enters into a person, or where it goes, i.e., to what perfection he may lead him: if he comes toward me, I will not see him (Job 9:11).

456. So it is with every man who is born of the Spirit, i.e., they are like the Holy Spirit.

And no wonder: for as he had said before, that which is born of the Spirit, is spirit (John 3:6), because the qualities of the Holy Spirit are present in the spiritual man, just as the qualities of fire are present in burning coal.

Therefore, the above four qualities of the Holy Spirit are found in one who has been born of the Holy Spirit. First of all, he has freedom: where the Spirit of the Lord is, there is freedom (2 Cor 3:17), for the Holy Spirit leads us to what is right: your good Spirit will lead me to the right path (Ps 142:10); and he frees us from the slavery of sin and of the law: the law of the Spirit, of life in Christ, has set me free (Rom 8:2).

Second, we get an indication of him through the sound of his words; and when we hear them we know his spirituality, for it is out of the abundance of the heart that the mouth speaks (Matt 12:34).

Third, he has an origin and an end that are hidden, because no one can judge one who is spiritual: the spiritual man judges all things, and he himself is judged by no one (1 Cor 2:15).

Or, you do not know where it comes from, the source of his spiritual birth, which is baptismal grace; or where it goes, i.e., of what he is made worthy, that is, of eternal life, which remains concealed from us.

457. Then the cause and reason for spiritual regeneration are set forth.

First, a question is asked by Nicodemus;

second, the Lord’s answer is given, at Jesus answered and said to him.

458. It is apparent from the first that Nicodemus, as yet dull, and remaining a Jew on the level of sense, was unable to understand the mysteries of Christ in spite of the examples and explanations that were given. And so he says, how can these things be done?

There are two reasons why one may question about something. Some question because of disbelief, as did Zechariah, saying: how will I know this? For I am an old man, and my wife is advanced in age (Luke 1:18); he confounds those who search into mysteries (Isa 40:23). Others, on the other hand, question because of a desire to know, as the Blessed Virgin did when she said to the angel: how shall this be, since I do not know man? (Luke 1:34). It is the latter who are instructed. And so, because Nicodemus asked from a desire to learn, he deserved to be instructed.

459. And this is what follows: Jesus answered, and said to him: you are a teacher in Israel.

First the Lord chides him for his slowness.

Second, he answers his question, at and no man has ascended into heaven.

460. He chides him for his slowness, basing himself on three things. First, the condition of the person to whom he is speaking, when he says, you are a teacher in Israel. And here the Lord did not chide him to insult him. Rather, because Nicodemus, presuming on his own knowledge, was still relying on his status as a teacher, the Lord wished to make him a temple of the Holy Spirit by humbling him: for whom will I have regard? For he who is humble and of contrite spirit (Isa 66:2). And he says, you are a teacher, because it is tolerable if a simple person cannot grasp profound truths, but in a teacher, it deserves rebuke. And so he says, you are a teacher, i.e., of the letter that kills (2 Cor 3:6), and you do not know these things? i.e., spiritual things. For although you ought to be teachers by now, you yourselves need to be taught again (Heb 5:12).

461. You might say that the Lord would have rebuked Nicodemus justly if he had spoken to him about matters of the old law and he did not understand them; but he spoke to him about the new law.

462. Second, he rebukes him for his slowness on account of the character of the person who is speaking. For it is tolerable if one does not acquiesce to the statements of an ignorant person; but it is reprehensible to reject the statements of a man who is wise and who possesses great authority. And so he says, amen, amen I say to you, that we speak what we know, and we testify what we have seen. For a qualified witness must base his testimony on hearing or sight: what we have seen and heard (1 John 1:3). And so the Lord mentions both: we speak what we know, and we testify what we have seen. Indeed, the Lord as man knows all things: Lord, you know all things (John 21:17); the Lord, whose knowledge is holy, knows clearly (2 Macc 6:30). Further, he sees all things by his divine knowledge: I speak that which I have seen with my Father (John 8:38).

He speaks in the plural, we know and we have seen, in order to suggest the mystery of the Trinity: the Father who abides in me, he does the works (John 14:10). Or, we know, i.e., I and others who have been made spiritual, because no one knows the Father but the Son, and he to whom the Son wishes to reveal him (Matt 11:27). But you do not receive our testimony, so approved, so solid. And no man receives his testimony (John 3:32).

463. Third, he rebukes him for his slowness because of the quality of the things under discussion. For it is not unusual when someone does not grasp difficult matters, but it is inexcusable not to grasp easy things. So he says, if I have spoken of earthly things, and you do not believe, how will you believe if I speak to you of heavenly things? As if to say: if you do not grasp these easy things, how will you be able to understand the progress of the Holy Spirit? What is on earth we find difficult, and who will search out the things in heaven (Wis 9:10).

464. But one might object that the above does not show that the Lord spoke of earthly things to Nicodemus.

I answer, according to Chrysostom, that the Lord’s statement, if I have spoken to you of earthly things, refers to the example of the wind. For the wind, being something which is generable and corruptible, is regarded as an earthly thing. Or one might say, again according to Chrysostom, that the spiritual generation which is given in baptism is heavenly as to its source, which sanctifies and regenerates; but it is earthly as to its subject, for the one regenerated, man, is of the earth.

Or one might answer, according to Augustine, that we must understand this in reference to what Christ said earlier: destroy this temple (John 2:19), which is earthly, because he said this about the temple of his body, which he had taken from the earth. If I have spoken to you of earthly things, and you do not believe, how will you believe if I speak to you of heavenly things? As if to say: if you do not believe in a spiritual generation occurring in time, how will you believe in the eternal generation of the Son? Or, if you do not believe what I tell you about the power of my body, how will you believe what I tell you about the power of my divinity and about the power of the Holy Spirit?

465. Jesus replied and said to him: you are a teacher. Here he answers the question.

First, he lays down the causes of spiritual regeneration.

Second, he explains what he says, for God so loved the world that he gave his only begotten Son (John 3:16).

Now there are two causes of spiritual regeneration, namely, the mystery of the incarnation of Christ, and his passion.

So first, he treats of the incarnation;

second, of the passion, at just as Moses lifted up the serpent.

466. Here we should consider, first of all, how this answer of Christ is an adequate reply to the question of Nicodemus. For above, when the Lord was speaking of the Spirit, he said: but you do not know where it comes from or where it goes. We understand by this that spiritual regeneration has a hidden source and a hidden end. Now the things in heaven are hidden from us: who will search out the things in heaven? (Wis 9:16). Therefore, the sense of Nicodemus’ question, how can these things be done? is this: how can something come from the secret things of heaven or go to the secret things of heaven? So before answering, the Lord expressed this interpretation of the question, saying, how will you believe if I speak to you of heavenly things? And immediately he begins to show whose prerogative it is to ascend into heaven, namely, anyone who came down from heaven: he who descended is he who ascended (Eph 4:10). This is verified even in natural things, namely, that each body tends to a place according to its origin or nature. And so in this way it can come about that someone, through the Spirit, may go to a place which carnal persons do not know, i.e., by ascending into heaven, if this is done through the power of one who descended from heaven: because he descended in order that, in ascending, he might open a way for us: he ascends, opening the way before them (Mic 2:13).

467. Some have fallen into error because of his saying, he who descended from heaven, the Son of man. For since Son of man designates human nature, which is composed of soul and body, then because he says that the Son descended from heaven, Valentinus wanted to maintain that he even took his body from heaven and thus passed through the Virgin without receiving anything from her, as water passes through a pipe; so that his body was neither of an earthly substance nor taken from the Virgin. But this is contrary to the statement of the Apostle: who was made from the seed of David according to the flesh (Rom 1:3).

On the other hand, Origen said that he descended from heaven as to his soul, which, he says, had been created along with the angels from the very beginning, and that later this soul descended from heaven and took flesh from the Virgin. But this also conflicts with the Catholic faith, which teaches that souls do not exist before their bodies.

468. Therefore, we should not understand that the Son of man descended from heaven according to his human nature, but only according to his divine nature. For since in Christ there is one suppositum, or hypostasis, or person of the two natures, the divine and human natures, then no matter from which of these two natures this suppositum is named, divine and human things can be attributed to him. For we can say that the Son of man created the stars and that the Son of God was crucified. But the Son of God was crucified, not according to his divine nature, but according to his human nature; and the Son of man created the stars according to his divine nature. And so in things that are said of Christ, the distinction is not to be taken with respect to that about which they are said, because divine and human things are said of God and man indifferently; but a distinction must be made with respect to that according to which they are said, because divine things are said of Christ according to his divine nature, but human things according to his human nature. Thus, to descend from heaven is said of the Son of man, not according to his human nature, but according to his divine nature, according to which it was appropriate to him to have been from heaven before the incarnation, as is said, heaven belongs to the Lord (Ps 113:16).

469. He is said to have come down, but not by local motion, because then he would not have remained in heaven; for nothing which moves locally remains in the place from which it comes down. And so to exclude local motion, he adds, who is in heaven. As if to say: he descended from heaven in such a way as yet to be in heaven. For he came down from heaven without ceasing to be above, yet assuming a nature which is from below. And because he is not enclosed or held fast by his body which exists on earth, he was, according to his divinity, in heaven and everywhere. And therefore to indicate that he is said to have come down in this way, because he assumed a nature, he said, the Son of man descended, i.e., insofar as he became Son of man.

470. Or it can be said, as Hilary does, that he came down from heaven as to his body: not that the material of Christ’s body came down from heaven, but that the power which formed it was from heaven.

471. But why does he say, and no man has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven? For have not Paul and Peter and the other saints gone up: we have a house in the heavens (2 Cor 5:1).

472. Here he mentions the mystery of the passion, in virtue of which baptism has its efficacy: we who have been baptized into Christ Jesus, have been baptized into his death (Rom 6:3).

And with regard to this he does three things.

First, he gives a symbol for the passion.

Second, the manner of the passion.

Third, the fruit of the passion.

473. He takes the symbol from the old law, in order to adapt to the understanding of Nicodemus; so he says, just as Moses lifted up the serpent in the desert, so must the Son of man be lifted up. This refers to when the Lord, faced with the Jewish people saying, we are sick of this useless food, sent serpents to punish them (Num 21:5); and when the people came to Moses and he interceded with the Lord, the Lord commanded that for a remedy they make a serpent of bronze; and this was to serve both as a remedy against those serpents and as a symbol of the Lord’s passion. Hence it says that this bronze serpent was lifted up as a sign (Num 21:9). Now it is characteristic of serpents that they are poisonous, but not so the serpent of bronze, although it was a symbol of a poisonous serpent. So, too, Christ did not have sin, which is also a poison: sin, when it is fully developed, brings forth death (Jas 1:15); but he had the likeness of sin: God sent his own Son, in the likeness of sinful flesh (Rom 8:3). And thus Christ had the effect of the serpent against the insurgence of inflamed concupiscences.

474. He shows the manner of the passion when he says, so must the Son of man be lifted up; and this refers to the lifting up of the cross. So when it says below, the Son of man must be lifted up, it also has, he said this signifying what death he should die (John 12:33–34). He willed to die lifted up, first of all, to cleanse the heavens: for since he had cleansed the things on earth by the sanctity of his life, the things of the air were left to be cleansed by his death: through him he should reconcile all things to himself, whether on earth or in the heavens, making peace through his blood (Col 1:20). Second, to triumph over the demons who prepare for war in the air: the prince of the power of the air (Eph 2:2). Third, he wished to die lifted up to draw our hearts to himself: I, if I am lifted up from the earth, will draw all things to myself (John 12:32). And fourth, because in the death of the cross he was lifted up in the sense that there he triumphed over his enemies; so it is not called a death, but a lifting up: he will drink from the stream on the way, therefore he will lift up his head (Ps 109:7). Fifth, he willed to die lifted up because the cross was the reason for his being lifted up, i.e., exalted: he became obedient to the Father even to death, the death of the cross; on account of which God has exalted him (Phil 2:8).

475. Now the fruit of Christ’s passion is eternal life; hence he says, so that whoever believes in him, by good works, may not perish but have eternal life. And this fruit corresponds to the fruit of the symbolic serpent. For whoever looked upon the serpent of bronze was freed from poison and his life was preserved. But he who looks upon the lifted up Son of man, and believes in the crucified Christ, he is freed from poison and sin: all who live and believe in me will never die (John 11:26), and are preserved for eternal life. These are written, so that you may believe . . . and so that believing, you may have life in his name (John 20:31).

Purpose of the Incarnation

3:16 For God so loved the world that he gave his only begotten Son; so that whoever believes in him should not perish but have eternal life. [n. 477]

3:17 For God did not send his Son into the world to judge the world, but that the world might be saved through him. [n. 482]

3:18 He who believes in him is not judged; but whoever does not believe is already judged, because he does not believe in the name of the only begotten Son of God. [n. 485]

3:19 And this is the judgment: that the light has come into the world, and men loved darkness more than the light: for their works were evil. [n. 491]

3:20 For everyone who does evil hates the light and does not come to the light, so that his works may not be reproved. [n. 493]

3:21 But he who practices truth comes to the light, so that his works may be made manifest, because they are done in God. [n. 495]

476. Above, the Lord assigned as the cause of spiritual regeneration the coming down of the Son and the lifting up of the Son of man; and he set forth its fruit, which is eternal life (John 3:13–15; C. 3, L. 2). But this fruit seemed unbelievable to men laboring under the necessity of dying. And so now the Lord explains this.

First, he proves the greatness of the fruit from the greatness of God’s love.

Second, he rejects a certain reply, at for God did not send his Son into the world to judge the world.

477. Here we should note that the cause of all our good is the Lord and divine love. For to love is, properly speaking, to will good to someone. Therefore, since the will of God is the cause of things, good comes to us because God loves us. And God’s love is the cause of the good of nature: you love everything which exists (Wis 11:25). It is also the cause of the good which is grace: I have loved you with an everlasting love, and so I have drawn you, i.e., through grace (Jer 31:3). But it is because of his great love that he gives us the good of glory.

So he shows us here, from four standpoints, that this love of God is the greatest. First, from the person of the one loving, because it is God who loves, and immeasurably. So he says, for God so loved; he has loved the people; all the holy ones are in his hand (Deut 33:3). Second, from the condition of the one who is loved, because it is man, a bodily creature of the world, i.e., existing in sin: God shows his love for us, because while we were still his enemies, we were reconciled to God by the death of his Son (Rom 5:8). Thus he says, the world. Third, from the greatness of his gifts, for love is shown by a gift; as Gregory says: the proof of love is given by action.¹ But God has given us the greatest of gifts, his only begotten Son, and so he says, that he gave his only begotten Son. God did not spare his own Son, but delivered him up for all of us (Rom 8:32).

He says his Son, i.e., his natural Son, consubstantial, not an adopted son, i.e., not those sons of which the Psalmist says: I said: you are gods (Ps 81:6). This shows that the opinion of Arius is false: for if the Son of God were a creature, as he said, the immensity of God’s love through the taking on of infinite goodness, which no creature can receive, could not have been revealed in him. He further says only begotten, to show that God does not have a love divided among many sons, but all of it is for that Son whom he gave to prove the immensity of his love: for the Father loves the Son and shows him all things that he himself does (John 5:20). Fourth, from the greatness of its fruit, because through him we have eternal life. Hence he says, so that whoever believes in him should not perish but have eternal life, which he obtained for us through the death of the cross.

478. But did God give his Son with the intention that he should die on the cross? He did indeed give him for the death of the cross inasmuch as he gave him the will to suffer on it. And he did this in two ways. First, because as the Son of God he willed from eternity to assume flesh and to suffer for us; and this will he had from the Father. Second, because the will to suffer was infused into the soul of Christ by God.

479. Note that above, when the Lord was speaking about the coming down which belongs to Christ according to his divinity, he called him the Son of God; and this because of the one suppositum of the two natures, as was explained above. And so divine things can be said about the suppositum of the human nature, and human things can be said about the suppositum of the divine nature, but not with reference to the same nature. Rather, divine things are said with reference to the divine nature, and human things with reference to the human nature. Now the specific reason why he here calls him the Son of God is that he set forth that gift as a sign of the divine love, through which the fruit of eternal life comes to us. And so, he should have been called by that name which indicates the power that produces eternal life; and this power is not in Christ as Son of man but as Son of God: this is the true God and eternal life (1 John 5:20); in him was life (John 1:4).

480. Note also that he says, should not perish. Someone is said to be perishing when he is hindered from arriving at the end to which he is ordained. But the end to which man is ordained is eternal life, and as long as he sins, he turns himself from that end. And although while he is living he cannot entirely perish in the sense that he cannot be restored, yet when he dies in sin, then he entirely perishes: the way of the wicked will perish (Ps 1:7).

He indicates the immensity of God’s love in saying, have eternal life: for by giving eternal life, he gives himself. For eternal life is nothing else than enjoying God. But to give oneself is a sign of great love: but God, who is rich in mercy, has brought us to life in Christ (Eph 2:5), i.e., he gave us eternal life.

481. Here the Lord excludes an objection that might be made. For in the old law it was promised that the Lord would come to judge: the Lord will come to judge (Isa 3:14). So someone might say that the Son of God had not come to give eternal life but in order to judge the world. The Lord rejects this.

First, he shows that he has not come to judge.

Second, he proves it, at he who believes in him is not judged.

482. So he says: the Son of God has not come to judge, because God did not send his Son, referring to his first coming, into the world to judge the world, but that the world might be saved through him. The same thing is is said later: I came not to judge the world, but to save the world (John 12:47).

Now man’s salvation is to attain to God: my salvation is in God (Ps 61:8). And to attain to God is to obtain eternal life; hence to be saved is the same as to have eternal life. However, because the Lord says, I came not to judge the world (John 12:47), men should not be lazy or abuse God’s mercy, or give themselves over to sin, because although in his first coming he did not come to judge but to forgive, yet in his second coming, as Chrysostom says, he will come to judge but not to forgive. At the appointed time I will judge with rigor (Ps 74:3).¹

483. However, this seems to conflict with what is said: for judgment I came into the world (John 9:39).

484. Now he proves what he had said, as though by a process of elimination, in the following way: whoever will be judged will be either a believer or an unbeliever. But I have not come to judge unbelievers, because they are already judged. Therefore, from the outset, for God did not send his Son into the world to judge the world.

So first he shows that believers are not judged.

Second, that unbelievers are not judged, at whoever does not believe is already judged.

485. He says therefore: I came not to judge the world (John 12:47): because he did not come to judge believers, for he who believes in him is not judged, with the judgment of condemnation, with which no one who believes in him with faith informed by love is judged: he will not come into judgment but passes from death to life (John 5:24). But he is judged with the judgment of reward and approval, of which the Apostle says: it is the Lord who judges me (1 Cor 4:4).

486. But will there be many believing sinners who will not be damned?

But this view is clearly contrary to what the Apostle says: it is obvious what proceeds from the flesh: lewd conduct, impurity, licentiousness . . . those who do such things will not inherit the kingdom of God (Gal 5:1).

Therefore we must say that the foundation of salvation is not faith unformed, but formed, which operates through charity. Significantly therefore the Lord did not say: he who believes in him, but whoever believes in him, that is, whoever by believing tends toward him through love, is not judged, because he does not sin mortally, through which the foundation is removed. Or one could say, following Chrysostom, that everyone who acts sinfully does not believe:¹ they profess to know God, but they deny him by their actions (Titus 1:16); but he who acts worthily: show me your faith by your works (Jas 2:18); such a one who is not judged and not condemned for unbelief.

487. Here he shows that unbelievers are not judged.

First he makes the statement;

second, he explains it at: and this is the judgment.

488. Concerning the first we should note, according to Augustine, that Christ does not say, that he that doth not believe is judged, but rather is not judged.¹ This can be explained in three ways. For, according to Augustine, whoever does not believe is not judged, because he is already judged, not in fact, but in God’s foreknowledge, that is, it is already known to God that he will be condemned: the Lord knows who are his (2 Tim 2:19).

In another way: according to Chrysostom, whoever does not believe is already judged, that is, the very fact that he does not believe is for him a condemnation.¹ For not to believe is not to adhere to the light—which is to live in darkness, and this is a momentous condemnation: all were bound with one chain of darkness (Wis 17:17). What kind of joy can I have, I who sit in darkness and do not see the light of heaven? (Tob 5:12).

In a third way: also according to Chrysostom, whoever does not believe, that is, being already condemned, he displays the obvious reason for his condemnation.¹ This is like saying that a person who is proven guilty of death is already dead, even before the sentence of death has been passed on him, because he is as good as dead.

Hence Gregory says that in passing judgments there is a twofold order.¹ Some will be sentenced by a trial; such are the ones who have something not deserving of condemnation, namely, the good of faith, that is, sinners who believe. But unbelievers, whose reason for condemnation is manifest, are sentenced without trial; and of these it is said, whoever does not believe is already judged. In judgment the wicked will not stand (Ps 1:6), that is, stand in trial.

489. It should be noted that to be judged is the same as to be condemned; and to be condemned is to be shut out from salvation, to which only one road leads, that is, the name of the Son of God: there is no other name under heaven given to men, by which we are saved (Acts 4:12); O God, save me by your name (Ps 53:3). Therefore, those who do not believe in the Son of God are cut off from salvation, and the cause of their damnation is evident.

490. Here the Lord explains his statement that unbelievers have an evident cause for their condemnation.

First, he sets forth the sign which shows this.

Second, the fittingness of this sign: for everyone who does evil hates the light.

491. In the sign he sets forth he does three things. First, he mentions the gift of God. Second, the perversity of mind in unbelievers. Third, the cause of this perversity.

So he says: it is abundantly clear that whoever does not believe is already judged, which is apparent from the kindness of God, because the light has come into the world. For men were in the darkness of ignorance, and God destroyed this darkness, sending a light into the world in order that men might know the truth: I am the light of the world: he who follows me does not walk in darkness but will have the light of life (John 8:12); to enlighten those who sit in darkness and in the shadow of death (Luke 1:78). Now the light came into the world because men could not come to it: for he dwells in inaccessible light, whom no man has seen or is able to see (1 Tim 6:16).

It is also clear from the perversity of mind in unbelievers who loved darkness more than the light, i.e., they preferred to remain in the darkness of ignorance rather than be instructed by Christ: they have rebelled against the light (Job 24:13); woe to you who substitute darkness for light, and light for darkness (Isa 5:20).

And the cause of this perversity is that their works were evil: and such works do not conform to the light but seek the darkness: let us cast off the works of darkness (Rom 13:12), i.e., sins, which seek the darkness; those who sleep, sleep at night (1 Thess 5:7); the eye of the adulterer watches for the darkness (Job 24:15). Now it is by withdrawing from the light, which is unpleasant to him, that one does not believe the light.

492. But do all unbelievers produce evil works? It seems not: for many gentiles have acted with virtue; for example, Cato, and many others.

I answer, with Chrysostom, that it is one thing to work by reason of virtue, and another by reason of a natural aptitude or disposition.¹ For some act well because of their natural disposition, because their temperament is not inclined in a contrary way. And even unbelievers can act well in this way. For example, one may live chastely because he is not assailed by concupiscence; and the same for the other virtues. But those who act well by reason of virtue do not depart from virtue, in spite of inclinations to the contrary vice, because of the rightness of their reason and the goodness of their will; and this is proper to believers.

Or, one might answer that although unbelievers may have done good things, they do not do them for love of virtue but out of vainglory. Further, they did not do all things well; for they failed to render to God the worship due him.

493. Then when he says, for everyone who does evil hates the light, he shows the appropriateness of the sign he used.

First, with respect to those who are evil.

Second, with respect to the good, at but he who practices truth comes to the light.

494. So he says: they did not love the light because their works were evil. And this is plain because for everyone who does evil hates the light. He does not say: did, but rather does: because if someone has acted in an evil way, but has repented and is sorry, seeing that he has done wrong, such a person does not hate the light but comes to the light. But everyone who does evil, i.e., persists in evil, is not sorry, nor does he come to the light, but he hates it; not because it reveals truth, but because it reveals a person’s sins.

For an evil person still wants to know the light and the truth; but he hates to be unmasked by it. If the dawn suddenly appears, they regard it as the shadow of death (Job 24:17). And so he does not come to the light; and this so that his works may not be reproved. For no one who is unwilling to desert evil wants to be rebuked; this is fled from and hated. They hate the one who rebukes at the city gate (Amos 5:10); a corrupt man does not love the one who rebukes him (Prov 15:12).

495. Now he shows the same things with respect to the good, who practice the truth, i.e., perform good works. For truth is found not only in thought and words, but also in deeds. Everyone of these comes to the light.

But did anyone practice the truth before Christ? It seems not, for to practice the truth is not to sin; and before Christ all have sinned (Rom 3:23).

496. But this conflicts with the teaching that no one should make public the good he has done; and this was a reason why the Lord rebuked the Pharisees.

Christ baptizes

3:22 After these things Jesus and his disciples came into Judean territory: and he stayed with them there and was baptizing. [n. 498]

3:23 And John also was baptizing in Aenon near Salim, where there was much water; and they came and were baptized. [n. 500]

3:24 For John was not yet cast into prison. [n. 504]

3:25 And there arose a question between some of John’s disciples and the Jews concerning purification. [n. 507]

3:26 And they came to John and said to him: Rabbi, he who was with you beyond the Jordan, to whom you gave testimony, behold he baptizes, and all men come to him. [n. 508]

497. Above, the Lord gave us his teaching on spiritual regeneration in words, here he completes his teaching through action, by baptizing.

First, two kinds of baptism are mentioned.

Second, a question about their relationship is raised, at and there arose a question.

As to the first, two things are done.

Mention is first made of the baptism of Christ.

Second, of the baptism of John, at and John also was baptizing.

498. He says first, after these things, i.e., the teaching on spiritual regeneration, Jesus and his disciples came into Judean territory.

There is a question here about the literal meaning. For above, the Evangelist had said that the Lord had come from Galilee to Jerusalem, which is in Judean territory, where he taught Nicodemus. So how, after teaching Nicodemus, can he come into Judea, since he was already there?

Two answers are given to this. According to Bede, after his discussion with Nicodemus, Christ went to Galilee, and after remaining there for a time, returned to Judea. And so after these things Jesus and his disciples came into Judean territory, should not be understood to mean that he came into Judea immediately after his talk with Nicodemus.

Another explanation, given by Chrysostom, is that he did come into the territory of Judea immediately after this discussion: for Christ wanted to preach where the people gathered, so that many might be converted: I have declared your justice in the great assembly (Ps 39:10); I have spoken openly to the world (John 18:20). Now there were two places in Judea where the Jewish people gathered: Jerusalem, where they went for their feasts, and the Jordan, where they gathered on account of John’s preaching and his baptism. And so the Lord used to visit both places; and after the feast days were over in Jerusalem, which is in one part of Judea, he went to another part, to the Jordan, where John was baptizing.

499. As for the moral sense, Judea means confession, to which Jesus came, for Christ visits those who confess their sins or speak in praise of God: Judea became his sanctuary (Ps 113:2). He stayed there, because he did not make a merely temporary visit: we will come to him, and will make our abode with him (John 14:23). And there he baptizes, i.e., cleanses from sin; because unless one confesses his sins he does not obtain forgiveness: he who hides his sins will not prosper (Prov 28:13).

500. Then when he says, and John also was baptizing in Aenon, the Evangelist presents the baptism of John.

And in regard to this he does four things.

First, he presents the person who is baptizing.

Second, the place of the baptism.

Third, its fruit.

Fourth, the time.

501. John is the person who is baptizing; so he says, John also was baptizing.

There is a question about this: since John’s baptism was ordained to the baptism of Christ, it seems that John should have stopped baptizing when Christ started to baptize, just as the symbol does not continue when the truth comes.

Three reasons are given for this. The first is in relation to Christ, for John baptized in order that Christ might be baptized by him. But it was not fitting that John baptize just Christ; otherwise, on this point alone, it might seem that John’s baptism was superior to Christ’s. Accordingly, it was expedient that John baptize others before Christ, because before Christ’s teaching was to be made public it was necessary that men be prepared for Christ by John’s baptism. In this way, the baptism of John is related to the baptism of Christ as the catechesis or religious instruction given to prospects to teach and prepare them for baptism is related to the true baptism. It was likewise important that John baptize others after he had baptized Christ, so that John’s baptism would not seem to be worthless. For the same reason, the practice of the ceremonies of the old law was not abolished as soon as the truth came, but as Augustine says, the Jews could lawfully observe them for a time.

The second reason relates to John. For if John had stopped baptizing at once after Christ began baptizing, it might have been thought that he stopped out of envy or anger. And because, as the Apostle says, we ought to look after what is good, not only before God, but also before all men (Rom 12:17), this is the reason why John did not stop at once.

The third reason relates to John’s disciples, who were already beginning to act like zealots toward Christ and his disciples, because they were baptizing. So if John had entirely stopped from baptizing, it would have provoked his disciples to an even greater zeal and opposition to Christ and his disciples. For even while John continued baptizing, they were hostile to Christ’s baptism, as later events showed. And so John did not stop at once: take care that your freedom does not become a hindrance to those who are weak (1 Cor 8:9).

502. The place of his baptism was at Aenon near Salim, where there was much water. Another name for Salim is Salem, which is the village from which the king Melchizedek came. It is called Salim here because among the Jews a reader may use any vowel he chooses in the middle of his words; hence it made no difference to the Jews whether it was pronounced Salim or Salem. He added, where there was much water, to explain the name of this place, i.e., Aenon, which is the same as water.

503. The fruit of his baptism is the remission of sins; thus he says, and they came and were baptized, i.e., cleansed: for great crowds came to John (Matt 3:5 and Luke 3:7).

504. The time is indicated when he says, for John was not yet cast into prison. He says this so that we may know that he began his narrative of Christ’s life before the other Evangelists. For the others began their account only from the time of John’s imprisonment. So it is said: when Jesus heard that John had been arrested, he withdrew into Galilee (Matt 4:12). And so, because they had passed over the things that Christ did before John’s imprisonment, John, who was the last to write a Gospel, supplied these omissions. He suggests this when he says: for John was not yet cast into prison.

505. Note that by divine arrangement it came about that when Christ began to baptize, John did not continue his own baptizing and preaching for very long, in order not to create disunion among the people. But he was granted a little time so that it would not seem that he deserved to be repudiated, as was mentioned before. Again, by God’s arrangement, it came about that after the faith had been preached and the faithful converted, the temple was utterly destroyed, in order that all the devotion and hope of the faithful could be directed to Christ.

506. Then when he says, there arose a question, he brings in the issue of the two baptisms.

First, the issue is mentioned.

Second, it is brought to John’s attention, at and they came to John.

Third, the issue is resolved, at John answered and said (John 3:27).

507. Therefore because there were two baptizing, as it is said, namely Christ and John, the disciples of John, zealous for their teacher, started a controversy over this. And this is what he says, there arose a question, i.e., a dispute, between some of John’s disciples, who were the first to raise the issue, and the Jews, whom the disciples of John had rebuked for preferring Christ, because of the miracles he did, to John, who did not do any miracles.

The issue was concerning purification, i.e., baptizing. The cause of their envy and the reason why they started the controversy was the fact that John sent those he baptized to Christ, but Christ did not send those he baptized to John. It seemed from this, and perhaps the Jews even said so, that Christ was greater than John. Thus, the disciples of John, having not yet become spiritual, quarreled with the Jews over the baptisms. While there is envy and fighting among you, are you not carnal? (1 Cor 3:3).

508. They referred this issue to John; hence he says, they came to John. If we examine this closely, we see that they were trying to incite John against Christ. Indeed, they are like the gossip and the double-tongued: those who gossip and are double-tongued are accursed, for they disturb many who are at peace (Sir 28:15).

So they bring up four things calculated to set John against Christ. First, they recall the previous unimportant status of Christ. Second, the good John did for him. Third, the role which Christ took on. Fourth, the loss to John because of Christ’s new role.

509. They recall Christ’s unimportance when they say, he who was with you, as one of your disciples; and not the one you were with as your teacher. For there is no good reason for envy if honor is shown to one who is greater; rather, envy is aroused when honor is given to an inferior: I have seen slaves on horses, and princes walking like slaves (Eccl 10:7); I called my servant, and he did not answer me (Job 19:16). For a master is more disturbed at the rebellion of a servant and a subject than of anyone else.

510. Second, they remind John of the good he did Christ. Thus they do not say, the one whom you baptized, because they would then be admitting the greatness of Christ which was shown during his baptism when the Holy Spirit came upon him in the form of a dove and in the voice of the Father speaking to him. So they say, to whom you gave testimony, i.e., we are very angry that the one you made famous and admired dares to repay you in this way: the one who ate my bread has lifted his heel against me (Ps 40:10). They said this because those who seek their own glory and personal profit from their office become dejected if their office is taken over by someone else.

511. And so third, they even add that Christ took over John’s office for himself, when they say, behold he baptizes, i.e., he is exercising your office; and this also distrubed them very much. For we generally see that men of the same craft are envious and underhanded with respect to one another; a potter envies another potter, but does not envy a carpenter. So, even teachers, who are seeking their own honor, become sad if another teaches the truth. In opposition to them, Gregory says: the mind of a holy pastor wishes that others teach the truth which he cannot teach all by himself. So also Moses: would that all the people might prophesy (Num 11:29).

512. Yet they were not satisfied with merely disturbing John, rather they report something that should really excite him, that is, the loss that John seemed to be having because of the office Christ took over. They give this when they say: and all men come to him, i.e., the ones who used to come to you. In other words, they have rejected and disowned you, and now are all going to his baptism. It is clear from testimony of Mathew that before this counsel, they used to go to John, (Matt 11:7): what did you go out to the desert to see? By such envy the Pharisees were moved against Christ; and they said that the whole world is gone after him (John 12:19). But John was not moved against Christ by this: he was not a reed shaken by the wind, as Mathew says (Matt 11:7). Which follows from his response to the question submitted to him.

Christ is the bridegroom

3:27 John answered and said: a man cannot receive anything, unless it is given to him from heaven. [n. 515]

3:28 You yourselves bear witness to me, that I said, I am not the Christ, but that I am sent before him. [n. 516]

3:29 He who has the bride is the bridegroom: but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom’s voice. Therefore my joy is fulfilled. [n. 517]

3:30 He must increase, but I must decrease. [n. 522]

3:31 He who came from above is above all. He who is of the earth is earthly, and he speaks of the earth. He who comes from heaven is above all. [n. 525]

3:32 And he testifies to what he has seen and heard: and no man receives his testimony. [n. 534]

513. Here we have John’s answer to the question presented to him by his disciples. Their question contained two points: a complaint about the office Christ took on, and so they said, behold he baptizes (John 3:26); and about Christ’s increasing fame and reputation among the people, and so they said, and all men come to him (John 3:26). Accordingly, John directs his answer to these two complaints.

First he answers the complaint about the office Christ took on.

Second, the complaint about Christ’s increasing reputation, at he must increase, but I must decrease.

As to the first he does two things.

First, he shows the source of Christ’s office and of his own.

Second, their difference, at you yourselves bear witness to me.

Third, how Christ and he are related to these offices, at he who has the bride is the bridegroom.

514. As to the first, note that although John’s disciples broach their question maliciously, and so deserve to be rebuked, John nevertheless does not sharply reprove them; and this because of their imperfection. For he feared that they might be provoked by a rebuke, leave him, and, joining forces with the Pharisees, publicly harass Christ. In acting this way he was putting into practice what is said of the Lord: the bruised reed he will not break (Isa 42:3). Again, we should also note that he begins his answer not by telling them what is great and wonderful about Christ, but what is common and obvious; and he did this on account of their envy. For since the excellence of a person provokes others to envy, if John had stressed Christ’s excellence at once, he would have fed the fire of their envy.

515. Thus he states something unpretentious, and says, a man cannot receive anything, unless it is given to him from heaven; and he said this to them in order to inspire them with reverence. As if to say: if all men are going to him, it is God’s doing, because a man cannot receive anything, in the order of perfection and goodness, unless it is given to him from heaven. Therefore, if you oppose him, you oppose God. If this plan or work is from men, it will fail (Acts 5:38). This is the way Chrysostom explains it, applying these words to Christ.

Augustine, on the other hand, does much better when he refers them to John. A man cannot receive anything, unless it is given to him from heaven; as if to say: you are zealous on my behalf and you want me to be greater than Christ; but that has not been given to me, and I do not wish to usurp it: no one takes this honor on himself (Heb 5:4). This is the origin of their offices.

516. Then follows the difference of their offices, when he says, you yourselves bear witness to me. As if to say: from the testimony which I bore to him, you can know the office committed to me by Christ: for you yourselves bear witness to me, i.e., you can testify, to the fact that I said: I am not the Christ—he declared openly and did not deny (John 1:20). But this I said, that I am sent before him, as a herald before a judge. And so from my own testimony you can know my office, which is to go before Christ and prepare the way for him: there was a man sent from God, whose name was John (John 1:6). But the office of Christ is to judge and to preside.

If we look at this closely we can see that John, like a skillful disputant, answers them with their own arguments: I judge you out of your own mouth (Luke 19:22).

517. He shows how John is related to his own office when he says: he who has the bride is the bridegroom.

First, he gives a simile.

Second, he applies it to his own situation, at therefore, my joy is fulfilled.

With respect to the first he does two things.

First, he gives a simile which applies to Christ; and

second, to himself, at but the friend of the bridegroom.

518. As to the first, we should note that on the human level it is the bridegroom who regulates, governs and has the bride. Hence he says, he who has the bride is the bridegroom. Now the groom is Christ: like a bridegroom coming out of his bridal chamber (Ps 18:6). His bride is the Church, which is joined to him by faith: I will espouse you to myself in faith (Hos 2:20). In keeping with this figure, Zipporah said to Moses: you are a spouse of blood to me (Exod 4:25). We read of the marriage: the marriage of the Lamb has come (Rev 19:7). So, because Christ is the groom, he has the bride, that is, the Church; but my part is only to rejoice in the fact that he has the bride.

519. Consequently he says, but the friend of the bridegroom, who stands and hears him, rejoices with joy. Although John had said earlier that he was not worthy to unfasten the strap of Jesus’ sandal, he here calls himself the friend of Jesus in order to bring out the fidelity of his love for Christ. For a servant does not act in the spirit of love in regard to the things that pertain to his master, but in a spirit of servitude; a friend however, seeks his friend’s interests out of love and faithfulness. Hence a faithful servant is like a friend to his master: if you have a faithful servant, treat him like yourself (Sir 33:31). Indeed, it is proof of a servant’s faithfulness when he rejoices in the prosperity of his master, and when he obtains, not his own, but his own master’s good. And so because John did not keep the bride entrusted to his care for himself, but for the bridegroom, we can see that he was a faithful servant and a friend of the bridegroom. It is to suggest this that he calls himself the bridegroom’s friend.

Those who are friends of the truth should act in the same way, not turning the bride entrusted to their care to their own advantage and glory, but treating her honorably for the honor and glory of the groom; otherwise they would not be friends of the groom but adulterers. This is why Gregory says that a servant who is sent by the groom with gifts for the bride is guilty of adulterous thoughts if he himself desires to please the bride. This is not what the Apostle did: I espoused you to one husband in order to present you to Christ as a chaste virgin (2 Cor 11:2). And John did the same, because he did not keep the bride, i.e., the faithful, for himself, but brought them to the groom, that is, to Christ.

520. And so by saying, the bridegroom’s friend, he suggests the faithfulness of his love.

Further, he suggests his constancy when he says, stands, firm in friendship and faithfulness, not extolling himself above what he really is: I will stand my watch (Heb 2:1); Be steadfast and unchanging (1 Cor 15:58); a faithful friend, if he is constant, is like another self (Sir 6:11).

He suggests his attention when he says, and hears him, i.e., attentively considers the way in which the groom is united to the bride. For according to Chrysostom, these words explain the manner of this marriage, for it is accomplished through faith, and faith comes through hearing (Rom 10:17). Or, he hears him, i.e., reverently obeys him, by caring for the bride according to the commands of the groom: I will listen to him as my master (Isa 50:4). This is in opposition to those evil prelates who do not follow Christ’s command in governing the Church.

Likewise, he hints at his spiritual joy when he says, rejoices with joy because of the bridegroom’s voice. And he says, rejoices with joy, to show the truth and perfection of his joy. For one whose rejoicing is not over the good, does not rejoice with true joy. And so, if it made me sad that Christ, who is the true groom, preaches to the bride, i.e., the Church, I would not be a friend of the groom; but I am not sad.

521. Hence therefore, my joy is fulfilled, namely, in seeing what I have so long desired, that is, the groom speaking clearly to his bride. Or, therefore, my joy is fulfilled, that is, brought to its perfect and due measure, when the bride is united to the groom, because I now have my grace and I have completed my work: I will rejoice in the Lord, and I will take joy in God, my Jesus (Heb 3:18).

522. Then when he says, he must increase, but I must decrease, he answers their question as to their complaint about the increasing esteem given to Christ.

First, he notes that such an increase is fitting.

Second, he gives the reason for it, at he who came from above is above all.

523. So he says: you say that all the people are flocking to him, i.e., to Christ, and therefore that he is growing in honor and esteem among the people. But I say that this is not unbecoming, because he must increase, not in himself, but in relation to others, in the sense that his power becomes more and more known. And I must decrease, in the reverence and esteem of the people: for esteem and reverence are not due to me as if I were a principal; but they are due to Christ. And therefore since he has come, the signs of honor cease in my regard, but increase in regard to Christ, just as with the coming of the prince, the office of the ambassador ceases: when the perfect comes, what is imperfect will pass away (1 Cor 13:10). And just as in the heavens the morning star appears and gives light before the sun, when the sun comes its light ceases; thus John went before Christ and is compared to the morning star: can you bring out the morning star? (Job 38:32).

This is also signified in John’s birth and in his death. In his birth, because John was born at a time when the days were beginning to be shorter; Christ, however, was born when the days were beginning to grow longer, on the twenty-fifth of December. As pertains to his death, it is signified because John dies shortened by decapitation; but Christ died raised up by the lifting up of the cross.

524. In the moral sense, this should take place in each one of us. He, that is, Christ, must increase in you, i.e., you should grow in the knowledge and love of Christ, because the more you are able to grasp him by knowledge and love, the more Christ increases in you; just as the more one improves in seeing one and the same light, the more that light seems to increase.

And from this it is necessary that as men advance, their self-esteem decreases; because the more one knows of the divine greatness, the less he thinks of his human smallness, wherefore it is said: the revelation spoken by the man close to God (Prov 30:1); and then there follows: I am the most foolish of men, and the wisdom of men is not in me. I have heard you, but now I see you, and so I reprove myself, and do penance in dust and ashes (Job 42:5).

525. Then when he says, he who came from above is above all, he gives the reason for what he has just said. And he does this in two ways.

First, on the basis of Christ’s origin.

And second, by considering Christ’s teaching, at he who is of the earth is earthly, and he speaks of the earth.

526. Regarding the first, we should note that in order for a thing to be perfect, it must reach the goal fixed for it by its origin; for example, if one is born from a king, he should continue to progress until he becomes a king. Now Christ has an origin that is most excellent and eternal; therefore he must increase by the manifestation of his power, in relation to others, until it is recognized that he is above all things. Thus he says, he who came from above, that is, Christ, according to his divinity. No man has ascended into heaven, except he who descended from heaven (John 3:13); you are from below, and I am from above (John 8:23).

527. Or, he came from above, as to his human nature, i.e., from the highest condition of human nature, by assuming it according to what was predominant in it in each of its states.

For it is considered according to three states. First, is the state of human nature before sin; and from this state he took his purity by assuming a flesh unmarked by the stain of original sin: a lamb without blemish (Exod 12:5). The second state is after sin; and from this he took his capability to suffer and die by assuming the likeness of sinful flesh as regards its punishment, it was not however, sinful as regards guilt: God sent his own Son in the likeness of sinful flesh (Rom 8:3). The third state is that of resurrection and glory; and from this he took the impossibility of sinning and joy of soul.

528. Here we must be on guard against the error of those who say that there was left in Adam something materially unmarked by the original stain, and this was passed on to his descendants; for example, to the Blessed Virgin, and that Christ’s body was formed from this. This is heretical, because whatever existed in Adam in a material way was marked by the stain of original sin. Further, the matter from which the body of Christ was formed was purified by the power of the Holy Spirit when he sanctified the Blessed Virgin.

529. He, who as it is said came from above, according to his divinity as well as his human nature, is above all, both by eminence of rank: the Lord is high above all nations (Ps 112:4), and by his authority and power: he has made him the head of the Church (Eph 1:22).

530. Now he gives the reason as regards the teaching of Christ.

First, he describes the doctrine of Christ and its grandeur.

Second, the difference in those who receive or reject this doctrine, at and no man receives his testimony.

He does two things with respect to the first.

First, he describes John’s doctrine.

Second, he describes the doctrine of Christ, at he who came from above is above all.

531. As to the first we should note that a man is known mainly by what he says: your accent gives you away (Matt 26:73); out of the abundance of the heart the mouth speaks (Matt 12:34). This is why the quality of a teaching or doctrine is considered according to the quality of its origin.

Accordingly, in order to understand the quality of John’s doctrine, we should first consider his origin. So he says, he who is of the earth, that is John, not only as to the matter from which he was made, but also in his efficient cause: because the body of John was formed by a created power: they dwell in houses of clay, and have a foundation of earth (Job 4:19).

Second, we should consider the quality of John himself, which is earthly; and so he says, is of the earth.

Third, his teaching is described: he speaks of the earth. Thou shalt speak out of the earth, and thy speech shall be heard out of the ground (Isa 29:4).

532. But since John was full of the Holy Spirit while still in his mother’s womb, how can he be said to speak of earthly things?

Or we could say according to Augustine, and this is a better explanation, that we can consider what any person has of himself and what he has received from another. Now John and every mere human of himself is of the earth. Therefore, from this standpoint, he has nothing to speak of except earthly things. And if he does speak of divine things, it is due to a divine enlightenment: your heart has visions, but unless they come from the Almighty, ignore them (Sir 34:6). So the Apostle says, it is not I, but the grace of God which is with me (1 Cor 15:10); for it is not you who speak, but the Holy Spirit who is speaking through you (Matt 10:20). Accordingly, as regards John, he is earthly and speaks of the earth. And if there was anything divine in him, it did not come from him, as he was the recipient, but from the one enlightening him.

533. Now he describes the doctrine of Christ. And he does three things.

First, he shows its origin, which is heavenly; hence he says, he who came from above is above all. For although the body of Christ was of the earth as regards the matter of which it was made, yet it came from heaven as to its efficient cause, inasmuch as his body was formed by divine power. It also came from heaven because the eternal and uncreated person of the Son came from heaven by assuming a body. And no man has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven (John 3:13).

Second, he shows the dignity of Christ, which is very great; so he says, is above all. This was explained above.

Third, he infers the dignity of Christ’s doctrine, which is most certain, because he testifies to what he sees and to what he hears. For Christ, as God, is truth itself; but as man, he is its witness: for this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37). Therefore, he gives testimony to himself: you give testimony about yourself (John 8:13). And he testifies to what is certain, because his testimony is about what he has heard with the Father: the things that I have heard from him are the same that I speak to the world (John 8:26); what we have seen and heard (1 John 1:3).

534. Note that in one way, knowledge of a thing is acquired through sight and in another way through hearing. For by sight, knowledge of a thing is acquired by the thing itself being seen; but by hearing, a thing is not known through its own voice being heard, but by means of the understanding of the one speaking. And so, because the Lord has knowledge which he has received from the Father, he says, what he has seen, insofar as he proceeds from the essence of the Father; and heard, insofar as he proceeds as the Word of the Father’s intellect. Now because among intellectual beings, their act of being is other than their act of understanding, their knowledge through sight is other than their knowledge through hearing.

But in God the Father, the act of being and the act of understanding are the same. Thus in the Son, to see and hear are the same. Moreover, since even in one who sees there is not the essence of the thing seen in itself but only its similitude, as also in the hearer there is not the actual thought of the speaker but only an indication of it, so the one who sees is not the essence of the thing in itself, nor is the listener the very word expressed. In the Son, however, the very essence of the Father is received by generation, and he himself is the Word; and so in him to see and to hear are the same.

And so John concludes that since the doctrine of Christ has more grandeur and is more certain than his, one must listen to Christ rather than to him.

Belief in the Son

3:32 And he testifies to what he has seen and heard: and no man receives his testimony. [n. 536]

3:33 He who has received his testimony has given a sign that God is true. [n. 538]

3:34 For he whom God has sent speaks the words of God: for God does not give the Spirit by measure. [n. 540]

3:35 The Father loves the Son, and he has given all things into his hand. [n. 545]

3:36 He who believes in the Son has eternal life; but he who does not believe in the Son shall not see life; but the wrath of God rests on him. [n. 546]

535. Above, John the Baptist commended the teaching of Christ; here, however, he considers the difference in those who receive it. Thus, he treats of the faith that must be given to this teaching. And he does three things.

First, he shows the scarcity of those who believe.

Second, the obligation to believe, at he who has received his testimony.

Lastly, the reward for belief, at he who believes in the Son has eternal life.

536. He says therefore: I say that Christ has certain knowledge and that he speaks the truth. Yet although few accept his testimony, that is no reflection on his teaching, because it is not the fault of the teaching but of those who do not accept it: namely, the disciples of John, who did not yet believe, and the Pharisees, who slandered his teaching. Thus he says, and no man receives his testimony.

537. No man can be explained in two ways. In the first way, no man implies a few; and so some did accept his testimony. He shows that some did accept it when he adds, and he who has received his testimony. The Evangelist used this way of speaking before when he said: he came unto his own, and his own did not receive him (John 1:11): because a few did receive him. In another way, to accept his testimony is understood as to believe in God. But no one can believe of himself, but only due to God: you are saved by grace (Eph 2:8). And so he says, no man receives, i.e., of himself, but it is given to him by God.

This can be explained in another way by realizing that Scripture refers to people in two ways. As long as we are in this world the wicked are mingled with the good; and so Scripture sometimes speaks of the people, or they, meaning those who are good; while at other times, the same words can refer to the wicked. We can see this: for first it says that all the people and the priests sought to kill Jeremiah (Jer 26), and this referred to those who were evil; then at once it says that all the people sought to free him, and this referred to those who were good. In the same way, John the Baptist says, looking to the left, i.e., toward those who are evil, and no man receives his testimony; and later, referring to those on the right, i.e., to the good, he says, but he who has received his testimony.

538. He who has received his testimony. Here he speaks of the obligation to believe, i.e., to submit oneself to divine truth.

As to this he does four things.

First, he presents the divine truth.

Second, he speaks of the proclamation of the divine truth, at for he whom God has sent speaks the words of God.

Third, of the ability to proclaim it, at for God does not give the Spirit by measure.

Fourth, he gives the reason for this ability, at the Father loves the Son.

539. Man’s obligation to the faith is to submit himself to divine truth, and so he says that if few accept his testimony that means that some do. Hence he says, he who has received his testimony, i.e., whoever he may be, has given a sign, i.e., he ought to affix a certain sign or has in fact placed a seal in his own heart, that Christ is God. And he is true, because he said that he is God. If he were not, he would not be true, but it is written: God is true (Rom 3:4). Concerning this seal it is said: set me as a seal on your heart (Song 8:6), and the foundation of God stands firm, bearing a seal (2 Tim 2:19).

Or, following Chrysostom, he has given a sign, i.e., he has shown that God, that is, the Father, is true, because he sent his Son whom he promised to send. The Evangelist says this to show that those who do not believe Christ deny the truthfulness of the Father.

540. Then immediately he adds a commendation of divine truth, saying, for he whom God has sent speaks the words of God. As if to say: this is a sign, namely, that Christ, whose testimony he accepts, he whom God has sent, speaks the words of God; and therefore he who believes in him believes the Father: the things that I have heard from him are the same that I speak to the world (John 8:26). So he spoke of nothing but the Father and the words of the Father, because he has been sent by the Father, and because he himself is the Word of the Father. Hence, he says that he even bespeaks the Father.

Or, if the statement God is true refers to Christ, we understand the distinction of persons; for since the Father is true God, and Christ is true God, it follows that the true God sent the true God, who is distinct from him in person, but not in nature.

541. The ability to proclaim divine truth is present in Christ in the highest degree, because he does not receive the Spirit in a partial way; and so he says, for God does not give the Spirit by measure.

You might say that although God sent Christ, yet not all that Christ says is from God, but only some of the things; for even the prophets spoke at times from their own spirit, and at other times from the Spirit of God. For example, we read that the prophet Nathan (2 Sam 7:3), speaking out of his own spirit, advised David to build a temple, but that later, under the influence of the Spirit of God, he retracted this. However, the Baptist shows that such is not the case with Christ. For the prophets receive the Spirit of God only fractionally, i.e., in reference to some things, but not as to all things. Consequently, not all they say are the words of God. But Christ, who received the Spirit fully and in regards to all things, speaks the words of God as to all things.

542. But how can the Holy Spirit be given according to measure since he is immense or infinite, according to the Creed of Athanasius: immense is the Father, immense the Son, immense the Holy Spirit?

543. We should note that we can understand in two ways what is said here, namely, that God the Father did not give the Spirit to Christ in a partial way. We can understand it as applying to Christ as God, and, in another way, as applying to Christ as man. Something is given to someone in order that he may have it: and it is appropriate to Christ to have the Spirit, both as God and as man. And so he has the Holy Spirit with respect to both. As man, Christ has the Holy Spirit as Sanctifier: the Spirit of the Lord is upon me, because the Lord has anointed me (Isa 6 1:1), namely, as man. But as God, he has the Holy Spirit only as manifesting himself, inasmuch as the Spirit proceeds from him: he will glorify me, that is, make me known, because he will receive of me (John 16:14).

Therefore, both as God and as man, Christ has the Holy Spirit beyond measure. For God the Father is said to give the Holy Spirit without measure to Christ as God, because he gives to Christ the power and might to bring forth the Holy Spirit, who, since he is infinite, was infinitely given to him by the Father: for the Father gives it just as he himself has it, so that the Holy Spirit proceeds from him as much as from the Son. And he gave him this by an everlasting generation. Similarly, Christ as man has the Holy Spirit without measure, for the Holy Spirit is given to different men in differing degrees, because grace is given to each by measure. But Christ as man did not receive a certain amount of grace; and so he did not receive the Holy Spirit in any limited degree.

544. It should be noted, however, that there are three kinds of grace in Christ: the grace of union, the grace of a singular person, which is habitual, and capital grace, which is animating. And Christ received each of these graces without measure.

The grace of union, which is not habitual grace, but a certain gratuitous gift, is given to Christ in order that in his human nature he be the true Son of God, not by participation, but by nature, insofar as the human nature of Christ is united to the Son of God in person. This union is called a grace because he had it without any preceding merits. Now the divine nature is infinite; hence from that union he received an infinite gift. Thus it was not by degree or measure that he received the Holy Spirit, i.e., the gift and grace of union which, as gratuitous, is attributed to the Holy Spirit.

His grace is termed habitual insofar as the soul of Christ was full of grace and wisdom: the only begotten of the Father, full of grace and truth (John 1:14). We might wonder if Christ did receive this grace without measure. For since such grace is a created gift, we must admit that it has a finite essence. Therefore, as far as its essence is concerned, since it is something created, this habitual grace was finite. Yet Christ is not said to have received this in a limited degree for three reasons.

First, because of the one who is receiving the grace. For it is plain that each thing’s nature has a finite capacity, because even though one might receive an infinite good by knowing, loving and enjoying it, nevertheless one receives it by enjoying it in a finite way. Further, each creature has, according to its species and nature, a finite amount of capacity. But this does not make it impossible for the divine power to make another creature possessing a greater capacity; but then such a creature would not be of a nature which is specifically the same, just as when one is added to three, there is another species of number. Therefore, when some nature is not given as much of the divine goodness as its natural capacity is able to contain, then it is seen to be given to it by measure; but when its total natural capacity is filled, it is not given to it by measure, because even though there is a measure on the part of the one receiving, there is none on the part of the one giving, who is prepared to give all. Thus, if someone takes a pail to a river, he sees water present without measure, although he takes the water by measure on account of the limited dimensions of the pail. Thus, the habitual grace of Christ is indeed finite according to its essence, but it is said to be given in an infinite way and not by measure or partially, because as much was given to him as created nature was able to hold.

Second, Christ did not receive habitual grace in a limited way by considering the gift which is received. For every form or act, considered in its very nature, is not finite in the way in which it is made finite by the subject in which it is received. Nevertheless, there is nothing to prevent it from being finite in its essence, insofar as its existence is received in some subject. For that is infinite according to its essence which has the entire fullness of being: and this is true of God alone, who is the supreme being. But if we consider some spiritual form as not existing in a subject, for example, whiteness or color, it would not be infinite in essence, because its essence would be confined to some genus or species; nevertheless it would still possess the entire fullness of that species. Thus, considering the nature of the species, it would be without limit or measure, since it would have everything that can pertain to that species. But if whiteness or color should be received into some subject, it does not always have everything that pertains necessarily and always to the nature of this form, but only when the subject has it as perfectly as it is capable of being possessed, i.e., when the way the subject possesses it is equivalent to the power of the thing possessed. Thus, Christ’s habitual grace was finite according to its essence; yet it is said to have been in him without a limit or measure because he received everything that could pertain to the nature of grace. Others, however, do not receive all this, but one receives in one way, and another in another way: there are different graces (1 Cor 12:4).

The third reason for saying that the habitual grace of Christ was not received in a limited way is based on its cause. For an effect is in some way present in its cause. Therefore, if someone has an infinite power to produce something, he is said to have what can be produced without measure and, in a way, infinitely. For example, if someone has a fountain which could produce an infinite amount of water, he would be said to have water in an infinite way and without measure. Thus, the soul of Christ has infinite grace and grace without measure from the fact that he has united to himself the Word, which is the infinite and unfailing source of the entire emanation of all created things.

From what has been said, it is clear that the grace of Christ which is called capital grace, insofar as he is head of the Church, is infinite in its influence. For from the fact that he possessed that from which the gifts of the Spirit could flow out without measure, he received the power to pour them out without measure, so that the grace of Christ is sufficient not merely for the salvation of some men, but for all the people of the entire world: he is the offering for our sins; and not for ours only, but also for those of the entire world (1 John 2:2), and even for many worlds, if they exsited.

545. Christ also had the ability appropriate for declaring divine truth, because all things are in his power; hence he says, the Father loves the Son, and he has given all things into his hand. This can refer to Christ both as man and as God, but in different ways.

If it refers to Christ according to his divine nature, then loves does not indicate a principle but a sign: for we cannot say that the Father gives all things to the Son because he loves him. There are two reasons for this. First, because to love is an act of the will; but to give a nature to the Son is to generate him. Therefore, if the Father gave a nature to the Son by his will, the will of the Father would be the principle of the generation of the Son; and then it would follow that the Father generated the Son by will, and not by nature; and this is the Arian heresy.

Second, because the love of the Father for the Son is the Holy Spirit. So, if the love of the Father for the Son were the reason why the Father put everything into his hands, it would follow that the Holy Spirit would be the principle of the generation of the Son; and this is not acceptable. Therefore, we should say that love implies only a sign. As if to say: The perfect love with which the Father loves the Son, is a sign that the Father has given all things into his hand, i.e., everything which the Father has: all things have been given to me by my Father (Matt 11:27); Jesus, knowing that the Father had given him all things into his hands (John 13:3).

But if loves refers to Christ as man, then it implies the notion of a principle, so that the Father is said to have put everything into the hands of the Son, everything, that is, that is in heaven and on earth: all authority has been given to me, in heaven and on earth (Matt 28:18); he has appointed him the heir of all things (Heb 1:2). And the reason why the Father gives to the Son is because he loves the Son; hence he says, the Father loves the Son, for the Father’s love is the reason for creating each creature: you love everything which exists, and hate nothing which you have made (Wis 11:25). Concerning his love for the Son we read: this is my beloved Son, in whom I am well pleased (Matt 3:17); he has brought us into the kingdom of the Son of his love, that is, i.e., of his beloved Son (Col 1:13).

546. Then when he says, he who believes in the Son has eternal life he shows the fruit of faith.

First, he sets forth the reward for faith.

Second, the penalty for unbelief, at he who does not believe in the Son.

547. The reward for faith is beyond our comprehension, because it is eternal life. Hence he says, he who believes in the Son has eternal life. And this is shown from what has already been said. For if the Father has given everything he has to the Son, and the Father has eternal life, then he has given to the Son to be eternal life: for as the Father has life in himself, so he has also given to the Son to have life in himself (John 5:26): and this belongs to Christ insofar as he is the true and natural Son of God. That you may be in his true Son, Christ. This is the true God and eternal life (1 John 5:20).Whoever believes in the Son has that toward which he tends, that is, the Son, in whom he believes. But the Son is eternal life; therefore, whoever believes in him has eternal life: my sheep hear my voice . . . and I give them eternal life (John 10:27–28).

548. The penalty for unbelief is unendurable, both as to the punishment of loss and as to the punishment of sense.

As to the punishment of loss, because it deprives one of life; hence he who does not believe in the Son shall not see life. He does not say, will not have, but shall not see, because eternal life consists in the vision of the true life: this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3): and unbelievers will not have this vision and this knowledge: let him not see the brooks of honey (Job 20:19), that is, the sweetness of eternal life. And he says, will not see, because to see life itself is the proper reward for faith united with love.

As to the punishment of sense, because one is being severely punished; he says: the wrath of God rests on him. For in the Scriptures wrath indicates the pain with which God punishes the evil. So when he says, the wrath of God, the Father, rests on him, it is the same as saying: they will feel punishment from God the Father. Although the Father has given all judgment to the Son (John 5:22), the Baptist refers this to the Father in order to lead the Jews to believe in the Son. Concerning this judgment it is said: it is a terrible thing to fall into the hands of the living God (Heb 10:31). He says, rests on him, because this punishment will never be absent from the unbelieving, and because all who are born into this mortal life have God’s anger with them, which was first received by Adam: we were by nature, that is, through birth, children of anger (Eph 2:3). And we are freed from this anger only by faith in Christ; and so those who do not believe in Christ, the Son of God, remain in the wrath of God.

Conversion of the Gentiles

The Samaritan woman

4:1 When Jesus therefore understood that the Pharisees had heard that he makes more disciples and baptizes more than John, [n. 550]

4:2 although Jesus himself did not baptize, but his disciples did, [n. 554]

4:3 he left Judea and went again into Galilee. [n. 556]

4:4 And he had to pass through Samaria. [n. 558]

4:5 He came therefore to a city of Samaria, which is called Sychar, near the land that Jacob gave to his son Joseph. [n. 560]

4:6 Now Jacob’s well was there. Jesus therefore, being wearied from his journey, sat on the well. It was about the sixth hour. [n. 561]

4:7 There came a woman of Samaria to draw water. Jesus said to her: give me a drink. [n. 566]

4:8 For his disciples were gone into the city to buy food. [n. 570]

4:9 Then the Samaritan woman said to him: how can you, being a Jew, ask me for a drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans. [n. 572]

549. Having set forth the teaching of Christ on spiritual regeneration, and that Christ had given this grace of spiritual regeneration to the Jews, he now shows how Christ gave this grace to the gentiles. Now the salutary grace of Christ had been dispensed in two ways to the gentiles: through teaching and through miracles. Going forth, they preached everywhere: this is the teaching; the Lord cooperated with them, and confirmed the word with signs. These are the miracles (Mark 16:20).

First, he shows the future conversion of the gentiles through teaching.

Second, their future conversion through miracles, at now after two days, he departed from there (John 4:43).

As to the first, he does two things.

First, he sets down certain matters preliminary to the teaching.

Second, he presents the teaching and its effect, at Jesus answered and said to her: if you knew the gift of God (John 4:10).

As to the first, he sets down three preliminary facts.

First, what relates to the one teaching.

Second, something about the matter taught, at now Jacob’s well was there.

Third, something about who received the instruction, at there came a woman of Samaria.

As to the person teaching, the preliminary remark is about his journey to the place where he taught; thus he says, when Jesus therefore understood.

Here he does three things.

First, he gives the place which he left, that is, from Judea.

Second, the place where he was going, to Galilee.

Third, the place through which he passed, Samaria.

As to the first, he does three things.

First, he gives the reason for his leaving Judea.

Second, he explains certain facts included in this reason, at although Jesus himself did not baptize, but his disciples did.

Third, he describes Christ’s departure from Judea, at he left Judea.

550. The Evangelist says, when Jesus therefore understood that the Pharisees had heard that he makes more disciples and baptizes more than John, because he wished to show that after the Baptist had calmed the envy of his disciples, Jesus avoided the ill will of the Pharisees.

551. Since we read: all things were known to the Lord God before they were created (Sir 23:29), and all things are naked and open to his eyes (Heb 4:13), it seems that we should ask why Jesus is said to acquire new knowledge.

We must answer that Jesus, in virtue of his divinity, knew from eternity all things, past, present and to come, as the scriptural passages cited above indicate. Nevertheless, as man, he did begin to know certain things through experiential knowledge. And it is this experiential knowledge that is indicated when it says here, when Jesus therefore understood, after the news was brought to him, that the Pharisees had heard. And Christ willed to acquire this knowledge anew as a concession, to show the reality of his human nature, just as he willed to do and endure many other things characteristic of human nature.

552. Why does he say: the Pharisees had heard that he makes more disciples and baptizes more than John, when this would seem to be of no concern to them? For they persecuted John and did not believe in him, for when the Lord questioned them about the source of John’s baptism, they said: if we say from heaven, he will say to us, why then did you not believe him? (Matt 21:25). Thus they did not believe in John.

There are two answers to this. One is that those disciples of John who had spoken against Christ were either Pharisees or allies of the Pharisees. For we see, that the Pharisees along with the disciples of John raised questions against the disciples of Christ (Matt 9:11 and 14). And so according to this explanation, then, the Evangelist says that when Jesus therefore learned that the Pharisees had heard, that is, after he learned that John’s disciples, who were Pharisees or allied with the Pharisees, had raised questions and had been disturbed about his baptism and that of his disciples, he left Judea.

Or, we might say that the Pharisees were disturbed at John’s preaching due to their envy, and for this reason they persuaded Herod to arrest him. This is plain where Christ, speaking of John, says, Elijah has already come . . . and they did with him whatever they wanted, and then he adds, so also will the Son of man suffer from them (Matt 17:12). The Gloss comments on this that it was the Pharisees who incited Herod to arrest John and put him to death. Thus it seems probable that they felt the same way toward Christ because of what he was preaching. And this is what it says, that is, the envious Pharisees and persecutors of Christ had heard, with the intention of persecuting him, that Jesus makes more disciples and baptizes more than John.

553. This kind of hearing is described: death and destruction have said: we have heard of his deeds (Job 28:22). The good, on the other hand, hear in order to obey: we have heard him in Ephrathah (Ps 131:6), followed by, we will adore at his footstool.

The Pharisees heard two things. First, that Christ made more disciples than John. This was right and reasonable, for as we read, he must increase, but I must descrease (John 3:30). The second thing was that Christ baptized; and rightly so, because he cleanses: wash me from my injustice (Ps 50:4), and again: rise up, O Lord, by baptizing, in the command you have given, concerning baptism, and a congregation of people, united through baptism, will surrond you (Ps 7:7).

554. Then when he says, although Jesus himself did not baptize, he explains what he has just said about Christ’s baptizing: when Jesus therefore understood that the Pharisees had heard that he makes more disciples and baptizes more than John.

Augustine says that there is an apparent inconsistency here: for he had stated that Jesus baptizes, whereas now he says, as though correcting himself, Jesus himself did not baptize.

There are two ways to understand this. This first way is that of Chrysostom. What the Evangelist now says is true, i.e., that Christ did not baptize. When he said above that Jesus was baptizing, this was the report received by the Pharisees. For certain people came to the Pharisees and said: you are envious of John because he has disciples and is baptizing. But Jesus is making more disciples than John and is also baptizing. Why do you put up with him? So the Evangelist is not himself saying that Jesus was baptizing, but only that the Pharisees heard that he was. It is with the intention of correcting this false rumor that the Evangelist says: It is true that the Pharisees heard that Christ was baptizing, but this is not true. So he adds: although Jesus did not himself baptize, but his disciples did. And so for Chrysostom, Christ did not baptize, because the Holy Spirit was not given at any time before the passion of Christ in the baptism of John and his disciples. The purpose of John’s baptism was to accustom men to the baptism of Christ and to gather people in order to instruct them, as he says. Moreover, it would not have been fitting for Christ to baptize if the Holy Spirit were not given in his baptism; but the Spirit was not given until after the passion of Christ: for the Spirit was not yet given, because Jesus was not yet glorified (John 7:39).

According to Augustine, however, one should say, and this is the preferable, way, that the disciples did baptize with the baptism of Christ, that is, in water and the Spirit, and the Spirit was given in this baptism, and also that Christ did and did not baptize. Christ did baptize because he performed the interior cleansing; but he did not baptize because he did not wash them externally with the water. It was the office of the disciples to wash the body, while Christ gave the Spirit which cleansed within. So in the proper sense Christ did baptize, according to: he upon whom you shall see the Spirit descending, and remaining upon him, it is he who baptizes with the Holy Spirit (John 1:33).

With respect to the opinion of Chrysostorn that the Holy Spirit was not yet given and so on, we might say that the Spirit was not yet given in visible signs, as he was given to the disciples after the resurrection; nevertheless, the Spirit had been given and was being given to believers through an interior sanctification.

The fact that Christ was not always baptizing gives an example to us that the major prelates of the churches should not occupy themselves with things that can be performed by others, but should allow them to be done by those of lesser rank: Christ did not send me to baptize, but to preach the Gospel (1 Cor 1:17).

555. If someone should ask whether Christ’s disciples had been baptized, it could be said, as Augustine answered Stelentius, that they had been baptized with the baptism of John, because some of Christ’s disciples had been disciples of John. Or, which is more likely, they were baptized with the baptism of Christ, in order that Christ might have baptized servants through whom he would baptize others. This is the meaning of what is said: he who has washed, needs not but to wash his feet, and then follows, and you are clean, but not all (John 13:10).

556. He then mentions Christ’s going away, he left Judea. He left for three reasons. First, to get away from the envy of the Pharisees, who were disturbed because of what they had heard about Christ, and were preparing to harass him. By this he gives us the example that we should, with gentleness, yield ground to evil for a time: do not pile wood on his fire (Sir 8:4). Another reason was to show us that it is not sinful to flee from persecution: if they persecute you in one town, flee to another (Matt 10:23). The third reason was that the time of his passion had not yet come: my hour has not yet come (John 2:4). And there is an additional reason, a mystical one: he indicated by his leaving that because of persecution the disciples were destined to abandon the Jews and go to the gentiles.

557. Then when he says, and went again into Galilee, he shows where he was going. He says, again, because he had mentioned another time when Christ went to Galilee: after this he went down to Capernaum (John 2:12). Since the other three evangelists did not mention this first trip, the Evangelist says again to let us know that the other evangelists had mentioned none of the matters he mentions up to this point, and that he is now beginning to give his account contemporaneous with theirs.

According to one interpretation, Galilee is understood to signify the gentile world, to which Christ passed from the Jews; for Galilee means passage. According to another interpretation, Galilee signifies the glory of heaven, for Galilee also means revelation.

558. Then, at and he had to pass through Samaria, he describes the intermediate place through which Christ passed;

first in a general way,

then specifically, at he came therefore to a city of Samaria, which is called Sychar.

559. Halfway through his journey to Galilee, Christ passes through Samaria; hence he says, and he had to pass through Samaria. He says, had to pass, lest he seem to be acting contrary to his own teaching, for Christ says: do not go on the roads of the gentiles (Matt 10:5). Now since Samaria was gentile territory, he shows that he went there of necessity and not by choice. Thus he says, and he had to, the reason for this necessity being that Samaria was between Judea and Galilee.

It was Amri, the king of Israel, who bought the hill of Samaria from a certain Somer (1 Kgs 16:24); and it was there he built the city which he called Samaria, after the name of the person from whom he bought the land. After that, the kings of Israel used it as their royal city, and the entire region surrounding this city was called Samaria. When we read here that and he had to pass through Samaria, we should understand the region rather than the city.

560. Describing it in more detail, he adds, and he came therefore to a city of Samaria, i.e., of the region of Samaria, which is called Sychar. This Sychar is the same as Shechem, according to another name, by which city, it is said that Jacob camped, and here and that two of his sons, enraged at the rape of Dinah, Jacob’s daughter, by the son of the king of Shechem, killed all the males in that city (Gen 33:18). And so Jacob took possession of the city, and he lived there and dug many wells. Later, as he lay dying, he gave the land to his son Joseph: I am giving you a portion more than your brothers (Gen 48:22). And this is what he says: near the land that Jacob gave to his son Joseph.

The Evangelist is so careful to record all these matters in order to show us that all the things which happened to the patriarchs were leading up to Christ, and that they pointed to Christ, and that he descended from them according to the flesh.

561. Then when he says, now Jacob’s well was there, the Evangelist gives the material setting for the spiritual doctrine about to be taught. And this was most fitting: for the doctrine about to be taught was about water and a spiritual font, and so he mentions the material well, thus giving rise to a discussion of the spiritual font, which is Christ: for with you is the fountain of life (Ps 35:10), namely, the Holy Spirit, who is the spirit of life. Likewise, the well symbolizes baptism: on that day a fountain will be open to the house of David, to cleanse the sinner and the unclean (Zech 13:1).

He does three things here.

First, he describes the well.

Second, Christ’s rest at the well.

Third, the time.

562. He describes the water source saying, Jacob’s well was there.

563. Jesus therefore, being wearied from his journey, sat on the well. Jesus reveals his weakness, even though his power was unlimited, not because of a lack of power, but to show us the reality of the nature he assumed. According to Augustine, Jesus is strong, for in the beginning was the Word (John 1:1); but he is weak, for the Word was made flesh (John 1:14). And so Christ, wishing to show the truth of his human nature, allowed it to do and to endure things proper to men; and to show the truth of his divine nature, he worked and performed things proper to God. Hence when he checked the inflow of divine power to his body, he became hungry and tired; but when he let his divine power influence his body, he did not become hungry in spite of a lack of food, and he did not become tired in his labors. He had fasted forty days and forty nights, and was hungry (Matt 4:2).

564. From this, that Jesus is tired from the journey, an example is given to us not to shrink from our work for the salvation of others: I am poor, and have labored since my youth (Ps 87:16). Similarly, an example of poverty is given, because Jesus sat on the bare earth.

In its mystical meaning, this sitting of Christ’s indicates the abasement of his passion: you know when I sit down (i.e., the passion), and when I rise (Ps 138:2). Also, it indicates the authority of his teaching, for he speaks as one having power; thus we read that Christ, sitting down, taught them (Matt 5:1).

565. He indicates the time, saying, it was about the sixth hour. There are both literal and mystical reasons for fixing the time.

The literal reason was to show the cause of his fatigue: for men are more weary from work in the heat and at the sixth hour. Again, it shows why Christ was resting: for men gladly rest near the water in the boiling heat of the day.

There are three mystical reasons for mentioning the time. First, because Christ assumed flesh and came into the world in the sixth age of the world. Another is that man was made on the sixth day, and Christ was conceived in the sixth month. Third, at the sixth hour the sun is at its highest, and there is nothing left for it but to decline. In this context, the sun signifies temporal prosperity, as suggested: if I had looked at the sun when it shone (Job 31:26). Therefore Christ came when the prosperity of the world was at its highest, that is, it flourished through love in the hearts of men; but because of him natural love was bound to decline.

566. Next, at there came a woman of Samaria, we have a preliminary remark concerning the one who listens to Christ.

Concerning which he does two things.

First, we are introduced to the person who is taught.

Second, we are given her preparation for his teaching, at then the Samaritan woman said to him.

567. The teaching is given to a Samaritan woman; so he says, there came a woman of Samaria to draw water. This woman signifies the Church, not yet justified, of the gentiles. It was then involved in idolatry, but was destined to be justified by Christ. She came from foreigners, i.e., from the Samaritans, who were foreigners, even though they lived in the neighboring territory: because the Church of the gentiles, foreign to the Jewish race, would come to Christ: many will come from the East and the West, and will sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven (Matt 8:11).

568. Christ prepares this woman for his teaching when he says, give me a drink.

First, we have the occasion for his asking her.

Second, the Evangelist suggests why it was opportune to make this request, at for his disciples were gone into the city.

569. The occasion and the preparation of the woman was the request of Christ; thus he says, give me a drink. He asks for a drink both because he was thirsty for water on account of the heat of the day, and because he thirsted for the salvation of man on account of his love. Accordingly, while hanging on the cross he cried out: I thirst (John 19:28).

570. Christ had the opportunity to ask this of the woman because his disciples, whom he would have asked for the water, were not there, thus the Evangelist says, his disciples were gone into the city.

Here we might notice three things about Christ. First, his humility, because he was left alone. This is an example to his disciples that they should suppress all pride.

Someone might ask what need there was to train the disciples in humility, seeing that they had been but lowly fishermen and tentmakers. Those who say such things should remember that these very fishermen were suddenly made more deserving of respect than any king, more eloquent than philosophers and orators, and were the intimate companions of the Lord of creation. Persons of this kind, when they are suddenly promoted, ordinarily become proud, not being accustomed to such great honor.

Second, note Christ’s temperance: for he was so little concerned about food that he did not bring anything to eat.

Third, note that he was also left alone on the cross: I have trodden the wine press alone, and no one of the people was with me (Isa 63:3).

571. Our Lord prepared the woman to receive his spiritual teaching by giving her an occasion to question him.

First, her question is given.

Second, her reason for asking it, at for the Jews do not communicate with the Samaritans.

572. Here we should point out that our Lord, when asking the woman for a drink, had in mind more a spiritual drink than a merely physical one. But the woman, not yet understanding about such a spiritual drink, had in mind only a physical drink. So she responds: how can you, being a Jew, ask me for a drink, who am a Samaritan woman? For Christ was a Jew, because it was promised that he would be from Judah: the scepter will not be taken away from Judah . . . until he who is to be sent comes (Gen 49:10); and he was born from Judah: it is evident that our Lord came from Judah (Heb 7:14). The woman knew that Christ was Jewish from the way he dressed: for the Lord commanded the Jews to wear tassels on the comers of their garments, and put a violet cord on each tassel, so that they could be distinguished from other people (Num 15:37).

573. Then the reason for this question is given: either by the Evangelist, as the Gloss says, or by the woman herself, as Chrysostom says; for the Jews do not communicate with the Samaritans.

Apropos of this, we should note that, it was on account of their sins that the people of Israel, i.e., of the ten tribes, who were worshipping idols, were captured by the king of the Assyrians, and led as captives into Babylonia (2 Kgs 18). Then, so that Samaria would not remain unpopulated, the king gathered people from various nations and forced them to live there. While they were there, the Lord sent lions and other wild beasts to trouble them; he did this to show that he let the Jews be captured because of their sins, and not because of any lack in his own power. When news of their trouble reached the Assyrian king and he was informed that this was happening because these people were not observing the rites of the God of that territory, he sent them a priest of the Jews who would teach them God’s law as found in the law of Moses.

This is why, although these people were not Jewish, they came to observe the Mosaic law. However, along with their worship of the true God, they also worshipped idols, paid no attention to the prophets, and referred to themselves as Samaritans, from the city of Samaria which was built on a hill called Somer (1 Kgs 16:24). After the Jews returned to Jerusalem from their captivity, the Samaritans were a constant source of trouble, and as we read in Ezra, interfered with their building of the temple and the city. Although the Jews did not mix with other people, they especially avoided these Samaritans and would have nothing to do with them. And this is what we read: for the Jews do not communicate with the Samaritans. He does not say that the Samaritans do not associate with Jews, for they would have gladly done so and have cooperated with them. But the Jews rebuffed them in keeping with what is said: do not make agreements with them (Deut 7:2).

574. If it was not lawful for the Jews to associate with Samaritans, why did God ask a Samaritan woman for a drink?

One might answer, as Chrysostom does, that the Lord asked her because he knew that she would not give him the drink. But this is not an adequate answer, because one who asks what is not lawful is not free from sin—not to mention the scandal—even though what he asks for is not given to him. So we should say, the Son of man is Lord even of the sabbath (Matt 12:8). Thus, as Lord of the law, he was able to use or not use the law and its observances and legalities as it seemed suitable to him. And because the time was near when the nations would be called to the faith, he associated with those nations.

The water of eternal life

4:10 Jesus answered and said to her: if you knew the gift of God, and who it is who says to you, give me a drink, you perhaps would have asked of him, and he would have given you living water. [n. 575]

4:11 The woman said to him: Lord, you have nothing with which to draw, and the well is deep; from where do you have living water? [n. 580]

4:12 Are you greater than our father Jacob, who gave us the well, and drank from it himself, and his children, and his cattle? [n. 583]

4:13 Jesus answered and said to her: whoever drinks of this water will thirst again, but he who will drink of the water that I give to him will not thirst again: [n. 584]

4:14 but the water that I will give to him will become in him a fountain of water, springing up into eternal life. [n. 587]

4:15 The woman said to him: Lord, give me this water, so that I may not thirst, nor come here to draw. [n. 588]

4:16 Jesus said to her: go, call your husband and then come back here. [n. 590]

4:17 The woman answered and said: I have no husband. Jesus said to her: you have said well, I have no husband: [n. 591]

4:18 for you have had five husbands, and he whom you have now is not your husband: this you have said truly. [n. 593]

4:19 The woman said to him: Lord, I perceive that you are a prophet. [n. 596]

4:20 Our fathers worshipped on this mountain, and you say that Jerusalem is the place where it is fitting for men to worship. [n. 597]

4:21 Jesus said to her: woman, believe me, that the hour is coming, when you shall adore the Father neither on this mountain nor in Jerusalem. [n. 599]

4:22 You adore that which you do not know: we adore that which we do know; for salvation is of the Jews. [n. 602]

4:23 But the hour is coming, and now is, when the true adorers shall worship the Father in spirit and in truth. For the Father also seeks such to adore him. [n. 607]

4:24 God is spirit, and they who adore him ought to worship him in spirit and in truth. [n. 611]

4:25 The woman said to him: I know that the Messiah is coming, who is called the Christ. Therefore, when he has come, he will tell us all things. [n. 616]

4:26 Jesus said to her: I am he, who is speaking with you. [n. 619]

575. Now, at Jesus answered and said to her, the Evangelist gives us Christ’s spiritual teaching.

First, he gives the teaching itself.

Second, the effect it had, at and immediately his disciples came (John 4:27).

As to the first, he does two things.

First, a summary of the entire instruction is given.

Second, he unfolds it part by part, at the woman said to him: Lord, you have nothing with which to draw, and the well is deep.

576. He said therefore: you are amazed that I, a Jew, should ask you, a Samaritan woman, for water; but you should not be amazed, because I have come to give drink, even to the gentiles. Thus he says: if you knew the gift of God, and who it is who says to you, give me a drink, you perhaps would have asked of him.

577. We may begin with what is last, and we should know first what is to be understood by water. And we should say that water signifies the grace of the Holy Spirit. Sometimes this grace is called fire, and at other times water, to show that it is neither one of these in its nature, but like them in the way it acts. It is called fire because it lifts up our hearts by its ardor and heat: ardent in Spirit (Rom 12:11), and because it burns up sins: its light is fire and flame (Song 8:6). Grace is called water because it cleanses: I will pour clean water upon you, and you will be cleansed from all your uncleanness (Ezek 36:25), and because it brings a refreshing relief from the heat of temptations: water quenches a flaming fire (Sir 3:33), and also because it satisfies our desires, in contrast to our thirst for earthly things and all temporal things whatever: come to the waters, all you who thirst (Isa 55:1).

Now water is of two kinds: living and non-living. Non-living water is water which is not connected or united with the source from which it springs, but is collected from the rain or in other ways into ponds and cisterns, and there it stands, separated from its source. But living water is connected with its source and flows from it. So according to this understanding, the grace of the Holy Spirit is correctly called living water, because the grace of the Holy Spirit is given to man in such a way that the source itself of the grace is also given, that is, the Holy Spirit. Indeed, grace is given by the Holy Spirit: the love of God is poured out into our hearts by the Holy Spirit, who has been given to us (Rom 5:5). For the Holy Spirit is the unfailing fountain from whom all gifts of grace flow one and the same Spirit does all these things (1 Cor 13:11). And so, if anyone has a gift of the Holy Spirit without having the Spirit, the water is not united with its source, and so is not living but dead: faith without works is dead (Jas 2:20).

578. Thus it is evident what is understood by water. Then we are shown that in the case of adults, living water, i.e., grace, is obtained by desiring it, i.e., by asking, the Lord has heard the desire of the poor (Ps 9:17), for grace is not given to anyone without their asking and desiring it. Thus we say that in the justification of a sinner an act of free will is necessary to detest sin and to desire grace: ask and you will receive (Matt 7:7). In fact, desire is so important that even the Son himself is told to ask: ask me, and I will give to you (Ps 2:8). Therefore, no one who resists grace receives it, unless he first desires it; this is clear is the case of Paul who, before he received grace, desired it, saying: Lord, what do you want me to do? (Acts 9:6). Thus it is significant that he says, you perhaps would have asked him. He says perhaps on account of free will, with which a person sometimes desires and asks for grace, and sometimes does not.

579. There are two things which lead a person to desire and ask for grace: a knowledge of the good to be desired and a knowledge of the giver. So, Christ offers these two to her. First of all, a knowledge of the gift itself; hence he says, if you knew the gift of God, which is every desirable good which comes from the Holy Spirit: I know that I cannot control myself unless God grants it to me (Wis 8:21). And this is a gift of God, and so forth. Second, he mentions the giver; and he says, and realized who it is who says to you, i.e., if you knew the one who can give it, namely, that it is I: when the Paraclete comes whom I will send you from the Father, the Spirit of truth . . . he will give testimony of me (John 15:26); you have given gifts to men (Ps 67:19).

Accordingly, this teaching concerns three things: the gift of living water, asking for this gift, and the giver himself.

580. When he says, the woman said to him, he treats these three things explicitly.

First, the gift;

second, asking for the gift, at Lord, I perceive that you are a prophet; and

third, the giver, at the woman said to him: I know that the Messiah is coming.

He does two things about the first.

First, he explains the gift by showing its power.

Second, he considers the perfection of the gift, the woman said to him: Lord, give me this water.

About the first he does two things.

First, he gives the woman’s request.

Second, Christ’s answer, at Jesus answered and said to her: whoever drinks of this water will thirst again.

581. We should note, with respect to the first, that this Samaritan woman, because she was sensual, understood in a worldly sense what the Lord understood in a spiritual sense: the sensual man does not perceive those things that pertain to the Spirit of God (1 Cor 2:14). Consequently, she tried to reject what our Lord said as unreasonable and impossible with the following argument: you promise me living water; and it must come either from this well or from another one. But it cannot come from this well because you have nothing with which to draw, and the well is deep; from where do you have living water?; and it does not seem probable that you can get it from some other well, because you are not greater than our father Jacob, who gave us the well.

582. Let us first examine what she says, you have nothing with which to draw, i.e., no pail to use to draw water from the well, and the well is deep, so you cannot reach the water by hand without a bucket.

Through the depth or vastness of the well is signified the depth of Sacred Scripture and of divine wisdom: it has great depth. Who can find it out? (Eccl 7:25). The bucket with which the water of saving wisdom is drawn out is prayer: if any of you lack wisdom, ask God (Jas 1:5).

583. The second point is given at, are you greater than our father Jacob, who gave us the well? As if to say: have you better water to give us than Jacob? She calls Jacob her father not because the Samaritans were descendants of the Jews, as is clear from what was said before, but because the Samaritans had the Mosaic law, and because they occupied the land promised to the descendants of Jacob.

The woman praised this well on three counts. First, on the authority of the one who gave it; so she says: our father Jacob, who gave us the well. Second, on account of the freshness of its water, saying: Jacob drank from it himself, and his children: for they would not drink it if it were not fresh, but only give it to their cattle. Third, she praises its abundance, saying, and his cattle: for since the water was fresh, they would not have given it to their flocks unless it were also abundant. So, too, Sacred Scripture has great authority: for it was given by the Holy Spirit. It is delightfully fresh: how sweet are your words to my palate (Ps 118:103). Finally, it is exceedingly abundant, for it is given not only to the wise, but also to the unwise.

584. Then when he says, Jesus answered and said to her: whoever drinks of this water, he sets down the Lord’s response, in which he explains the power of his doctrine.

First, with respect to the fact that he had called it water.

Second, with respect to the fact that he called it living water, at but the water that I will give to him will become in him a fountain of water, springing up into eternal life.

585. He shows that his doctrine is the best water because it has the effect of water, that is, it takes away thirst much more than does that natural water. He shows by this that he is greater than Jacob. So he says, Jesus answered and said to her, as if to say you say that Jacob gave you a well; but I will give you better water, because whoever drinks of this water, that is, natural water, or the water of sensual desire and concupiscence, although it may satisfy his appetite for a while, will thirst again, because the desire for pleasure is insatiable: when will I wake up and find wine again? (Prov 23:35). But he who will drink of this water, that is, spiritual water, that I give to him will not thirst again. My servants will drink, and you will be thirsty (Isa 65:13).

586. Since we read that those who drink me will still thirst (Sir 24:29), how is it possible that we will never be thirsty if we drink this water of divine wisdom, since this wisdom itself says we will still thirst: those who drink me will still thirst? (Sir 24:29).

The other reason is that there is a difference between a spiritual and a temporal thing. For although each produces a thirst, they do so in different ways. When a temporal thing is possessed it causes us to be thirsty, not for the thing itself, but for something else; while a spiritual thing when possessed takes away the thirst for other things, and causes us to thirst for it. The reason for this is that before temporal things are possessed, they are thought to be of great price and to be satisfying; but after they are possessed, they are found to be neither so great as thought nor sufficient to satisfy our desires, and so our desires are not satisfied but move on to something else. On the other hand, a spiritual thing is not known unless it is possessed: no one knows but he who receives it (Rev 2:17). So, when it is not possessed, it does not produce a desire; but once it is possessed and known, then it brings pleasure and produces desire, but not to possess something else. Yet, because it is imperfectly known on account of the deficiency of the one receiving it, it produces a desire in us to possess it perfectly.

We read of this thirst: my soul thirsted for God, the living fountain (Ps 41:2). This thirst is not completely taken away in this world because in this life we cannot understand spiritual things; consequently, one who drinks this water will still thirst for its completion. But he will not always be thirsty, as though the water will run out, for we read (Ps 35:9): they will be intoxicated from the richness of your house. In the life of glory, where the blessed drink perfectly the water of divine grace, they will never be thirsty again: blessed are they who hunger and thirst for what is right, that is, in this world, for they will be satisfied, in the life of glory (Matt 5:6).

587. Then when he says, but the water that I will give to him will become in him a fountain of water, springing up into eternal life, he shows from the movement of the water that his doctrine is living water; thus he says that it is a leaping fountain: the streams of the river bring joy to the city of God (Ps 45:4).

The course of material water is downward, and this is different from the course of spiritual water, which is upward. Thus he says: I say that material water is such that it does not slake your thirst; but the water that I give not only quenches your thirst, but it is a living water because it is united with its source. Hence he says that it will become in him a fountain: a fountain leading, through good works, into eternal life. So he says, springing up, that is, making us leap up, into eternal life, where there is no thirst: he who believes in me, as the Scripture says, out of his heart shall flow rivers of living water (John 7:38); with you is the fountain of life (Ps 35:10).

588. Then when he says, the woman said to him, he states her request for the gift.

First, her understanding of the gift is noted.

Second, the woman is found guilty, at you have said well: I have no husband.

As was said, the way to obtain this gift is by prayer and request.

And so first, we have the woman’s request.

Second, Christ’s answer, at Jesus said to her: go, call your husband.

589. We should note with respect to the first that at the beginning of this conversation the woman did not refer to Christ as Lord, but simply as a Jew, for she said: how is it that you, being a Jew, ask me for a drink, who am a Samaritan woman? (John 4:9). But now as soon as she hears that he can be of use to her and give her water, she calls him Lord: the woman said to him: Lord, give me this water. For she was thinking of natural water, and was subject to the two natural necessities of thirst and labor, that is, of going to the well and of carrying the water. So she mentions these two things when asking for the water: saying in reference to the first, so that I may not thirst; and in reference to the second, nor come here to draw, for man naturally shrinks from labor: they do not labor as other men (Ps 72:5).

590. Then, at Jesus said to her: go, call your husband, the answer of Jesus is given. Here we should note that our Lord answered her in a spiritual way, but she understood in a sensual way. Accordingly, this can be explained in two ways. One way is that of Chrysostom, who says that our Lord intended to give the water of spiritual instruction not only to her, but especially to her husband, for as is said, man is the head of woman (1 Cor 11:3), so that Christ wanted God’s precepts to reach women through men, and if the wife wishes to learn anything, let her ask her husband at home (1 Cor 14:35). So he says, go, call your husband and then come back here; and then I will give it to you with him and through him.

Augustine explains it another way, mystically. For as Christ spoke symbolically of water, he did the same of her husband. Her husband, according to Augustine, is the intellect: for the will brings forth and conceives because of the cognitive power that moves it; thus the will is like a woman, while the reason, which moves the will, is like her husband. Here the woman, i.e., the will, was ready to receive, but was not moved by the intellect and reason to a correct understanding, but was still detained on the level of sense. For this reason the Lord said to her, go, you who are still sensual, call your husband, call in the reasoning intellect so you can understand in a spiritual and intellectual way what you now perceive in a sensual way; and then come back here, by understanding under the guidance of reason.

591. Here, at the woman answered and said: I have no husband, the woman is found guilty by Christ.

First, her answer is set down.

Second, the encounter in which she is found guilty by Christ, at you have said well.

592. As to the first, we should note that the woman, desiring to hide her wrongdoing, and regarding Christ as only a mere man, did answer Christ truthfully, although she keep silent about her sin, for as we read, a fornicating woman will be walked on like dung in the road (Sir 9:10). The woman answered and said: I have no husband. This was true; for although she previously had a number of husbands, five of them, she did not now have a lawful husband, but was just living with a man; and it is for this that the Lord judges her.

593. Then the Evangelist reports that Jesus said to her: you have said well, I have no husband, for you have had five husbands, and he whom you have now is not your husband: this you have said truly. What you said is true, because you do not have a husband. The reason our Lord spoke to her about these things he had not learned from her and which were her secrets, was to bring her to a spiritual understanding so that she might believe there was something divine about Christ.

594. In the mystical sense, her five husbands are the five books of Moses: for, as was said, the Samaritans accepted these. And so Christ says, you have had five husbands, and then follows and he whom you have now, i.e., he to whom you are now listening, i.e., Christ, is not your husband, for you have not believed.

This explanation, as Augustine says, is not very good. For this woman, having left the other five, came to her present husband, but those who come to Christ do not put aside the five books of Moses. We should rather say, you have had five husbands, i.e., the five senses, which you have used up to this time; but the man you have now, i.e., an erring reason, with which you still understand spiritual things in a sensual way, is not your husband, but an adulterer who is corrupting you. Call your husband, i.e., your intellect, so that you may really understand me.

595. Now the Evangelist treats of the request by which the gift is obtained, which is prayer.

First there is the woman’s inquiry about prayer.

Second, Christ’s answer, at Jesus said to her: woman, believe me.

Concerning the first the woman does two things.

First, she admits that Christ is qualified to answer her question.

Second, she asks the question, at our fathers worshipped on this mountain.

596. And so this woman, hearing what Christ had told her about things that were secret, admits that the one who up to now she believed was a mere man, is a prophet, and capable of settling her doubts. For it is characteristic of prophets to reveal what is not present, and hidden: he who is now called a prophet was formerly called a seer (1 Sam 9:9). And so she says, Lord, I perceive that you are a prophet. As if to say: you show that you are a prophet by revealing hidden things to me. It is clear from this, as Augustine says, that her husband was beginning to return to her. But he did not return completely because she regarded Christ as a prophet: for although he was a prophet—a prophet is not without honor except in his own country (Matt 13:57)—he was more than a prophet, because he produces prophets: wisdom produces friends of God and prophets (Wis 7:27).

597. Then she asks her question about prayer, saying: our fathers worshipped on this mountain, and you say that Jerusalem is the place where it is fitting for men to worship. Here we should admire the woman’s diligence and attention: for women are considered curious and unproductive, and not only unproductive, but also lovers of ease (1 Tim 5), whereas she did not ask Christ about worldly affairs, or about the future, but about the things of God, in keeping with the advice, seek first the kingdom of God (Matt 6:33). She first asks a question about a matter frequently discussed in her country, that is, about the place to pray; this was the subject of argument between Jews and Samaritans. She says, our fathers worshipped on this mountain, but you say that Jerusalem is the place where it is fitting for men to worship.

We should mention that the Samaritans, worshiping God according to the precepts of the law, built a temple in which to adore him; and they did not go to Jerusalem where the Jews interfered with them. They built their temple on Mount Gerizim, while the Jews built their temple on Mount Zion. The question they debated was which of these places was the more fitting place of prayer; and each presented reasons for its own side. The Samaritans said that Mount Gerizim was more fitting, because their ancestors worshiped the Lord there. So she says, our fathers worshipped on this mountain.

598. How can this woman say, our fathers, since the Samaritans were not descended from Israel?

The answer, according to Chrysostom, is that some claim that Abraham offered his son on that mountain; but others claim that it was on Mount Zion (Gen 22). Or, we could say that our fathers means Jacob and his sons, who as it is said, lived in Shechem, which is near Mount Gerizim, and who probably worshiped the Lord there on that mountain (Gen 33). Or it could be said that the children of Israel worshiped on this mountain when Moses ordered them to ascend Mount Gerizim that he might bless those who observed God’s precepts (Deut 6).

And she calls them her ancestors either because the Samaritains observed the law given to the children of Israel, or because the Samaritans were now living in the land of Israel, as said before. The Jews said that the place to worship was in Jerusalem, by command of the Lord, who, had said: take care not to offer your holocausts in every place, but offer them in the place the Lord will choose (Deut 12:13). At first, this place of prayer was in Shiloh, and then after, on the authority of Solomon and the prophet Nathan, the arc was taken from Shiloh to Jerusalem, and it was there the temple was built: so we read: he left the tabernacle in Shiloh, and a few verses later, but he chose the tribe of Judah, Mount Zion, which he loved (Ps 77:60). Thus the Samaritans appealed to the authority of the patriarchs, and the Jews appealed to the authority of the prophets, whom the Samaritans did not accept.

This is the issue the woman raises. It is not surprising that she was taught about this, for it often happens in places where there are differences in beliefs that even the simple people are instructed about them. Because the Samaritans were continually arguing with the Jews over this, it came to the knowledge of the women and ordinary people.

599. Christ’s answer is now set down, at Jesus said to her: woman, believe me.

First he distinguishes three types of prayer.

Second, he compares them to each other, at you adore that which you do not know.

600. As to the first, he first of all gains the woman’s attention, to indicate that he was about to say something important, saying, believe me, and have faith, for faith is always necessary: to come to God, one must believe (Heb 11:6); if you do not believe, you will not understand (Isa 7:9).

Second, he mentions the three kinds of worship: two of these were already being practiced, and the third was to come. Of the two that were current, one was practiced by the Samaritans, who worshiped on Mount Gerizim; he refers to this when he says, the hour is coming, when you shall adore the Father neither on this mountain, of Gerizim. The other way was that of the Jews, who prayed on Mount Zion; and he refers to this when he says, nor in Jerusalem. The third type of worship was to come, and it was different from the other two. Christ alludes to this by excluding the other two: for if the hour is coming when they will no longer worship on Mount Gerizim or in Jerusalem, then clearly the third type to which Christ refers will be a worship that does away with the other two. For if someone wishes to unite two people, it is necessary to eliminate that over which they disagree, and give them something in common on which they will agree. And so Christ, wishing to unite the Jews and gentiles, eliminated the observances of the Jews and the idolatry of the gentiles; for these two were like a wall separating the peoples. And he made the two people one: he is our peace, he who has made the two of us one (Eph 2:14). Thus the ritual observances and the idolatry of the gentiles were abolished, and the true worship of God established by Christ.

601. As for the mystical sense, and according to Origen, the three types of worship are three kinds of participation in divine wisdom.

Some participate in it under a dark cloud of error, and these adore on the mountain: for every error springs from pride: I am against you, destroying mountain (Jer 51:25). Others participate in divine wisdom without error, but in an imperfect way, because they see in a mirror and in an obscure way; and these worship in Jerusalem, which signifies the present Church: the Lord is building Jerusalem (Ps 146:2). But the blessed and the saints participate in divine wisdom without error in a perfect way, for they see God as he is (1 John 3:2).

And so Christ says, the hour is coming, i.e., is waited for, when you will participate in divine wisdom neither in error nor in a mirror in an obscure way, but as it is.

602. Then, at you adore that which you do not know, he compares the different kinds of worship to each other.

First, he compares the second to the first,

Second, the third to the first and second, at but the hour is coming.

As to the first he does three things.

First, he shows the shortcomings of the first type of worship.

Second, the truth of the second.

Third, the reason for each statement.

603. As to the first he says, you adore that which you do not know.

Some might think that the Lord should have explained the truth of the matter and solve the woman’s problem. But the Lord does not bother to do so because each of these kinds of worship was due to end.

As to his saying, you adore, and so on, it should be pointed out that, as the Philosopher says, knowledge of complex things is different than knowledge of simple things. For something can be known about complex things in such a way that something else about them remains unknown; thus there can be false knowledge about them. For example, if someone has true knowledge of an animal as to its substance, he might be in error touching the knowledge of one of its accidents, such as whether it is black or white; or of a difference, such as whether it has wings or is four-footed. But there cannot be false knowledge of simple things: because they are either perfectly known inasmuch as their quiddity is known; or they are not known at all, if one cannot attain to a knowledge of them. Therefore, since God is absolutely simple, there cannot be false knowledge of him in the sense that something might be known about him and something remain unknown, but only in the sense that knowledge of him is not attained. Accordingly, anyone who believes that God is something that he is not, for example, a body, or something like that, does not adore God but something else, because he does not know him, but something else.

Now the Samaritans had a false idea of God in two ways. First of all, because they thought he was corporeal, so that they believed that he should be adored in only one definite corporeal place. Further, because they did not believe that he transcended all things, but was equal to certain creatures, they adored along with him certain idols, as if they were equal to him. Consequently, they did not know him, because they did not attain to a true knowledge of him. So the Lord says, you adore that which you do not know, i.e., you do not adore God because you do not know him, but only an imaginary being you think is God, as the gentiles do, with their foolish ideas (Eph 4:17).

604. As to the second, i.e., the truth of the worship of the Jews, he says, we adore that which we do know. He includes himself among the Jews, because he was a Jew by race, and because the woman thought he was a prophet and a Jew. We adore that which we do know, because through the law and the prophets the Jews acquired a true knowledge or opinion of God, in that they did not believe that he was corporeal nor in one definite place, as though his greatness could be enclosed in a place: if the heavens, and the heavens of the heavens cannot contain you, how much less this house that I have built? (1 Kgs 8:27). And neither did they worship idols: God is known in Judah (Ps 75:2).

605. He gives the reason for this when he says, for salvation is of the Jews. As if to say: the true knowledge of God was possessed exclusively by the Jews, for it had been determined that salvation would come from them. And as the source of health should itself be healthy, so the source of salvation, which is acquired by the true knowledge and the true worship of God, should possess the true knowledge of God. Thus, since the source of salvation and its cause, i.e., Christ, was to come from them, according to the promise: all the nations will be blessed in your descendents (Gen 22:18), it was fitting that God be known in Judah.

606. Salvation comes from the Jews in three ways. First in their teaching of the truth, for all other peoples were in error, while the Jews held fast to the truth: what advantage do Jews have? First, they were entrusted with the words of God (Rom 3:2).

Second, in their spiritual gifts: for prophecy and the other gifts of the Spirit were given to them first, and from them they reached others: you, i.e., the gentiles, a wild olive branch, are ingrafted on them, i.e., on the Jews (Rom 11:17); if the gentiles have become sharers in their, namely the Jews’, spiritual goods, they ought to help the Jews as to earthly goods (Rom 15:27).

Third, since the very author of salvation is from the Jews according to the flesh, since Christ came from then in the flesh (Rom 9:5).

607. Now, at but the hour is coming, he compares the third kind of worship to the first two.

First, he mentions its superiority to the others.

Second, how appropriate this kind of worship is, at for the Father also seeks such to adore him.

608. As to the first point, we should note, as Origen says, that when speaking above of the third kind of worship, the Lord said, the hour is coming, when you shall adore the Father neither on this mountain nor in Jerusalem; but he did not then add: and is now here. But now, in speaking of it, he does say, the hour is coming, and now is. The reason is because the first time he was speaking of the worship found in heaven, when we will participate in the perfect knowledge of God, which is not possessed by those still living in this mortal life. But now he is speaking of the worship of this life, and which has now come through Christ.

609. So he says, but the hour is coming, and now is, when the true adorers shall worship the Father in spirit and in truth. We can understand this, as Chrysostom does, as showing the superiority of this worship to that of the Jews. So that the sense is: just as the worship of the Jews is superior to that of the Samaritans, so the worship of the Christians is superior to that of the Jews. It is superior in two respects. First, because the worship of the Jews is in bodily rites: rites for the body, imposed only until the time they are reformed (Heb 9:10); while the worship of the Christians is in spirit.

Second, because the worship of the Jews is in symbols: for the Lord was not pleased with their sacrificial victims insofar as they were things; so we read, shall I eat the flesh of bulls, or drink the blood of goats? (Ps 49:13). And again, you would not be pleased with a holocaust (Ps 50:18), that is, as a particular thing; but such a sacrificial victim would be pleasing to the Lord as a symbol of the true victim and of the true sacrifice: the law has only a shadow of the good things to come (Heb 10:1). But the worship of the Christians is in truth, because it is pleasing to God in itself: grace and truth came through Jesus Christ (John 1:17).

And thus, as to the first, he says that true adorers shall worship in spirit, not in bodily rites; as to the second he says and in truth, not in symbols.

610. This passage can in interpreted in a second way, by saying that when our Lord says, in spirit and in truth, he wants to show the difference between the third kind of worship and not just that of the Jews, but also that of the Samaritans. In this case, in truth, refers to the Jews: for the Samaritans, as was said, were in error, because they worshiped what they did not understand. But the Jews worshiped with a true knowledge of God.

611. In spirit and in truth can be understood in a third way, as indicating the characteristics of true worship.

For two things are necessary for a true worship: one is that the worship be spiritual; so he says, in spirit, i.e., with fervor of spirit: I will pray with spirit, and I will pray with my mind (1 Cor 14:15); singing to the Lord in your hearts (Eph 5:19). Second, the worship should be in truth. First, in the truth of faith, because no fervent spiritual desire is meritorious unless united to the truth of faith, ask with faith, without any doubting (Jas 1:6). Second, in truth, i.e., without pretense or hypocrisy; against such attitudes we read: they like to pray at street corners, so people can see them (Matt 6:5). This prayer, then, requires three things: first, the fervor of love; second, the truth of faith; and third, a correct intention.

He says, the Father, because under the law, worship was not given to the Father, but to the Lord. We worship in love, as sons; whereas they worshiped in fear, as slaves.

612. He says true adorers, in opposition to three things mentioned in the above interpretations. First, in opposition to the false worship of the Samaritans: put aside what is not true, and speak the truth (Eph 4:25). Second, in opposition to the fruitless and transitory character of bodily rites: why do you love what is without profit, and seek after lies (Ps 4:3). Third, it is opposed to what is symbolic: grace and truth came through Jesus Christ (John 1:17).

613. Then when he says, for the Father also seeks such to adore him, he shows that this third kind of worship is appropriate for two reasons.

First, because the one worshiped wills and accepts this worship.

Second, because of the nature of the one worshiped, at God is spirit.

614. Concerning the first, we should note that for a man to merit receiving what he asks, he should ask for things which are not in opposition to the will of the giver, and also ask for them in a way which is acceptable to the giver. And so when we pray to God, we ought to be such as God seeks. But God seeks those who will worship him in spirit and in truth, in the fervor of love and in the truth of faith: and now, Israel, what does the Lord your God want from you, but that you fear the Lord your God, and walk in his ways, and love him, and serve the Lord your God with all your heart? (Deut 10:12); I will show you, man, what is good, and what the Lord requires of you: to do what is right, and to love mercy, and to walk attentively with your God (Mic 6:8).

615. Then he shows that the third type of worship is appropriate from the very nature of God, saying, God is spirit. As is said, every animal loves its like (Sir 13:19); and so God loves us insofar as we are like him. But we are not like him by our body, because he is incorporeal, but in what is spiritual in us, for God is spirit: be renewed in the spirit, of your mind (Eph 4:23).

In saying, God is spirit, he means that God is incorporeal: a spirit does not have flesh and bones (Luke 24:39); and also that he is a life-giver, because our entire life is from God, as its creative source. God is also truth: I am the way, and the truth, and the life (John 14:6). Therefore, we should worship him in spirit and in truth.

616. When he says, the woman said to him, he mentions the one who gives the gift; and this corresponds to what our Lord said before, if you knew the gift of God, and who it is who says to you, give me a drink, you perhaps would have asked of him.

First, we have the woman’s profession.

Second, the teaching of Christ, at I am he, who is speaking with you.

As to the first, he does two things.

First, the woman professes her faith in the Christ to come.

Second, in the fullness of his teaching, at therefore, when he has come, he will tell us all things.

617. The woman, wearied by the profound nature of what Christ was saying, was confused and unable to understand all this. She says: I know that the Messiah is coming, who is called the Christ. As if to say: I do not understand what you are saying, but a time will come when the Messiah will arrive, and then we will understand all these things. For Messiah in Hebrew means the same as anointed one in Latin, and Christ in Greek. She knew that the Messiah was coming because she had been taught by the books of Moses, which foretell the coming of Christ: the scepter will not be taken away from Judah . . . until he who is to be sent comes (Gen 49:10). As Augustine says, this is the first time the woman mentions the name Christ: and we see by this that she is now beginning to return to her lawful husband.

618. When this Messiah comes, he will give us a complete teaching. Hence she says, when he has come, he will tell us all things. This was foretold by Moses: I will raise up a prophet for them, from among their own brothers, like them; and I will put my words in his mouth, and he will tell them all I command him (Deut 18:18).

Because this woman had now called her husband, i.e., intellect and reason, the Lord now offers her the water of spiritual teaching by revealing himself to her in a most excellent way.

619. And so Jesus says: I am he, who is speaking with you, i.e., I am the Christ: wisdom goes to meet those who desire her, so she may first reveal herself to them (Wis 6:14), and: I will love him, and will manifest myself to him (John 14:21).

Our Lord did not reveal himself to this woman at once because it might have seemed to her that he was speaking out of vainglory. But now, having brought her step by step to a knowledge of himself, Christ revealed himself at the appropriate time: words appropriately spoken are like apples of gold on beds of silver (Prov 25:11). In contrast, when he was asked by the Pharisees whether he was the Christ, if you are the Christ, tell us plainly (John 10:24), he did not reveal himself to them clearly, because they did not ask to learn but to test him. But this woman is speaking in all simplicity.

Testimony of the Samaritan woman

4:27 And immediately his disciples came, and they wondered that he talked with the woman. Yet no man said: what do you seek? or, why do you talk with her? [n. 621]

4:28 The woman therefore left her waterpot and went into the city, and said to the men there: [n. 624]

4:29 Come, and see a man who has told me all things whatsoever that I have done: is it possible that he is the Christ? [n. 626]

4:30 Therefore they went out of the city and came to him. [n. 630]

4:31 In the meantime, the disciples pleaded with him, saying: Rabbi, eat. [n. 632]

4:32 But he said to them: I have food to eat, which you do not know. [n. 634]

4:33 The disciples therefore said to one another: has anyone brought him something to eat? [n. 634]

620. After presenting the teaching on spiritual water, the Evangelist now deals with the effect of this teaching.

First, he sets down the effect itself.

Second, he elaborates on it, at in the meantime, the disciples pleaded with him.

The effect of this teaching is its fruit for those who believe.

And first we have its fruit which relates to the disciples, who were surprised at Christ’s conduct.

Second, its fruit in relation to the woman, who proclaimed Christ’s power, at the woman therefore left her waterpot.

621. We are told three things about the disciples. First, their return to Christ: he says, and immediately his disciples came, returning at this point. As Chrysostom reminds us, it was very convenient that the disciples returned after Christ had revealed himself to the woman, since this shows us that all events are regulated by divine providence: he made the small and the great, and takes care for all alike (Wis 6:8); there is a time and fitness for everything (Eccl 8:6).

622. Second, we see their surprise at what Christ was doing; he says, they wondered that he talked with the woman. They were amazed at what was good; and as Augustine says, they did not suspect any evil.

They were amazed at two things. First, at the extraordinary gentleness and humility of Christ: for the Lord of the world stooped to speak with a poor woman, and for a long time, giving us an example of humility: be friendly to the poor (Sir 4:7).

Second, they were amazed that he was speaking with a Samaritan and a foreigner, for they did not know the mystery by which this woman was a symbol of the Church of the gentiles; and Christ sought the gentiles, for he came to seek and to save what was lost (Luke 19:10).

623. Third, we see the disciples’ reverence for Christ, shown by their silence. For we show our reverence for God when we do not presume to discuss his affairs: it is to the glory of God to conceal things; and to the glory of kings to search things out (Prov 25:2). So the Evangelist says that although his disciples were surprised, yet no man said: what do you seek? or, why do you talk with her? Hear in silence, and for they reverence good grace shall come to thee. (Sir 32:9).

Yet the disciples had been so trained to observe order, because of their reverence and filial fear toward Christ, that now and then they would question him about matters that concerned themselves, i.e., when Christ said things relating to them, but which were beyond their understanding: young men, speak if you have to (Sir 32:10). At other times they did not question him; in those matters that were not their business, as here.

624. Then, at the woman therefore left her waterpot and went into the city, we have the fruit which relates to the woman; by what she said to her people, she was taking on the role of an apostle. From what she says and does, we can learn three things. First, her affective devotion;

second, her way of preaching, at come, and see a man who has told me all things whatsoever that I have done;

third the effect her preaching had, at therefore they went out of the city and came to him.

625. Her affection is revealed in two ways. First, because her devotion was so great that she forgot why she had come to the well, and left without the water and her water jar. So he says, the woman therefore left her waterpot and went into the city, to announce all the wonders Christ had done; and she was not now concerned for her own bodily comfort but for the welfare of others. In this respect she was like the apostles, who leaving their nets, followed the Lord (Matt 4:20). The water jar is a symbol of worldly desires, by which men draw out pleasures from the depths of darkness—symbolized by the well—i.e., from a worldly manner of life. Accordingly, those who abandon worldly desires for the sake of God leave their water jars: no soldier of God becomes entangled in the business of this world (2 Tim 2:4).

Second, we see her affection from the great number of those to whom she brings the news: not to just one or two, but to the entire town; we read that she went into the city.This signifies the duty Christ gave to the apostles: go, teach all nations (Matt 28:19); and I have appointed you, that you should go, and should bear fruit (John 15:16).

626. Next we see her manner of preaching, at and said to the men there. She first invites them to see Christ, saying, come, and see a man. Although she had heard Christ say that he was the Christ, she did not at once tell the people that they should come to the Christ, or believe, so as not to give them a reason for scoffing. So at first she mentions things that were believable and evident about Christ, as that he was a man: made in the likeness of men (Phil 2:7). Neither did she say: believe, but come, and see; for she was convinced that if they were to taste from that well by seeing him, they would be affected in the same way she was: come, and I will tell you the great things he has done for me (Ps 65:16). In this she is imitating the example of a true preacher, not calling men to himself, but to Christ: what we preach is not ourselves, but Jesus Christ (2 Cor 4:5).

627. Second, she mentions a clue to Christ’s divinity, saying, who has told me all things whatsoever that I have done, that is, how many husbands she had had. For it is the function and sign of the divinity to disclose hidden things and the secrets of hearts. Although the things she had done would cause her shame, she is still not ashamed to mention them; for as Chrysostom says: when the soul is on fire with the divine fire, it no longer pays attention to earthly things, neither to glory nor to shame, but only to that flame that holds it fast.

628. Third, she infers the greatness of Christ, saying, is it possible that he is the Christ? She did not dare to say that he was the Christ, lest she seem to be trying to teach them; they could have become angry at this and refuse to go with her. Yet she was not entirely silent on this point, but submitting it to their judgment, set it forth in the form of a question, saying, is it possible that he is the Christ? For this is an easier way to persuade someone.

629. This woman, who is of humblest condition, signifies the manner of the preching of the apostles, because as it is said: not many of you are learned in the worldly sense, not many powerful . . . but God chose the simple ones of the world to embarrass the wise (1 Cor 1:26). Thus the apostles are called handmaids: she, divine wisdom, i.e., the Son of God, sent out her handmaids, the apostles, to summon to the tower (Prov 9:3).

630. The fruit of her preaching is given when he says, therefore they went out of the city, to where she had returned, to meet him, Christ. We see by this that if we desire to come to Christ, we must set out from the town, i.e., leave behind our carnal desires: let us go out to him outside the camp, bearing the abuse he took (Heb 13:13).

631. Now, at in the meantime, the disciples pleaded with him, the effect of this spiritual teaching is elaborated.

First, by what Christ said to his disciples;

second, by the effect of all this on the Samaritans, at now many of the Samaritans of that city believed in him (John 4:39).

Concerning the first he does two things.

First, we have the situation in which Christ speaks to his disciples;

second, what he said, at but he said to them: I have food to eat, which you do not know.

632. The occasion of this manifestation arose from the insistence of the apostles that Christ eat. He says, meanwhile, i.e., between the time that Christ and the woman spoke and the Samaritans came, his disciples pleaded with him, that is, with Christ, saying: Rabbi, eat: for they thought that then was a good time to eat, before the crowds came from the town. For the disciples did not usually offer Christ food in the presence of strangers: so we read that so many people came to him that he did not even have time to eat (Mark 6:31).

633. After presenting the situation, he gives its fruit, at but he said to them: I have food to eat, which you do not know.

First, it is given in figurative language.

Second, we see the disciples are slow in understanding this, at the disciples therefore said.

Third, the Lord explains what he meant, at Jesus said to them: my food is to do the will of him who sent me (John 4:34).

634. The fruit of his spiritual teaching is proposed under the symbols of food and nourishment, so the Lord says, I have food to eat. We should note that just as bodily nourishment is incomplete unless there is both food and drink, so also both should be found in spiritual nourishment: the Lord fed him with the bread of life and understanding, this is the food, and gave him a drink of the water of saving wisdom, and this is the drink (Sir 15:3). So it was appropriate for Christ to speak of food after having given drink to the Samaritan woman. And just as water is a symbol for saving wisdom, so food is a symbol of good works.

The food that Christ had to eat is the salvation of men; this was what he desired. When he says that he has food to eat, he shows how great a desire he has for our salvation. For just as we desire to eat when we are hungry, so he desires to save us: my delight is to be with the children of men (Prov 8:31). So he says, I have food to eat, i.e., the conversion of the nations, which you do not know; for they had no way of knowing beforehand about this conversion of the nations.

635. Origen explains this in a different way, it follows from the connection between spiritual food and bodily food. The same amount of bodily food is not enough for everyone; some need more, others less. Again, what is good for one is harmful to another. The same thing happens in spiritual nourishment: for the same kind and amount should not be given to everyone, but adjusted to what is appropriate to the disposition and capacity of each. Like newborn babes, desire spiritual milk (1 Pet 2:2). Solid food is for the perfect; thus Origen says that the man who understands the loftier doctrine, and who has charge of others in spiritual matters, can teach this doctrine to those who are weaker and have less understanding. Accordingly, the Apostle says: being little ones in Christ, I gave you milk, not solid food (1 Cor 3:2). And Jesus could say this with much more truth: I have food to eat; and I have yet many things to say to you: but you cannot bear them now (John 16:12).

636. The slowness of the disciples to understand these matters is implied by the fact that what our Lord said about spiritual food, they understood as referring to bodily food. For even they were still without understanding (Matt 15:16).

The disciples therefore said to one another: has anyone brought him something to eat? It is not surprising that this Samaritan woman did not understand about spiritual water, for even the Jewish disciples did not understand about spiritual food.

In their saying to each other, has anyone brought him something to eat? we should note that it was customary for Christ to accept food from others; but not because he needs our goods: he does not need our goods (Ps 15:2), nor our food, because it is he who gives food to every living thing.

637. Then why did he desire and accept goods from others?

For two reasons. First, so that those who give him these things might acquire merit. Second, in order to give us the example that those engrossed in spiritual matters should not be ashamed of their poverty, nor regard it burdensome to be supported by others. For it is fitting that teachers have others provide their food so that, being free from such concerns, they may carefully pay attention to the ministry of the word, as Chrysostom says, and as we find in the Gloss. Let the elders who rule well be regarded as worthy of a double compensation; especially those concerned with preaching and teaching (1 Tim 5:17).

The harvest

4:34 Jesus said to them: my food is to do the will of him who sent me, so that I may accomplish his work. [n. 639]

4:35 Do you not say, there are yet four months and then the harvest comes? Behold, I say to you: lift up your eyes, and see the fields, which are already white for harvest. [n. 645]

4:36 And he who reaps receives wages and gathers fruit unto life everlasting: so that both he who sows, and he who reaps, may rejoice together. [n. 651]

4:37 For in this the saying is true: that it is one man who sows, and it is another who reaps. [n. 652]

4:38 I have sent you to reap that in which you did not labor: others have done the work, and you have entered into their labors. [n. 654]

638. Since the disciples were slow to understand the Lord’s figure of speech, the Lord now explains it.

First, we have its explanation;

second, its application, at do you not say, there are yet four months and then the harvest comes?

639. As to the first, we should note that just as Christ explained to the Samaritan woman what he had told her in figurative language about water, so he explains to his apostles what he told them in figurative language about food. But he does not do so in the same way in both cases. Since the apostles were able to understand these matters more easily, he explains to them at once and in few words; but to the Samaritan woman, since she could not understand as well, our Lord leads her to the truth with a longer explanation.

640. There is a perfectly reasonable cause for Christ to say, my food is to do the will of him who sent me, so that I may accomplish his work. For as bodily food sustains a man and brings him to perfection, the spiritual food of the soul and of the rational creature is that by which he is sustained and perfected; and this consists in being joined to his end and following a higher rule. David, understanding this, said: for me, to adhere to God is good (Ps 72:28). Accordingly, Christ, as man, fittingly says that his food is to do the will of God and to accomplish his work.

641. These two expressions can be understood as meaning the same thing, in the sense that the second is explaining the first. Or, they can be understood in different ways.

If we understand them as meaning the same, the sense is this: my food is, i.e., in this is my strength and nourishment, to do the will of him who sent me; according to, my God, I desired to do your will, and your law is in my heart (Ps 39:9), and, I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38). But because to do the will of another can be understood in two ways—one, by making him will it, and second, by fulfilling what I know he wills—therefore, explaining what it means to do the will of him who sent him, the Lord says, so that I may accomplish his work, that is, that I might complete the work I know he wants: I must do the works of him who sent me while it is day (John 9:4).

If these two expressions are understood as different, then we should point out that Christ did two things in this world. First, he taught the truth, in inviting and calling us to the faith; and by this he fulfilled the will of the Father: this is the will of my Father who sent me: that everyone who sees the Son and believes in him may have eternal life (John 6:40). Second, he accomplished the truth by opening in us, by his passion, the gate of life, and by giving us the power to arrive at complete truth: I have finished the work that you gave me to do (John 17:4). Thus he is saying: my food is to do the will of him who sent me, by calling men to the faith, so that I may accomplish his work, by leading them to what is perfect.

642. Another interpretation, given by Origen, is that every man who does good works should direct his intention to two things: the honor of God and the good of his neighbor: for as it is said: the end of the commandment is love (1 Tim 1:5), and this love embraces both God and our neighbor. And so, when we do something for God’s sake, the end of the commandment is God; but when it is for our neighbor’s good, the end of the commandment is our neighbor.

With this in mind, Christ is saying, my food is to do the will of him who sent me, God, i.e., to direct and regulate my intention to those matters that concern the honor of God, so that I may accomplish his work, i.e., to do things for the benefit and perfection of man.